Thesis (Ph. D.)--University of Wisconsin--Madison, 1971. / Typescript. Vita. eContent provider-neutral record in process. Description based on print version record. Includes bibliography.

<p>Förhållandet mellan modern gnosticism och New Age har visat sig vara oklar i den aktuella akademiska diskussionen. I denna studie gjordes ett försök att bringa en större ordning i denna aktuella akademiska diskussion. Huvudsyftet var att jämföra modern gnosticism och New Age utifrån några valda verk, och se vilka likheter och skillnader som fanns. Metoden som användes var deskription och komparation. Studien visade att det fanns både likheter och skillnader. Den största likheten kan sägas bestå av att båda fenomenen är individcentrerade. Den främsta auktoriteten finns inom människan. En annan likhet är att båda rörelserna har en oppositionell karaktär. På det andliga planet är man mot den etablerade, institutionaliserade och hierarkiska formen av religion. Den största skillnaden mellan de båda handlar om två närliggande existentiella frågor som verkar vara förbehållet modern gnosticism. Det handlar om människan som en främling inför tillvaron, och hennes utkastade tillstånd i denna världen.</p>

Förhållandet mellan modern gnosticism och New Age har visat sig vara oklar i den aktuella akademiska diskussionen. I denna studie gjordes ett försök att bringa en större ordning i denna aktuella akademiska diskussion. Huvudsyftet var att jämföra modern gnosticism och New Age utifrån några valda verk, och se vilka likheter och skillnader som fanns. Metoden som användes var deskription och komparation. Studien visade att det fanns både likheter och skillnader. Den största likheten kan sägas bestå av att båda fenomenen är individcentrerade. Den främsta auktoriteten finns inom människan. En annan likhet är att båda rörelserna har en oppositionell karaktär. På det andliga planet är man mot den etablerade, institutionaliserade och hierarkiska formen av religion. Den största skillnaden mellan de båda handlar om två närliggande existentiella frågor som verkar vara förbehållet modern gnosticism. Det handlar om människan som en främling inför tillvaron, och hennes utkastade tillstånd i denna världen.

<p>The thesis, <i>The Return of Christian Gnosticism. An Investigation of the Theology of Ulf Ekman</i>, is divided into two main sections. In the first section I address the question of what can be seen as characteristic of modern Gnosticism. This section also performs a preparatory function for the second section which contains the primary focus of the thesis, namely an analysis of Ulf Ekman’s theology and an investigation as to whether this theology can be regarded as a modern expression of Gnostic ideas. The first section of the thesis thus creates a platform which is later used to provide answers for the questions found in the second section. In the final chapter of the thesis I shall also relate Ekman’s theology more generally to a neo-Gnostic intellectual climate.</p><p>In the second section of the thesis I investigate the extent to which Ekman’s theology, which is closely related to international, primarily American, religious movements, contains veins of Gnosticism. I discuss in the background of ideas behind the American religious movement’s theology. Kenyon is reckoned to be the American movement’s founder and he is considered Ekman’s most significant spiritual father. I also discuss briefly how Gnostic thinking has contributed in various ways to the ideas of romanticism. I return to this theme in the concluding chapter of the thesis where I reflect on Gnostic traditions and ideas, and their presence in our culture. Then I present Ekman’s main theological thoughts. The focal point of the thesis is to what extent Ulf Ekman’s theology can be viewed as an expression of Christian neo-Gnosticism. The comparison that I draw in this section between Ekman’s theology and modern Gnosticism is based on the “Gnostic grammar” formulated in the first section. This comparison lies on a structural level, that is to say I compare the extent to which the fundamental thought structures in Ekman’s theology agree with the term modern Gnosticism as used in this thesis. This analysis is conducted under headings such as view of humanity; faith; salvation and knowledge; the cosmos and the world; dualism. I then discuss the results of the analysis and pose the question as to whether Ekman’s theology can be seen as being a modern, Christian Gnostic theology. There then follows a reflection over Ekman’s Christian Gnostic grammar. In the concluding chapter, the return of Christian Gnosticism, I widen the perspective by relating Ekman’s thinking to other, more general, cultural examples of Gnosticism such as the film The Matrix and the philosophy of James Redfield. I also discuss the issue of whether Ulf Ekman’s theology can be viewed as an expression of secularisation, if by secularisation one means Christian convictions permeating culture to an ever decreasing extent. This chapter also makes even clearer the historical connections, and their importance for the understanding of Ekman’s theology.</p>

