Made available in DSpace on 2016-07-27T13:49:04Z (GMT). No. of bitstreams: 1 Helyda Di Oliveira.pdf: 531543 bytes, checksum: 905d07eb9a6271ccae96f40e070e5f35 (MD5) Previous issue date: 2003-03-23 / The context of the modern society is based on disenchantment and reenchantment. Disenchantment, caused by the extreme rationality, promoter of the secularization that controls the human being by the super valorization of the reason of the science, hindering him of the transcendent and of the mystery that exists in his life, favoring the disenchantment. Reenchantment emerged by the necessity of remeaning the life, through the rethinking of the values related to the sacred, propitiating a new meeting with the magic and the transcendent, promoter factors of reenchantment. In the antecedent period to the secularization, the sacred was searched and lived in religious rituals; nowadays, in the modern times, it is lsearched in a diffuse way and not necessarily institutional. In the context of modernity, the sacred is presented in the New Age Moviment that is characterized as a phenomenon that corresponds the post-traditional religiosity with the notion of a phenomenon that matches a new religious perception . The field of observation and search occurred in Holistic AgapeCircle, in Goiânia. The purpose of this work is to outline the both sides of a process that arises in modern life. If there is disenchantment, is because, in some point inthe past, there was the enchantment. / O contexto da sociedade moderna é de desencanto e reencanto. Desencanto, causado pela extrema racionalidade, promotora da secularização que domina o ser humano através da super valorização da razão e da ciência, tolhendo-o do transcendente e do mistério que há em sua vida, favorecendo o desencantamento. Reencanto aflorado pela necessidade de ressignificar a vida, através do repensar de valores relacionados ao sagrado, propiciando um reencontro com a magia e com o transcendente, fatores promotores de reencanto. No período antecedente à secularização, o sagrado era buscado e vivenciado em rituais religioso; agora, na modernidade, ele é buscado de maneira difusa e não necessariamente institucional. Na modernidade, o sagrado se apresenta no Movimento Nova Era caracterizado como religiosidade pós-tradicional com a noção de um fenômeno que corresponde a uma nova consciência religiosa . O campo de observação e pesquisa ocorreu no Círculo Holístico Ágape, em Goiânia. O objetivo deste trabalho é esboçar os dois lados de um processo que eclode na vida moderna. Se há desencanto, é porque algum dia já houve o encanto.

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

Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2016-11-01T11:27:48Z No. of bitstreams: 1 Celso Luiz Terzetti Filho.pdf: 1806807 bytes, checksum: 187cff518ca2190267819f5e227c3b4f (MD5) / Made available in DSpace on 2016-11-01T11:27:48Z (GMT). No. of bitstreams: 1 Celso Luiz Terzetti Filho.pdf: 1806807 bytes, checksum: 187cff518ca2190267819f5e227c3b4f (MD5) Previous issue date: 2016-09-19 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Created in England at the end of the first half of the twentieth century Wicca was widespread in the United States from the 60's, and in Brazil from the end of the 90s. Based on the works of the founder, Gerald B. Gardner, productions of American and Brazilian groups as well as field observations in Brazil and the United States, this study sought to identify the elements and ideas that contributed to the deterritorialization of religion and its reception in different contexts. Our thesis is that through the combination of two project identities Wicca previously restricted to a nationalist interpretation has been reoriented to a global context / Surgida na Inglaterra no final da primeira metade do século XX a Wicca foi amplamente difundida nos Estados Unidos a partir da década de 60, e no Brasil a partir do final da década de 90. Partindo da análise das obras do fundador, Gerald B. Gardner, das produções de grupos estadunidenses e brasileiros, bem como observações de campo no Brasil e nos Estados Unidos, esta pesquisa buscou identificar os elementos e ideias que contribuíram para a desterritorialização da religião e sua recepção em diferentes contextos. Nossa tese é a de que através da articulação de duas identidades de projeto a Wicca antes restrita a uma interpretação nacionalista foi reorientada para um contexto global

