Russell T. McCutcheon
in 1997 demonstrated that the arbitrary and Eurocentric construction of
“religion” as a category sui generis provided a fatal foundation for Religious Studies
as a discipline. Others argued that we would do much better if it instead were
approached from a purely Anthropology and Sociological point of view. Around
the same time Timothy Fitzgerald argued that even the so-called study of
comparative religion and phenomenology of religion (a disguised form of liberal
ecumenical theology) in fact hands the discipline to theology.
Others like Olav
Hammer in “Claiming Knowledge” 2001 (his assessment of the secularization that
took place in new, so called Esoteric and New Age traditions), proposed a
theory of discourse. Or what he described as the analysis of publicly
communicated constructions and what they are trying to say, to look at the
contexts and pragmatic options that are necessary to understand what a text is
all about.
Historians and
sociologists by then had indeed demonstrated that belief in God,
religiosity, and church attendance have all steadily increased over the past
two centuries during the rise of modernity.
But as for the term
‘New Age’ itself, just like the term ‘Gnostic’ it rather was a designation by
its opponents rather than what the individuals under investigation called
themselves. For example the Christian philosopher John Cooper in Religion
in the Age of Aquarius, 1971 to give one example.
Others like Sean
McCleod in “Making the American Religious Fringe (2004) suggested that “large
news and general-interest magazines like Time, Newsweek, Reader's Digest, and
Life consistently labeled religious groups mainstream or fringe in ways that symbolically
reproduced and legitimized inequalities of race and class in the postwar United
States.” (p. 191)
This argument seems
largely convincing considering that during the turbulent 1960’s the
Lutheran Church in Sweden was not much affected by rebellious youth culture or
the fall of foreign governments; the Church of England was anemic whether the
radio is playing the Beatles or the Rolling Stones.
And in the USA
contrary to ‘New Age’ urban myths, from 1963 to 1976 the Southern Baptist
Convention grew by 2.5 million members, while Unitarians saw their ranks bulge
by 30 percent (from 147,000 to 191,000 members), and Catholics by 15 percent
(from 43 million to 49.5 million) this no doubt exceeds the percentage of
population growth during the same period. In a 1973 study conducted in San
Francisco, for example, only one percent said they knew a lot about Hare
Krishna while 61 percent knew nothing; three percent knew a lot about Zen
Buddhism, 27 percent knew a little, and 70 percent knew nothing; only 8 percent
had participated in yoga, 5.3 percent in TM, and 2.6 percent in Zen. Instead,
what happened is that traditional religious cultures evolved just enough to
survive and outlive their would-be competitors. Or Jews, who had already
undergone profound changes earlier in the century under Reform Judaism, and
whose essence was more cultural than religious.
In fact ‘New
Age’, is not a religion because it is not embodied in a social institution, and
if anything it manifests itself as a multiplicity of individual
“spiritualities” hence Paul Heelas in the UK termed it “holistic spirituality’
when he observed during a survey in Kendal/England 2000-2002 that
increasing numbers of people preferred to call themselves `spiritual'
rather than 'religious'. And this (the same in other countries in Europe, see
Andrew M. Greely “Religion in Europe at the End of the Second Millennium” 2003)
has markedly decreased Church attendance. But Heelas also added that
congregations in the USA fare better.
And further confirms
that: “there is a much larger and more organized constituency in the USA
dedicated to the maintenance of life-as values and - correspondingly - more
life-as job, to perform. This seems evident first in relation to national and
civic values and roles (membership of congregations is still widely assumed to
be a part of good citizenship), and second in relation to family values and
gender roles (hence the central importance given to these matters by many
campaigning Christian groups, and the intensity of Christian concern” (Heelas/Woodhead “The Spiritual Revolution” 2005,
p.175).
Another approach has
called the same NRM’s (New Religious Movements) or Alternative and
“Emergent Religions” a term I personally prefer. They are considered to
have certain characteristics in common if merely based on the fact that
that they are new, but also that they will owe at least something to the
religious traditions from which they emerge or better to say from the
environment where this particular synthesis is inspired by. And one should also
ad that a functional definition is based on what a religion does for an
individual or group (such as providing meaning), whilst a substantive
definition is based on what the religion is (such as a set of beliefs about
superhuman beings).
And although Gordon
Melton in contrast makes an oversymplistic
proposition out of the suggestion they could be partially rooted in a
specific Religion. I produce the following list for the sake of
information only. Followed by an attempt to characterize what some of so called
‘New Age’ religious ideas’ are trying to say.
