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1
Cheng, Kin-sang. "The new age movement in Hong Kong /." Hong Kong : University of Hong Kong, 1999. http://sunzi.lib.hku.hk/hkuto/record.jsp?B21949128.
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2
Cheng, Kin-sang, and 鄭建生. "The new age movement in Hong Kong." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1999. http://hub.hku.hk/bib/B31240008.
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3
Goodell, Zachary Grant. "The "New Age Movement": A Case Study." VCU Scholars Compass, 1990. http://scholarscompass.vcu.edu/etd/4725.
Повний текст джерелаАнотація:
Within the last two decades, the United States has witnessed the growth of a phenomenon which the media has referred to as "The New Age Movement". This multi-faceted social pattern includes astrology, meditation, mysticism, and eastern philosophies, the popularity of which have increased significantly in the 1980's. This thesis is a case study of the "New Age Movement". First, I develop a descriptive model of the key ideological themes and organizational structures of this social pattern. Subsequently, I organize this model in terms of several sociologically based theoretical frameworks including activity fads, social movements, and sociocultural shifts, in order to provide the most appropriate classification system. The results suggest that a synthetic model which utilizes elements of each of the individual perspectives is the most useful framework for analyzing a social pattern that is as broad and complex as "The New Age Movement".
4
Greer, Paul Buie. "The spiritual dynamics of the New Age Movement." Thesis, University of Stirling, 1994. http://hdl.handle.net/1893/2177.
Повний текст джерелаАнотація:
The aims of this thesis are to provide a general overview of New Age spirituality/theology, and to organize this overview within a framework which highlights and explains many of the fundamental contradictions of the movement. The introductory section begins with a discussion of the problems associated with defining the New Age, and looks at some recent overviews of the movement. It goes on to highlight some of the fundamental contradictions of the New Age, and criticizes attempts by researchers to preserve the notion that it is something characterized by 'common values and a common vision.' The introduction moves on to outline the broad and heuristic framework that this thesis will employ in its overview of New Age spirituality. This framework makes an organizational division between 'patriarchal' and 'ecological' spirituality. The methodology section discusses research methods and definitions of key terms. My definition of 'patriarchal spirituality' is derived from ecofeminist theory. Given that ecofeininism is itself much associated with the New Age, my overview does in a sense reflect a 'New Age' approach to the New Age. 'Ecological' spirituality indicates more than simply concern with the interrelationships among organisms and their physical environment, although this concern is certainly expressed by those who embrace an ecological spirituality. The 'ecological' rubric is employed in a broader sense, indicating: 1) the belief that the earth and the cosmos are home to the human; 2) the belief that all things are interrelated and interdependent; 3) a high regard for 'diversity.' Part One examines the historical roots of the New Age. Part Two is concerned with New Age patriarchal spirituality. Part Three looks at New Age ecological spirituality, with particular emphasis upon Christian creation spirituality and feminist Wicca. The conclusion section highlights problems involved in attempting to make a clear division between these two New Age dynamIcs.
5
Martin, Jobe Ralph. "A Theological analysis of the New Age Movement." Theological Research Exchange Network (TREN), 1985. http://www.tren.com.
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6
Redden, Guy Francis. "The new agents : new age ideology and the fashioning of self /." [St. Lucia, Qld.], 2003. http://www.library.uq.edu.au/pdfserve.php?image=thesisabs/absthe17148.pdf.
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7
Peyton, Lucas J. Mencken Frederick Carson. "The new New Age an analysis of the New Age participant from a national random sample /." Waco, Tex. : Baylor University, 2007. http://hdl.handle.net/2104/5081.
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8
Holsteen, Nathan D. "Current trends in globalism as related to Biblical prophecy." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.
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9
Holloway, Julian James. "Sacred space : a study of the New Age movement." Thesis, University of Bristol, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.266902.
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10
Pernecky, Tomas. "The dawn of new age tourism an analysis of Aotearoa : a thesis submitted in partial fulfillment for the degree of Master of Business, Auckland University of Technology, 2004." Full thesis. Abstract, 2004.
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11
Hampton, Linda Edith. "A Community of Mystics: A New Zealand New Agers' Identity, Relationship with the Community and Connection with the Divine." Thesis, University of Canterbury. School of Philosophy and Religious Studies, 2008. http://hdl.handle.net/10092/1825.
Повний текст джерелаАнотація:
The 'New Age' encompasses many spiritualities, philosophies and alternative religions, such as Spiritualism, Wicca, Paganism and Theosophy, to name a few. Its cultural and ancestral threads, prior to the emergence of the contemporary New Age Movement in the early 1970s, is acknowledged by examining some prominent groups and individuals throughout history.
Many comments on the New Age Movement, in the 1970s, 80s and 90s were dismissive. Through a survey done in 2007 amongst New Agers, for this thesis, those early judgements are examined to determine their relationship to the New Zealand experience. There was found to be divergence from international analysis where New Agers' age was concerned, their presumed connection to the 1960s counterculture, the assumptions that the New Age Movement is exclusively white, that science is a necessary part of belief and that New Age beliefs exist in opposition to cummunity needs.
The focus is on the New Agers' within community, not their separation from it, for separation is a claim some overseas academics promoted as proof that the New Age is anti-community because of its individualism in belief seeking. Through this thesis the New Zealand New Ager is placed in relationship to the global New Age Movement by an academic who is 'of' the movement, not an academic 'outside looking in'.
The experience of belief is looked at through the survey participants' eyes with the aim of claiming those experiences as 'mysticism'. This is approached by examining their 'contact' with the Divine/Godhead,through descriptions of altered/abstract realities. Any exclusivity the major religions have on mysticism is essentially 'removed' and given to the community as a concept attainable by those outside 'religion'; for example, the New Age Movement. The New Ager is seen both in the everydaty reality helping to create community, and although it is impossible to prove/examine coherantly, possibly in an altered/abstract reality/realities.
12
Reynolds, Harriet E. "The New Age Movement as answered by the epistle to the Colossians." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.
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13
Kim, Myung Doh. "Training leaders to confront the dangers of the New Age movement." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.
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14
Chen, Shu-Chuan. "Getting healed from a globalised age : a study of the New Age Movement in Taiwan." Thesis, University of Warwick, 2006. http://wrap.warwick.ac.uk/52046/.
Повний текст джерелаАнотація:
The aim of this qualitative study of the New Age Movement (NAM) in Taiwan was to test the ideas about 'self-religion', 'reflexive modernisation' and 'globalisation' that underlie many sociological accounts of the New Age phenomena. It also explored the neglected issues of emotions and embodiment in New Age practices. By means of in-depth, semi-structured interviews with 40 participants in New Age activities, participant observation in two New Age courses about healing and documentary analysis, my project produced the following four conclusions. First, the characteristics of New Age spiritualities in Taiwan, such as 'spiritual but not religious' and 'transformational but not salvational', differ from those of the country's main religions and new religious groups. But many people in the NAM seek a new balance between 'tradition and modernity' or 'new age spiritualities and "old age" religions'. Second, changes in emotional states are critical for participants in New Age activities in terms of 'being healed' through a process of self-transformation. Participants experience emotional identification, display and experience, whilst also internalising a set of feeling rules based on the 'emotion ideology' of New Age spiritualities. Third, analysis of interviewees' biographical reconstructions of their experiences shows that the New Age can be regarded as an integral part of late modern society in Taiwan. Not only is the NAM mainly about self-reflexivity but it also influences the life politics of its followers. It can therefore serve as a source of 'alternative' expert knowledge in late-modern society. Fourth, the structure of the NAM in Taiwan can be described as a loose, web-like network. Furthermore, the globalised aspects of the movement cannot be regarded simply as an expression of 'Westernisation' or 'Americanisation', but should be properly understood as a process of 'parallel glocalization'. This thesis is an original combination of conceptual analysis, theoretical ideas and empirical investigation. Its main contributions are, on the one hand, to have integrated the New Age in Taiwan into theorising about late-modernity and globalisation and, on the other, to have placed emotions and healing at the center of the study of New Age activities.
