How—and why— were UFOs so prevalent in both conspiracy theories and the New Age milieu in the post-Cold War period? In this ground-breaking book, David G. Robertson argues that UFOs symbolized an uncertainty about the boundaries between scientific knowledge and other ways of validating knowledge, and thus became part of a shared vocabulary. Through historical and ethnographic case studies of three prominent figures—novelist and abductee Whitley Strieber; environmentalist and reptilian proponent David Icke; and David Wilcock, alleged reincarnation of Edgar Cayce—the investigation reveals that millennial conspiracism offers an explanation as to why the prophesied New Age failed to arrive—it was prevented from arriving by malevolent, hidden others. Yet millennial conspiracism constructs a counter-elite, a gnostic third party defined by their special knowledge.An overview of the development of UFO subcultures from the perspective of religious studies, UFOs, Conspiracy Theories and the New Age is an innovative application of discourse analysis to the study of present day alternative religion.

Muthuraj Swamy provides a fresh perspective on the world religions paradigm and ‘interreligious dialogue’. By challenging the assumption that ‘world religions’ operate as essential entities separate from the lived experiences of practitioners, he shows that interreligious dialogue is in turn problematic as it is built on this very paradigm, and on the myth of religious conflict. Offering a critique of the idea of ‘dialogue’ as it has been advanced by its proponents such as religious leaders and theologians whose aims are to promote inter-religious conversation and understanding, the author argues that this approach is ‘elitist’ and that in reality, people do not make sharp distinctions between religions, nor do they separate political, economic, social and cultural beliefs and practices from their religious traditions. Case studies from villages in southern India explore how Hindu, Muslim and Christian communities interact in numerous ways that break the neat categories often used to describe each religion. Swamy argues that those who promote dialogue are ostensibly attempting to overcome the separate identities of religious practitioners through understanding, but in fact, they re-enforce them by encouraging a false sense of separation. The Problem with Interreligious Dialogue: Plurality, Conflict and Elitism in Hindu-Christian-Muslim Relations provides an innovative approach to a central issue confronting Religious Studies, combining both theory and ethnography.

Bettina E. Schmidt explores experiences usually labelled as spirit possession, a highly contested and challenged term, using extensive ethnographic research conducted in São Paulo, the largest city in Brazil and home to a range of religions which practice spirit possession. The book is enriched by excerpts from interviews with people about their experiences. It focuses on spirit possession in Afro-Brazilian religions and spiritism, as well as discussing the notion of exorcism in Charismatic Christian communities. Spirits and Trance in Brazil: An Anthropology of Religious Experience is divided into three sections which present the three main areas in the study of spirit possession. The first section looks at the social dimension of spirit possession, in particular gender roles associated with spirit possession in Brazil and racial stratification of the communities. It shows how gender roles and racial composition have adapted alongside changes in society in the last 100 years. The second section focuses on the way people interpret their practice. It shows that the interpretations of this practice depend on the human relationship to the possessing entities. The third section explores a relatively new field of research, the Western discourse of mind/body dualism and the wide field of cognition and embodiment. All sections together confirm the significance of discussing spirit possession within a wider framework that embraces physical elements as well as cultural and social ones. Bringing together sociological, anthropological, phenomenological and religious studies approaches, this book offers a new perspective on the study of spirit possession.

This book acts as a bridge between the critical study of ‘religion’ and empirical studies of ‘religion in the real world’. Chris Cotter presents a concise and up-to-date critical survey of research on non-religion in the UK and beyond, before presenting the results of extensive research in Edinburgh’s Southside which blurs the boundary between ‘religion’ and ‘non-religion’. In doing so, Cotter demonstrates that these are dynamic subject positions, and phenomena can occupy both at the same time, or neither, depending on who is doing the positioning, and what issues are at stake.This book details an approach that avoids constructing ‘religion’ as in some way unique, whilst also fully incorporating ‘non-religious’ subject positions into religious studies. It provides a rich engagement with a wide variety of theoretical material, rooted in empirical data, which will be essential reading for those interested in critical, sociological and anthropological study of the contemporary non-/religious landscape.

This book acts as a bridge between the critical study of ''religion'' and empirical studies of ''religion in the real world''. Chris Cotter presents a concise and up-to-date critical survey of research on non-religion in the UK and beyond, before presenting the results of extensive research in Edinburgh''s Southside which blurs the boundary between ''religion'' and ''non-religion''. In doing so, Cotter demonstrates that these are dynamic subject positions, and phenomena can occupy both at the same time, or neither, depending on who is doing the positioning, and what issues are at stake.This book details an approach that avoids constructing ''religion'' as in some way unique, whilst also fully incorporating ''non-religious'' subject positions into religious studies. It provides a rich engagement with a wide variety of theoretical material, rooted in empirical data, which will be essential reading for those interested in critical, sociological and anthropological study of the contemporary non-/religious landscape.

This book acts as a bridge between the critical study of ''religion'' and empirical studies of ''religion in the real world''. Chris Cotter presents a concise and up-to-date critical survey of research on non-religion in the UK and beyond, before presenting the results of extensive research in Edinburgh''s Southside which blurs the boundary between ''religion'' and ''non-religion''. In doing so, Cotter demonstrates that these are dynamic subject positions, and phenomena can occupy both at the same time, or neither, depending on who is doing the positioning, and what issues are at stake.This book details an approach that avoids constructing ''religion'' as in some way unique, whilst also fully incorporating ''non-religious'' subject positions into religious studies. It provides a rich engagement with a wide variety of theoretical material, rooted in empirical data, which will be essential reading for those interested in critical, sociological and anthropological study of the contemporary non-/religious landscape.

In this book, Marek Sullivan challenges a widespread consensus linking secularization to rationalization, and argues for a more sensual genealogy of secularity connected to affect, race and power. While existing works of secular intellectual history, especially Charles Taylor’s A Secular Age (2007), tend to rely on rationalistic conceptions of Enlightenment thought, Sullivan offers an alternative perspective on key thinkers such as Descartes, Montesquieu and Diderot, asserting that these figures sought to reinstate emotion against the rationalistic tendencies of the past. From Descartes’s last work Les Passions de l’Âme (1649) to Baron d’Holbach’s System of Nature (1770), the French Enlightenment demonstrated an acute understanding of the limits of reason, with crucial implications for our current ‘postsecular’ and ‘postliberal’ moment.Sullivan also emphasizes the importance of Western constructions of Oriental religions for the history of the secular, identifying a distinctively secular—yet impassioned—form of Orientalism that emerged in the 18th century. Mahomet’s racial profile in Voltaire’s Le Fanatisme, ou Mahomet (1741), for example, functioned as a polemic device calibrated for emotional impact, in line with Enlightenment efforts to generate an affective body of anti-Catholic propaganda that simultaneously shored up people’s sense of national belonging. By exposing the Enlightenment as a nationalistic and affective movement that resorted to racist, Orientalist and emotional tropes from the outset, Sullivan ultimately undermines modern nationalist appeals to the Enlightenment as a mark of European distinction.

