‘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’.     

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.     

Spirituality, the New Opiate

This article contrasts traditional spiritualities with those offered by the contemporary New Age movement. An appeal is made for the recovery of the spiritual core in various faith traditions as well as for the necessity of moral growth and social commitment in New Age culture.     

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.     

“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.     

The contemporary lay meditation movement and lay gurus in Sri Lanka

This article examines the lay meditation movement occurring in contemporary Buddhism in Sri Lanka. The lay meditation movement represents a different perspective from the nationalistic Sinhala Buddhism that has dominated the discourse in the wake of the intractable ethnic conflict in the country. The lay meditation movement reflects the contemporary ferment in Buddhist discourse among the laity. One of the key themes in this movement is the privileging of experience because it gives the lay groups authority to challenge contemporary orthodoxy and it has empowered a new class of spiritual leaders, the lay gurus. Paraphrasing Stirrat, we can say that these lay gurus are leading the lay meditation movement towards ‘a series of different interpretations of what it means’ to be a Buddhist today. In its overall effect the lay meditation movement not only reconstructs what it means to be a Buddhist today but also points in the direction of establishing new forms of sectarianism that could be considered to be ‘new religious movements’ under the umbrella of Buddhism.     

Does the counter-cultural character of new age persist? Investigating social and political attitudes of new age followers

From its beginnings in the 1960s up to the present, the New Age movement has undergone considerable change. Originally, it was a counter-cultural movement, interacting with other counter-cultural movements of that time, such as the ecology, hippie, and commune movements. During the last decades, spiritual and esoteric methods have been popularised and commercialised by an expanding market of literature and workshops. This has made New Age a socially accepted phenomenon and it has thus lost much of its anti-modernist and culture-critical character. In this article, I will show by means of quantitative empirical analyses that in spite of the transformations, the affinity between New Age activism and culture-critical attitudes persists to a certain degree. This is particularly the case for persons aiming at self-perfection by means of spiritual exercises and alternative health methods. Among persons who are primarily interested in esoteric methods, such as astrology and Tarot cards, hedonistic and authoritarian attitudes are, however, more widespread.     

Mindfulness in Context: A Historical Discourse Analysis

‘Mindfulness’ has become a buzzword, yet its meaning and origins have received relatively little critical consideration. This article places the current ‘mindfulness movement’ in context, examining the evolving discourse surrounding the concept of mindfulness. Through the first systematic etymology of the term, drawing from old Western and Buddhist writings, contemporary psychology and popular media, it is established that the contemporary understanding of mindfulness has been substantially simplified and divorced from its origins. However, quantitative data suggests that this manoeuvre was essential for the mainstreaming of the concept. Moreover, the resulting momentum has stimulated a new and dynamic discourse about the relationship between ‘secular’ mindfulness and Buddhism, sparking questions about ‘McMindfulness’, ‘stealth’ Buddhism and cultural imperialism. Therefore, this article argues that the recontextualisation of mindfulness created the scaffolding that supported the emergence of a deeper and more meaningful conversation about its implications for Buddhism and society that we see today.     

After the New Age

This article explores the connections between conventional religion and the New Age, using data from a major online questionnaire study, Survey2001 , that was sponsored by the National Geographic Society and the National Science Foundation. It begins with two competing hypotheses. (1) Involvement in conventional religion discourages involvement in unconventional para-religion because conventional religion competes with para-religion. (2) Conventional religion encourages unconventional para-religion by promulgating supernatural assumptions about the nature of humanity and the universe. Factor analysis of 20 putatively New Age agree-disagree questionnaire items reveals that 15 of them define a general New Age factor, supported by secondary anti-paranormal and anti-alien factors. Three measures of conventional religiousness show complex relations to the New Age items. Analysis using factor scores indicates that both hypotheses express real effects that cancel each other out for many people. Individual subjective religiousness and personal prayer or meditation correlate strongly positively with the New Age among respondents who never attend religious services. The study considers denominational differences, then concludes by showing that a curvilinear relationship exists between religiousness and acceptance of New Age beliefs.     

New age advice: ticket to happiness?