As a consequence of
their newness ‘Emerging Religions’ are sometimes greeted with a certain
antagonism because older religions are more integrated in their respective
society’s. For example research has shown that those NRMs that have most
frequently been accused of employing brainwashing techniques, those who use
such terms tend to be concerned about the content of the beliefs and practices
that the convert adopts, rather than the methods by which the convert arrives
at those beliefs.
Of course there are
also those that Weber, termed "world-rejecting movements." However
the majority of NRMs do not indulge in criminal behavior. And members of
traditional religions have equally fallen afoul of the law, like recent
allegations of child abuse brought against clergy is one example. But
where individual members of the Anglican communion in the UK have expressed
antagonism, some even leading anticult and counter cult groups, the Church of
England as an institution for example has not expressed antagonism but has
supported the dissemination of an academic approach to understanding NRMs.
See Eileen Barker, "Why the Cults? New Religions and Freedom of
Religion and Beliefs," in Facilitating Freedom of Religion and Belief:
Perspectives, Impulses and Recommendations from the Oslo Coalition, ed. Tore
Lindholm, Bahiyyih Tahzib-Lie
and Cole Durham (2005). It might, however, be noted en
passant that not unlike the war between Catholics and Protestants., the Church
of England also was responsible for the bloody persecution of other faiths,
most notably Catholicism, when it was relatively new, having been established,
disestablished and re-established by kings and queens during the sixteenth and
seventeenth centuries.
|
||
Alternative
Religions with
Roots in Christianity Mormonism
(1830) The
Exclusive Brethren (1847) The
Christadelphians (1848) Christian
Science (1881) Jehovah’s
Witnesses (1881) Unity
School of Christianity (1891) The New
Apostolic Church (1906) Shembe,
The Nazareth Baptist Church (1911) (Oneness)
Pentecostalism (1913) Iglesia ni Cristo (1914) Kimbanguism
(1921) The
Zion Christian Church (1924) Aladura, The Church of the Lord (1925) Rastafarianism
(1930) The Worldwide
Church of God (1933) The
Celestial Church of Christ (1947) Brotherhood
of the Cross and Star (1950s) Unification
Church (1954) The Way
International (1955) Peoples
Temple (1955) The
Branch Davidians (1959) The
Jesus Movement (1960s) The
Family (Children of God) (1968) The
Holy Order of MANS (1968) The
Jesus Fellowship (Jesus Army) (1969) The
Word of Faith Movement (1974) Creation
Spirituality (1977) International
Churches of Christ (1979) The
Embassy of Heaven Church (1987) Alternative
Religions with
Roots in Judaism The
Lubavitch Movement Reconstructionist
Judaism (1935) Alliance
for Jewish Renewal (1962) Humanistic
Judaism (1965) The Havurot Movement (1973) Gush Emunim (1974) Meshihistim (1994) Alternative
Religions with
Roots in Islam Order
of Dervishes (1704) Haggani Nagshbandi (1880s) The Baha'l Faith (1844) Shadhili-Akbari Sufi Order (1890s) International
Sufi Movement) (1923) The
Nation of Islam (1931) Subud (1932) Sufi
Order International (1960s) Nuwaubian
Nation of Moors (1965) Bawa
Muhaiyaddeen Fellowship (1971) Alternative
Religions with Roots in Zoroastrianism |
Mazdaznan (1902) Ilm-e
Khshnoom (1907) Alternative
Religions with
Roots in Indian Religions The
Swaminarayan Movement (1802) The Radhasoami Tradition (1850s) Ramakrishna
Mission (1897) Meher Baba Movement (1923) Self-Realization
Fellowship (1925) Church
of Absolute Monism (1927) The
Brahma Kumaris (1936) Hao Hoa (1939)) Church
of the Shaiva Siddhanta (1949) Satya
Sai Baba Society (1950) Muttappan Teyyam (1950s) Ananda Marga (1955) Transcendental
Meditation (1957) ISKCON:
Hare Krishna Movement (1965) Eckankar (1965) Osho
Movement (1966) Western
Buddhist Order (1967) Krishnamurti Foundation (1968) Auroville (1968) 3HO
Foundation (1969) Mother
Meera (1970s) Sahaja
Yoga (1970) Elan
Vital (1971) Adidam (1972) Sand Asoke Movement (1973) Lifewave (1975) New Kadampa Tradition (NKT) (1976) Dhammakaya Foundation (1977) Mata Amritanandamayi Mission (1981) Shambhala
International (1992) Alternative
Religions with Nichiren Shôshû (1253) Tenrikyô (1838) Cheondogyo (1860) Omoto
(1892) Reiki
(1914) Agonshû (1978) Aum Shinrikyô (1986) Kôfuku no Kagaku (1986) Suma
Ching Hai (1990) Falun
Gong (Falun Dafa) (1992) Alternative
Religions with
Roots in Indigenous Traditions Cargo
