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This Element shows how New Religious Movements variously conceptualize science and provides readers with an overview of the scholarly conversation surrounding this phenomenon. The first section describes five movements that, in different ways, include relevant references to science in their doctrines: Dianetics/Scientology, the Raëlian Movement, Falun Gong, Stella Azzurra (an Italian Santo Daime group), and Bambini di Satana (an Italian Satanist group). The conceptualization of science within such movements is examined in reference to official beliefs conveyed by the writings and claims of their respective leaders, but ethnographic work among affiliates is included as well. The second section reconstructs academic contributions by scholars who identify notable trends in the conceptualization of science within new religious movements, or have developed typologies to describe that very understanding. The third section concludes the discussion of new religious movements and science by offering suggestions regarding novel directions that the study of their relationship may take.
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This Element surveys the history and practice of Scientology studies over the past sixty years and offers resources for scholars and students moving forward. Section 1 reviews the history of academic research on the subject from 1958 to the present day. Section 2 draws on the author's fieldwork with the Church of Scientology to illuminate how founder L. Ron Hubbard (1911-86) is viewed among contemporary members. Section 3 considers Hubbard's influence and legacy in terms of the church sites and institutions that exist today in connection with the soteriological 'Bridge to Total Freedom.' Section 4 introduces English-language archival resources and their strengths. Section 5 proposes some open areas for Scientology researchers. Finally, glossaries of terms and appendices are included with major dates in Hubbard's life and Scientology research and bibliographical information for major archival collections in North America.
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This Element provides an introduction to a number of less frequently explored approaches based upon the comparative study of religions. New religions convey origin myths, present their particular views of history, and craft Endtime scenarios. Their members carry out a vast and diverse array of ritual activities. They produce large corpuses of written texts and designate a subset of these as a sacrosanct canon. They focus their attention on material objects that can range from sacred buildings to objects from the natural world that are treated in ritualized fashion. The reason for this fundamental similarity between older and newer religions is briefly explored in terms of the cognitive processes that underlie religious concepts and practices. A final section returns to the issue of how such shared processes take specific shapes in the context of modern, Western societies.
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The events of January 6, 2021 gave new currency to the idea of brainwashing. Some claimed that Trump's followers had been brainwashed, while others insisted that a 'deep state' had brainwashed most Americans into accepting a rigged election. Scholars who explain that brainwashing theories have long been rejected by most academics and courts of law find it difficult to be heard. Brainwashing nevertheless remains a convenient explanation of how seemingly normal citizens convert to unusual religious or political ideologies. This Element traces its origins to the idea that conversion to deviant beliefs is due to black magic. A more scientific hypnosis later replaced magic and the Cold War introduced the supposedly infallible technique of brainwashing. From the 1960s, new religious movements, more commonly called cults, were accused of using brainwashing. Most scholars of religion reject the theory as pseudoscience, but the controversy continues to this day.
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The scholarly study of new religious movements focuses on the contemporary period, but religious innovation is nothing new. This Element explores a historical epoch characterized by a multitude of emergent religious concepts and practices - the Hellenistic and Roman periods. A precondition for the intense degree of religious innovation during this time was a high level of cultural exchange. Religious elements crossed porous cultural borders and were adapted to suit new purposes. The resulting amalgams were presented in a vast corpus of texts, largely produced by a literate elite. Charismatic leaders played a particularly important role in creating new religious options and were described in genres that were infused with ideological agendas. Novel religious developments were accepted by the Roman authorities unless suspected of undermining the social order. The rise of one of the many new religions of the period, Christianity, ultimately changed the religious landscape in profound ways.
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The new religious movement of Peoples Temple, begun in the 1950s, came to a dramatic end with the mass murders and suicides that occurred in Jonestown, Guyana, in 1978. This analysis presents the historical context for understanding the Temple by focusing on the ways that migrations from Indiana to California and finally to the Cooperative Republic of Guyana shaped the life and thought of Temple members. It closely examines the religious beliefs, political philosophies, and economic commitments held by the group, and it shifts the traditional focus on the leader and founder, Jim Jones, to the individuals who made up the heart and soul of the movement. It also investigates the paradoxical role that race and racism played throughout the life of the Temple. The Element concludes by considering the ways in which Peoples Temple and the tragedy at Jonestown have entered the popular imagination and captured international attention.