15
DiPaolo, Robert Eugene. "A theological analysis of the writings of Richard Bach." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.
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16
Kim, Injib. "Christian yoga as a product of Hinduism and the New Age Movement." Lynchburg, Va. : Liberty University, 2009. http://digitalcommons.liberty.edu.
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17
George, Johnson. "A critical analysis and evaluation of the New age Bible interpretation." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.
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18
McRoberts, Kerry D. "The decline of Western thought and the rise of a New Age." Theological Research Exchange Network (TREN), 1985. http://www.tren.com.
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19
Pryce, Alison Valerie Mary. "Post-traditional feminist spirituality?" Thesis, Lancaster University, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.302415.
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20
Ellery, Margaret. "Making the frontier manifest : the representation of American politics in new age literature /." Connect to this title, 2007. http://theses.library.uwa.edu.au/adt-WU2008.0043.
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21
Nelson, Richard L. "The New Age movement building understanding and a biblical response within the local church /." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.
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22
Provenzola, Thomas A. "A world view analysis of the anthropological thought in the new consciousness of Carlos Castaneda." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.
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23
Campion, Nicholas. "Prophecy, cosmology and the New Age movement : the extent and nature of contemporary belief in astrology." Thesis, Bath Spa University, 2004. http://researchspace.bathspa.ac.uk/1453/.
Повний текст джерелаАнотація:
Most research indicates that almost 100% of British adults know their birth-sign. Astrology is an accepted part of popular culture and is an essential feature of tabloid newspapers and women's magazines, yet is regarded as a rival or, at worst, a threat, by the mainstream churches. Sceptical secular humanists likewise view it as a potential danger to social order. Sociologists of religion routinely classify it as a cult, religion, new religious movement or New Age belief. Yet, once such assumptions have been aired, the subject is rarely investigated further. If, though, astrology is characterised as New Age, an investigation of its nature may shed light on wider questions, such as whether many Christians are right to see New Age as a competitor in the religious market place. The academic literature on the New Age also generally assumes that New Age is a modern form of millenarianism, without investigating the connection further. If New Age is millenarian and astrology, in turn, is New Age, then astrology's current popularity may be a millenarian phenomenon. This study sets out to establish the extent and nature of contemporary belief in astrology within the broader context of hostility from Christians and sceptics, but apparent support from New Agers and readers of horoscope columns. It investigates astrology's relationship with millenarianism and New Age culture, and explores the penetration of New Age ideas into twentieth-century astrology. It examines attempts to quantify belief in astrology, discussing the wider question of whether the quantification of belief is even possible. It then uses indepth interviews and questionnaires to consider the nature of belief in astrology amongst both the general public and astrologers. The thesis concludes that there is no single reliable measure of belief in astrology and no necessary clash between astrology and Christianity. The question of whether astrology's survival in the modern world is an anachronism is considered and it is concluded that it is not. Astrology is part of the matrix of ideas which constitutes popular belief in modern Britain.
24
MacPherson, Judith Ann. "Gender, Reiki and energetic healing : an exploration of holistic/'New Age' healing in Scotland." Thesis, University of Stirling, 2004. http://hdl.handle.net/1893/12658.
Повний текст джерелаАнотація:
Within, this thesis I provide the first empirical academic study of energetic healing, Reiki and dowsing in central Scotland, with the focus of my research being on the teaching of energetic healing in workshops (the Salisbury and Westbank centres being key locations) and related textual material. This thesis is also a step towards addressing the historical imbalance of writing about New Age beliefs and practices from a predominantly androcentric positioning, as I place emphasis on exploring how gendered spiritualities may be actively constructed in this setting. For as Dominic Corrywright has stated "the web of New Age spiritualities is crucially sustained by the individual and collective weavings of women and this is particularly evident in healing and therapies" (2003: 131). I argue that women's predominance in healing circles has a lot to do with personal projects of redefinition and self-transformation. This sort of 'work on the self does not occur under, as radical feminists Daly (1991) and Sjoo (1994) would state, overarching patriarchal paradigms. Rather 'healing of the self’ is located within fluid "fields of force" (Foucault, 1980). Therefore throughout this thesis I build up a decentralised narrative of power and locate women as active healing agents. In order to construct this narrative I draw from research in the fields of Goddess and women's spiritualities, for here we find useful evaluations of how women re-inscribe their bodies as sacred and empowered through, in the former, imminent ties to the Goddess. I relate my research to Meredith McGuire's empirical study of healing in the American context, where she argues that "If the creation, maintenance and transformation of individuals gender identities are indeed among the foremost identity work to be accomplished, then extensive empirical study of the many contemporary instances of gendered spirituality is very worthwhile" (McGuire, 1994: 254). Hence in the first two chapters of this thesis I engage with feminist and ethnographic theory in general. I argue that discourses of power are multivalent operating within academic, religious, bio-medical and holistic healing circles and at the individual level. For debates abound in relation to, for example, the prioritisation of text over experiential practice - the latter being central to New Age healing in Scotland. I introduce my location as a bothsider, an academic researcher and a practising healer as this positioning has raised its own particular set of theoretical and personal questions. And I draw in the aforementioned research in the parallel fields of Goddess and women's spiritualities. Chapter three engages with representations of "the body as energetic" at the micro 'in the field' level and is primarily descriptive. Within these pages I provide a picture of how the energetic body is discursively constructed hence providing some necessary background for later ethnographic material. In chapter four I also build on the previous chapter in relation to healing and curing models of health. I adopt Meredith McGuire's analytical framework of healing types. In this way I can locate my narrative of women's power and consciousness of healing into the debates between male dominated biomedical approaches to health and the apparently more egalitarian holistic (mind, body and spirit) approaches to the same. Chapters five and six focus specifically on the healing practice and discourses of Reiki, this healing modality growing significantly in popularity in Scotland. I will propose that Reiki provides the practitioner with contrasting notions of "the healthy body" to biomedical and mainstream religious significations of the same and enables the development of empowered models of subjectivity "as healer". The technique of dowsing, which is explored in chapter seven, is regarded in healing circles as being a "visible expression" of intuitive practice. Hence learning to dowse appears to provide additional confirmation for women healers of their ability to work as more autonomous agents. For dowsing practice falls within the umbrella of earth mysteries or Gaian traditions, where the earth is seen to be a conscious, living, self-regulating entity and is identified with as the "Goddess imminent". In the final chapter I pull this thesis together as a whole and return to some of the questions asked in my opening material, noting my distinctive contributions to healing research as "a bothsider". Throughout I acknowledge that my location as 'researcher/healer' is just as materially and politically located as are healers in the field. For I, as well as 'the subjects under study', operate within fluid fields of force. Overall, I place emphasis on evaluating distributions of power and the development of new liberating models of subjectivity in healing epistemologies.
25
Roch, Claudia. "Plastikschamanen und AIM-Krieger : zur Rezeption indianischer Spiritualität in der New-Age-Bewegung /." [Leipzig] : Leipziger Univ.-Verl, 2006. http://deposit.d-nb.de/cgi-bin/dokserv?id=2876560&prov=M&dok_var=1&dok_ext=htm.
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26
Young, Cheryl. "THE CONFUSION OF FEAR/SURPRISE AND DISGUST/ANGER IN CHILDREN: NEW EVIDENCE FROM EYE MOVEMENT TECHNOLOGY." Thesis, Laurentian University of Sudbury, 2014. https://zone.biblio.laurentian.ca/dspace/handle/10219/2190.