In this book, Marek Sullivan challenges a widespread consensus linking secularization to rationalization, and argues for a more sensual genealogy of secularity connected to affect, race and power. While existing works of secular intellectual history, especially Charles Taylor''s A Secular Age (2007), tend to rely on rationalistic conceptions of Enlightenment thought, Sullivan offers an alternative perspective on key thinkers such as Descartes, Montesquieu and Diderot, asserting that these figures sought to reinstate emotion against the rationalistic tendencies of the past. From Descartes''s last work Les Passions de l''Âme (1649) to Baron d''Holbach''s System of Nature (1770), the French Enlightenment demonstrated an acute understanding of the limits of reason, with crucial implications for our current ''postsecular'' and ''postliberal'' moment. Sullivan also emphasizes the importance of Western constructions of Oriental religions for the history of the secular, identifying a distinctively secular-yet impassioned-form of Orientalism that emerged in the 18th century. Mahomet''s racial profile in Voltaire''s Le Fanatisme, ou Mahomet (1741), for example, functioned as a polemic device calibrated for emotional impact, in line with Enlightenment efforts to generate an affective body of anti-Catholic propaganda that simultaneously shored up people''s sense of national belonging. By exposing the Enlightenment as a nationalistic and affective movement that resorted to racist, Orientalist and emotional tropes from the outset, Sullivan ultimately undermines modern nationalist appeals to the Enlightenment as a mark of European distinction.

In this book, Marek Sullivan challenges a widespread consensus linking secularization to rationalization, and argues for a more sensual genealogy of secularity connected to affect, race and power. While existing works of secular intellectual history, especially Charles Taylor''s A Secular Age (2007), tend to rely on rationalistic conceptions of Enlightenment thought, Sullivan offers an alternative perspective on key thinkers such as Descartes, Montesquieu and Diderot, asserting that these figures sought to reinstate emotion against the rationalistic tendencies of the past. From Descartes''s last work Les Passions de l''Âme (1649) to Baron d''Holbach''s System of Nature (1770), the French Enlightenment demonstrated an acute understanding of the limits of reason, with crucial implications for our current ''postsecular'' and ''postliberal'' moment. Sullivan also emphasizes the importance of Western constructions of Oriental religions for the history of the secular, identifying a distinctively secular-yet impassioned-form of Orientalism that emerged in the 18th century. Mahomet''s racial profile in Voltaire''s Le Fanatisme, ou Mahomet (1741), for example, functioned as a polemic device calibrated for emotional impact, in line with Enlightenment efforts to generate an affective body of anti-Catholic propaganda that simultaneously shored up people''s sense of national belonging. By exposing the Enlightenment as a nationalistic and affective movement that resorted to racist, Orientalist and emotional tropes from the outset, Sullivan ultimately undermines modern nationalist appeals to the Enlightenment as a mark of European distinction.

This anthropological work thoroughly illustrates the novel synthesis of Christian religion and New Age spirituality in Greece. It challenges the single-faith approach that traditionally ties southern European countries to Christianity and focuses on how processes of globalization influence and transform vernacular religiosity. Based on long-term anthropological fieldwork in Greece, this book demonstrates how the popular belief in the ‘evil eye’ produces a creative affinity between religion and spirituality in everyday practice. The author analyses a variety of significant research themes, including lived and vernacular religion, alternative spirituality and healing, ritual performance and religious material culture. The book offers an innovative social scientific interpretation of contemporary religiosity, while engaging with a multiplicity of theoretical, analytic and empirical directions. It contributes to current key debates in social sciences with regard to globalization and secularization, religious pluralism, contemporary spirituality and the New Age movement, gender, power and the body, health, illness and alternative therapeutic systems, senses, perception and the supernatural, the spiritual marketplace, creativity and the individualization of religion in a multicultural world.

This anthropological work thoroughly illustrates the novel synthesis of Christian religion and New Age spirituality in Greece. It challenges the single-faith approach that traditionally ties southern European countries to Christianity and focuses on how processes of globalization influence and transform vernacular religiosity. Based on long-term anthropological fieldwork in Greece, this book demonstrates how the popular belief in the ''evil eye'' produces a creative affinity between religion and spirituality in everyday practice. The author analyses a variety of significant research themes, including lived and vernacular religion, alternative spirituality and healing, ritual performance and religious material culture. The book offers an innovative social scientific interpretation of contemporary religiosity, while engaging with a multiplicity of theoretical, analytic and empirical directions. It contributes to current key debates in social sciences with regard to globalization and secularization, religious pluralism, contemporary spirituality and the New Age movement, gender, power and the body, health, illness and alternative therapeutic systems, senses, perception and the supernatural, the spiritual marketplace, creativity and the individualization of religion in a multicultural world.

This anthropological work thoroughly illustrates the novel synthesis of Christian religion and New Age spirituality in Greece. It challenges the single-faith approach that traditionally ties southern European countries to Christianity and focuses on how processes of globalization influence and transform vernacular religiosity. Based on long-term anthropological fieldwork in Greece, this book demonstrates how the popular belief in the ''evil eye'' produces a creative affinity between religion and spirituality in everyday practice. The author analyses a variety of significant research themes, including lived and vernacular religion, alternative spirituality and healing, ritual performance and religious material culture. The book offers an innovative social scientific interpretation of contemporary religiosity, while engaging with a multiplicity of theoretical, analytic and empirical directions. It contributes to current key debates in social sciences with regard to globalization and secularization, religious pluralism, contemporary spirituality and the New Age movement, gender, power and the body, health, illness and alternative therapeutic systems, senses, perception and the supernatural, the spiritual marketplace, creativity and the individualization of religion in a multicultural world.

Ashlee Quosigk explores the diversity of opinions within the largest religious group in the US – Evangelical Christians – on the topic of Islam. Evangelicals are often characterized as monolithically antagonistic toward Muslims. This book challenges that stereotype, exposing the sharp divides that exist among Evangelicals on Islam and examines why there is division. Drawing on qualitative research on two congregations in the US, as well as on popular Evangelical leaders, this book details the surprisingly diverse views Evangelicals hold on Muhammad, the Qur’an, interfaith dialogue, syncretism, and politics. This research is invaluable for providing a better understanding of what Evangelicals think, and why. This book also offers insight into why conflict exists and why Evangelicals differ, while advancing culture war theory and qualitative methods. Specifically, it explores differences in moral authority (assumptions that guide one’s perceptions of the world) among Evangelicals and explains how these differences influence their views on Islam. The findings are relevant to religious relations worldwide as everyone appeals to moral authority, irrespective of their geographic location.

Ashlee Quosigk explores the diversity of opinions within the largest religious group in the US – Evangelical Christians – on the topic of Islam. Evangelicals are often characterized as monolithically antagonistic toward Muslims. This book challenges that stereotype, exposing the sharp divides that exist among Evangelicals on Islam and examines why there is division. Drawing on qualitative research on two congregations in the US, as well as on popular Evangelical leaders, this book details the surprisingly diverse views Evangelicals hold on Muhammad, the Qur''an, interfaith dialogue, syncretism, and politics. This research is invaluable for providing a better understanding of what Evangelicals think, and why. This book also offers insight into why conflict exists and why Evangelicals differ, while advancing culture war theory and qualitative methods. Specifically, it explores differences in moral authority (assumptions that guide one''s perceptions of the world) among Evangelicals and explains how these differences influence their views on Islam. The findings are relevant to religious relations worldwide as everyone appeals to moral authority, irrespective of their geographic location.

