Thesis (D.Min.)--Westminster Theological Seminary, Philadelphia, 2004. / Typescript. Includes vita. Bibliography: leaves 287-314.

Thesis (M.S.)--Florida State University, 2005. / Advisor: Bruce Grindal, Florida State University, College of Arts and Sciences, Dept. of Anthropology. Title and description from dissertation home page (viewed Jan. 26, 2006). Document formatted into pages; contains vi, 83 pages. Includes bibliographical references.

Thesis (D.Min.)--Westminster Theological Seminary, Philadelphia, 2004. / Typescript. Includes vita. Bibliography: leaves 287-314.

Thesis (Th. M.)--Dallas Theological Seminary, 1986. / Includes bibliographical references (leaves [117]-127).

My research is concerned with the impact of the Criminal Justice and Public Order Act, 1994 (CJA) on Britain's Travellers, and combines an historical analysis of anti-nomadism with action research in the field. The CJA had been widely interpreted as signaling the beginning of the end of a viable nomadic existencei n Britain, as well as representinga further entrenchmenot f the powers of the state at the expense of civil liberties. In relation to Travellers, the CJA withdrew the former duty to provide adequate sites for Gypsies whilst simultaneously rendering unauthorised sites liable to peremptory evictions, and Travellers themselves faced the prospect of criminalisation for following a nomadic lifestyle. However, the CJA had more far-reaching powers than those directed towards nomads and many of its provisions impinged on the rights to protest, to assemble and to celebrate, The relationship between nomads and the state is a complex one that has evolved over hundreds of years, and invokes issues of ethnicity, 'race' and class with which this research is concerned. Analysing the history of 'Gypsy' people in Britain reveals the processes which, on the one hand, underlie their 'pariah' status and, on the other, render them fictionalised romantic figures of popular folklore. The antithesis of the 'real Gypsy' is arguably the 'New Age' Travellers and the thesis goes on to examine the role this latter group has played in the legitimation of anti-nomadic legislation in our on times. By working with different groups of Gypsy and New Traveller families in their attempts to legalise their sites, the research also examines the effects of the legislation on the everyday lives of real Travellers on the road today, The similarities between the experience of traditional and New Travellers revealed in this analysis are related to their respective marginal positions in society, and reinforce the view that nomadism per se has been rendered problematic in contemporary sedentary discourse.

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

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.

Thesis (Ph.D.)--University of Western Australia, 2008.

Le Temple Guaracy de Paris fait partie d’une maison d’umbanda internationale présente au Brésil et dans plusieurs pays d’Europe et d’Amérique. Tout en s’inspirant de l’umbanda, une religion afro-brésilienne centrée sur le culte d’entités spirituelles et de divinités associées à la nature ainsi que sur la médiumnité, le Temple s’inscrit dans l’univers plus large des spiritualités contemporaines et propose à ses adeptes, en France comme ailleurs, un parcours dit de « développement spirituel ». Cette thèse porte sur les mécanismes de construction identitaire à l’œuvre dans ces pratiques et qui permettent aux adeptes du Temple de se définir comme étant « spirituels ». La description détaillée et l’analyse formelle des activités rituelles du groupe visent à circonscrire les soubassements pragmatiques qui soutiennent la construction de la figure de l’adepte et du médium dans ce contexte. Elles montrent ainsi que la pratique généralisée de la médiumnité consiste dans ce cas à révéler les participants à eux-mêmes sous un autre regard, qui est celui d’entités spirituelles dotées de la capacité de déceler la « véritable nature » des êtres humains. La production, par ce biais, d’un soi spirituel passe par des glissements relationnels subtils entre participants, opérés au sein d’un dispositif rituel finement régulé qui fait émerger des individus ambigus et « extraordinaires », humains et entités à la fois. Il s’avère que le sens de soi ainsi produit habilite les participants à apprécier et à créer d’autres pratiques similaires qui, toutes, s’inscrivent dans l’univers des spiritualités contemporaines et du New Age. / The Temple Guaracy de Paris is part of an international Umbanda shrine house located in Brazil and also established in several European and North American countries. In order to offer participants a “spiritual development”, in France and its other locales, the Temple draws on the mediumistic practice of Umbanda, an Afro-Brazilian religion focused on the worship of spiritual entities and divinities related to nature, in the elaboration of its ceremonial activities. The Temple is thus part of the wider universe of contemporary spiritual practices. This thesis studies the ritual mechanisms that bestow participants a special identity which allows them to define themselves as “being spiritual”. The detailed description and the formal analysis of the group’s ritual practices aim to define the pragmatic foundations of the identity processes at work in this context. They show that mediumistic practice consists of revealing the participants to themselves and to others in a new perspective which is that of the spiritual entities invoked in ritual, endowed with the capability to unveil the “real nature” of human beings. The making of a spiritual self by this means depends on complex relational shifts generated by a subtly regulated ritual device which produces ambiguous and “extraordinary” persons who are both humans and entities. The spiritual sense of self produced in this way enables participants to engage in and to create analogous practices that make up the universe of contemporary spirituality.

This study is going to convey knowledge about New Age as a word and some specializations and their meaning. Five persons who practice New Age have been interviewed about thier belief, relevant terms and related phenomena. The most common New Age-specializations is meeting with spirits, spirituality and healing, the study aslo mention how the informants defines New Age as a word or belief. The result present deep information about NEw Age as a word and phenomena, meeting with spirits, spirituality and healing.