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The Family International (formerly the Children of God) emerged from the radical fringe of the Jesus People Movement in the late 1960s to establish a new religious movement with communities in ninety countries. Characterized from its early days by controversy due to its unconventional version of Christianity, countercultural practices, and high level of tension with society, the Family International created a communal society that endured for four decades. The movement's reinvention in 2010 as an online community offers insights into the dynamic nature of new religious movements, as they strategically adapt to evolving social contexts and emergent issues, and the negotiations of belief and identity this may entail. The Family International's transformation from a radical communal movement to a deradicalized virtual community highlights the novel challenges alternative religions may face in entering the mainstream and attaining legitimacy within the increasingly globalized context of online information dissemination in virtual spaces.
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The practice of listening to subtle, inner sounds during meditation to concentrate and elevate the mind has a long history in various religions around the world, including Islam, Christianity, Hinduism, Buddhism, Jainism, and Sikhism. Today there are a number of new religious movements that have made listening to the inner sound current a cornerstone of their teachings. These groups include the Radhasoamis, the Divine Light Mission, Eckankar, the Movement of Spiritual Inner Awareness (MSIA), MasterPath, the Sawan-Kirpal Mission, Quan Yin/Ching Hai, Manavta Mandir, ISHA, and a number of others. In this study we provide a historical and comprehensive overview of these movements and how they have incorporated listening to the inner sound as part of their spiritual discipline. We are particularly interested in the distinctive and nuanced ways that each group teaches how to listen to the inner sound current and how they interpret it in their own unique theologies.
234 kr
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Many seemingly strange questions on yoga, salvation, religious pluralism, and so forth have been actively debated among members of a small but influential group of evangelical apologists known as the Christian countercult movement. This Element explores the history of this movement from its origins in the anti-heresy writings of the early church to its modern development as a reaction to religious pluralism in North America. It contrasts the apologetic Christian countercult movement with its secular anticult counterpart and explains how faith-based opposition both to new religious movements and to non-Christian religions will only deepen as religious pluralism increases. It provides a concise understanding of the two principal goals of Christian countercult apologetics: support for the evangelization of non-Christian believers and maintenance for the perceived superiority of the evangelical Christian worldview.
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What is Satanism? The word has functioned as a powerful indictment of one's rivals, an expression of rebellion against authority, and sometimes to describe the deliberate worship of dark, supernatural forces. This Element provides a concise overview of Satanism from its origins in early modern Europe through the present. It covers such topics as legends of the black mass, hell-fire clubs, the Romantic Satanism of Lord Byron and Percy Shelley, and nineteenth-century occultists who expressed reverence for Satan. It describes modern Satanic religions including the Church of Satan, The Temple of Set, The Order of Nine Angles, The Satanic Temple, and others. It also addresses contemporary Satanic Panic from the 1980s through QAnon. This Element should prove useful to anyone seeking to learn more about this complicated and frequently misunderstood tradition.
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This Element introduces New Age religion. The New Age Movement is a loosely cohesive conglomerate of different spiritual currents with no common founder, leader, institution, dogma, or scripture. Because of its diversity, it may appear amorphous and incoherent at first sight. This Element emphasizes both the unity and diversity of the New Age. It approaches the phenomenon from three main perspectives: 1) the historical development of New Age religion, 2) ideas and practices associated with the New Age, and 3) the social organization of the New Age movement. It thus provides a wide-angle view that sketches out some of the main patterns that emerge from a mosaic of individual currents and actors associated with the New Age. It also highlights some of the differences within the movement by exploring some ideas and practices in depth.
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The Hare Krishna movement is a modern manifestation of the Gaudiya Vaishnava tradition, which has its roots in sixteenth century West Bengal, India. The tradition was institutionalized in a modern form when it was registered as the International Society for Krishna Consciousness (ISKCON) in New York City in 1966 by A. C. Bhaktivedanta Swami Prabhupada. Its mission was to present bhakti-yoga (the yoga of devotion) to a Western audience. This Element introduces the historical origins of the movement and examines its beliefs and practices within the context of its institutional and community dynamics. It also considers the Hare Krishna movement's changing relationship with mainstream society and its shifting demographic makeup in tandem with key challenges and controversies that have beset the movement throughout its history. The Element concludes by considering how the movement's responses to a new set of issues and challenges are pivotal for its future direction in the twenty-first century.