Ashlee Quosigk explores the diversity of opinions within the largest religious group in the US – Evangelical Christians – on the topic of Islam. Evangelicals are often characterized as monolithically antagonistic toward Muslims. This book challenges that stereotype, exposing the sharp divides that exist among Evangelicals on Islam and examines why there is division. Drawing on qualitative research on two congregations in the US, as well as on popular Evangelical leaders, this book details the surprisingly diverse views Evangelicals hold on Muhammad, the Qur''an, interfaith dialogue, syncretism, and politics. This research is invaluable for providing a better understanding of what Evangelicals think, and why. This book also offers insight into why conflict exists and why Evangelicals differ, while advancing culture war theory and qualitative methods. Specifically, it explores differences in moral authority (assumptions that guide one''s perceptions of the world) among Evangelicals and explains how these differences influence their views on Islam. The findings are relevant to religious relations worldwide as everyone appeals to moral authority, irrespective of their geographic location.

Drawing on ethnographic research, this book explores individualized religion in and around Hebden Bridge in West Yorkshire. Claire Wanless demonstrates that counter to the claims of secularization theorists, the combination of informal structures and practices can provide a viable basis for socially significant religious activity that can sustain itself.The subjects of this research claim a variety of religious identities and practices, and are suspicious of religious institutions, hierarchies, rules and dogmas. Yet they participate actively in an overlapping and cross-linking informal network of practice communities and other associations. Their engagements propagate and sustain a core ideology that prioritizes subjectivity, locates authority at the level of the individual, and also predicates itself on ideals of sharing, mutuality and community.Providing a new theory of religious association, this book is a nuanced counterpoint to the secularization thesis in the UK and points the way to new research on individual religion.

Drawing on ethnographic research, this book explores individualized religion in and around Hebden Bridge in West Yorkshire. Claire Wanless demonstrates that counter to the claims of secularization theorists, the combination of informal structures and practices can provide a viable basis for socially significant religious activity that can sustain itself.The subjects of this research claim a variety of religious identities and practices, and are suspicious of religious institutions, hierarchies, rules and dogmas. Yet they participate actively in an overlapping and cross-linking informal network of practice communities and other associations. Their engagements propagate and sustain a core ideology that prioritizes subjectivity, locates authority at the level of the individual, and also predicates itself on ideals of sharing, mutuality and community.Providing a new theory of religious association, this book is a nuanced counterpoint to the secularization thesis in the UK and points the way to new research on individual religion.

Drawing on ethnographic research, this book explores individualized religion in and around Hebden Bridge in West Yorkshire. Claire Wanless demonstrates that counter to the claims of secularization theorists, the combination of informal structures and practices can provide a viable basis for socially significant religious activity that can sustain itself.The subjects of this research claim a variety of religious identities and practices, and are suspicious of religious institutions, hierarchies, rules and dogmas. Yet they participate actively in an overlapping and cross-linking informal network of practice communities and other associations. Their engagements propagate and sustain a core ideology that prioritizes subjectivity, locates authority at the level of the individual, and also predicates itself on ideals of sharing, mutuality and community.Providing a new theory of religious association, this book is a nuanced counterpoint to the secularization thesis in the UK and points the way to new research on individual religion.

In this novel academic study, Aled Thomas analyses modern issues surrounding boundaries and fluidity in contemporary Scientology. By using the Scientologist practice of ‘auditing’ as a case study, this book explores the ways in which new types of ‘Scientologies’ can emerge. The notion of Free Zone Scientology is characterised by its horizontal structure, in contrast to the vertical-hierarchy of the institutional Church of Scientology. With this in mind, Thomas explores the Free Zone as an example of a developing and fluid religion, directly addressing questions concerning authority, leadership and material objects.This book, by maintaining a double-focus on the top-down hierarchy of the Church of Scientology and the horizontal-fluid nature of the Free Zone, breaks away from previous research on new religions, which have tended to focus either on new religions as indices of broad social processes, such as secularization or globalization, or as exemplars of exotic processes, such as charismatic authority and brainwashing. Instead, Thomas adopts auditing as a method of providing an in-depth case study of a new religion in transition and transformation in the 21st century. This opens the study of contemporary and new religions to a series of new questions around hybrid religions (sacred and secular), and acts as a framework for the study of similar movements formed in recent decades.

In this novel academic study, Aled Thomas analyses modern issues surrounding boundaries and fluidity in contemporary Scientology. By using the Scientologist practice of ''auditing'' as a case study, this book explores the ways in which new types of ''Scientologies'' can emerge. The notion of Free Zone Scientology is characterised by its horizontal structure, in contrast to the vertical-hierarchy of the institutional Church of Scientology. With this in mind, Thomas explores the Free Zone as an example of a developing and fluid religion, directly addressing questions concerning authority, leadership and material objects.This book, by maintaining a double-focus on the top-down hierarchy of the Church of Scientology and the horizontal-fluid nature of the Free Zone, breaks away from previous research on new religions, which have tended to focus either on new religions as indices of broad social processes, such as secularization or globalization, or as exemplars of exotic processes, such as charismatic authority and brainwashing. Instead, Thomas adopts auditing as a method of providing an in-depth case study of a new religion in transition and transformation in the 21st century. This opens the study of contemporary and new religions to a series of new questions around hybrid religions (sacred and secular), and acts as a framework for the study of similar movements formed in recent decades.

In this novel academic study, Aled Thomas analyses modern issues surrounding boundaries and fluidity in contemporary Scientology. By using the Scientologist practice of ''auditing'' as a case study, this book explores the ways in which new types of ''Scientologies'' can emerge. The notion of Free Zone Scientology is characterised by its horizontal structure, in contrast to the vertical-hierarchy of the institutional Church of Scientology. With this in mind, Thomas explores the Free Zone as an example of a developing and fluid religion, directly addressing questions concerning authority, leadership and material objects.This book, by maintaining a double-focus on the top-down hierarchy of the Church of Scientology and the horizontal-fluid nature of the Free Zone, breaks away from previous research on new religions, which have tended to focus either on new religions as indices of broad social processes, such as secularization or globalization, or as exemplars of exotic processes, such as charismatic authority and brainwashing. Instead, Thomas adopts auditing as a method of providing an in-depth case study of a new religion in transition and transformation in the 21st century. This opens the study of contemporary and new religions to a series of new questions around hybrid religions (sacred and secular), and acts as a framework for the study of similar movements formed in recent decades.

This anthropological work thoroughly illustrates the novel synthesis of Christian religion and New Age spirituality in Greece. It challenges the single-faith approach that traditionally ties southern European countries to Christianity and focuses on how processes of globalization influence and transform vernacular religiosity. Based on long-term anthropological fieldwork in Greece, this book demonstrates how the popular belief in the ‘evil eye’ produces a creative affinity between religion and spirituality in everyday practice. The author analyses a variety of significant research themes, including lived and vernacular religion, alternative spirituality and healing, ritual performance and religious material culture. The book offers an innovative social scientific interpretation of contemporary religiosity, while engaging with a multiplicity of theoretical, analytic and empirical directions. It contributes to current key debates in social sciences with regard to globalization and secularization, religious pluralism, contemporary spirituality and the New Age movement, gender, power and the body, health, illness and alternative therapeutic systems, senses, perception and the supernatural, the spiritual marketplace, creativity and the individualization of religion in a multicultural world.