Повний текст джерелаАнотація:
Research shows that children often confuse facial expressions of fear with surprise and
disgust with anger. According to the perceptual-attentional limitations hypothesis, facial
expressions are confused because they share action units (Camras, 1980; Wiggers, 1982).
Experiment 1 tested this hypothesis for the confusion between fear and surprise and Experiment
2 for the confusion between disgust and anger. Eye movements were monitored in both
experiments. In experiment 1, the results showed that children were more accurate when two
distinctive action units were presented than when the brow lowerer was the only distinctive
action unit differentiating between fear and surprise. Furthermore, the results showed that
participants spent more time fixating on the mouth than the eyebrows. They made more saccades
when the only distinctive cue was in the eyebrows. In experiment 2, participants identified the
emotion as anger when the mouth was open, and disgust when the mouth was closed, spending
more time on the mouth when the mouth was open. These findings suggest that facial
expressions are confused, not only because of the amount of visual similarities they share, but
also because children do not allocate their attention to facial regions equally; they tend to focus
on the mouth.
27
Ellery, Margaret. "Making the frontier manifest : the representation of American politics in new age literature." University of Western Australia. School of Social and Cultural Studies, 2008. http://theses.library.uwa.edu.au/adt-WU2008.0043.
Повний текст джерелаАнотація:
This thesis explores the history of the New Age movement through a political analysis of influential New Age books. By drawing upon cultural, religious and American studies, and concepts from literary criticism and political science, a new understanding of the movement becomes possible. This thesis analyses the ideological representations and rhetorical strategies employed in both New Age literature and American presidential discourse. It is argued that their shared imagery and discursive features indicate that New Age writings derive their ideological underpinnings and textual devices from dominant beliefs of American nationalism. This historical examination begins with the Cold War in the late 1940s and ends with the 1990s. Each chapter traces parallels between a particular presidential discourse and New Age texts published in the same decade commencing with Dwight D. Eisenhower and The Doors of Perception and finishing with William J. Clinton and The Celestine Prophecy: An Adventure. It argues that the appropriation of particular spiritualities in New Age texts is closely related to contemporary American geo-political interests and understandings. Major New Age spiritual trends are derived from regions, most often in the third world, which are considered to be under threat from forces such as Communism. New Age writings construct an imaginary possession of these worlds, reconfiguring these sites into frontiers of American influence. In particular, this study examines the influence of the jeremiads and the ensuing Monroe Doctrine and Manifest Destiny ideologies upon post-war national beliefs and the extent to which these understandings of nationalism inform New Age discourse. Representations of time and space, destiny and landscape, and self and other in these literary and political contexts are analysed. From this perspective, the eclecticism that marks the New Age can be historically understood as a shifting cultural expression of Cold War and post-Cold War political responses. Consequently, New Age literature is one of the means by which dominant American identity is reproduced and disseminated in what seems to be an alternative spiritual context.
28
Rose, Stuart. "Transforming the world : an examination of the roles played by spirituality and healing in the New Age Movement." Thesis, Lancaster University, 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.360022.
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29
Thornton, Tracy. "Ideas of Order: The Meaning and Appeal of Contemporary Astrological Belief." Thesis, University of Oregon, 2016. http://hdl.handle.net/1794/20477.
Повний текст джерелаАнотація:
Astrology is a belief system that has existed for almost 2,500 years. This enduring form of belief has not been effectively studied by scholars and thus we know little about why beliefs commonly stigmatized as superstitions continue to appeal to people today. My research, based on fieldwork and interviews with astrologers in the Portland, Oregon area, demonstrates that the longevity of this belief system may be attributed to its ability to provide meaning and purpose to people. Throughout history, astrology has been adapted to and has evolved within the cultures in which it exists, and its latest adaptation reveals a close connection to the New Age movement. Astrological worldviews, which assume a correlation between predictable celestial cycles and human activity, are rooted in a premise of fatalism, but this analysis reveals a nuanced view of fate that often is empowering rather than limiting.
30
Silvester, Niko. ""There's a piece wad please a brownie" : a comparative study of offerings to the fairies in traditional cultures and contemporary earth-centred religions /." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape8/PQDD_0009/MQ52697.pdf.
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31
Jackson, Marilyn E. "Relating creation spirituality to Lutheranism : viewed from the perspective of education for social change : this dissertation is submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy to the faculty and board of the Western Institute for Social Research (WISR), Berkeley, California /." Electronic access available at, 2004. http://www.peacehost.net/EPI-Calc/Marilyn/.
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32
Berger, Adam. "The Rainbow Family : an ethnography of spiritual postmodernism." Thesis, University of St Andrews, 2006. http://hdl.handle.net/10023/2679.
Повний текст джерелаАнотація:
The Rainbow Family of Living Light is an intentional society devoted to achieving world peace through spiritual healing. A loose association of spiritual seekers that explicitly rejects all forms of leadership and imposed authority, it represents an interesting example of an anarchist and communal society. Rainbow Family events regularly draw thousands of people. These take place all over the world. While some participants may question the label, it can be described as one of the biggest and most geographically diverse New Age groups on the planet. As such, it is a very important factor in shaping the entire present day New Age movement. I conducted fieldwork with the Rainbow Family between the autumns of 1998 and 2002, traveling with the nomadic group throughout the United States. The Rainbow Family rejects any sort of official membership, accepting anyone who attends its events as an equal participant. Spending extended periods of time in the field, I became immersed in this alternative society. The distinction between ethnographic researcher and informants was highly problematic under such circumstances. This made me acutely aware of the issues surrounding fieldwork and anthropological authority. My own work began to seem quite similar to the spiritual seeking of other participants. As such, I began to consider the commonalities between anthropology and the spirituality encountered within the Rainbow Family. The spiritual discourses produced by Rainbow Family participants are uniquely eclectic and ludic in tone. In a setting explicitly championing individual freedom rather than coercion, there is no sense of spiritual orthodoxy. The ways in which spiritual discourses are treated by the Rainbow Family display interesting attitudes towards truth, authority, and reality. These attitudes are reminiscent of epistemological orientations within postmodernist anthropology. Rainbow Family participants find noteworthy solutions to the apparent ontological dilemmas postmodernism presents. It is my hope that looking at the Rainbow Family of Living Light will suggest a viable way for anthropology to productively deal with its current crisis of identity.
33
Murray, Kimberly D. "Signs and Wonders: Reason and Religion in Social Turmoil." Oxford, Ohio : Miami University, 2004. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=miami1082483917.
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34
Wood, Matthew R. "Spirit possession in a contemporary British religious network : a critique of New Age movement studies through the sociology of power." Thesis, University of Nottingham, 1999. http://eprints.nottingham.ac.uk/11874/.
Повний текст джерелаАнотація:
Studies of phenomena classed as part of the New Age Movement have become increasingly common in recent years. This Thesis develops a new perspective on these through the use of anthropological and sociological analysis of structures of social power and the contextualisation of symbols and discourse. Research was based on a two and a half year ethnographic study of a network in Nottinghamshire, Britain, which included a meditation group and a spiritual fair. Spirit possession was seen as particularly important to these, in the forms of channelling and mediumship. The concept of nonformative spirituality was used to delineate the network as lacking enduring leadership and authority, such that participants' experiences varied within groups and practices. Thus, the network was not seen as part of a movement, but as a collection of informal groups linked through people's practices. Theory of bodily performance, with a critical analysis of the sociology of knowledge, was used to interpret the four sorts of practices in the network: channelling, meditation, holistic health therapies and divination. By paying attention to people's spiritual biographies, their careers of seekership were understood to develop through dissonant experiences. Nonformative spirituality was compared with those more formative groups which it drew upon, such as spiritualism, the Anthroposophical Society and occult study groups, thus providing a broader picture of its place in contemporary Britain.