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New Religious Movements have arisen not only in the present but have also developed in the past. While they differ in ideology and practice, they generally seem to live in high tension with mainstream society, especially when it comes to child-rearing. This Element examines several aspects of children growing up in new religions. It relies upon literature from different groups concerning child upbringing, the function of children in the groups considering the religious ideologies, and parental perspectives and parental styles. It also utilizes accounts from young adults growing up in these groups, both those who chose to stay and who chose to leave their groups as adults. A range of topics, such as socialization, education, health care, and relations to surrounding society are explored. In addition, this Element considers issues of physical and emotional abuse, state interventions, and the impact of second- and third generations of children in new religions.
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This Element recounts the tumultuous history of the Unification Church Movement, deriving from the messianic ministry of MOON Sun Myung (1920-2012). It begins with the UCM's origins in Korea and traces its development into a global conglomerate of churches, related nonprofit organizations, and for-profit businesses. Known for its mass marriages, or 'International Marriage Blessings,' the UCM has been one of the most controversial new religious movements throughout the world, particularly in Japan and the West. Moon fit Weber's classic definition of the charismatic leader. The post-Moon UCM is a textbook case of a new religious movement transitioning from its founding to succeeding generations. Utilizing both external documents and internal UCM sources, the account highlights the leading personalities, organizations, and circumstances which facilitated the UCM's rise, its present challenges, and future development.
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New religious movements are often described as bizarre and sinister. Direct acquaintance, however, often gives a different impression from media portrayals and even from some academic writing. After decades of undertaking fieldwork, the author George Chryssides discusses his experiences, as well as studies by other scholars, and the issues that fieldwork involves. How do one's personal beliefs and lifestyle impinge on field research? How involved should a participant-observer become? How should we assess what we are told by insiders and ex-members? What ethical problems does field research create? How should we engage in online fieldwork, arising from the increasing use of the Internet, accelerated by the Covid pandemic? These are among the issues which this Element explores, and which will be of interest both to field researchers and to those who read about the fieldwork of others.
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New Religious Movements (NRMs) have a long, interconnected history with distinct forms of dress and clothing. However, research on NRMs has not focused sufficiently on the clothing and material culture of these groups. In response, this Element examines the central role that dress plays in the creation of charismatic leaders and the formation of faithful followers. Through a variety of case studies – ranging from Maharishi Mahesh Yogi to Father Divine, from the Children of God to the Nation of Islam – we see how dress and fashion practices provide people with a powerful way to live and wear their faith. In addition, the fashion industry takes note and incorporates ideas about cults and clothing into their trends and styles. In doing so, it fuels the cult stereotype and fosters normative understandings of what constitutes good religion.
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Although new religious movements (NRMs) are characterized as diverse and unique, this Element analyzes the cultural logic underlying this apparent diversity from a sociological approach. Section 1 demonstrates that NRMs are substantially shaped by the Romantic counterculture emerging around the 1960s and its critique of churched religion, modern industries, science, and capitalism. Section 2 shows how these Romantic NRMs shaped the Western mainstream in the twenty-first century. Subsequent sections discuss the institutionalization of New Age spirituality in health care and business; the mediatization of modern paganism in film, television series, and online games; and the emergence of new NRMs in Silicon Valley that are formed around technologies of salvation (virtual reality, artificial intelligence, and biotechnology). The Element concludes that the Romantic spirit of the NRMs - once distinctly countercultural - has paradoxically developed into a driving ideological force that now consolidates and strengthens the machineries of late-modern institutions.
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This Element explores the life, teaching, and legacy of philosopher and spiritual teacher Jiddu Krishnamurti. From an obscure childhood in south India, he was 'discovered' at age fourteen by the Theosophical Society as the vehicle for the prophesied World Teacher of this cosmic age. At age 34, he disaffiliated from the Society, became an independent teacher, and, for sixty years, traveled widely and addressed thousands of audiences on the need to develop awareness and attention for transformation of consciousness. His teaching defines the human condition as perilous, dominated almost completely by cultural and personal conditioning, fear, and negative emotions. Freedom from these perils, his teaching states, occurs through rigorous self-observation and inquiry in the search for truth. While extremely popular, Krishnamurti rejected the mantle of authority invariably attributed to spiritual masters and teachers. He created schools in his name to implement his pedagogy of non-authoritarianism and freedom from conditioning.