This book revisits the early systemic formation of meditation practices called ‘yoga’ in South Asia by employing metaphor theory. Karen O’Brien-Kop also develops an alternative way of analysing the reception history of yoga that aims to decentre the Eurocentric and imperialist enterprises of the nineteenth-century to reframe the cultural period of the 1st – 5th centuries CE using categorical markers from South Asian intellectual history. Buddhist traditions were just as concerned as Hindu traditions with meditative disciplines of yoga. By exploring the intertextuality of the Patanjalayogasastra with texts such as Vasubandhu’s Abhidharmakosabhasya and Asanga’s Yogacarabhumisastra, this book highlights and clarifies many ideologically Buddhist concepts and practices in Patanjala yoga. Karen O’Brien-Kop demonstrates that ‘classical yoga’ was co-constructed systemically by both Hindu and Buddhist thinkers who were drawing on the same conceptual metaphors of the period. This analysis demystifies early yoga-meditation as a timeless ‘classical’ practice and locates it in a specific material context of agrarian and urban economies.

This book revisits the early systemic formation of meditation practices called ''yoga'' in South Asia by employing metaphor theory. Karen O''Brien-Kop also develops an alternative way of analysing the reception history of yoga that aims to decentre the Eurocentric and imperialist enterprises of the nineteenth-century to reframe the cultural period of the 1st – 5th centuries CE using categorical markers from South Asian intellectual history. Buddhist traditions were just as concerned as Hindu traditions with meditative disciplines of yoga. By exploring the intertextuality of the Patanjalayogasastra with texts such as Vasubandhu''s Abhidharmakosabhasya and Asanga''s Yogacarabhumisastra, this book highlights and clarifies many ideologically Buddhist concepts and practices in Patanjala yoga. Karen O''Brien-Kop demonstrates that ''classical yoga'' was co-constructed systemically by both Hindu and Buddhist thinkers who were drawing on the same conceptual metaphors of the period. This analysis demystifies early yoga-meditation as a timeless ''classical'' practice and locates it in a specific material context of agrarian and urban economies.

This book revisits the early systemic formation of meditation practices called ''yoga'' in South Asia by employing metaphor theory. Karen O''Brien-Kop also develops an alternative way of analysing the reception history of yoga that aims to decentre the Eurocentric and imperialist enterprises of the nineteenth-century to reframe the cultural period of the 1st – 5th centuries CE using categorical markers from South Asian intellectual history. Buddhist traditions were just as concerned as Hindu traditions with meditative disciplines of yoga. By exploring the intertextuality of the Patanjalayogasastra with texts such as Vasubandhu''s Abhidharmakosabhasya and Asanga''s Yogacarabhumisastra, this book highlights and clarifies many ideologically Buddhist concepts and practices in Patanjala yoga. Karen O''Brien-Kop demonstrates that ''classical yoga'' was co-constructed systemically by both Hindu and Buddhist thinkers who were drawing on the same conceptual metaphors of the period. This analysis demystifies early yoga-meditation as a timeless ''classical'' practice and locates it in a specific material context of agrarian and urban economies.

This book revisits the early systemic formation of meditation practices called ‘yoga’ in South Asia by employing metaphor theory. Karen O’Brien-Kop also develops an alternative way of analysing the reception history of yoga that aims to decentre the Eurocentric and imperialist enterprises of the nineteenth-century to reframe the cultural period of the 1st – 5th centuries CE using categorical markers from South Asian intellectual history. Buddhist traditions were just as concerned as Hindu traditions with meditative disciplines of yoga. By exploring the intertextuality of the Patanjalayogasastra with texts such as Vasubandhu’s Abhidharmakosabhasya and Asanga’s Yogacarabhumisastra, this book highlights and clarifies many ideologically Buddhist concepts and practices in Patanjala yoga. Karen O’Brien-Kop demonstrates that ‘classical yoga’ was co-constructed systemically by both Hindu and Buddhist thinkers who were drawing on the same conceptual metaphors of the period. This analysis demystifies early yoga-meditation as a timeless ‘classical’ practice and locates it in a specific material context of agrarian and urban economies.

In this novel academic study, Aled Thomas analyses modern issues surrounding boundaries and fluidity in contemporary Scientology. By using the Scientologist practice of ‘auditing’ as a case study, this book explores the ways in which new types of ‘Scientologies’ can emerge. The notion of Free Zone Scientology is characterised by its horizontal structure, in contrast to the vertical-hierarchy of the institutional Church of Scientology. With this in mind, Thomas explores the Free Zone as an example of a developing and fluid religion, directly addressing questions concerning authority, leadership and material objects.This book, by maintaining a double-focus on the top-down hierarchy of the Church of Scientology and the horizontal-fluid nature of the Free Zone, breaks away from previous research on new religions, which have tended to focus either on new religions as indices of broad social processes, such as secularization or globalization, or as exemplars of exotic processes, such as charismatic authority and brainwashing. Instead, Thomas adopts auditing as a method of providing an in-depth case study of a new religion in transition and transformation in the 21st century. This opens the study of contemporary and new religions to a series of new questions around hybrid religions (sacred and secular), and acts as a framework for the study of similar movements formed in recent decades.

Drawing on ethnographic research, this book explores individualized religion in and around Hebden Bridge in West Yorkshire. Claire Wanless demonstrates that counter to the claims of secularization theorists, the combination of informal structures and practices can provide a viable basis for socially significant religious activity that can sustain itself.The subjects of this research claim a variety of religious identities and practices, and are suspicious of religious institutions, hierarchies, rules and dogmas. Yet they participate actively in an overlapping and cross-linking informal network of practice communities and other associations. Their engagements propagate and sustain a core ideology that prioritizes subjectivity, locates authority at the level of the individual, and also predicates itself on ideals of sharing, mutuality and community.Providing a new theory of religious association, this book is a nuanced counterpoint to the secularization thesis in the UK and points the way to new research on individual religion.

Ashlee Quosigk explores the diversity of opinions within the largest religious group in the US – Evangelical Christians – on the topic of Islam. Evangelicals are often characterized as monolithically antagonistic toward Muslims. This book challenges that stereotype, exposing the sharp divides that exist among Evangelicals on Islam and examines why there is division. Drawing on qualitative research on two congregations in the US, as well as on popular Evangelical leaders, this book details the surprisingly diverse views Evangelicals hold on Muhammad, the Qur’an, interfaith dialogue, syncretism, and politics. This research is invaluable for providing a better understanding of what Evangelicals think, and why. This book also offers insight into why conflict exists and why Evangelicals differ, while advancing culture war theory and qualitative methods. Specifically, it explores differences in moral authority (assumptions that guide one’s perceptions of the world) among Evangelicals and explains how these differences influence their views on Islam. The findings are relevant to religious relations worldwide as everyone appeals to moral authority, irrespective of their geographic location.