Cults Druidry
(18th century) Santerra (19th century) Candomblé
(19th century) |
Kardecism (1857) Heathenism
(20th century) Native
American Church (1918) Umbanda
(1920s) Wicca
(1954) Church
of All Worlds (1968) The
Covenant of the Goddess (1975) The
Fellowship of Isis (1976) Eco-Paganism
(1990s) Alternative
Religions with
Roots in Western Esoteric Traditions Rosicrucianism
(1614) Grail
Spirituality (19th century) Freemasonry
(1717) Neo-Templar
Orders (19th century) Spiritualism
(1848) Theosophical
Society (1875) Golden
Dawn (1888) Ordo Templi Orientis (OTO) (1903) Anthroposophical
Society (1912) Society
of the Inner Light (1922) Gurdjieff
and Ouspensky Groups (1922) Arcane
School (1923) Emissaries
of Divine Light (1932) 'I AM'
Movement (1934) School of
Economic Science (1937) Silva
Mind Control (1944) The
Church Universal and Triumphant (1958) Findhom Foundation (1962) Satanism
(1966) Movement
of Spiritual Inner Awareness (1971) Servants
of the Light (1972) Share
International (1972) Christian
Gnostic Church (1972) Emin
(1973) Order
of the Solar Temple (1973) A Course in Miracles
(1976) Damanhur (1977) Fiat Lux (1980) Impersonal
Enlightenment (1988) Temple
of the Vampire (1989) Jasmuheen and the Breatharians (1990s) UFO Related
Church
of Scientology (1954) The Aetherius Society (1954) Unarius
Academy of Science (1954) The
Synanon Church (1958) The Raëlian Religion (1974) Heaven's
Gate (1975) Landmark
Forum (1985) Church
of MOO (1990s) Chen Tao (1993) |
Case Study: Do alternative-‘New Age’ Hold on to their
Promises?
First starting with
Paul Heelas’s highlighting Holism as an important aspect of the new
Spirituality. The holism professed in much of alternative- the planet we live
on, between mind and body, between spirit and matter. Traditional Christianity,
in this view, emphasizes the difference between the transcendent creator God
and us, and focuses on our inferiority. Materialistic science, on the other
hand, is atomistic in its approach, reducing everything to blind matter.
Holism may be a
convenient term to label the rejection of contemporary mainstream values but is
too indistinct a concept to form the basis for a common worldview. As a simple
analogy shows, holism can be constructed on the most diverse underlying
premises. Even such an utterly nonreligious philosophy as Marxism is in a sense
holistic, since it sees the human condition as inextricably interconnected with
the physical, social, and economic constraints of the environment. At the same
time, this form of holism is built on a materialistic ontology. New Agers base
their holism on a worldview that is very different.
A common creed in New
Age literature is that any situation in which we find ourselves is the effect
of our way of thinking. In the early 1970s, the American medium Jane Roberts
began publishing books said to be channeled from the spiritual entity Seth.
According to the Seth books, we literally create our own reality by means of
our thoughts, attitudes, and beliefs. Everything we experience is a projection
of our own inner world. Negative thoughts engender negative conditions in life.
Once we realize this, we can begin to create the world we like:
If you are in poor
health, you can remedy it. If your personal relationships are unsatisfactory,
you can change them for the better. If you are in poverty, you can find
yourself surrounded by abundance. The world as you know it is a picture of your
expectations. The world as the race of man knows it is the realization en masse of your individual expectations.
Similar ideas have
reached a mass audience through one of the modem classics of the New Age
movement, A Course in Miracles.1 Compared with the Seth material, the idealism
of A Course in Miracles is even more pronounced. Not only is the basic
"stuff' of the cosmos immaterial-the Course also builds on the emphatic
denial of the existence of anything else than God and love.
Literally everything
we perceive in our familiar, everyday world is illusory. We believe that we
live in a world in which people are separate from each other and in which
suffering, sorrow and enmity abound. In reality, none of this truly exists; the
entire world as we perceive it is a gigantic projection of our fear-ridden
egos. We are thus responsible for the world, since we have created it
ourselves:
I am responsible for
what I see.
I choose the feelings I experience, and decide upon the goal I would achieve.