234 kr
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Popular understanding of communal societies tends to focus on the 1960s hippie colonies and ignores the rich and long history of communalism in the United States. This Element corrects that misperception by exploring the synergy between new religious movements and communal living, including the benefits and challenges that grow out of this connection. It introduces definitions of key terms and vocabulary in the fields of new religious movements and communal studies. Discussion of major theories of communal success and the role of religion follows. The Element includes historical examples to demonstrate the ways in which new religious movements used communalism as a safe space to grow and develop their religion. The Element also analyzes why these groups have tended to experience conflicts with mainstream society.
234 kr
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This Element provides a comprehensive overview of the Transcendental Meditation (TM) Movement and its offshoots. Several early assessments of the as a cult and/or new religious movement are helpful, but are brief and somewhat dated. This Element examines the TM movement's history, beginning in India in 1955, and ends with an analysis of the splinter groups that have come along in the past twenty-five years. Close consideration is given to the movement's appeal for the youth culture of the 1960s, which accounted for its initial success. The Element also looks at the marketing of the meditation technique as a scientifically endorsed practice in the 1970s, and the movement's dramatic turn inward during the 1980s. It concludes by discussing the waning of its popular appeal in the new millennium. This Element describes the social and cultural forces that helped shape the TM movement's trajectory over the decades leading to the present and shows how the most popular meditation movement in America distilled into an obscure form of Neo-Hinduism.
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Jehovah's Witnesses began as an informal Bible study group in the 1870s that sought to recover first-century Christian beliefs and practices. They disseminated literature announcing the expected reign of God's Kingdom and called themselves Bible Students. In 1931, they adopted the name Jehovah's Witnesses, epitomizing their belief in the Christian obligation to preach the gospel worldwide. Known for their ethic of nonviolence and their evangelizing work, and despite worshipping freely in most countries, Witnesses are subject to controversy, particularly vis-à-vis mainstream Christianity, the State, and secularized societies. The authors are practicing Jehovah's Witnesses who present this work as neither apologia nor official account, but as an emic description of the history, beliefs, identity, and organizational structure of Witnesses, and their societal interactions. While briefly covering main controversies, this Element focuses on the culture and lived experience of the millions comprising the Witness community. This title is also available as Open Access on Cambridge Core.
234 kr
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This Element takes its starting point in shamanism in the Nordic countries and explores expressions and the lives of shamanic materialities in contemporary Finland and Norway. Shamans interact with spiritual powers and beings, but their religious practices unfold in a material reality. In this Element, then, we begin with the materiality of shamanism and focus on how the drum, the sacrificial site, the power animal, and a mushroom bridge the gap between the profane and the divine and create networks and dynamics in a shamanic worldview as well as in the wider society. Throughout its sections, the authors inquire into the ways the construction of the category shamanism makes shamanic materialities come to life. And, in contrast, how shamanic materialities form shamanism and facilitate constantly formative exchanges and dynamics between the local and global, past and present, secular and spiritual, time and space.
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The Black Hebrew Israelite movement claims that African Americans are descendants of the Ancient Israelites and has slowly become a significant force in African American religion. This Element provides a general overview of the BHI movement, its diverse history/ies, ideologies, and practices. The Element shows how different factions and trends have taken the forefront at different periods over its 140-year history, leading to the current situation where diverse iterations of the movement exist alongside each other, sharing some core concepts while differing widely. In particular, the questions of how and why BHI has become a potent and attractive movement in recent years are addressed, arguing that it fulfils a specific religious need to do with identity and teleology, and represents a new and persistent form of Abrahamic religion.
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The rise of entheogenic religion - that is, religions that involve the use of psychoactive drugs - has captured the attention of scholars and journalists. These studies tend to advance the interests of practitioners who advocate for the legitimacy of entheogens and of entheogenic religion more broadly. This Element breaks with these approaches as it offers a historical and critical analysis of entheogenic communities. It examines the production of entheogenic groups in the United States and considers the historical factors that have contributed to the rise in psychedelics more broadly. It also explores legal considerations and the impact of the law as a curator of entheogenic communities. This Element recognizes that these communities - like all imagined communities - are culturally conditioned, socially constructed, and historically contingent. By exploring these contingencies, we learn more about the broader sociocultural, historical, and economic frameworks that underlie the burgeoning association of psychoactive substances and religion.