How—and why— were UFOs so prevalent in both conspiracy theories and the New Age milieu in the post-Cold War period? In this ground-breaking book, David G. Robertson argues that UFOs symbolized an uncertainty about the boundaries between scientific knowledge and other ways of validating knowledge, and thus became part of a shared vocabulary. Through historical and ethnographic case studies of three prominent figures—novelist and abductee Whitley Strieber; environmentalist and reptilian proponent David Icke; and David Wilcock, alleged reincarnation of Edgar Cayce—the investigation reveals that millennial conspiracism offers an explanation as to why the prophesied New Age failed to arrive—it was prevented from arriving by malevolent, hidden others. Yet millennial conspiracism constructs a counter-elite, a gnostic third party defined by their special knowledge.An overview of the development of UFO subcultures from the perspective of religious studies, UFOs, Conspiracy Theories and the New Age is an innovative application of discourse analysis to the study of present day alternative religion.

Muthuraj Swamy provides a fresh perspective on the world religions paradigm and ‘interreligious dialogue’. By challenging the assumption that ‘world religions’ operate as essential entities separate from the lived experiences of practitioners, he shows that interreligious dialogue is in turn problematic as it is built on this very paradigm, and on the myth of religious conflict. Offering a critique of the idea of ‘dialogue’ as it has been advanced by its proponents such as religious leaders and theologians whose aims are to promote inter-religious conversation and understanding, the author argues that this approach is ‘elitist’ and that in reality, people do not make sharp distinctions between religions, nor do they separate political, economic, social and cultural beliefs and practices from their religious traditions. Case studies from villages in southern India explore how Hindu, Muslim and Christian communities interact in numerous ways that break the neat categories often used to describe each religion. Swamy argues that those who promote dialogue are ostensibly attempting to overcome the separate identities of religious practitioners through understanding, but in fact, they re-enforce them by encouraging a false sense of separation. The Problem with Interreligious Dialogue: Plurality, Conflict and Elitism in Hindu-Christian-Muslim Relations provides an innovative approach to a central issue confronting Religious Studies, combining both theory and ethnography.

Bettina E. Schmidt explores experiences usually labelled as spirit possession, a highly contested and challenged term, using extensive ethnographic research conducted in São Paulo, the largest city in Brazil and home to a range of religions which practice spirit possession. The book is enriched by excerpts from interviews with people about their experiences. It focuses on spirit possession in Afro-Brazilian religions and spiritism, as well as discussing the notion of exorcism in Charismatic Christian communities. Spirits and Trance in Brazil: An Anthropology of Religious Experience is divided into three sections which present the three main areas in the study of spirit possession. The first section looks at the social dimension of spirit possession, in particular gender roles associated with spirit possession in Brazil and racial stratification of the communities. It shows how gender roles and racial composition have adapted alongside changes in society in the last 100 years. The second section focuses on the way people interpret their practice. It shows that the interpretations of this practice depend on the human relationship to the possessing entities. The third section explores a relatively new field of research, the Western discourse of mind/body dualism and the wide field of cognition and embodiment. All sections together confirm the significance of discussing spirit possession within a wider framework that embraces physical elements as well as cultural and social ones. Bringing together sociological, anthropological, phenomenological and religious studies approaches, this book offers a new perspective on the study of spirit possession.

This book acts as a bridge between the critical study of ‘religion’ and empirical studies of ‘religion in the real world’. Chris Cotter presents a concise and up-to-date critical survey of research on non-religion in the UK and beyond, before presenting the results of extensive research in Edinburgh’s Southside which blurs the boundary between ‘religion’ and ‘non-religion’. In doing so, Cotter demonstrates that these are dynamic subject positions, and phenomena can occupy both at the same time, or neither, depending on who is doing the positioning, and what issues are at stake.This book details an approach that avoids constructing ‘religion’ as in some way unique, whilst also fully incorporating ‘non-religious’ subject positions into religious studies. It provides a rich engagement with a wide variety of theoretical material, rooted in empirical data, which will be essential reading for those interested in critical, sociological and anthropological study of the contemporary non-/religious landscape.

This book acts as a bridge between the critical study of ''religion'' and empirical studies of ''religion in the real world''. Chris Cotter presents a concise and up-to-date critical survey of research on non-religion in the UK and beyond, before presenting the results of extensive research in Edinburgh''s Southside which blurs the boundary between ''religion'' and ''non-religion''. In doing so, Cotter demonstrates that these are dynamic subject positions, and phenomena can occupy both at the same time, or neither, depending on who is doing the positioning, and what issues are at stake.This book details an approach that avoids constructing ''religion'' as in some way unique, whilst also fully incorporating ''non-religious'' subject positions into religious studies. It provides a rich engagement with a wide variety of theoretical material, rooted in empirical data, which will be essential reading for those interested in critical, sociological and anthropological study of the contemporary non-/religious landscape.

This book acts as a bridge between the critical study of ''religion'' and empirical studies of ''religion in the real world''. Chris Cotter presents a concise and up-to-date critical survey of research on non-religion in the UK and beyond, before presenting the results of extensive research in Edinburgh''s Southside which blurs the boundary between ''religion'' and ''non-religion''. In doing so, Cotter demonstrates that these are dynamic subject positions, and phenomena can occupy both at the same time, or neither, depending on who is doing the positioning, and what issues are at stake.This book details an approach that avoids constructing ''religion'' as in some way unique, whilst also fully incorporating ''non-religious'' subject positions into religious studies. It provides a rich engagement with a wide variety of theoretical material, rooted in empirical data, which will be essential reading for those interested in critical, sociological and anthropological study of the contemporary non-/religious landscape.

In this book, Marek Sullivan challenges a widespread consensus linking secularization to rationalization, and argues for a more sensual genealogy of secularity connected to affect, race and power. While existing works of secular intellectual history, especially Charles Taylor’s A Secular Age (2007), tend to rely on rationalistic conceptions of Enlightenment thought, Sullivan offers an alternative perspective on key thinkers such as Descartes, Montesquieu and Diderot, asserting that these figures sought to reinstate emotion against the rationalistic tendencies of the past. From Descartes’s last work Les Passions de l’Âme (1649) to Baron d’Holbach’s System of Nature (1770), the French Enlightenment demonstrated an acute understanding of the limits of reason, with crucial implications for our current ‘postsecular’ and ‘postliberal’ moment.Sullivan also emphasizes the importance of Western constructions of Oriental religions for the history of the secular, identifying a distinctively secular—yet impassioned—form of Orientalism that emerged in the 18th century. Mahomet’s racial profile in Voltaire’s Le Fanatisme, ou Mahomet (1741), for example, functioned as a polemic device calibrated for emotional impact, in line with Enlightenment efforts to generate an affective body of anti-Catholic propaganda that simultaneously shored up people’s sense of national belonging. By exposing the Enlightenment as a nationalistic and affective movement that resorted to racist, Orientalist and emotional tropes from the outset, Sullivan ultimately undermines modern nationalist appeals to the Enlightenment as a mark of European distinction.