35
Duckett, Valeire Kim. "A study of the New Age, specifically the phenomena of channeling, past-life recall, and near-death experiences, from a feminist perspective." Full text available online (restricted access), 1997. http://images.lib.monash.edu.au/ts/theses/Duckett.pdf.
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36
Reid, Erin M. "Needling the spirit : an investigation of the perceptions and uses of the term Qi by acupuncturists in Québec." Thesis, McGill University, 2008. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=112511.
Повний текст джерелаАнотація:
The intent of this thesis is to explore the various ways in which acupuncturists trained in Quebec interpret and use the term qi in their practice as healers. It argues that these choices are influenced by the implicit connection between complementary and alternative medicine (CAM) and New Age spirituality. As Asian medical systems such as Chinese medicine carve out a niche within the dominant biomedical health-care system, there is a simultaneous desire to present its medical system as scientifically coherent within the biomedical context and a desire to cater to the New Age orientalist fascination with "traditional" Asian medicine and what is perceived as its inherent spiritual qualities. This study concludes that although Quebecois acupuncturists are well-versed in the historical interpretations of the term qi, as well as its medical applications, there is nevertheless a tendency for these practitioners to understand qi as a part of the framework of their own personal spirituality and the relation of that spirituality to their work as healers. Moreover, it is shown that this tendency is strongly informed by the interface of New Age notions concerning healing and the CAM movement. By situating the study within the cultural milieu of Quebec, the specific religio-historical background of this locale and its effects on these practitioners is also taken into consideration.
37
Patel, Suaad. "The illusion of time: a study of heterotopic interstitial space and interplay of dynamic movement systems as an architectural strategy to investigate new modes of space making in the age of the network." Master's thesis, University of Cape Town, 2015. http://hdl.handle.net/11427/28258.
Повний текст джерелаАнотація:
Within a thriving modern society, nothing is more important than the constant flux of information, communication, transportation and plethora of other activities all moving and intermingling with one another over time and space. This dissertation is a purely hypothetical project which aims to explore the links and relations between spaces; specifically, the connection between the creations of heterotopic interstitial space within the urban fabric due to the interplay of dynamic movement systems in society. Within this particular project, the role of architecture will focus on a building typology (the heterotopia), which encompasses the merging of movement and stasis to inhabit the void created by the dynamic movement systems within our cities. It will aim to challenge intense, fast paced networks of flows, by temporarily obstructing and exaggerating the fluidity of communication, information, transportation and technology. An architectural system which has the ability to deal with the complexities, multi-layered and multi-dimensional systems of information, communication and transport, that current society has to deal with on a daily basis. A gateway to the city, the potential site location sits on the periphery of the Cape Town CBD- a forgotten area in-between an old industrial region and transport route. The chosen site, now completely derelict, used to once function as a manufacturing and repair warehouse for boats many years ago. This dissertation will focus on an architectural design process which deals with the intertwined existence between people and the datascape/system, within a world of pixelated elements and bits merging together to generate the whole. An architectural revolution brought about by technology, this study of heterotopic interstitial space and the interplay of dynamic movement systems as an architectural strategy, aims to investigate new modes of space making in the age of the network. In so doing, resolve issues of dislocation and disconnection, and ultimately accentuate the importance of 'place' as site.
38
Silva, Aerton Alexander de Carvalho. "A construção de identidade(s) religiosa(s) no movimento "Nova Era"." Universidade Católica de Pernambuco, 2008. http://www.unicap.br/tede//tde_busca/arquivo.php?codArquivo=386.
Повний текст джерелаАнотація:
A mudança de paradigmas na sociedade atual tem atingido os mais variados âmbitos da vida humana, dentre os quais destacamos a religiosidade. Nesse contexto, o movimento "Nova Era" tem encontrado terreno fértil para seu desenvolvimento em vivências religiosas das mais variadas possíveis. Este trabalho, partindo do conceito de "Religião Invisível" de Thomas Luckmann, que apresenta a subjetividade como lugar das opções e construção da experiência religiosa a partir da biografia de cada indivíduo, busca entender alguns aspectos da construção de identidade(s) religiosa(s) neste movimento que se caracteriza por um sagrado sem lugar, uma religiosidade errante, favorecendo identidade(s) flutuante(s)The change of paradigms in the current society has reached the most varied fields of the human being life, from which we detach the religiosity. ln this context, the movement "New Age" has found fertile land for its development in the varied possible religious experiences. This work, through the concept of "invisible Religion" of Thomas Luckmann, who presents the subjectivity as the place of the options ánd the construction of the religious experience from the biography of each individual searchs the understanding of some aspects of the construction of the religious identity(s) in this movement that is characterized by a sacred without place, a nomadic religiosity, favoring floating identity(s)
39
York, Michael Otto. "A sociological profile on the New Age and Neo-pagan movements." Thesis, King's College London (University of London), 1991. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.480850.
Повний текст джерела
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Ceylan, Ceray. "Educational governance in Turkey : the role of Islamic social movements in the New Public Management age." Thesis, University of Manchester, 2014. https://www.research.manchester.ac.uk/portal/en/theses/educational-governance-in-turkey-the-role-of-islamic-social-movements-in-the-new-public-management-age(bcf7c523-bae3-481e-9799-4ac45d9c3fb3).html.
Повний текст джерелаАнотація:
Framed within theoretical discussions on both New Public Management (NPM) theory and New Social Movement (NSM) theory, this thesis explores increasing religiosity in education delivery in secular Turkey. Particularly, it investigates the ways in which two Islamic religious groups, the Gulen Movement (GM) and the Iskenderpasa Cemaati (IC), engage with education as a result of neoliberalization in both the public sphere and public administration. Islam, and especially the Islamic Social Movements (ISMs), play an important role in politics and in the socio-economic spheres; therefore, it is necessary to consider their growing role in the delivery of public services such as education not only in Muslim countries, but also in secular societies. Since education is defined as a public service which has a significant role in the creation of social capital (Putnam, 1993), these movements increased their interest in education systems in order to make their own voice heard during the process of education delivery, or in other words, the creation of social capital. This research combines three different research methods: 1) documentary analysis of official papers from the public administration reforms, government archives, the GM and IC's own reports and web pages, the Organisation for Economic Co-operation and Development (OECD) and World Bank reports on the Turkish education system; 2) in-depth interviews conducted with parents, teachers and alumni of GM an IC schools; 3) focus group analysis conducted with graduates from the IC and the GM schools. The data collected from the documents and field research suggest that in Turkey, NPM, which was applied to privatized public services and the deregulated public sphere, has created opportunity spaces for Muslims and ISMs to move upward in the social stratification ladder. The result is the emergence of an ISM controlled education service. The GM and the IC are the best examples of this process. The researcher used the GM and the IC as examples of a collective case study. Although both the GM and the IC have emerged in a similar socio-political and economic environment, in which there is an increasing trend of Islamisation in the social structure and neoliberalization in the economy and politics, these movements responded differently to the same changes. The GM has managed to integrate into the new conditions and produced a similar discourse to NPM. Therefore, rather than establishing an Islamic order, the GM focused on political, social and economic wealth by opening education institutions. However, by demonstrating a traditional form of Islam, the IC shows the other face of religious groups in Turkey. For this reason, the researcher refers to the GM as a 'movement' and the IC as a 'cemaat'. Additionally, by being visible in the public sphere and producing a neoliberal discourse, which is parallel with NPM doctrines, the GM managed to develop educational governance that increases secular and pious families' voices in the education system. This research provides an analysis of a new approach in public administration related to education, one that distances itself from the traditional, prescriptive structures, and instead engages in flexible and participative relationships. Finally, the findings of this research will provide a greater understanding of states where there are tensions between modernisation and democratisation, and demands for 'traditional values'.