The ‘New Age’ movement emerged in the second half of the 20th century and New Age ideas became the vogue in the Western world. New Age is much concerned with personal quality of life and offers both a philosophy of life and various therapeutic practices, presumed to raise happiness. This paper first describes the main recommendations to be found in New Age books. Next it considers the probable effects on happiness of these, by examining both the theoretical plausibility and the empirical conditions of happiness. This paper concludes that several recommendations are likely to produce beneficial consequences. It is argued, however, that the advice will not fit everybody equally well and that some New Age practices may reduce happiness, e.g., practices that undermine a realistic outlook on reality.     

Why Do Churches Become Empty,While New Age Grows? Secularization and Religious Change in the Netherlands

Research from the Netherlands has pointed out that the increased popularity of New Age since the 1960s by no means compensates for the dramatic decline of the Christian churches. From a theoretical point of view, however, it is more important to study why those remarkably divergent developments have occurred in the first place. This article does this by analyzing survey data collected among the Dutch population at large in 1998, focusing on a comparison of the young and the elderly. It is concluded, first, that there are no indications that the decline of the Christian tradition has been caused by a process of rationalization. Second, the decline of the Christian tradition and the growth of nonreligiosity as well as New Age are caused by increased levels of moral individualism (individualization). Implications for the sociological analysis of cultural and religious change are discussed.     

THE NEW AGE OF KABBALAH

In recent years, a remarkable revival of interest in Kabbalah and Jewish mysticism has taken place in Israel, the United States and other, mostly Western, countries. This revival, which includes a resurgence of kabbalistic and hasidic doctrines and practices and an integration of kabbalistic themes in various cultural fields, coincides with the emergence of the New Age and other related spiritual and new religious movements in the Western world in the last decades of the twentieth century. New Age themes appear in various contemporary kabbalistic and Neo‐hasidic movements, and there are significant similarities between these movements, the New Age and other recent spiritual and religious revival movements. This article will examine the contemporary revival of Kabbalah and investigate the relationship between contemporary Kabbalah and New Age phenomena. It will demonstrate that central characteristics of the new spiritual culture appear not only in contemporary Kabbalah and Neo‐hasidic groups that explicitly use New Age themes, but also among kabbalistic and hasidic movements that are perceived as presenting more traditional forms of Jewish mysticism. The shared characteristic of contemporary Kabbalah and New Age, it will be argued, are not dependent only on the direct impact of the New Age movements on contemporary Kabbalah, but rather on the postmodern context and nature of both these phenomena. The emergence and constructions of contemporary Kabbalah, the New Age and other related new spiritual movements, which can be described as “postmodern spiritualities”, is dependent on the global economic and social changes in the late twentieth century. This article will claim that these new cultural formations reflect the cultural logic of late global capitalism and respond to the new social conditions in the postmodern era.     

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’.     

Recent trends in Sri Lankan Buddhism

The South Asian island of Sri Lanka continues to be an important field site for the study of contemporary Buddhism. Numerous scholars in the field of religion base their arguments about the modern rise of Buddhist revivalism and fundamentalism on ethnographic data from Sri Lanka's long tradition of Theravāda Buddhism. This article, based on fieldwork in Colombo during summer 2002, serves to update previous knowledge on Sri Lankan Buddhism by reporting on newer developments in this religious tradition. I argue that many of the recent trends in Sri Lankan Buddhism are linked in part to broader political and economic realities observed in the island today.     

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.     

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.     

Death in the new age

Modern death is characterized by secularization, and the related features of medical‐ization, privatization and individualism, and is increasingly criticized from an expressivist position. This is the context in which a considerable volume of New Age writing on death and dying has emerged. The article explores New Age concepts of the soul and of reincarnation, the basis for these beliefs and the effect they have on care of the dying, the willingness of New Age carers to let the dying person be him or herself, and New Age theodicies. It is concluded that the New Age concern with the soul of the dying represents a significant attempt to reverse the secularization of death, though the success of this endeavour may be undermined by emphasis on the variety of personal experience and meaning.     

New Age Beliefs and Societal Risk Perception1

The New Age movement is a transpersonal movement focused on mystic awakening and human potential development. It has become an important component in modern risk discourse, as it often goes hand in hand with technology opposition and worries about technology risks. The present study examined the possible relationships between New Age beliefs and societal risk perception. It was shown that several hazards—particularly the ones at the center of current debates about security policies and environmental policies—were perceived as significantly riskier by the New Agers than by others. These (hot) hazards include nuclear waste storage, chemical plants, urban violence, genetically engineered organisms, marijuana, and hospital waste.     

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’.