The thesis, The Return of Christian Gnosticism. An Investigation of the Theology of Ulf Ekman, is divided into two main sections. In the first section I address the question of what can be seen as characteristic of modern Gnosticism. This section also performs a preparatory function for the second section which contains the primary focus of the thesis, namely an analysis of Ulf Ekman’s theology and an investigation as to whether this theology can be regarded as a modern expression of Gnostic ideas. The first section of the thesis thus creates a platform which is later used to provide answers for the questions found in the second section. In the final chapter of the thesis I shall also relate Ekman’s theology more generally to a neo-Gnostic intellectual climate. In the second section of the thesis I investigate the extent to which Ekman’s theology, which is closely related to international, primarily American, religious movements, contains veins of Gnosticism. I discuss in the background of ideas behind the American religious movement’s theology. Kenyon is reckoned to be the American movement’s founder and he is considered Ekman’s most significant spiritual father. I also discuss briefly how Gnostic thinking has contributed in various ways to the ideas of romanticism. I return to this theme in the concluding chapter of the thesis where I reflect on Gnostic traditions and ideas, and their presence in our culture. Then I present Ekman’s main theological thoughts. The focal point of the thesis is to what extent Ulf Ekman’s theology can be viewed as an expression of Christian neo-Gnosticism. The comparison that I draw in this section between Ekman’s theology and modern Gnosticism is based on the “Gnostic grammar” formulated in the first section. This comparison lies on a structural level, that is to say I compare the extent to which the fundamental thought structures in Ekman’s theology agree with the term modern Gnosticism as used in this thesis. This analysis is conducted under headings such as view of humanity; faith; salvation and knowledge; the cosmos and the world; dualism. I then discuss the results of the analysis and pose the question as to whether Ekman’s theology can be seen as being a modern, Christian Gnostic theology. There then follows a reflection over Ekman’s Christian Gnostic grammar. In the concluding chapter, the return of Christian Gnosticism, I widen the perspective by relating Ekman’s thinking to other, more general, cultural examples of Gnosticism such as the film The Matrix and the philosophy of James Redfield. I also discuss the issue of whether Ulf Ekman’s theology can be viewed as an expression of secularisation, if by secularisation one means Christian convictions permeating culture to an ever decreasing extent. This chapter also makes even clearer the historical connections, and their importance for the understanding of Ekman’s theology.

A dynamic movement known as wealth creation education attracts many thousands of people seeking education for the vocation of an entrepreneur in the UK. Entrepreneurship education in these collectives includes venturing know-how but also co-constructs existential meaning and purpose for adherents, a role traditionally fulfilled by religion. This emergent sectarian movement is identified as wealth creationism. Led by charismatic entrepreneurs this newly identified research domain represents rich opportunities to study entrepreneurs in naturally arising settings, but has been neglected and understudied. While publicly subsidised educational support for small-business owners has suffered from low uptake, this study provides new knowledge about the kind of education that is engaged with in large numbers, despite being more expensive. This inquiry critically examines the attraction of these educational collectives and evaluates the social processes of eight wealth creation education providers in England. Teaching content and methods were also investigated. This qualitative study takes an interpreted approach through a social constructionism perspective. Using grounded theory methodology the providers were initially researched through participative observation in the educational settings followed by theoretically sampling data with various collection methods. Interdisciplinary theories, including the sociology of religion, accounted for findings, which were analysed at the meso-group level. The movement teaches entrepreneurship know-how and 'mindset' - ways of thinking and being. Insulating directives of behaviour and the construction of stigmatised out-groups maintain social boundaries. Employing similar narrative features and resources as religious sects, the socially constructed co-extensive nomos and cosmos privileges esoteric knowledge and is closely identified with modern Gnosticism. Participants do not acknowledge religious interpretations of their activities, yet three North American authors provide plausible canonical works that legitimise the movement. Wealth Creationists display entrepreneurial chauvinism, which equates employment with bondage, viewing the employed as slaves. Adherents choose educators with perceived entrepreneurial credibility to lead them on a purposeful mission for the type of knowledge that promises emancipation. This study is significant for both researchers of entrepreneurs and the sociology of religion. It offers participating entrepreneurs critical insights into the charismatic settings, which can be both enabling and disabling for venturing. This study has implications for academics engaged in outreach to small-business owners who may learn from the marketing tactics of these groups, although academics may still lack perceived credibility. Insights into business group formation will be of interest to business group researchers. A map of educational provision may interest researchers and educators of small and microbusiness owners, and those from the fields of entrepreneurial learning.