Thesis (MBus) -- Auckland University of Technology, 2004. / Also held in print (190 leaves, ill., 30 cm.) in Wellesley Theses Collection (T 338.4791 PER)

Diss. Stockholm : Stockholms universitet, 2005.

Thesis (M.A.)--Western Conservative Baptist Seminary, 1991. / Abstract. Includes bibliographical references (leaves 80-82).

Thesis (Ph. D.)--University of Hong Kong, 2000. / Includes bibliographical references (leaves 355-447).

Thesis (Ph.D.) - University of Queensland, 2003. / Includes bibliography.

Thesis (Th. M.)--Dallas Theological Seminary, 1985. / Includes bibliographical references (leaves [87]-96).

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)

This thesis studies New Age tourism and New Age tourists in New Zealand. In order to better understand this phenomenon, the research reviews literature pertaining to spirituality, religious tourism, pilgrimage and sacred sites. Using the theory of strategic groups, the study also shows that New Age tourism is distinct from other forms of travelling.The thesis argues that as a New Age destination, New Zealand's rich natural and cultural resources present immense potential for development. Key New Age attractions in the country are identified and future development prospects discussed. Although a relatively new phenomenon, the research contends that the New Age market is not homogenous and visitors exhibit differences in 'interest', 'experience' and 'profile characteristics'. Nevertheless, a dominant theme in all New Age travel appears to be the pursuit of unique and transcendental life knowledge.To analyze the New Age tourists in detail, the study employs two research methodologies. Quantitatively, the profile characteristics of tourists are scrutinized and a specialization index is adopted to delineate differences between market segments. It will be shown that New Age tourists comprise three distinct groups: the low, medium and highly specialized individuals. Qualitatively, the New Age visitors are analyzed by means of a phenomenological method. Through in-depth understanding of their motivations, needs and opinions, the New Age traveller is seen to be constantly in search of extraordinary and life-changing experiences. Overall, the thesis demonstrates that a corroborative methodology combining quantitative and qualitative techniques provides not only a holistic view of New Age tourism, but also invaluable empirical insights into this burgeoning field of contemporary travel.

Den esoteriska teosofin har fått betydelse för det moderna sekulariserade samhället  framför allt genom New Age-rörelsen under 1900-talets senare del och den gav redan under seklets första årtionden upphov till nya andliga rörelser i Europa och  USA. Man har ofta glömt dess förankring i det sena 1800-talet. Teosofin, kunskapen eller visheten om Gud, har visserligen en betydligt äldre historia men den rörelse som skapades i Amerika på 1870-talet av Helena Blavatsky och hennes sympatisörer kom att överleva och kom att mer än hundra år senare vara aktuell i den moderna andliga rörelse vi kallar New Age. Det Teosofiska Samfundet, bildat i USA 1875, gav även upphov till flera vitala sidogrenar som till exempel Antroposofiska Sällskapet, Temple of the People, the Arcane School, the ” I AM” Religious Activity, the Church Universal and Triumphant och Liberala Katolska kyrkan vilka idag fortfarande bedriver aktiv verksamhet. De böcker och tidskrifter som 1800-talets esoteriska teosofer gav ut var ingen lättfattlig eller enkel litteratur och lästes företrädesvis av människor med den tidens bildning. De utgjorde en begränsad grupp och strävade inte efter att bli en folkrörelse. Varför blev då den esoteriska teosofin en rörelse som spred sig över Europa, USA  och de dåvarande engelska kolonierna Indien och Australien?  På vad sätt har Teosofiska Samfundet påverkat New Age? Detta är de två frågeställningar uppsatsen skall försöka belysa. Framställningen har begränsats till utvecklingen av den teosofi som spreds av Teosofiska Samfundet och jag ha avstått från att närmare belysa i vilken mån de sidogrenar som uppstod kom att påverka dagens samhälle. En sådan riktning var till exempel  den  antroposofiska  rörelsen som tidigt bröt sig ur Teosofiska Samfundet och som vuxit sig mycket stark, och det finns också andra grenar  som omtalas i texten men som inte närmare studerats.  En annan begränsning är att studien av den teosofi som utgick från Helena Blavatsky omfattar tiden från 1875 och fram till omkring 1929 och jag har således inte studerat den inverkan teosoferna senare fick i Indien och dess självständighetsrörelse och inte heller berört  Teosofiska Samfundets teosofiska riktning  i dagens samhälle. I New Age-rörelsen har jag främst valt ut några riktningar som har nära anknytning till den esoteriska  teosofin men avstått från att närmare studera  andra som till exempel  tarotkort, kristaller och stenar, astrologi, healing och dess olika riktningar, paganism och shamanism. New Age-rörelsens syn på världsbild och gudsbild, occultism och spiritism, reinkarnation och UFO har drag som man återfinner i den teosofiska rörelse som uppstod i slutet av 1800-talet.

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.