In this book, Marek Sullivan challenges a widespread consensus linking secularization to rationalization, and argues for a more sensual genealogy of secularity connected to affect, race and power. While existing works of secular intellectual history, especially Charles Taylor''s A Secular Age (2007), tend to rely on rationalistic conceptions of Enlightenment thought, Sullivan offers an alternative perspective on key thinkers such as Descartes, Montesquieu and Diderot, asserting that these figures sought to reinstate emotion against the rationalistic tendencies of the past. From Descartes''s last work Les Passions de l''Âme (1649) to Baron d''Holbach''s System of Nature (1770), the French Enlightenment demonstrated an acute understanding of the limits of reason, with crucial implications for our current ''postsecular'' and ''postliberal'' moment. Sullivan also emphasizes the importance of Western constructions of Oriental religions for the history of the secular, identifying a distinctively secular-yet impassioned-form of Orientalism that emerged in the 18th century. Mahomet''s racial profile in Voltaire''s Le Fanatisme, ou Mahomet (1741), for example, functioned as a polemic device calibrated for emotional impact, in line with Enlightenment efforts to generate an affective body of anti-Catholic propaganda that simultaneously shored up people''s sense of national belonging. By exposing the Enlightenment as a nationalistic and affective movement that resorted to racist, Orientalist and emotional tropes from the outset, Sullivan ultimately undermines modern nationalist appeals to the Enlightenment as a mark of European distinction.

In this book, Marek Sullivan challenges a widespread consensus linking secularization to rationalization, and argues for a more sensual genealogy of secularity connected to affect, race and power. While existing works of secular intellectual history, especially Charles Taylor''s A Secular Age (2007), tend to rely on rationalistic conceptions of Enlightenment thought, Sullivan offers an alternative perspective on key thinkers such as Descartes, Montesquieu and Diderot, asserting that these figures sought to reinstate emotion against the rationalistic tendencies of the past. From Descartes''s last work Les Passions de l''Âme (1649) to Baron d''Holbach''s System of Nature (1770), the French Enlightenment demonstrated an acute understanding of the limits of reason, with crucial implications for our current ''postsecular'' and ''postliberal'' moment. Sullivan also emphasizes the importance of Western constructions of Oriental religions for the history of the secular, identifying a distinctively secular-yet impassioned-form of Orientalism that emerged in the 18th century. Mahomet''s racial profile in Voltaire''s Le Fanatisme, ou Mahomet (1741), for example, functioned as a polemic device calibrated for emotional impact, in line with Enlightenment efforts to generate an affective body of anti-Catholic propaganda that simultaneously shored up people''s sense of national belonging. By exposing the Enlightenment as a nationalistic and affective movement that resorted to racist, Orientalist and emotional tropes from the outset, Sullivan ultimately undermines modern nationalist appeals to the Enlightenment as a mark of European distinction.

This anthropological work thoroughly illustrates the novel synthesis of Christian religion and New Age spirituality in Greece. It challenges the single-faith approach that traditionally ties southern European countries to Christianity and focuses on how processes of globalization influence and transform vernacular religiosity. Based on long-term anthropological fieldwork in Greece, this book demonstrates how the popular belief in the ‘evil eye’ produces a creative affinity between religion and spirituality in everyday practice. The author analyses a variety of significant research themes, including lived and vernacular religion, alternative spirituality and healing, ritual performance and religious material culture. The book offers an innovative social scientific interpretation of contemporary religiosity, while engaging with a multiplicity of theoretical, analytic and empirical directions. It contributes to current key debates in social sciences with regard to globalization and secularization, religious pluralism, contemporary spirituality and the New Age movement, gender, power and the body, health, illness and alternative therapeutic systems, senses, perception and the supernatural, the spiritual marketplace, creativity and the individualization of religion in a multicultural world.

This anthropological work thoroughly illustrates the novel synthesis of Christian religion and New Age spirituality in Greece. It challenges the single-faith approach that traditionally ties southern European countries to Christianity and focuses on how processes of globalization influence and transform vernacular religiosity. Based on long-term anthropological fieldwork in Greece, this book demonstrates how the popular belief in the ''evil eye'' produces a creative affinity between religion and spirituality in everyday practice. The author analyses a variety of significant research themes, including lived and vernacular religion, alternative spirituality and healing, ritual performance and religious material culture. The book offers an innovative social scientific interpretation of contemporary religiosity, while engaging with a multiplicity of theoretical, analytic and empirical directions. It contributes to current key debates in social sciences with regard to globalization and secularization, religious pluralism, contemporary spirituality and the New Age movement, gender, power and the body, health, illness and alternative therapeutic systems, senses, perception and the supernatural, the spiritual marketplace, creativity and the individualization of religion in a multicultural world.

This anthropological work thoroughly illustrates the novel synthesis of Christian religion and New Age spirituality in Greece. It challenges the single-faith approach that traditionally ties southern European countries to Christianity and focuses on how processes of globalization influence and transform vernacular religiosity. Based on long-term anthropological fieldwork in Greece, this book demonstrates how the popular belief in the ''evil eye'' produces a creative affinity between religion and spirituality in everyday practice. The author analyses a variety of significant research themes, including lived and vernacular religion, alternative spirituality and healing, ritual performance and religious material culture. The book offers an innovative social scientific interpretation of contemporary religiosity, while engaging with a multiplicity of theoretical, analytic and empirical directions. It contributes to current key debates in social sciences with regard to globalization and secularization, religious pluralism, contemporary spirituality and the New Age movement, gender, power and the body, health, illness and alternative therapeutic systems, senses, perception and the supernatural, the spiritual marketplace, creativity and the individualization of religion in a multicultural world.

Ashlee Quosigk explores the diversity of opinions within the largest religious group in the US – Evangelical Christians – on the topic of Islam. Evangelicals are often characterized as monolithically antagonistic toward Muslims. This book challenges that stereotype, exposing the sharp divides that exist among Evangelicals on Islam and examines why there is division. Drawing on qualitative research on two congregations in the US, as well as on popular Evangelical leaders, this book details the surprisingly diverse views Evangelicals hold on Muhammad, the Qur’an, interfaith dialogue, syncretism, and politics. This research is invaluable for providing a better understanding of what Evangelicals think, and why. This book also offers insight into why conflict exists and why Evangelicals differ, while advancing culture war theory and qualitative methods. Specifically, it explores differences in moral authority (assumptions that guide one’s perceptions of the world) among Evangelicals and explains how these differences influence their views on Islam. The findings are relevant to religious relations worldwide as everyone appeals to moral authority, irrespective of their geographic location.

Ashlee Quosigk explores the diversity of opinions within the largest religious group in the US – Evangelical Christians – on the topic of Islam. Evangelicals are often characterized as monolithically antagonistic toward Muslims. This book challenges that stereotype, exposing the sharp divides that exist among Evangelicals on Islam and examines why there is division. Drawing on qualitative research on two congregations in the US, as well as on popular Evangelical leaders, this book details the surprisingly diverse views Evangelicals hold on Muhammad, the Qur''an, interfaith dialogue, syncretism, and politics. This research is invaluable for providing a better understanding of what Evangelicals think, and why. This book also offers insight into why conflict exists and why Evangelicals differ, while advancing culture war theory and qualitative methods. Specifically, it explores differences in moral authority (assumptions that guide one''s perceptions of the world) among Evangelicals and explains how these differences influence their views on Islam. The findings are relevant to religious relations worldwide as everyone appeals to moral authority, irrespective of their geographic location.