41
Farias, Miguel. "A psychological study of New Age practices and beliefs." Thesis, University of Oxford, 2004. http://ora.ox.ac.uk/objects/uuid:eae25fc5-1644-44f6-8f3c-8f25e5707d22.
Повний текст джерелаАнотація:
This thesis consists of a study of the motivational, cognitive and personality implications of adherence to New Age practices and beliefs. The New Age, unlike traditional Western religion, possesses no church-like structure and is usually characterised as a loose network of self-development practices, with a belief system centred on the spiritual evolution of the individual through successive reincarnations and the idea of a magical interconnectedness between all things. The studies carried out used a series of psychological measures, including self-report scales, analysis of self-concepts, autobiographical episodes and attributions to life events, and experimental visual and semantic tasks. Groups of traditional religious and non-religious individuals were also assessed to serve as contrasts to the New Age group. Following from previous sociological literature on the individualist character of the New Age, the first study dealt with individualist and collectivist motivations. New Age individuals were found to emphasise more individualistic values than Catholics, but still differed from non-religious individuals in that they stressed more self-transcendent universalism values and global-holistic self-concepts. This pattern was labelled as 'holistic individualism' and the second study sought to define it more accurately by focusing on the analysis of agency and communion motivations through the analysis of autobiographical episodes. In this study, the New Age group showed a higher frequency of agency and a lower frequency of communion themes than traditional religious and non-religious participants and, in particular, emphasised life stories of self-empowerment by non-material 'energies' or entities. The last two studies looked more closely at the New Age tendency towards highly abstract cognitions, in particular its sense of connectedness, by focusing on magical thinking and personality traits. New Age individuals were found to attribute events to magical rather than naturalistic causes much more often than the other groups. This cognitive disposition was confirmed in the last study, which found a positive association between the adherence to New Age practices and schizotypal personality traits, emotional hypersensitivity, and cognitive-perceptual looseness. Women were also found to be keener adherents to the New Age than men. Given this set of results, it is suggested that the New Age should be thought of primarily as a magical, rather than a religious, system of practices and beliefs. It is also proposed that an individual may be drawn to the New Age not only because of its modern individualistic appeal, but in virtue of possessing a particular personality and cognitive disposition towards magical ideation and unusual perceptual experiences.
42
Seel, Benjamin. "Strategic identities : strategy, culture and consciousness in the New Age and road protest movements." Thesis, Keele University, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.301167.
Повний текст джерела
43
Currie, Sean E. "Sacred Selves: An Ethnographic Study of Narratives and Community Practices at a Spiritual Center." [Tampa, Fla] : University of South Florida, 2009. http://purl.fcla.edu/usf/dc/et/SFE0002799.
Повний текст джерела
44
Thayne, Stanley J. "The Home of Truth: The Metaphysical World of Marie Ogden." Diss., CLICK HERE for online access, 2009. http://contentdm.lib.byu.edu/ETD/image/etd3275.pdf.
Повний текст джерела
45
Shaw, Charlotte. "Buying a balance : the 'individual-collective' and the commercial new age practices of yoga and Sufi dance." Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:a1fc05ce-7df5-4229-862a-132bbed153de.
Повний текст джерелаАнотація:
The individual's experience of inner authority takes centre stage in the majority of scholarship on New Ageism, with many writers highlighting this theme as a defnitive characteristic of the spiritual culture. The aim of this thesis is to explore this topic and to ascertain the place of the individual and the collective within two commercial New Age feld sites in London. The qualitative data which lead this investigation were collected from a yoga centre called Shanti and a Suf dance organisation called the Suf Order. From this data, the thesis identifes an individual-collective dialectic, one which manifests in particular forms and with divergent orientations; the result is a multiplicity of types of individualisms which include collective forces. The study makes the case for this argument by focusing on four modes in which, at both sites, the individual and the collective co-produce each other. One, the (collective) class culture of the practitioners informs and is informed by the (individual) ideologies of self that the informants assert. Two, the (collective) capitalist context of the organisations infuence and are perpetuated by the ways the (individual) representatives of those organisations express themselves. Three, (collective) shared principles regarding 'positivity' and 'energy' enforce and are sustained by the (individual) feelings of the student. Four, the (collective) communities of practitioners depend on and contribute to the (individual) set apart status of the teacher. These four manifestations of the individual-collective dynamic appear with different orientations in each feld context; in all versions and in both settings, individual and collective are both present and mutually- constituting forces, but at Shanti the dialectics lean more towards the personal and at the Suf Order, the 'same' dialectics lean more towards the social. Each organisation refects and adds to the intersections, both in their forms and their orientations. In so doing, the two New Age centres present divergent balances of the individual-collective dynamic that correlate with the personal and social dispositions of their respective student bodies.
46
Huveneers, Charlie. "The ecology and biology of wobbegong sharks (Genus Orectolobus) in relation to the commercial fishery in New South Wales, Australia." Thesis, Electronic version, 2007. http://hdl.handle.net/1959.14/198.
Повний текст джерелаАнотація:
Thesis by publication.Thesis (PhD)--Macquarie University (Division of Environmental & Life Sciences, Graduate School of the Environment), 2007.
Bibliography: p. 267-303.
General introduction -- Redescription of two species of wobbegongs (Chondrichthyes: Orectolobidae) with elevation of Orectolobus halei Whitley 1940 to species level -- Using recreational scuba-divers to survey the relative abundance and distribution of wobbegong sharks (Family: Orectolobidae) in New South Wales, Australia -- Observations of localised movements and residence time of wobbegong sharks (Orectolobus halei) at Fish Rock, New South Wales, Australia -- Length-frequency distribution, length-length, mass-mass and mass-length relationships of wobbegong sharks (Genus Orectolobus) commercially fished in New South Wales, Australia -- Quantitative diet assessment of wobbegong sharks (Genus Orectolobus) in New South Wales, Australia -- Reproductive synchrony of three sympatric species of wobbegong shark (Genus Orectolobus) in New South Wales, Australia -- Age and growth of wobbegong sharks (Genus Orectolobus) in New South Wales, Australia.
In New South Wales, Australia, wobbegong sharks (Orectolobidae) have been commercially targetted by the Ocean Trap and Line Fishery since 1991. A catch decrease of ca. 50% in a decade lead to concern over the sustainability of the fishery and to wobbegongs being listed as vulnerable in NSW under the World Conservation Union Red List assessment. The aim of this research was to investigate wobbegong biology and ecology in relation to its fishery to provide essential data and information for sustainable management of the woggegong fishery. Biological data was obtained from 904 wobbegongs collected from commercial fishing boats, using setlines and lobset pots and by scuba diving. previously two species of wobbegongs were known to occur in NSW: the spotted wobbegong (Orectolobus maculatus) and the ornate wobbegong (O. ornatus). This study discovered a new species (O. halei) described as a subspecies by Whitley (1940), but which had been syonymised with O> ornatus due to a lack of taxonomic investigation.
Mode of access: World Wide Web.
307 p. ill., some col., maps
47
Poulain, Sebastien. "Les radios alternatives : l'exemple de Radio Ici et Maintenant." Thesis, Bordeaux 3, 2015. http://www.theses.fr/2015BOR30020/document.
