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)

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.

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)

Thesis (Th. M.)--Dallas Theological Seminary, 1991. / "May 1991." Includes bibliographical references (leaves 50-55).

Thesis (Th. M.)--Dallas Theological Seminary, 1987. / Includes bibliographical references (leaves [75]-78).

published_or_final_version / Sociology / Doctoral / Doctor of Philosophy