The Aquarian Confusion: Conflicting Theologies of the New Age

A number of problems are involved in studying the New Age movement, ranging from the enormous task of dealing with even a fraction of the phenomena associated with it, to the fact that prominent ‘New Age’ figures wish to dissociate themselves from this label. There is also the growing recognition that the New Age is fraught with contradictory ideas, and this makes the claim of a universally consistent ‘New Age worldview’ difficult to maintain. The paper seeks to explore such contradictions, with particular reference to theological claims. It is contended that the New Age embraces two antithetical dynamics, termed ‘patriarchal’ and ‘ecological’. The paper concludes with a discussion of problems involved in a definitive characterisation of New Age beliefs.     

Higher realities and the inner self: One quest? Transcendence and the significance of the body in the new age circuit

Can New Age be religious? In this article it is argued that New Age should not be treated as just one meaning system. It is possible to discern several different meaning systems in the New Age networks, even though they share a common language. Before examining whether these meaning systems are religious or, in other words, whether they contain transcendent elements, the concept of transcendence is ‘de‐christianised’. For it is precisely the Christian interpretation, namely the idea that the transcendent reality has to be ‘outside’, that makes the concept useless for the study of New Age meaning systems. The analysis then shows that sometimes there is a higher reality, and sometimes not. Even in one and the same meaning system this difference can occur, since central notions are interpreted in different ways.     

Nature and Self in New Age Pilgrimage

Several scholars have argued that New Age spirituality is best understood as a form of ‘self-spirituality’ and as an expression of the consumer capitalist tendency to commodify all things, in the process converting religion into a ‘spiritual marketplace’. This article examines the phenomenon of New Age pilgrimage, especially pilgrimage to natural ‘power places’, with a focus on New Age practices at Sedona, Arizona, USA. The author assesses New Age notions of sacred space, nature, and the self, and compares pilgrim practices and sensorial interactions with Sedona's red rock landscape to forms of tourist practice and commodification more prevalent in Sedona. He argues that New Age pilgrimage, in theory and sometimes in practice, rejects the consumerist impulse, and that the New Age ‘self’ is both more open-ended and ‘postmodern’, and less central to New Age practice, than is suggested by the characterisation of New Age as ‘self-spirituality’.     

The Infirmity Debate: On the Viability of New Age Spiritualities of Life

The ‘infirmity debate’ is becoming increasingly lively. On the one hand, scholars argue that New Age spiritualities of life are in a ‘poor’ condition; on the other hand, scholars argue that they are in a good state of ‘health’. Drawing on key publications, including articles from the Journal of Contemporary Religion, the argument is couched in terms of ‘the turn to the self’—more specifically ‘the massive subjective turn of modern culture’. How do New Age spiritualities of life fare in the context of this development? Concentrating on activities found in the holistic milieu which is to be found in many countries today, the argument is that activities like yoga or spiritual aromatherapy serve as ‘intermediary institutions’, successfully negotiating a path between antinomian freedom and social conformism.     

Editorial: Culture and religion

Based on theories of category formation (Baird) and genealogy (Foucault and Asad), and writing myself reflexively into the field, I question the consensus view that there is (or ever was) a viable social or religious ‘movement’ called ‘New Age’. Through a brief review of secondary sources, I disaggregate and historicise the field, drawing attention to signs of incompleteness, heterogeneity and cultural diffusion in preference to the dominant argument for a sui generis phenomenon. Within the field, I trace connections between Alice Bailey's discourse and Findhorn colony practice to illustrate one particular ‘New Age’ genealogy. I argue that ‘New Age’ is better represented as an expression of contemporary Anglo-American ‘popular religion’, a (re)conceptualisation that encourages more fruitful comparative historical and ethnographical analyses. Finally, I identify an emergent ‘second wave’ of ‘New Age’ studies, characterised by a concern for localised and contextualised representations.     

Capital Possession: a comparative approach to 'New Age' and control of the means of possession

This paper reconsiders academic representations of religious phenomena that have been called New Age through contextualised comparison of social practice and discourse. This challenges both the replication of emic models of a New Age in terms that are abstract, classed and racialised, and the way in which the New Age is represented as a social phenomenon unrelated to other contemporary religious forms throughout the world. By identifying spirit possession as a central practice within what is called ‘non-formative religion’, comparisons are drawn with Pentecostalism and Shamanism, documenting their growth under common conditions of neoliberal globalisation across the world. To examine reasons for such resurgence, attention is drawn to what is called the ‘means of possession’: the social contexts in which possession occurs and is controlled. The ambiguity by which control of the means of possession is exercised is explored in terms of a broader social context in which self-authority is both denied and demanded.     