And everything that seems to happen to me I ask for, and receive as I have
asked.2
Thus, all the evil
and suffering that we believe ourselves to be witnessing in fact, the outcome
of our own fear and guilt. When we seem to fall ill or suffer the effects of
old age, this is merely the result of our own mind projecting its attacks on
the body. More surprisingly, perhaps, even seemingly positive features of the
world of ordinary perception, such as many close personal relationships,
friendships, and loves, are said to prevent us from arriving at the state in
which we realize that God and love are all there is. Personal relationships are
yet another way of projecting onto others what we believe is lacking in
ourselves. Such relationships, just like sin and suffering, are therefore part
of the illusion that the ego makes us live in.
Books like the Seth
series or A Course in Miracles hardly promote a holistic outlook by any
reasonable interpretation of the term. Behind the professed holism there is a
strong strand of metaphysical idealism. This underlying belief has roots in
much older forms of Western esoteric religiosity and has been an integral part
of the New Age ever since its inception.3
Further
alternative-New Age writers can claim that their ideas are basically identical
to the spiritual insights of Hindu sages, Native American shamans, Japanese
healers, Egyptian priests, or Celtic druids. Commonly, these various traditions
are claimed to be various manifestations of a common underlying essence. This
essence, sometimes referred to as the perennial philosophy, is seen by many
New Agers as the core of their own beliefs.
Problems arise,
however, whenever a New Age writer attempts to delineate precisely which
doctrinal elements and rituals belong to this common spiritual heritage.
Religions from around the world appear to offer the most diverse theories on
topics such as the nature of the divine, the causes of evil, the reason for the
existence of suffering, and life after death. Typical strategies have evolved
to mask the differences. By claiming that all traditions are basically more or
less divergent versions of the truths offered in their own New Age texts,
contemporary spiritual entrepreneurs construct what is effectively a sectarian
universalism.
A typical example
concerns the belief in reincarnation. The term itself is quite vague and
implies little more than the notion that it is our destiny after death to be
reborn. Reincarnation beliefs are common throughout the world, a fact that a
universalist might well find inspiring. The details, however, vary drastically
depending on the specific religious context. In certain forms of reincarnation
belief, a moral law determines which body we will be reborn into. In others,the process lacks ethical implications. In some
belief systems, we can only be reborn as humans. In others, we can become
animals or superhuman entities of various kinds. And most embarrassing for a
true universalist, many religions, especially the three Abrahamitic faiths,
base their views on life after death on other principles than reincarnation.
The specific
reincarnation beliefs that one finds in popular New Age books are
quintessential products of a Western religious imagination. As befits a theory
of reincarnation in a society permeated with the idea of progress, the chain of
successive lives that we pass through represents a ladder of spiritual
evolution. The fundamentally optimistic outlook on life that dominates much of
the New Age implies seeing reincarnation as a succession of opportunities to
learn, experience life to the fullest, and fulfill our potential. By contrast,
most orthodox forms of Hindu beliefs have no concept of progress and present
reincarnation as an endless, nightmarish series of ups and downs. Rarely, if
ever, does New Age literature concern itself with the incompatibility of
Eastern and Western beliefs.
That the Abrahamitic
faiths generally do not embrace reincarnation is readily explained away. First,
it is noted that there are forms of Judaism as well as Islam that do accept
reincarnation. The fact that these currents from an historical point of view
represent unorthodox minority views is apparently not perceived as problematic.
Second, the lack of reincarnation beliefs in Christianity has given rise to a
modern legend.4
Theosophical writers
in the late nineteenth century explained that early Christianity had indeed
accepted the doctrine of rebirth and that the church father Origen was a reincarnationist. The leading authorities of the church,
however, decided to suppress this belief. In the second council at
Constantinople, Origen was declared a heretic and reincarnation was banned from
Christian orthodoxy. New Agers have adopted this theosophical version of
history and seem generally unaware of the fact that more mainstream
understandings of the development of early Christian doctrine are entirely at
odds with this view.
The fact that New Age
reincarnationism is a quintessentially modem view
vastly different from for example, Hindu or Buddhist beliefs, is hardly
surprising. Every religious system is a unique socio-historical constellation of
elements, one that furthermore is constantly changing, adding new doctrines
and rituals as well as shedding old ones. A truly universalist creed is a
contradiction in terms. Universalism needs to exclude those elements that do
not fit the preconceptions of what the core of human religion should be like
in order to protect an illusion of coherence between faiths.