Повний текст джерелаАнотація:
Dans cette thèse, nous nous demandons comment les mouvements contreculturels ont trouvé de nouveaux lieux d’expression grâce à la plus grande accessibilité de l’audiovisuel, grâce aussi au combat des « radios libres ». Plus précisément, nous cherchons à savoir pourquoi et comment la société et l’audiovisuel français ont permis la constitution d’un média alternatif radiophonique comme Radio Ici et Maintenant (RIM) et comment cette radio a trouvé un modèle économique viable pour diffuser son idéologie. Nous verrons que l’existence et la persistance de RIM est due à la conjonction de deux phénomènes : d’une part la diminution du coût d’entrée dans la radiophonie grâce au développement et au combat des « radios libres » qui ont donné naissance aux radios associatives (avec leur modèle juridico-économique spécifique), et d’autre part la diminution du coût d’entrée dans le marché religieux avec le développement de la contreculture New Age française issue de la contreculture américaine, elle-même issue des pensées religieuses alternatives occidentales (liées à l’ésotérisme, au médiumnisme) et des religions orientales (l’hindouisme et le bouddhisme). Ainsi, le modèle juridico-économique spécifique des radios associatives a permis de faire vivre puis persister l’idéologie « radiolibriste » et New Age au sein de RIM. Mais ajoutons que ce modèle n’aurait pas été possible s’il n’avait pas été porté par des animateurs bénévoles, des invités militants et des auditeurs actifs dont nous analysons ici le profil sociologique. L’intérêt scientifique de ce sujet provient du fait qu’il s’agit principalement d’étudier RIM qui est une ancienne « radio libre ». Elle a été l’une des radios les plus importantes au sein du mouvement. C’est la plus ancienne des radios locales privées parisiennes. C’est aujourd’hui une radio associative de catégorie A. Cette catégorie correspond à un grand nombre de radios (environ 600), mais celles-ci sont peu étudiées. Enfin, c’est une radio New Age et l’un des seuls médias audiovisuels français New Age. Croisant histoire et sociologie du religieux, des médias, de la communication, de la politique, des sciences, cette thèse repose sur une écoute assidue, sur de nombreux entretiens et discussions informelles, sur l’étude de différents fonds d’archives (papier, audio, numérique) et sur de nombreuses observations de type ethnographique. Nous donnons dans une première partie les outils scientifiques pour pouvoir analyser ce phénomène. Nous verrons ensuite dans quel contexte historique, radiophonique, économique, social, juridique et politique RIM fait son apparition et continue d’exister aujourd’hui. Enfin, nous nous focalisons sur le modèle radiophonique proposé, et sur les acteurs de cette radioIn this thesis, we wonder how countercultural movement found new places of expression through the increased accessibility of audiovisual, thanks to "free radio" fight. Specifically, we want to know why and how society and the French media have enabled the establishment of an alternative media like Radio Ici et Maintenant (RIM) and how this radio has found a viable business model to spread its ideology. We shall see that the existence and persistence of RIM is due to the combination of two factors: firstly the reduction in the cost of entry into the radio broadcasting through the development and struggle of "free radio" that gave birth to associative radios (with their specific legal and economic model) and also the decrease in the cost of entering the religious market with the development of the French New Age counterculture issue of the American counterculture, itself the result of religious thoughts Western alternatives (related to the esoteric, the mediumship) and Eastern religions (Hinduism and Buddhism). Thus, the specific legal and economic model of associative radios allowed to live and persist "radiolibriste" and New Age ideology within RIM. But add that this model would not have been possible if it had not been worn by volunteer facilitators, invited activists and active listeners which we analyze the sociological profile. The scientific interest of this subject is the fact that it is mainly to study RIM which is an old "free radio". She was one of the most important radio stations in the movement. It is the oldest Parisian private local radio station. Today, it is a community radio (category A). This category corresponds to a large number of radio stations (about 600), but these are little studied. Finally, this is a New Age radio and one of the only French audiovisual media New Age. Crossing history and sociology of religion, media, communication, politics, science, this thesis is based on a constant listening, on numerous interviews and informal discussions on the study of different archives (paper, audio, digital) and numerous ethnographic observations. We give in the first part scientific tools to analyze this phenomenon. We will then see in which historical, radio, economic, social, legal and political context RIM appeared and continues to exist today. Finally, we focus on the proposed radio model and the actors of this radio
48
Kingolo, Luzingu Michel. "Socio-anthropologie du phénomène des "combattants " dans la diaspora congolaise (RDC). INGETA, AINSI SOIT-IL." Thesis, Paris, EHESS, 2020. http://www.theses.fr/2020EHES0045.
Повний текст джерелаАнотація:
Le phénomène des Combattants dans la diaspora congolaise se révèle comme l’un des printemps chauds de l’histoire de la RDCONGO. Il traite de la réaction d’une diaspora devant l’absurdité de la guerre, de crises multiformes ainsi que de l’insécurité protéiforme dans une mère patrie taxée de scandale géologique à cause d’un sous-sol immensément riche, d’un écosystème diversifié et doté d’une exceptionnelle biodiversité, mais dont la population croupit dans l’indigence. Cette situation misérabiliste et paradoxale s’est traduite par une exaspération croissante qui a pris tout son sens dans la mobilisation des masses au sein de la diaspora qui intervient constamment, avec le fait des transferts d’argent. Depuis dix ans, la mobilisation des Combattants au sein de la communauté congolaise à l’étranger a marqué son empreinte dans les cinq continents. L’aspect visible de la mobilisation soudaine de cette communauté, internationale et originale par sa forme, n’a pas manqué de surprendre. Motivée par ce constat empirique, cette étude analyse ce phénomène inédit dans l’histoire de la République démocratique du Congo, dans la mesure où il met en jeu de nouvelles formes de mobilisations et de contestations qui, à notre avis, constituent une forme originale d’un mouvement contestataire à l’heure de la globalisation. L’étude analyse la mobilisation des Combattants par le prisme de la grille des nouveaux mouvements sociaux transnationaux ou des mouvements altermondialistes. De prime abord, elle propose ainsi un cadre de réflexion et développe une analyse rigoureuse du phénomène des Combattants : comprendre sa morphologie : sa structuration, son mode de fonctionnement, ses stratégies de militance, ses effets, ses causes et sa portée ; ensuite, elle rend compte du contenu de leur mobilisation dont quelques aspects touchent la question de l’humanité, de la dignité, de l’identité « Afropéenne » ou Afro-occidentale, de l’Ubuntu, des antagonismes, de la violence, de la dimension religieuse et de la responsabilité pour les générations futures. Elle saisit enfin à partir des perspectives élaborées par les membres de la diaspora africaine, comment les pratiques de la mobilisation transnationale participent concrètement à la construction du monde commun et dynamique autour des nouveaux acteurs dits « Afropéens » ou afro-occidentaux. Tout cela a permis, ensuite, à faire une lecture analytique de la mobilisation des Combattants à la lumière de théories et caractéristiques des NMST lorsque ces dernières se confrontent à la question des relations transnationalesThe phenomenon of congolese combatants in the diaspora is proving to be one of the hot springs in the history of the DR CONGO. Il deals with the reaction of a diaspora faced with the absurdity of wars, multifaceted crises as well as protean insecurity in a country where geological scandals are common because of her rich natural ressources, her diverse ecosystem with an extraordinary biodiversity, but whose population languishes in abject poverty. This miserable and paradoxal situation has resulted in a growing exasperation that has taken on a sense of mobilizing of the masses within the diaspora constantly intervening, resulting in money transfers. Over the past ten years, the mobilization of these combatants within the Congolese community abroad has made its mark on all five continents. The visible aspect of the sudden mobilization of this community, international and original in its form, did not fail to surprise. Motivated by this empirical observation, this current study analyses this original phenomenon in the history of the Democratic Republic of Congo, inasmuch as it involves new forms of mobilization and protest which, in our opinion, constitute a form of an original protest movement in the age of globalization. This present study analyzes the mobilization of combatants through the prism of the grid of new socio-transnational movements or alter-globalization movements. In the first place, it thus proposes a framework for reflection and develops a rigorous analysis of the phenomenon of combatants : understanding its morphology : its structuring, its mode of operation, its strategies of militance, its effects, its causes and its scope; secondly, it takes into consideration the content of their mobilization, which affects some aspects of humanity, human dignity, "Afro-Western" (Afro-european) or Afro-Western identity, antagonisms, violence, religion and responsibility for future generations. Finally, from the perspectives elaborated by members of the African diaspora, it tackles how the practices of transnational mobilization are concretely involved in building the common and dynamic world around the new actors known as "Afropeans" or Afro-Westerns. All of this has allowed, then, to make an analytical reading of the combatants mobilization in the light of theories and NMST characteristics when they confront the issue of transnational relations
49
Steyn, Helena Christina. "Worldviews in transition : a study of the new age movement in South Africa." Thesis, 1992. http://hdl.handle.net/10500/16117.
