Kemp (2007), Handbook of NA
- DEF-NEWAGE. What lies within the new age and what lies outside (Chryssides; in Kemp, 2007). New age, alternative spirituality, NRM (new religious movements). C highlights… that most people can recognize the new age, in bookstores and deiv, but academically it is difficult to dial in satisfactorily. Some want to trace their roots back to William Blake who lived around the turn of the 17th century (1757-1827), others see it as the beginning of the counterculture of the hippie movement in the 60s. Others want to place the start at the end of the 70's. Some believe that the movement is alive, others that it is dead.
If you want to include such disparate things like channeling, crystals, tarot, homeopathy, what does it have in common? - DEF-NA. Krishnamurti." Claimed to be bound by no tradition, and preached a message of non-violence, teatching that peace vas not achieveble by socio-political means, but only by a transformance of the self, cultivating the virtues of goodness, love and compassion" (Chryssides; i Kemp, 2007) + Today page in the 80s?
- Hippi culture: "Make love, not war" (Chryssides; i Kemp, 2007)
- Spangler, Ferguson… Baley "new age" (Chryssides; in Kemp, 2007)
- The term new age "covers toio grate a variety of concepts to be of use" (Chryssides; i Kemp, 2007)
- C ref to Sutcliffe, who pointed out that the new age is a constructed, a term that people outside sat on what they shoveled together. (Chryssides; at Kemp, 2007). Someone remarks on the very word "spirituality" that it is a buzzword, which can be used for the most diverse purposes, such as culture, I think.
- DEF. "emic" use of the term new age… it's back in time, followers ets don't use it themselves anymore. "Ethically", it is a constructed with vague meaning, sprawling, according to Sutcliffe. (Chryssides; in Kemp, 2007)
- DEF. It's a theoretical construct, but so is Hinduism. Useful anyway. (Chryssides; at Kemp, 2007). C questions e grip as "alternative spirituality". Alternatives to what? Just Christianity? Eclektic concept.
- "Seeker" who may get more out of the search itself than he finds? (Chryssides; in Kemp, 2007)
- The fact that the new age has changed over the past few decades is nothing against being able to call it something. Many movements change with their time. And a movement that is so much about seeking should be able to do so to an extra extent. (Chryssides; in Kemp, 2007) C also makes a parallel to "feminism", which under this concept brings together the most disparate groups.
- DEF. C ref Campbell points out that the New Age is very focused on a first-hand spiritual experience. (Chryssides; in Kemp, 2007) i.e. the "mystical".
- The New Age tends to reject Christianity, at least in its traditional forms. (Chryssides; in Kemp, 2007) At the same time, it belongs to the New Age these alternative gospels. (Chryssides; in Kemp, 2007) Christians tend to object to the New Age that it has pantheistic ideas, that everything is divine, sacred.
- DEF. An optimistic view of oneself, to the point of talking about "divine inner" etc, "God within" Health and healing is emphasized. There is a criticism of authority, of traditional authority. (Chryssides; in Kemp, 2007)
- Hanegraff (Kemp, 2007) points out that new age and esoterism are used synonymously many times.
- Granqvist and Farias focus on social psychology, personality psychology and developmental psychology of the new age (Farias&granqvist; i Kemp, 2007). They describe how they both began their research with the hypothesis that this group of spirituals would differ from traditional religiosity.