Religious
universalism also carries with it another problem. The peoples from whom one
borrows doctrines and rituals can become aware of the fact that their
traditions are being appropriated and may resent this fact. The resistance
against New Age reinterpretations has been especially vocal from various
indigenous peoples. Spokespersons from a number of Native American communities,
Australian aborigines, Saami people of Lapland, and others have protested vehemently
against New Agers constructing their own versions of their religions. The
modern Western reinterpretations are often seen as commercialized pastiches of
the original worldviews.
The relation between
various indigenous groups and New Age appropriations of their traditions
becomes even more intricate in those cases where modern reinterpretations have
been created by individuals who themselves are Native Americans, Australian
aborigines, or Saami.5 Elders within their respective ethnic groups can accuse
these religious entrepreneurs of being motivated by commercial interests or of
betraying the spiritual traditions of their own people.
The late twentieth
century was a period of widespread tribalization. Consisting of ethnic groups
whose members had been largely integrated into mainstream, white society
discovered its roots and began defining itself as descendants of various
indigenous peoples. Other groups, fighting a struggle for land rights and
autonomy, had strong political motives for emphasizing their ethnic
separateness. Although the languages, customs, and beliefs of some of these
Native American or Australian peoples had become practically defunct, attempts
were made to reconstruct their cultures. Scholars pointed out that some of
these attempts seemed to invent indigenous traditions by projecting Western
fantasy images onto the remaining vestiges of native cultures. The same radical
reinterpretations that created New Age versions of tribal traditions seemed to
be used by the ethnic groups to project positive images of themselves.
Spokespersons from
numerous indigenous communities reacted by effectively branding critical
scholars as agents of repression. Quite a few acrimonious battles have ensued
over the legitimate interpretation of indigenous history. Thus Sam Gill, a
scholar with an outstanding record of research in Native American religions,
was fiercely attacked for a book that attempted to demonstrate that the image
of the Indian venerating Mother Earth was largely a Western invention.6
New Age beliefs are
intended to promote holism. At the same time, the supposedly holistic doctrines
and practices of the New Age worldview are used by most New Agers as a set of
individual building blocks that can be accepted or discarded in piecemeal
fashion. What persuades individual New Agers to adopt any given element? Is it
their unconstrained individual choice?
The elements of the
cultic milieu have characteristically short life cycles. Any specific building
block of the New Age can be fashionable for a few years, only to be superseded
by yet another trend. During the 1970s, there was a widespread belief in the
imminent spiritual evolutionary leap of mankind, a belief connected with the
astrological concept of the Aquarian Age. A couple of decades later, it is
difficult to find anybody who is firmly committed to this vision.7
In the 1970s, the
values that were stressed in much of the literature were countercultural.
Influential writers such as Pierre Teilhard de Chardin, C. G. Jung, and Abraham
Maslow wrote about themes such as the spiritual maturity and evolution of the
individual and of humankind as a whole. In the 1990s, the aim of much of New
Age literature would appear to be to affirm the values of mainstream society.
Widely read authors such as Shakti Gawain, Louise Hay, and Deepak Chopra
present methods of attaining health, wealth, and personal happiness. 8 A
romantic dream has largely been replaced by a neo-liberal utopia.
Such trends that
persuade hundreds of thousands of people to adopt certain practices or espouse
given beliefs contradict the picture of the New Age as a truly individualistic
phenomenon. The amount of collective behavior is surely no less in the cultic
milieu than in, for example, the fashion industry. The individual choices of
millions of individuals lead them to buy essentially the same products.
What factors
influence people to streamline their behaviors? The creation of new trends in
the religious marketplace is especially linked to the production and
distribution of books. Key players, such as publishers and trendsetting media
personalities, are crucial to this process. The importance of individuals who
host popular talk shows can hardly be overestimated. Books endorsed on, The
Oprah Winfrey Show have a substantially better chance of becoming best-sellers
in America. Agents see the commercial potential of marketing these books
overseas. Sales campaigns then focus on those particular books rather than on the
dozens of other volumes on similar subjects that happen to be published at the
same time. The net result is that an appearance on American prime-time television
can significantly boost sales figures even in countries where these talk shows
are practically unknown to the general public.
The wide distribution
of specific texts can profoundly influence the cultic milieu. A major role of
canonical literature in any religious community is to allow readers to express
the vicissitudes of their own lives in the terminology and concepts of the
sacred books. Literary merit, depth of ideas, logical coherence, and other
values that outsiders to the community may look for in a text are largely
irrelevant to those who use the canonical texts in this way. For New Agers, the
latest best-sellers by Shirley MacLaine, Jerry Jampolsky,
James Redfield, Brian L. Weiss, or Deepak Chopra can serve such a function. By
reaching millions of people, they contribute significantly to the construction
of a collective identity.