Beyond the Spiritual Supermarket: The Social and Public Significance of New Age Spirituality

This article argues that New Age spirituality is substantially less unambiguously individualistic and more socially and publicly significant than today's sociological consensus acknowledges. Firstly, an uncontested doctrine of self-spirituality, characterised by sacralisation of the self and demonisation of social institutions, provides the spiritual milieu with ideological coherence and paradoxically accounts for its overwhelming diversity. Secondly, participants undergo a process of socialisation, gradually adopting this doctrine of self-spirituality and eventually reinforcing it by means of standardised legitimations. Thirdly, spirituality has entered the public sphere of work, aiming at a reduction of employees’ alienation to increase both their happiness and organisational effectiveness. A radical ‘sociologisation’ of New Age research is called for to document how the doctrinal ideal of self-spirituality is socially constructed, transmitted, and reinforced and critically to deconstruct rather than reproduce sociologically naive New Age rhetoric about the primacy of personal authenticity.     

A secondary task is not always costly: Context‐based guidance of visual search survives interference from a demanding working memory task

Repeatedly encountering a visual search display with the target located at a fixed position relative to the distractors facilitates target detection, relative to novel displays – which is attributed to search guidance by (acquired) long‐term memory (LTM) of the distractor ‘context’ of the target. Previous research has shown that this ‘contextual cueing’ effect is severely impeded during learning when participants have to perform a demanding spatial working memory (WM) task concurrently with the search task, though it does become manifest when the WM task is removed. This has led to the proposal that search guidance by LT context memories critically depends on spatial WM to become ‘expressed’ in behaviour. On this background, this study, of two experiments, asked: (1) Would contextual cueing eventually emerge under dual‐task learning conditions if the practice on the task(s) is extended beyond the short training implemented in previous studies? and given sufficient practice, (2) Would performing the search under dual‐task conditions actually lead to an increased cueing effect compared to performing the visual search task alone? The answer is affirmative to both questions. In particular, Experiment 1 showed that a robust contextual cueing effect emerges within 360–720 dual‐task trials as compared to some 240 single‐task trials. Further, Experiment 2 showed that when dual‐ and single‐task conditions are performed in alternating trials blocks, the cueing effect for the very same set of repeated displays is significantly larger in dual‐task blocks than in single‐task blocks. This pattern of effects suggests that dual‐task practice eventually leads to direct, or ‘automatic’, guidance of visual search by learnt spatial LTM representations, bypassing WM processes. These processes are normally engaged in single‐task performance might actually interfere with direct LTM‐based search guidance.     

‘New Age’ revisited: By way of entry into restorative justice

The present article pursues striking similarities between the discourse of philosophies and practices often categorised as ‘New Age’, and that of restorative justice. By bringing observations from data material produced in seemingly very different fields of research to a close encounter, a common discourse of transformation is tentatively explored, adding to contemporary works that warn against assuming ‘New Age’ as a sui generis movement or milieu. The article is an exercise in tracing connections across different fields of study, lending support to the claim that such tracing may contribute to the opening out of our topic in ways that have implications for what we can understand as constituting a social environment, for what we can understand as constituting context, for what we can understand as constituting ‘New Age’.     

The New Age paradox: spiritual consumerism and traditional authority at the Child of Nature festival in Russia

This article addresses the paradox of contemporary New Age spirituality, which combines the individualist ideology of the capitalist market with traditional truth claims. The underlying assumption of the New Age—that there is one universal Truth in many guises—supports this type of legitimation. I argue that this paradox can be illuminated from a transcultural ethnographic perspective with the help of the concept of vernacular belief. The emphasis on lived experience reveals the New Age as a mutable and diverse set of practices from which we cannot expect ideological coherence. Analysing the plural ideological landscape of the Child of Nature festival in St Petersburg, this article investigates how its participants deal with competing narratives of universal truth, all of which pivot on one term: ‘Vedic wisdom’.     

The New Age Shop—Church or Marketplace?