Ashlee Quosigk explores the diversity of opinions within the largest religious group in the US – Evangelical Christians – on the topic of Islam. Evangelicals are often characterized as monolithically antagonistic toward Muslims. This book challenges that stereotype, exposing the sharp divides that exist among Evangelicals on Islam and examines why there is division. Drawing on qualitative research on two congregations in the US, as well as on popular Evangelical leaders, this book details the surprisingly diverse views Evangelicals hold on Muhammad, the Qur''an, interfaith dialogue, syncretism, and politics. This research is invaluable for providing a better understanding of what Evangelicals think, and why. This book also offers insight into why conflict exists and why Evangelicals differ, while advancing culture war theory and qualitative methods. Specifically, it explores differences in moral authority (assumptions that guide one''s perceptions of the world) among Evangelicals and explains how these differences influence their views on Islam. The findings are relevant to religious relations worldwide as everyone appeals to moral authority, irrespective of their geographic location.

Drawing on ethnographic research, this book explores individualized religion in and around Hebden Bridge in West Yorkshire. Claire Wanless demonstrates that counter to the claims of secularization theorists, the combination of informal structures and practices can provide a viable basis for socially significant religious activity that can sustain itself.The subjects of this research claim a variety of religious identities and practices, and are suspicious of religious institutions, hierarchies, rules and dogmas. Yet they participate actively in an overlapping and cross-linking informal network of practice communities and other associations. Their engagements propagate and sustain a core ideology that prioritizes subjectivity, locates authority at the level of the individual, and also predicates itself on ideals of sharing, mutuality and community.Providing a new theory of religious association, this book is a nuanced counterpoint to the secularization thesis in the UK and points the way to new research on individual religion.

Drawing on ethnographic research, this book explores individualized religion in and around Hebden Bridge in West Yorkshire. Claire Wanless demonstrates that counter to the claims of secularization theorists, the combination of informal structures and practices can provide a viable basis for socially significant religious activity that can sustain itself.The subjects of this research claim a variety of religious identities and practices, and are suspicious of religious institutions, hierarchies, rules and dogmas. Yet they participate actively in an overlapping and cross-linking informal network of practice communities and other associations. Their engagements propagate and sustain a core ideology that prioritizes subjectivity, locates authority at the level of the individual, and also predicates itself on ideals of sharing, mutuality and community.Providing a new theory of religious association, this book is a nuanced counterpoint to the secularization thesis in the UK and points the way to new research on individual religion.

Drawing on ethnographic research, this book explores individualized religion in and around Hebden Bridge in West Yorkshire. Claire Wanless demonstrates that counter to the claims of secularization theorists, the combination of informal structures and practices can provide a viable basis for socially significant religious activity that can sustain itself.The subjects of this research claim a variety of religious identities and practices, and are suspicious of religious institutions, hierarchies, rules and dogmas. Yet they participate actively in an overlapping and cross-linking informal network of practice communities and other associations. Their engagements propagate and sustain a core ideology that prioritizes subjectivity, locates authority at the level of the individual, and also predicates itself on ideals of sharing, mutuality and community.Providing a new theory of religious association, this book is a nuanced counterpoint to the secularization thesis in the UK and points the way to new research on individual religion.

In this novel academic study, Aled Thomas analyses modern issues surrounding boundaries and fluidity in contemporary Scientology. By using the Scientologist practice of ‘auditing’ as a case study, this book explores the ways in which new types of ‘Scientologies’ can emerge. The notion of Free Zone Scientology is characterised by its horizontal structure, in contrast to the vertical-hierarchy of the institutional Church of Scientology. With this in mind, Thomas explores the Free Zone as an example of a developing and fluid religion, directly addressing questions concerning authority, leadership and material objects.This book, by maintaining a double-focus on the top-down hierarchy of the Church of Scientology and the horizontal-fluid nature of the Free Zone, breaks away from previous research on new religions, which have tended to focus either on new religions as indices of broad social processes, such as secularization or globalization, or as exemplars of exotic processes, such as charismatic authority and brainwashing. Instead, Thomas adopts auditing as a method of providing an in-depth case study of a new religion in transition and transformation in the 21st century. This opens the study of contemporary and new religions to a series of new questions around hybrid religions (sacred and secular), and acts as a framework for the study of similar movements formed in recent decades.

In this novel academic study, Aled Thomas analyses modern issues surrounding boundaries and fluidity in contemporary Scientology. By using the Scientologist practice of ''auditing'' as a case study, this book explores the ways in which new types of ''Scientologies'' can emerge. The notion of Free Zone Scientology is characterised by its horizontal structure, in contrast to the vertical-hierarchy of the institutional Church of Scientology. With this in mind, Thomas explores the Free Zone as an example of a developing and fluid religion, directly addressing questions concerning authority, leadership and material objects.This book, by maintaining a double-focus on the top-down hierarchy of the Church of Scientology and the horizontal-fluid nature of the Free Zone, breaks away from previous research on new religions, which have tended to focus either on new religions as indices of broad social processes, such as secularization or globalization, or as exemplars of exotic processes, such as charismatic authority and brainwashing. Instead, Thomas adopts auditing as a method of providing an in-depth case study of a new religion in transition and transformation in the 21st century. This opens the study of contemporary and new religions to a series of new questions around hybrid religions (sacred and secular), and acts as a framework for the study of similar movements formed in recent decades.

In this novel academic study, Aled Thomas analyses modern issues surrounding boundaries and fluidity in contemporary Scientology. By using the Scientologist practice of ''auditing'' as a case study, this book explores the ways in which new types of ''Scientologies'' can emerge. The notion of Free Zone Scientology is characterised by its horizontal structure, in contrast to the vertical-hierarchy of the institutional Church of Scientology. With this in mind, Thomas explores the Free Zone as an example of a developing and fluid religion, directly addressing questions concerning authority, leadership and material objects.This book, by maintaining a double-focus on the top-down hierarchy of the Church of Scientology and the horizontal-fluid nature of the Free Zone, breaks away from previous research on new religions, which have tended to focus either on new religions as indices of broad social processes, such as secularization or globalization, or as exemplars of exotic processes, such as charismatic authority and brainwashing. Instead, Thomas adopts auditing as a method of providing an in-depth case study of a new religion in transition and transformation in the 21st century. This opens the study of contemporary and new religions to a series of new questions around hybrid religions (sacred and secular), and acts as a framework for the study of similar movements formed in recent decades.

This anthropological work thoroughly illustrates the novel synthesis of Christian religion and New Age spirituality in Greece. It challenges the single-faith approach that traditionally ties southern European countries to Christianity and focuses on how processes of globalization influence and transform vernacular religiosity. Based on long-term anthropological fieldwork in Greece, this book demonstrates how the popular belief in the ‘evil eye’ produces a creative affinity between religion and spirituality in everyday practice. The author analyses a variety of significant research themes, including lived and vernacular religion, alternative spirituality and healing, ritual performance and religious material culture. The book offers an innovative social scientific interpretation of contemporary religiosity, while engaging with a multiplicity of theoretical, analytic and empirical directions. It contributes to current key debates in social sciences with regard to globalization and secularization, religious pluralism, contemporary spirituality and the New Age movement, gender, power and the body, health, illness and alternative therapeutic systems, senses, perception and the supernatural, the spiritual marketplace, creativity and the individualization of religion in a multicultural world.