Others will regard
their circle of friends as the reference group that gives legitimacy to various
practices and beliefs. In her book Out on a Limb, Shirley MacLaine describes
her journey from being a skeptical onlooker to a convinced New Ager. The
practices and doctrines she comes to accept are, of course, those made
available to her by people in her social network. Nevertheless, MacLaine
considers herself a person who has "never been much for doing anything
communally"9 and calls her participation in rituals constructed by other
people and her gradual adoption of preexisting religious options a "quest
for my self."9
The New Age
literature tells us that we have a quasi-divine core, a spiritual self filled with untapped wisdom and potential. Truth lies
within us. No guru needs to tell us how we should act and what we should
believe in. Nevertheless, the same texts can then proceed to inform their
readers in painstaking detail of the knowledge that they are deemed to already
possess. The democratic ideal of the New Age is contradicted by the emergence
of a tradition with canons of behavior and belief and with the concomitant
possibility of gaining expert status at interpreting that tradition.10
Every sector of the
New Age has its own more or less flexible rules governing correct praxis and
orthodox doctrine. Astrological signs can be interpreted in many ways, but the
allowable modes of interpretation are constrained by the rules of the
astrological community. In theory, nothing would prevent the author of a
textbook on astrology from going against the current and asserting that Leos
are meek and Pisces assertive. Nevertheless, such statements would no doubt be
branded as erroneous. Since numerous tests have shown beyond reasonable doubt
that there is no empirical correlation between astrological signs and character
traits, any critique from within the astrological community itself against such
divergent views is necessarily directed against deviations from an established
tradition.
The contradictions
between the professed value of an individual quest and the existence of a canon
are especially apparent in the attitude of the New Age toward religious
experience. The often quite negative assessment of conventional religions-especially
Christianity-tends to focus on the image of a patriarchal, hierarchical
organization with rigid dogmas. This image of Christianity is rhetorically
contrasted with the perceived freedom of New Agers to explore their own spirituality.
Thus, in a way paralleled by few other modes of religiosity, New Age texts
affirm that we all have the ability to receive prophetic messages through
channeling. There are even do-it-yourself manuals teaching this rather arcane
skill, for example, Opening to Channel by Sanaya
Roman and Duane Packer.119 Nevertheless, only a small minority of those
individuals who claim to have this ability have succeeded in reaching an
audience wider than the nearest circle of friends.
A perusal of the
channeled literature reveals variations on a few common themes. For a number of
reasons, these texts claim, we have forgotten our true identities. We are not
the limited beings that everyday experience tells us that we are. In reality,
we are sparks of the divine. Perhaps it is fear that has blocked us from
realizing our true nature. Or perhaps it is the dominance of a monolithic
religion, the materialistic culture we live in, or the limitations of
rationality. We create the world we live in. Our inner states are reflected in
the outer world. Since we have forgotten our true natures, we create a flawed
reality. However, we have incarnated again and again, have learned our
spiritual lessons, and are now ready for a great spiritual leap. To help us, a
variety of spiritually advanced beings, such as angels, spirits or
extraterrestrials, are ready to come to our aid. There are now ways for us to
shift our perception in order to become aware of what magnificent beings we
actually are.
The relative
homogeneity of the messages received by New Age channelers is apparent when
contrasted with the very different prophetic writings produced in other
religious contexts, such as Theosophy or Mormonism. How can a large number of
texts composed by many different individuals be based on such a uniform set of
ideas? Modes of social pressure invisible to the New Age spokespersons
themselves would seem to provide a parsimonious account of the phenomenon. A
small number of channeled texts have become central components of the New Age.
These books have attained the status of standards of reference. A new revealed
message will be produced by a person who is already steeped in this common New
Age culture and will only be accepted by its readers to the extent that it is
sufficiently coherent with earlier messages.
In his survey of New
Age texts, Wouter Hanegraaff
notes that the literature in its entirety sees its own form of
"spirituality" as an alternative to the worldviews of mainstream
society.12 The very term New Age places this form of religiosity in opposition
to the ëold age' values represented by the two main
foes, institutionalized Christianity and materialism. It is often left vaguely
sketched what these new and positive values will be. The uniting link is not so
much the new values that one struggles for as the old values one struggles
against.