The present study analyzes the relationship between the sacred and profane as domains manifested within the context of New Age thought and practice. The attempt to analyze these relationships is based on observations and interviews in 22 New Age shops in New Zealand and Israel. Unlike earlier research that emphasized the New Age sub-culture as a ‘spiritual market place’, the results of this study show that New Age shops are not entirely perceived and managed as market places, but as spiritual centers as well. The findings of this study indicate that there are processes and activities in New Age shops that are not associated with its commodity context, but rather with the creation of sacred space.     

Post‐Christian spiritualities

This article examines the rise of post‐Christian spiritualities in the last three decades. Attention is first given to feminist versions of such spirituality (popular as well as academic), since these seem to be amongst the earliest and most influential forms of post‐Christian spirituality. It is then argued that very similar forms of spirituality are found within contemporary Christianity, and that all are forms of what is identified as ‘the New Spirituality’. The features, origins and influence of this New Spirituality are examined, and its relation to traditional Christianity, the New Age, modernity and post‐modernity briefly assessed.     

Revisiting the spiritual supermarket: does the commodification of spirituality necessarily devalue it?

The New Age is often depicted as the quintessential spiritual marketplace in which seekers freely choose from an array of religious options. Empirically it is correct to point out that the movement has formed largely around consumption of goods and services offered for sale. Yet its commercial aspect is often conceptualised in relatively superficial terms. The notion that it is a ‘spiritual supermarket’ has been used to suggest that New Age consumer practices are trivial or socially insignificant. This has led some to call for a turn away from reductive market models. However, this article proposes that New Age studies should instead examine and theorise commercial dynamics more thoroughly, taking the lead from work in other disciplines that increasingly shows how economic, cultural and social life are deeply imbricated. Overcoming the taint of the spiritual supermarket allows a range of issues in the field to be explored more comprehensively.     

The role of the ‘other’ in national identity: exploring the context‐dependence of the national ingroup stereotype

Analysts from a range of disciplines (especially sociology and social anthropology) highlight the role of the ‘other’ in the construction and definition of national identity. Recently some social psychologists have come to emphasize the inherently relational nature of identity. Drawing upon these recent investigations, the present paper reports a field study investigating the context‐dependent nature of group identity. Using a modified version of the Katz–Braly task, British subjects (n=240) stereotyped two national groups: Americans and British. They did so in two conditions. In the ‘one‐group’ conditions, subjects rated either of the two groups. In the ‘two‐group’ conditions, they rated one whilst also considering the other. Following Oakes, Haslam and Turner (1994) we predicted that whereas subjects' stereotypes of the national outgroup (the Americans) would be unaffected by this manipulation, their stereotype of the national ingroup (the British) would be affected. This prediction was confirmed. We also predicted that the national ingroup stereotype obtained in the ‘two‐group’ condition would be one which was defined in contrast to the American ‘other’ which constituted the comparative context. Using a measure which takes into account the applicability of ingroup‐defining terms to both the ingroup and the outgroup (the diagnosticity measure of stereotyping proposed by McCauley and Stitt, 1978) we show that the ingroup identity definition produced in this condition did indeed differentiate the British from the Americans. The significance of these data for those concerned with the application of social psychological theory to real‐life social problems is discussed. Copyright © 1999 John Wiley & Sons, Ltd.     

The naked truth: mindfulness and the purification of religion

To arrive at an understanding of what drives the much debated spiritual turn in Western Europe, we study the spiritual trajectories and identifications of mindfulness practitioners in the formerly predominantly Roman Catholic context of Flanders in Belgium. Fifteen semi-structured interviews addressed their religious and spiritual biographical trajectories as well as the symbolic boundaries they draw with adjacent religious and spiritual groups. We find marked evidence of a process of ‘religious purification’, which unfolds as a critique of the formal and external aspects of both religion (organisations, dogmas, ritual) and spirituality (woolly and frivolous New Age word games). To validate and justify, alternatively, the ‘pure’ and ‘grounded’ spirituality that results, those concerned consistently invoke the authority of science.     

The Good of New Age Goods

Critical writing on cultural appropriation and commodification is often predicated on the assumption that the transformation of cultural goods into commodities is essentially a process of alienation: of consumers from themselves and of indigenous people from their cultural products. The consumption of indigenous practices and images by practitioners of New Age and alternative spiritualities has been the subject of particularly harsh criticism, with ‘New Agers’ excoriated as exploitative culture thieves. In this paper, I draw on ethnographic research into the use of commodified images of Australian Aboriginal people by practitioners of New Age and alternative spiritualities—and by Aboriginal people themselves—to suggest that the producers and consumers of such goods, and indeed the goods themselves, have a greater agency than is commonly recognised. I argue that, many critics of cultural and spiritual commodification fail to recognise or fail to take seriously, the meaning cultural goods can acquire when removed from the market place and personalised by their consumers. More to the point, the suggestion that such transformations are inherently alienating tends to elide the involvement of indigenous people in the production of imagery that complements (as well as competes with) New Age representations.     