This book revisits the early systemic formation of meditation practices called ‘yoga’ in South Asia by employing metaphor theory. Karen O’Brien-Kop also develops an alternative way of analysing the reception history of yoga that aims to decentre the Eurocentric and imperialist enterprises of the nineteenth-century to reframe the cultural period of the 1st – 5th centuries CE using categorical markers from South Asian intellectual history. Buddhist traditions were just as concerned as Hindu traditions with meditative disciplines of yoga. By exploring the intertextuality of the Patanjalayogasastra with texts such as Vasubandhu’s Abhidharmakosabhasya and Asanga’s Yogacarabhumisastra, this book highlights and clarifies many ideologically Buddhist concepts and practices in Patanjala yoga. Karen O’Brien-Kop demonstrates that ‘classical yoga’ was co-constructed systemically by both Hindu and Buddhist thinkers who were drawing on the same conceptual metaphors of the period. This analysis demystifies early yoga-meditation as a timeless ‘classical’ practice and locates it in a specific material context of agrarian and urban economies.

This book revisits the early systemic formation of meditation practices called ''yoga'' in South Asia by employing metaphor theory. Karen O''Brien-Kop also develops an alternative way of analysing the reception history of yoga that aims to decentre the Eurocentric and imperialist enterprises of the nineteenth-century to reframe the cultural period of the 1st – 5th centuries CE using categorical markers from South Asian intellectual history. Buddhist traditions were just as concerned as Hindu traditions with meditative disciplines of yoga. By exploring the intertextuality of the Patanjalayogasastra with texts such as Vasubandhu''s Abhidharmakosabhasya and Asanga''s Yogacarabhumisastra, this book highlights and clarifies many ideologically Buddhist concepts and practices in Patanjala yoga. Karen O''Brien-Kop demonstrates that ''classical yoga'' was co-constructed systemically by both Hindu and Buddhist thinkers who were drawing on the same conceptual metaphors of the period. This analysis demystifies early yoga-meditation as a timeless ''classical'' practice and locates it in a specific material context of agrarian and urban economies.

This book revisits the early systemic formation of meditation practices called ''yoga'' in South Asia by employing metaphor theory. Karen O''Brien-Kop also develops an alternative way of analysing the reception history of yoga that aims to decentre the Eurocentric and imperialist enterprises of the nineteenth-century to reframe the cultural period of the 1st – 5th centuries CE using categorical markers from South Asian intellectual history. Buddhist traditions were just as concerned as Hindu traditions with meditative disciplines of yoga. By exploring the intertextuality of the Patanjalayogasastra with texts such as Vasubandhu''s Abhidharmakosabhasya and Asanga''s Yogacarabhumisastra, this book highlights and clarifies many ideologically Buddhist concepts and practices in Patanjala yoga. Karen O''Brien-Kop demonstrates that ''classical yoga'' was co-constructed systemically by both Hindu and Buddhist thinkers who were drawing on the same conceptual metaphors of the period. This analysis demystifies early yoga-meditation as a timeless ''classical'' practice and locates it in a specific material context of agrarian and urban economies.

This book revisits the early systemic formation of meditation practices called ‘yoga’ in South Asia by employing metaphor theory. Karen O’Brien-Kop also develops an alternative way of analysing the reception history of yoga that aims to decentre the Eurocentric and imperialist enterprises of the nineteenth-century to reframe the cultural period of the 1st – 5th centuries CE using categorical markers from South Asian intellectual history. Buddhist traditions were just as concerned as Hindu traditions with meditative disciplines of yoga. By exploring the intertextuality of the Patanjalayogasastra with texts such as Vasubandhu’s Abhidharmakosabhasya and Asanga’s Yogacarabhumisastra, this book highlights and clarifies many ideologically Buddhist concepts and practices in Patanjala yoga. Karen O’Brien-Kop demonstrates that ‘classical yoga’ was co-constructed systemically by both Hindu and Buddhist thinkers who were drawing on the same conceptual metaphors of the period. This analysis demystifies early yoga-meditation as a timeless ‘classical’ practice and locates it in a specific material context of agrarian and urban economies.

In this novel academic study, Aled Thomas analyses modern issues surrounding boundaries and fluidity in contemporary Scientology. By using the Scientologist practice of ‘auditing’ as a case study, this book explores the ways in which new types of ‘Scientologies’ can emerge. The notion of Free Zone Scientology is characterised by its horizontal structure, in contrast to the vertical-hierarchy of the institutional Church of Scientology. With this in mind, Thomas explores the Free Zone as an example of a developing and fluid religion, directly addressing questions concerning authority, leadership and material objects.This book, by maintaining a double-focus on the top-down hierarchy of the Church of Scientology and the horizontal-fluid nature of the Free Zone, breaks away from previous research on new religions, which have tended to focus either on new religions as indices of broad social processes, such as secularization or globalization, or as exemplars of exotic processes, such as charismatic authority and brainwashing. Instead, Thomas adopts auditing as a method of providing an in-depth case study of a new religion in transition and transformation in the 21st century. This opens the study of contemporary and new religions to a series of new questions around hybrid religions (sacred and secular), and acts as a framework for the study of similar movements formed in recent decades.

Drawing on ethnographic research, this book explores individualized religion in and around Hebden Bridge in West Yorkshire. Claire Wanless demonstrates that counter to the claims of secularization theorists, the combination of informal structures and practices can provide a viable basis for socially significant religious activity that can sustain itself.The subjects of this research claim a variety of religious identities and practices, and are suspicious of religious institutions, hierarchies, rules and dogmas. Yet they participate actively in an overlapping and cross-linking informal network of practice communities and other associations. Their engagements propagate and sustain a core ideology that prioritizes subjectivity, locates authority at the level of the individual, and also predicates itself on ideals of sharing, mutuality and community.Providing a new theory of religious association, this book is a nuanced counterpoint to the secularization thesis in the UK and points the way to new research on individual religion.

Ashlee Quosigk explores the diversity of opinions within the largest religious group in the US – Evangelical Christians – on the topic of Islam. Evangelicals are often characterized as monolithically antagonistic toward Muslims. This book challenges that stereotype, exposing the sharp divides that exist among Evangelicals on Islam and examines why there is division. Drawing on qualitative research on two congregations in the US, as well as on popular Evangelical leaders, this book details the surprisingly diverse views Evangelicals hold on Muhammad, the Qur’an, interfaith dialogue, syncretism, and politics. This research is invaluable for providing a better understanding of what Evangelicals think, and why. This book also offers insight into why conflict exists and why Evangelicals differ, while advancing culture war theory and qualitative methods. Specifically, it explores differences in moral authority (assumptions that guide one’s perceptions of the world) among Evangelicals and explains how these differences influence their views on Islam. The findings are relevant to religious relations worldwide as everyone appeals to moral authority, irrespective of their geographic location.