For a mode of
religiosity that survives on quasi-Darwinist principles, a critique of the
prevailing cultural norms is problematic. The available customer base for the
ideas that float around within the cultic milieu is predominantly composed of
modern Westerners. In fact, surveys tend to show that New Agers are mainly
well-educated, middle-class individuals7'In order to attract readers, New Age
writers will thus need to express their culture critique in a way that
nevertheless appeals to the culturally defined demands of a distinctly modern,
urban audience.
It should therefore
come as no surprise that some of the most successful attempts to define what this
new spirituality is supposed to achieve present the results of spiritual
advancement as personal success in a variety of areas. In his book The Seven
Spiritual Laws of Success, best-selling author Deepak Chopra explains that we
can change our circumstances by altering our way of thinking. Among the effects
of a new, spiritualized mind-set, one finds not only good health, energy,
enthusiasm for life, fulfilling relationships, creative freedom,
emotional and
psychological stability, a sense of well-being, and peace of mind but also the
ability to "create unlimited wealth with effortless ease and to experience
success in every endeavor."13 The ultimate goal of the spiritual quest
would seem to be to succeed in capitalist society.
Segments of New Age
literature nonetheless remain committed to a critique of contemporary culture.
To what extent might such a critique have any effect in the real world?
Parallels with other
new religious movements give some indication of what is needed to achieve one's
aims. What differentiates large, economically and politically successful bodies
such as the Church of Jesus Christ of Latter-day Saints (that is, the Mormons)
from their weaker competitors? The Mormons have an efficient and strictly
organized missionary activity.14 They have built up a bureaucratic power
structure, and have, through the custom of tithing, established a powerful
economic base. In communities where Mormons constitute a significant segment of
the population, they exert considerable influence on business and politics.
The New Age presents
a striking contrast. Despite its implicit emergent canon, it is embodied in the
practices and beliefs of a large number of individual people without a common
institutional affiliation. From a sociological point of view, it might be more
appropriate to classify the New Age as a form of vague collective behavior than
as a movement.15 Even if New Age spokespersons should evolve a more distinct
social or political agenda, their prospects of actually implementing their proposed
goals would seem to be limited.
Contradictions?
Alternative-New Age
literature is filled with empirical claims: astrology is a key to character and
destiny, therapeutic touch cures illness, dowsing can detect hidden energies.
Skeptics present their reasons for regarding such claims as flatly contradicted
by robust research. As this article has shown, there are also inherent
contradictions in the broader aims of the New Age movement.
If the universalism
of the New Age is insular, if its antiauthoritarianism is contradicted by the
authoritarian voices of its founding texts, if so many of its claims are
ultimately based on a subjective intuition that disregards critical
rationality, why does the New Age hold such an appeal for millions of often quite
well-educated people?
Its appeal, it would
at times seem, lies less in the ideas of the New Age literature itself than in
the way it defines its foes. Much of the New Age is a revolt against
rationalism, even against modernity itself. Skeptics point to the fact that
much New Age material flies in the face of contemporary scientific knowledge.
What the skeptic perhaps misses is that this is precisely one of the appeals of
the New Age message.
Why should New Agers
want to revolt against science and critical rationality? A suggestive parallel
is afforded by a study of the intellectual development of young women.25 Many
of the women had been plagued by the typical self-doubts of youth, had found it
difficult during their school days to assert their own wishes and opinions and
to see themselves as competent and intelligent individuals. Quite a few had
resolved their doubts by quietly revolting against authority. They redefined
the nature of knowledge. Previously, knowledge had been defined as passively assimilating
the claims coming from parents, teachers and other adults. Knowledge gradually
came to be understood as an inner, subjective or intuitive faculty. Almost half
of the women in the study had at some time in their lives adopted a largely
subjective epistemology.
Adopting a subjective
view of knowledge has both advantages and disadvantages. It gave the women of
the study the strength to assert themselves as individuals. At the same time,
subjectivism entails a risk of marginalization by reinforcing culturally
constructed stereotypes of women as being less logical than men. A subjectivist
stance, if carried to extremes, also risks excluding women from careers in, for
example, the sciences. Subjectivism, implying that an opinion that is deeply
held needs no support from empirical evidence, rationality, or established
knowledge, goes counter to the most elementary principles of higher education.
Some of the women of the study went as far as adopting the view that
rationality is a gender-specific male discourse.
There are obvious
similarities between the women who identified strongly with a subjective view
of knowledge and the supporters of New Age thinking. Science, abstraction, and
critical rationality are in both groups seen as something profoundly alien. In
their attempts to reject the perceived dogmatism of external authorities, both
groups risk constructing an equally dogmatic position, in which science, logic,
and rationalism are forcefully rejected for a priori reasons.