Повний текст джерелаАнотація:
In recent years the New Age movement has attracted much attention in our society
and the reaction to it has often been one of fear and confusion. The purpose of this
exploratory study is to provide empirical data on the movement in an unbiased, nonjudgmental
way. The qualitative research approach, and more specifically the
phenomenological method, are utilised in order to arrive at some understanding of
the phenomenon and what it means to its adherents
Firstly, a framework comprising vertical historical streams (the alternative tradition
in the west, the eastern philosophies, humanistic and transpersonal psychology and
the new physics) from which the movement issues, and horizontal levels which
represent different layers of the movement (the commercial, the level of personal
empowerment, social transformation, and the rebirth of the sacred), is established in
order to give context to the seemingly contradictory data on the New Age movement.
Secondly, central concepts concerning the spiritual dimension of the movement are
isolated and explored in unstructured interviews with carefully selected participants.
Next, the vision and expectations of a New Age are explored and the New Age
worldview with regard to the concept of God, an holistic cosmology, anthropology
and theodicy is investigated. This is followed by discussions of the central issues of
direct knowledge as opposed to dogma and doctrines, and the important goals of
personal, social and planetary healing and transformation.
From these data an ideal-typical South African New Ager is constructed, providing
the reader with an instrument with which to identify manifestations of the movement.
Reasons for the movement's growth are found in disillusionment with modernity
and the subsequent spiritual reawakening and paradigm shift that followers
are experiencing. It is concluded that the core of the New Age movement represents
a popular manifestation of the constructive postmodern worldview that is espoused
by leading thinkers of our time.Religious Studies and Arabic
D. Litt. et Phil. (Religious Studies)
50
"香港的新紀元運動: 個案硏究". 1999. http://library.cuhk.edu.hk/record=b5890133.
Повний текст джерелаАнотація:
林樂.論文 (哲學碩士)--香港中文大學, 1999.
參考文獻 (leaves 201-205).
附中英文摘要.
Lin Le.
Lun wen (zhe xue shuo shi) -- Xianggang Zhong wen da xue, 1999.
Can kao wen xian (leaves 201-205).
Fu Zhong Ying wen zhai yao.
Chapter 第一章： --- "槪論,文獻回顧和方法論"
Chapter 1.1 --- 槪論
Chapter 1.1.1 --- 新紀元在西方 --- p.1-4
Chapter 1.1.2 --- 西風東漸 --- p.4-5
Chapter 1.1.3 --- 新紀元的主題 --- p.6
Chapter 1.2 --- 文獻回顧
Chapter 1.2.1 --- 社會學前輩的預示 --- p.6-7
Chapter 1.2.2 --- 新紀元運動:無形宗教的範例 --- p.7-9
Chapter 1.2.3 --- 新紀元運動:個人主義與靈性消費的混合體 --- p.9-11
Chapter 1.2.4 --- 新紀元運動:現代性的世俗化體現 --- p.12-13
Chapter 1.2.5 --- 新紀元運動:後現代宗教的樣板 --- p.13-15
Chapter 1.3 --- 方法論
Chapter 1.3.1 --- 硏究方法 --- p.16-18
Chapter 1.3.2 --- 硏究問題 --- p.18-21
Chapter 1.3.3 --- 訪問問題 --- p.21
Chapter 1.3.4 --- 訪問整體 --- p.22-23
Chapter 第二章 --- 奧修全然靜心舍
Chapter 2.1 --- "思考人生,享受靜心"
Chapter 2.1.1 --- 對基督教的投入與懷疑 --- p.24-25
Chapter 2.1.2 --- 接觸奧反省生命 --- p.25-26
Chapter 2.1.3 --- 喜悦的靜心 --- p.26-27
Chapter 2.1.4 --- 評價奧修 --- p.27
Chapter 2.1.5 --- 靜心的定位 --- p.27-28
Chapter 2.1.6 --- 個人經驗與奧修教導的契合 --- p.28-29
Chapter 2.2 --- "釋放人生的壓力,重獲活潑的生命"
Chapter 2.2.1 --- 刻板人生 --- p.30
Chapter 2.2.2 --- 接觸基督教 --- p.30
Chapter 2.2.3 --- 靜心體驗 --- p.31-32
Chapter 2.2.4 --- 死亡與性 --- p.32
Chapter 2.2.5 --- 生活的轉變 --- p.33
Chapter 2.2.6 --- 理解奧修 --- p.33-34
Chapter 2.2.7 --- 信任經歷 --- p.34
Chapter 2.3 --- 面對自己，突破自己
Chapter 2.3.1 --- 抗拒儀式 --- p.35
Chapter 2.3.2 --- 印度社區的衝擊 --- p.35-36
Chapter 2.3.3 --- 奧修的影響 --- p.36-37
Chapter 2.3.4 --- 個人價値的改變 --- p.38-39
Chapter 2.4 --- 你加上現在才等於宗教
Chapter 2.4.1 --- 接觸奧修 --- p.39-40
Chapter 2.4.2 --- 靜心體驗 --- p.40-41
Chapter 2.4.3 --- 籌組香港奧修全然靜心舍 --- p.41
Chapter 2.4.4 --- 靜心的重要 --- p.41-42
Chapter 2.5 --- 第六感的失去與重獲：重見生命力的活潑
Chapter 2.5.1 --- 抗拒傳統宗教 --- p.42-43
Chapter 2.5.2 --- 人生看法的蛻變 --- p.43-45
Chapter 2.5.3 --- 接觸奧修後的改變 --- p.45-47
Chapter 2.5.4 --- 對奧修的看法 --- p.47-48
Chapter 2.5.5 --- 香港的新紀元圈子 --- p.48
Chapter 2.6 --- "簡單的人,學會簡單而快樂地去生活"
Chapter 2.6.1 --- 學生時代的宗教觀 --- p.49
Chapter 2.6.2 --- 靜心的體驗 --- p.49-51
Chapter 2.6.3 --- 反省生活 --- p.52-53
Chapter 2.6.4 --- 現在的生活態度 --- p.53
Chapter 2.7 --- 我快樂，所以也想你快樂
Chapter 2.7.1 --- 與佛教和素食的緣份 --- p.54-55
Chapter 2.7.2 --- 奧修社區的體驗 --- p.55-56