“Everything starts within”: New Age Values,Images, and Language in Israeli Advertising

ABSTRACT

This article focuses on the appropriation of New Age values, images, and language by different sectors of the mainstream in a Western society—in Israel. The findings support earlier research about the shift in values in the mainstream of Western societies. Specifically, this is a shift towards the admiration of nature, Far Eastern lore, a search for a ‘balanced’ way of life, and so on, in accordance with New Age values. This article analyzes how, and for what purpose, mainstream advertisements appropriate New Age elements. The analysis of about 100 advertisements from the last decade leads to the conclusion that all mainstream sectors, including relatively conservative ones (such as academic institutions), borrow elements from New Age, but differ in the intensity and form of appropriation: some are interested in simply attracting attention, while others directly appropriate New Age values. This article discusses the differentiation between the receptivity of specific sectors to New Age and explores possible motivations for the use of New Age elements, such as the more conservative sectors’ use of esoteric elements of New Age.     

Counter-Cultural Egalitarianism: a comparative analysis of New Age and other 'alternative' communities

This paper makes a plea for examining New Religious Movements (NRMs), including the New Age Movement, in terms of contrasting modes of social organisation. NRMs share such contrasting modes with other societies well outside the Western industrial-capitalist world, notably hunting and gathering societies. This means that theoretical discussion relating to the social forms of hunter-gatherers can enlighten the social forms of NRMs. The paper demonstrates the ethnographic similarities between NRMS and hunter-gatherers in relation to the social dimensions of egalitarianism and hierarchy. Egalitarianism as a counter-cultural strategy of opposition is then explicated according to Boehm's idea of reverse dominance. Hierarchy, among NRMs organised quite differently from ‘mainstream’ hierarchy, is meanwhile explicated in terms of distinctive space-time circumstances of social aggregation where people are constricted on limited areas of territory. In counter-cultural strategies, it is concluded, egalitarianism amounts to a ‘witnessing’ opposition, while hierarchy amounts to a ‘symbolic’ opposition.     

Difficulties in auditory organization as a cause of reading backwardness? An auditory neuroscience perspective

Over 30 years ago, it was suggested that difficulties in the ‘auditory organization’ of word forms in the mental lexicon might cause reading difficulties. It was proposed that children used parameters such as rhyme and alliteration to organize word forms in the mental lexicon by acoustic similarity, and that such organization was impaired in developmental dyslexia. This literature was based on an ‘oddity’ measure of children's sensitivity to rhyme (e.g. wood, book, good) and alliteration (e.g. sun, sock, rag). The ‘oddity’ task revealed that children with dyslexia were significantly poorer at identifying the ‘odd word out’ than younger children without reading difficulties. Here we apply a novel modelling approach drawn from auditory neuroscience to study the possible sensory basis of the auditory organization of rhyming and non‐rhyming words by children. We utilize a novel Spectral‐Amplitude Modulation Phase Hierarchy (S‐AMPH) approach to analysing the spectro‐temporal structure of rhyming and non‐rhyming words, aiming to illuminate the potential acoustic cues used by children as a basis for phonological organization. The S‐AMPH model assumes that speech encoding depends on neuronal oscillatory entrainment to the amplitude modulation (AM) hierarchy in speech. Our results suggest that phonological similarity between rhyming words in the oddity task depends crucially on slow (delta band) modulations in the speech envelope. Contrary to linguistic assumptions, therefore, auditory organization by children may not depend on phonemic information for this task. Linguistically, it is assumed that ‘book’ does not rhyme with ‘wood’ and ‘good’ because the final phoneme differs. However, our auditory analysis suggests that the acoustic cues to this phonological dissimilarity depend primarily on the slower amplitude modulations in the speech envelope, thought to carry prosodic information. Therefore, the oddity task may help in detecting reading difficulties because phonological similarity judgements about rhyme reflect sensitivity to slow amplitude modulation patterns. Slower amplitude modulations are known to be detected less efficiently by children with dyslexia.