However, the story
does not end there. A study of American college students suggests that there is
a step beyond subjectivism.26 A period of passive acceptance of authorities was
frequently followed by an extreme subjectivism. However, for many college
students this was a passing stage. They gradually arrived at a synthesis in
which subjectivity and critical analysis could coexist. Personal areas of life
were judged according to emotional or subjective criteria, whereas empirical
matters were not.
In order to enable
students to arrive at such a position, it would seem important to stress the
difference between accepting a set of facts and assimilating the method of
critical rationality needed to judge the veracity of facts. Research conducted
as far back as the turn of the twentieth century has shown that intellectual
aptitude in one area does not increase other intellectual skills."
Specifically, critical thinking does not just seep in as facts are assimilated
but needs to be specifically taught.16 Age spokespersons, by contrast, tend to
be self-taught or may have pursued specialized courses at private institutions
that do not generally foster historical, scientific, or philosophical
awareness. The contradictions and incoherences of
much New Age literature are therefore not checked by any counteracting forces.
Skeptical literature
generally attempts to debunk the empirical claims of the New Age literature.
The present article, although also written in a critical vein, has attempted a
somewhat different mode of approach. Individual New Age writers can contradict
themselves and each other, and can grossly misrepresent historical and
scientific facts. The New Age as a whole lacks the structures necessary to
detect and remedy such inconsistencies. No religion is based on logic and adherence
to what is empirically verifiable; two basic elements of any faith are the
willing suspension of disbelief and sheer habit. Incoherence is inevitable in
any religion, no matter how elaborately theologized. However, the New Age
generally lacks support from intellectuals. Whereas a number of other creeds
have been defended by the ablest minds of each generation, the New Age remains
a bare-bones rendition of religiosity.
Religion can be
understood as a set of discourses and practices that "invest specific
human preferences with transcendent status by misrepresenting them as revealed
truths, primordial traditions, divine commandments and so forth."17 Other
faiths have simply had a considerably greater success at convincing large
audiences that their discourses and practices are consistent worldviews
grounded in ancient traditions and transcendent truths. For those of us who
believe that religious worldviews are built on nothing more substantial than
the predilections of certain individuals or social groups, the very
fragmentation and incoherence of the New Age milieu is one of its most
redeeming features. Unlike powerful and institutionalized religions, the New
Age is likely to have a relatively limited effect on society as a whole.
Whereas Christian creationists have the resources to wage a concerted war
against the teaching of evolutionism, even the most committed New Agers will
most probably never have the political clout to force schools to give classes
on the occult energies of crystals.
1. A Course in Miracles
is a channeled text dating back to the early to mid-seventies. According to
the founding legend, the message of this book was received from an inner voice
speaking to a research psychologist at Columbia University, Helen Schucman.
2. A Course in
Miracles, Volume I: Text, p. 418.
3. Ultimately, the
New Age belief that our consciousness creates the circumstances that we live in
is a modern reflex of the much older belief in the power of our imaginative
faculties. Images held in the mind, it was widely understood throughout the
Middle Ages and the Renaissance, could either be projected onto others and used
to influence them or could affect the person holding them. This latter concept
was inter alia used to give a seemingly rational explanation of the
then-current lore that fetuses were affected by the sense impressions received
by pregnant women See Faivre 2000 for a brief
overview of the concept of imaginatio.
4. Hanegraaff 1998, 321-22, briefly surveys the occurrences of
this legend in New Age literature.
5. One of the most
influential of these was Sun Bear (1929-1992), a man of Ojibwa descent who
created a set of pan-Indian rituals that catered to the interests of whites.
13. Gill 1987.
6. Melton 1995.
7. Heelas 1996, 126.
8. MacLaine 1986, 143.
9. MacLaine 1986, 5.
10. See Culver and lanna 1988 for a review of such studies. 19. Roman and
Packer 1987.
11. Hanegraaff 1998, 515-17.
12. For a brief discussion,
see Bruce 1996, 217-19. 22. Chopra 1996, 1-2.
13. On the succesful history of Mormonism, see Arrington and Bitton 1992; specifically on LDS recruitment and mission
strategies, see e.g., Stark and Bainbridge 1985, 316-20. 24. Bainbridge 1997, 369.
14. Belenky et al. 1986.
15. Perry 1970.
16. Thorndike and
Woodworth 1901.
17. Research to this
effect is summarized in Nisbett and Ross 1980, 176-79. 29. Lincoln 2000, 416.
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