Made available in DSpace on 2016-04-25T19:20:14Z (GMT). No. of bitstreams: 1 Ana Carolina Chizzolini Alves.pdf: 11558279 bytes, checksum: cd623a65eec9ca5df0e2639eab694153 (MD5) Previous issue date: 2011-05-23 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / The aim of the present research is to examine the relations established between corporeality and Wicca the modern witchcraft. Such relations can be explored due to a new imaginary of the body, originated from the western society history, with the advent of Modernity, and still developed nowadays. This new imaginary goes a long way toward new religious movements known as The New Age. The so-called New Age represents a sort of fertile ground upon which new religions, from a tradition-based perspective, have steadily strengthened and established in the western part of the world, combining oriental symbols, mixing beliefs freely and promoting creativity among their followers. This is the case of Wicca, which is presented as old witchcraft merging into everyday urban elements. Wicca is closely related to a religion of corporeality because, in the same way as a New Age moviment, the body is viewed as the core of practice, and a means of social transformation Wicca aims at. Ecological, psychological and corporeal transformation, making its followers´ bodies a magical extension of nature / Esta pesquisa tem como objetivo analisar as relações tecidas entre Corporeidade e Wicca a bruxaria moderna. Entendemos que tais relações são possíveis devido à construção de um novo imaginário do corpo, advindo da história da sociedade ocidental, na chegada da modernidade e desenvolvido em nossos dias. Este novo imaginário se constrói e se legitima no espaço dos Novos Movimentos Religiosos que chamamos de Nova Era. Este espaço, a Nova Era, é o lugar promissor de desenvolvimento das novas religiões que, com uma roupagem antiga, se fortaleceram e se estabeleceram no Ocidente combinando símbolos orientais, mesclando crenças com muita liberdade e promovendo a criatividade de seus adeptos. Este é o caso da Wicca, que se apresenta como uma antiga arte de bruxaria e hoje é praticada adaptando-se confortavelmente aos elementos urbanos do cotidiano. Falar de Wicca é falar de uma religião de corporeidade porque, assim como uma religião de Nova Era, o corpo está no centro das práticas e é instrumento para a realização da transformação social que a Wicca pretende alcançar. Transformação ecológica, psicológica e corporal, fazendo do corpo de seus adeptos e adeptas uma extensão mágica da natureza

Since Montesquie's incisive differentiation of the principal forms of governance and their components, the rate at which theories of governance have been proposed has exponenetially grown now when we have a plethora of different theories on the best way to govern, lead and /or manage. Anyone interested in this topic is confronted with many conflicting schools of thought, from Weber's theory of the 'iron cage' to Wheatley's new-age concept of leadership. This seeming maze of different theories can be seen merely as different perspectives on the overall embracing concept of governance which is essentially the holistic conception and explanation of differentiated purposive human systems - about paradigms and systems that have their inception in and are limited by, human mind. The core challenge, then, is to put some order and rationale into the understanding of this 'many-headed ' concept of governance. This thesis meets this challenge by mapping out a cognitive framework that is capable of embracing and ordering all the multitudinous differentiated conceptions of human governance experienced at the different levels of society. In essence, this thesis reformulates the concept of organizational governance in terms of the metaphor of the human mind. The cognitive model of governance are embraced by the different organizations in different circumstances and why this is appropriate and necessary, how and why governance changes over time, and how it is important to institute processes of inquiry, dialogue and reflection in order to know and choose more consciously. As a consequence of using the mind metaphor to analyse governance in Western society, the key conclusion is that there has been a substantial shift or evolution in thinking from a mangerialist mindset to the more abstract politicist mindset. This fundamental shift in mindset is pervasive and influences the perspectives taken at many levels in the human governance systems. / Doctor of Philosophy (Management)

<p>En jämförelse mellan New Age och kristendom som visar likheter och skillnader, samt en prövning efter en religionsdefinition.</p>