Chapter 2.7.3 --- 反省中國人社會 --- p.56-58
Chapter 2.8 --- 參與觀察 --- p.58-60
Chapter 2.9 --- 靜心本質的分析 --- p.61
Chapter 3.0 --- 討論 --- p.62-63
Chapter 第三章： --- 原康堂
Chapter 3.1 --- 我只要不再回來
Chapter 3.1.1 --- 確定生命目標 --- p.64-66
Chapter 3.1.2 --- 尋師訪道 --- p.66-67
Chapter 3.1.3 --- 找到師父 --- p.67-69
Chapter 3.1.4 --- 師父辭世 --- p.69-70
Chapter 3.1.5 --- 原康堂：通靈的結果 --- p.70-72
Chapter 3.1.6 --- 淸除業債 --- p.72
Chapter 3.1.7 --- 徹悟的人生觀 --- p.72-74
Chapter 3.1.8 --- 詮釋開悟 --- p.74-75
Chapter 3.1.9 --- 面對親人的去世 --- p.75-76
Chapter 3.2 --- 我已盡了全力
Chapter 3.2.1 --- 再組原康堂 --- p.77-78
Chapter 3.2.2 --- 對同行的看法 --- p.78-79
Chapter 3.2.3 --- 原康堂的定位 --- p.79-80
Chapter 3.2.4 --- 目前的挑戰 --- p.80
Chapter 3.2.5 --- 超能力 --- p.80-82
Chapter 3.2.6 --- 自我比較與前瞻 --- p.82-83
Chapter 3.3 --- 自救救人
Chapter 3.3.1 --- 新紀元人的歷程 --- p.83-84
Chapter 3.3.2 --- 自然療法 --- p.84
Chapter 3.3.3 --- 花藥療法 --- p.85-86
Chapter 3.3.4 --- 香港新紀元機構的特色 --- p.86-88
Chapter 3.3.5 --- 靈性老師 --- p.88
Chapter 3.3.6 --- 西醫治標，中醫治本？ --- p.89
Chapter 3.3.7 --- 棄商從醫 --- p.89-90
Chapter 3.4 --- JULIE --- p.90-91
Chapter 3.5 --- 參與觀察 --- p.91
Chapter 3.6 --- 結論 --- p.92
Chapter 第四章： --- 孤身上路的追尋
Chapter 4.1 --- 心理學與的契合 --- p.94
Chapter 4.1.1 --- 小時的宗教幻想 --- p.94-95
Chapter 4.1.2 --- 楷亞中心的磨練 --- p.95-96
Chapter 4.1.3 --- 佛教和心理學的契合點 --- p.96-98
Chapter 4.1.4 --- 生物能 --- p.98-99
Chapter 4.1.5 --- 宗教與規範的壓抑 --- p.99-100
Chapter 4.1.6 --- 新紀元的本質 --- p.100-101
Chapter 4.1.7 --- 歷經心理磨練的重要 --- p.101-102
Chapter 4.2 --- "先學會做人,再去學做神"
Chapter 4.2.1 --- 不實在的新紀元人 --- p.102-103
Chapter 4.2.2 --- 新紀元心理學的優勢 --- p.103-104
Chapter 4.2.3 --- 九種性格分析與生物能 --- p.105-106
Chapter 4.3 --- 萬法朝宗
Chapter 4.3.1 --- 學生時代的宗教觀 --- p.106-107
Chapter 4.3.2 --- 人生巨變的反思 --- p.107-108
Chapter 4.3.3 --- 目前的宗教觀 --- p.109
Chapter 4.3.4 --- 舊瓶新酒的新紀元 --- p.110
Chapter 4.3.5 --- 人生的主要目的 --- p.110
Chapter 4.4 --- "特別的遭遇,造就特別的他"
Chapter 4.4.1 --- 繽紛的宗教經驗 --- p.111-112
Chapter 4.4.2 --- 香港新紀元的壞風氣 --- p.112-113
Chapter 4.4.3 --- 水晶療法 --- p.113-114
Chapter 4.5 --- 無我才是最高
Chapter 4.5.1 --- 初探宗教真諦 --- p.115
Chapter 4.5.2 --- GURU SHOPPING --- p.115-117
Chapter 4.5.3 --- 宗教經驗的突破 --- p.117-118
Chapter 4.5.4 --- 重估新紀元 --- p.118-119
Chapter 4.6 --- 先要幫自己
Chapter 4.6.1 --- 投入與離開佛教 --- p.119-120
Chapter 4.6.2 --- 初涉新紀元 --- p.120-121
Chapter 4.6.3 --- GURU SHOPPING --- p.121-1239
Chapter 4.6.4 --- 自我反省 --- p.124
Chapter 4.7 --- 走出陰影
Chapter 4.7.1 --- 虔誠的童年 --- p.125
Chapter 4.7.2 --- 學習心理輔導 --- p.125-126
Chapter 4.7.3 --- 初會SAI BABA:靈視？幻覺？ --- p.127
Chapter 4.7.4 --- 親見 SAI BABA --- p.127-128
Chapter 4.7.5 --- 個人提昇 --- p.128-129
Chapter 4.7.6 --- 附錄：身體合諧與靈氣的原理 --- p.129-130
Chapter 4.8 --- 我終於找到了
Chapter 4.8.1 --- 少年情懷 --- p.131
Chapter 4.8.2 --- 生命的衝突 --- p.131-132
Chapter 4.8.3 --- 尋求突破 --- p.132-133
Chapter 4.8.4 --- 靈性左派的體驗 --- p.133-135
Chapter 4.8.5 --- 性與感情 --- p.135-136
Chapter 4.8.6 --- 奧修的重要 --- p.136-137
Chapter 4.8.7 --- 評價新紀元運動 --- p.137-138
Chapter 4.9 --- 討論 --- p.139
Chapter 第五章 --- 綜合比較與結論
Chapter 5.1 --- 比較的問題 --- p.140
Chapter 5.2 --- 組織與個人參與
Chapter 5.2.1 --- 原康堂與奧修靜心舍 --- p.141-144
Chapter 5.2.2 --- 個人的追求 --- p.144-147
Chapter 5.3 --- 個人背景的比較
Chapter 5.3.1 --- 教育程度 --- p.147-149
Chapter 5.3.2 --- 性別對參與的影響 --- p.149-150
Chapter 5.3.3 --- 精神空虛才投入 --- p.150-152
Chapter 5.4 --- 體驗的重要 --- p.152-153
Chapter 5.4.1 --- 奧修靜心舍的各位門徒 --- p.153-157
Chapter 5.4.2 --- 原康堂的組織者們 --- p.157-159
Chapter 5.4.3 --- 孤身上路的追尋者 --- p.159-164
Chapter 5.5 --- 靈性導師的教導
Chapter 5.5.1 --- 奧修 --- p.164-166
Chapter 5.5.2 --- Papaji --- p.166-167
Chapter 5.5.3 --- Sai baba --- p.167
Chapter 5.5.4 --- 顧修全 --- p.167-168
Chapter 5.6 --- 結論 --- p.169-175
附錄
附錄l:Saraj的自述
Chapter 1.1 --- 靜心帶來的轉變 --- p.176-178
Chapter 1.2 --- 對奧修的定位 --- p.178-179
Chapter 1.3 --- 香港靜心中心的設立 --- p.179
Chapter 1.4 --- 奇怪的奧修印度社區 --- p.180-182
Chapter 1.5 --- 奧修與基督教：兩段經歷的體會 --- p.182-184
Chapter 1.6 --- 罪：能量的錯誤輸出 --- p.184-185
Chapter 1.7 --- 宗教性=你+現在=真正的宗教 --- p.185-187
Chapter 1.8 --- 真正宗教的發展空間 --- p.187-189
Chapter 1.9 --- 理想：香港的社區生活 --- p.189
附錄2: Achutan的師父與個人對話錄
Chapter 2.1 --- Achutan的師父：悟道之路
Chapter 2.1.1 --- 初會師祖 --- p.190
Chapter 2.1.2 --- 初次開悟 --- p.191
Chapter 2.1.3 --- 師父永伴在身邊 --- p.191-192
Chapter 2.2 --- 講座對話錄
Chapter 2.2.1 --- 你/妳本已開悟 --- p.193-194
Chapter 2.2.2 --- 老師的愛 --- p.194-195
Chapter 2.2.3 --- 夫妻如兄妹 --- p.195-196
Chapter 2.2.4 --- 前世與自我的幻象 --- p.196-197
Chapter 2.2.5 --- 開悟:不需假設和幻想 --- p.197-198
附錄3:阿正在死亡邊緣的經歷 --- p.198-200
參考文獻 --- p.201-205