- Nyhet
234 kr
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Since the fall of communist systems across Central and Eastern Europe in the late twentieth century, Slavic Native Faith has matured as a religious movement across the region. This diverse movement is comprised of many local and national forms bearing a variety of names, including Rodnoverie and Ridnovirstvo. They all share a primary emphasis on Slavic identity and cherish nativeness as a sacred value. This Element examines who the adherents of Slavic Native Faith are and what they believe. It looks at why these groups continue to grow, evolve, and develop in the twenty-first century, with communities generally becoming more representative of the population at large. Increasingly they find themselves as significant participants in the societies they inhabit, still marginal and small, but visible in the arts and popular culture. Case studies from a dozen different nations demonstrate both differences and similarities within this expanding movement.
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In recent decades the cult of Santa Muerte has become a remarkable phenomenon in Mexico's popular religious landscape, from where it has migrated abroad. Due to the uncommon iconography of the robed skeleton and the association with criminality, the Santa Muerte cult has been the object of public controversy. This Element deconstructs mainstream views of Santa Muerte devotion by privileging the voices and practices of devotees. Counterintuitively, Santa Muerte devotion is about assuring a good life in health, work, love, justice, and security. Notwithstanding the cult's rapid growth and public visibility since 2000, it is deeply embedded in Mexico's religious and cultural history. The analysis of material culture, theology, and ritual demonstrates the importance of devotional intimacy. This Element also studies how gender, family, leadership, and political relations intersect with the cult. Santa Muerte popular religiosity is examined in terms of socioeconomic vulnerabilities, ineffective social protections, exclusion, and existential insecurities.
753 kr
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Popular understanding of communal societies tends to focus on the 1960s hippie colonies and ignores the rich and long history of communalism in the United States. This Element corrects that misperception by exploring the synergy between new religious movements and communal living, including the benefits and challenges that grow out of this connection. It introduces definitions of key terms and vocabulary in the fields of new religious movements and communal studies. Discussion of major theories of communal success and the role of religion follows. The Element includes historical examples to demonstrate the ways in which new religious movements used communalism as a safe space to grow and develop their religion. The Element also analyzes why these groups have tended to experience conflicts with mainstream society.
234 kr
Skickas inom 7-10 vardagar
This Element offers a theoretically informed examination of the manner in which religion, especially alternative and emergent religious and spiritual movements, is managed by law and legal mechanisms in the authoritarian theocracy of Iran. It highlights how these phenomena have been affected by the intersection of law, politics, and Shiʿi theology in recent Iranian history. The growing interest of Iranian citizens in new religious movements and spiritual currents, fostered by the cultural diffusion of Western writings and ideas, is described. The development of religious diversity in Iran and a corresponding loss of commitment toward some Islamic doctrines and practices are of considerable concern to both the Iranian religious and political establishments. This has led to social control efforts over any religious and spiritual movement differing from the regime's view of Islam. Those efforts, supported in large part by Western anticult ideas, culminated in the passage of a piece of stringent legislation in 2021. The Element closes with applications of theorizing from the sociology of law and of religion.
753 kr
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This Element offers a theoretically informed examination of the manner in which religion, especially alternative and emergent religious and spiritual movements, is managed by law and legal mechanisms in the authoritarian theocracy of Iran. It highlights how these phenomena have been affected by the intersection of law, politics, and Shiʿi theology in recent Iranian history. The growing interest of Iranian citizens in new religious movements and spiritual currents, fostered by the cultural diffusion of Western writings and ideas, is described. The development of religious diversity in Iran and a corresponding loss of commitment toward some Islamic doctrines and practices are of considerable concern to both the Iranian religious and political establishments. This has led to social control efforts over any religious and spiritual movement differing from the regime's view of Islam. Those efforts, supported in large part by Western anticult ideas, culminated in the passage of a piece of stringent legislation in 2021. The Element closes with applications of theorizing from the sociology of law and of religion.
234 kr
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The terms 'witch' and 'witchcraft' have been used to mean many different things over the years. In the twentieth century, some people began referring to themselves as witches and espousing esoteric new religions that they called witchcraft. Some of these new religions - most notably Wicca - were forms of modern Paganism, devoted to the veneration of ancient divinities. Others constituted types of Satanism or Luciferianism, embracing the early modern idea of the witch as a Devil worshipper. Recent years have seen growing numbers of Black Americans who practice African diasporic religions adopt the term 'witch' too. This Element explores why the image of the witch is so appealing to numerous people living in modern Western countries, examining how witchcraft offers people a connection to the past, a vehicle for liberation, and a means of empowering themselves in an often-troubling world.