Several popular cultural movements emphasizing indigenous spirituality have arisen in the United States and Europe within the past thirty years. Spiritual discourses attributed to Native Americans, among other groups, are borrowed by Euro-Americans in search of alternatives to dominant ideologies. In such a circumstance, Native Americans become part of a constructed and colonized homogenous category of indigenous people, considered by Euro-Americans as naturally close to the earth and essentially spiritual. The so-called New Age movement has, within it, several sub-movements, which are particularly noted for their emphasis on perceived Native American spiritualism. The Red Cedar Circle, made up primarily of white Americans, focuses on the Si.si.wiss Medicine of the Pacific Northwest Coast, and can be described as falling under the definitional heading of the New Age. The suppression and transformation of the heterogeneous reality of indigenous societies by the imaginings of the Euro-American dominant, has many ethical implications, as does cultural appropriation in a situation of major power differentials. Native communities are becoming increasingly outspoken in their opposition to the practice of Indian, or pseudo-Indian, religions by non-Natives. Many consider such practices to be morally suspect. Both Native and non-Native social critics feel that New Age practitioners involved in appropriated and popularized versions of indigenous religions, are interpreting and using aspects of traditionally subjugated cultures to meet their own needs. What may appear to be a harmless search for enlightenment by Europeans and Euro-Americans might have very real negative consequences for actual Native American lives. This study is based on participant observation of the Corvallis, Oregon Red Cedar Circle, and interviews with its members from June of 1991 to April of 1994. Analysis of data from New Age literature was also conducted, as well as an historical overview of the 'Nobel Savage' myth in Western cultures. Interviews with members of the local Native American community were carried out for feedback on how a given population of Native Americans perceives the Euro-American practice of Native spirituality. The data supports the supposition that cultural borrowing, or appropriation, is both a cause of, and a reaction to, the instability of cultural identity in late twentieth-century America. / Graduation date: 1995

En jämförelse mellan New Age och kristendom som visar likheter och skillnader, samt en prövning efter en religionsdefinition.

Uppsatsen har för avsikt att undersöka hur den nypaganistiska, och i första hand nordamerikanska, rörelsen Church of All Worlds reagerar mot förändring och institutionalisering. För att förstå institutionaliseringsprocessens bakomliggande krafter och identifiera dess konsekvenser, är det övergripande syftet med uppsatsen att utifrån en fallstudie av Church of All Worlds undersöka hur organisationen under sina verksamhetsår förändrats i fråga om (1) förhållande till samhället, (2) ideologi, (3) organisatorisk struktur och (4) ledarskap. Utgångspunkten är att betrakta rörelsen som dels religiös och spirituell, dels organisatorisk och ekonomisk, varför uppsatsen lutar sin teoribildning mot både religions- och samhällsvetenskapen och mot organisationsteorin. Som samhälleliga samt organisatoriska faktorer till Church of All Worlds institutionalisering finner vi den postmoderna motreaktionen mot industrisamhällets missförhållanden samt kritiken mot existensen av den objektiva sanningen. Institutionaliseringens följder är emellertid att rörelsen slutligen upptas som en del av det sen-moderna samhällssystemet. Förändringen märks i första hand då rörelsen under 80-talet förvandlas till en ekonomiskt intresserad organisation med tjänstehierarkier och reglerat ansvar som påföljder. Den byråkratiska arbetsordningen urlakar inte bara rörelsens ideologi, utan tvingar också den nu demokratiskt tillsatte ledaren till radikala åtgärder för att återfå sin makt, något som når sin kulmen i en konflikt med ledarens sorti som yttersta konsekvens.

Yoga is an increasingly visible and versatile commodity in the United States health market. Though its origins stretch to pre-Vedic India and its traditional religious purpose is linked to Hinduism, it is evident that yoga has undergone much change since its transmission to U.S. culture. In its popular, widespread incarnation in the United States, yoga is not usually learned at the feet of a guru, but at exercise centers and gyms. These secular locales of yoga's practice help define the "yoga phenomenon" in contemporary America. This phenomenon has resulted in yoga's wide acceptance and high visibility in American popular culture --- especially within the "cultic milieu" as it is expressed in the "spiritual marketplace" and "therapeutic culture." Yoga's apparent transformation from an explicitly Hindu religious practice to one located in cultural environments that appear non-religious on the surface (such as gyms or therapeutic regimens) is a topic of interest in religious studies. Of even greater interest to religious studies, however, is the argument put forward by some scholars that these non-religious environments are actually profoundly religious in character and suggest that yoga's apparent transformation is a manifestation of a new type of religious experience within the United States. This thesis is interested in the various questions surrounding this apparent transformation. The central question here is what happens to yoga in U.S. culture? More specifically, what is yoga's religious status in the context of contemporary U.S. culture and religion, and what forms does yoga take within various environments t hat are devoid of explicit Hindu connections? To engage these questions, this thesis will analyze yoga's religious status in the context of the theories of secularization and the cultic milieu as put forth by Steve Bruce, as well as the concepts of the spiritual marketplace and therapeutic culture as presented by Wade Clark Roof. Data culled from various sources and independent research will also be used in understanding yoga in contemporary U.S. popular religion and culture.