- The New Age bertons persponable experiences over faith. And wants to see himself as independent, free and powerful personality (self) (Farias&granqvist; i Kemp, 2007). They have not done longitudinal studies. But their cross-sectional studies seem to provide evidence, according to the fore, of both biological (persianness and temperament factors), as well as early environmental factors, early upbringing. It does not try to figure out what is true and false. Some are drawn to the New Age because they have had special spiritual experiences, as the New Age might explain. Their evidence "strongly suggests that there are basic underlying processes of cognition and emotion, related to a particular pattern of personlaity traits and attachment organization, which may manke some individuals more likely to report such unusual experiences and participate in the New Age.S.124 (Farias&Granqvist; in Kemp, 2007)
- Research done by Farias in the past has shown that New Ageers in some respects have more in common with atheists, in a test group, than practicing Catholics. For example, degree of individualistic orientation. Most striking were the answers that came to light when doing a social-cognitive analysis of how the people described themselves. They were asked to give twenty descriptions of themselves based on the question "Who am I?" The answers were analyzed according to how abstract repsektive concrete they were, on the concrete side things that had with physical and social descriptions. On the abstract side such as had with psychic qualities. New ageare gave much more abstract answers than the other two groups. To the point that they described themselves as a process, a metaphor, or as part of a universal force. "Holistic individualism" was coined as a term for this. (Farias&granqvist; in Kemp, 2007) They felt that they were united with "a larger universe of being" and yet this connection was vastly private and abstract, rather than socially "embedded" Another part of the investigation then allowed the test subjects to write a "highlight" of their lives, which was interpreted as either as an independent individual, or socially in collaboration. The New Age reported twice as many "agency" as collaborative narratives. More of these stories were "ideas and feelings of being magically or paranormally empowered by a non-material force or entity". (Farias&granqvist; in Kemp, 2007)
- Faced with a story, a hypothetical situation to consider, for example, whether they met a foreign person who still felt familiar, the New Age gave more magical answers than the atheist, but also than the Christian. The hypothesis was that the New Age would give several magical answers ("Our souls have probably met before", "we have similar energies"), and that was true. The New Age gave twice as many magical answers as everyday, chapped answers ("We've probably met on the town before") This leads the authors to formulate that new agare often has a "highly associative cognitive style, which made them percive events in therir life in a tightly connected way (via supernatural forces or entities". (Farias&granqvist; in Kemp, 2007)
- Farias and G also ref to research done to test correlation between new age interest and schizophtypal traits. It is not difficult to see parallels when reading DSM-4 about the diagnosis. (Farias&granqvist; in Kemp, 2007)
- The new ageist has a "their concern with the existence of an intimate connectedness between all things, visible and invisible." Krma and syncronicity, enl Jung, create a "virtually unending network of connections. In this way, every little trivial detail seems filled with meaning. (Farias&granqvist; in Kemp, 2007)
- The claim "there is no coincidence" leads the New Age to seek magical connections between much in his everyday life. New age followers not only share certain biases, they seem to share a special cognitive and persnity-making that makes them urged to seek meaningful cupligars between seemingly unrelated things and events" (Farias&granqvist; i Kemp, 2007)
- "Schizotypi" – distinguished by magical thinking and unusual experiences. But how should schizotypi be understood? As a diagnosis, or as a spectrum from normal to pathology? It seems to have found the latter model most fruitful in its own research. (Farias&granqvist; in Kemp, 2007)
- Spiritual experiences. In 2001, Claridge developed thoughts on healthy psychotism. Like creativity… "spiritual experience which, like creativity, are an example of 'healthy psychotism', in e a form of schizotypal personality which lies on the healthy side of the psychotic spectrum" (Farias&Granqvist, I Kemp, 2007)
- Magical Ideation Scale (Eckblad&chapman, 1983) measures magical and paranormal ideas and experiences. High results on this test have also correlated with the fact that the subjects have easy to make connections between words that really have nothing to do with each other.
- It refers to a lot of interesting research relevant to the subject. But all in all, it can be said that it is a kind of agile psyche, creativity, which in some respects can be understood as along a scale from normality to psychosis. (Farias&Granqvist, I Kemp, 2007). That a psyche that works in this way can also be linked to a tendency to or openness to magical or paranormal experiences.
Different models have been presented to try to explain these results. "Translimity" which is about thoughts and feelings being able to wander between what is pre-conscious or revetturous, to being noticed by the conscious. A high degree of this has been shown to be correlated with psychic experiences and a belief in paranormal experiences. Different concepts that more or less seem to address the same thing: translimity, skinlessness, and walliness (thin and thick).. The later Hartmann-91. One consequence of this type of sensitivity summarizes the authors as: "This sense of connectedness is of a cognitive and emotive kind but does not extend into the interpersonal domain, as people with thin boundaries typically find it difficult to feel part of a group" s.131 (Farias&Granqvist, I Kemp, 2007) This stutters with the individualistic trait of new age spirituality, I mean pref. - The NCAA has also been able to confirm these findings in its own research. An interesting test is about the degree to which the person perceives patterns and figures on a screen where a hundred dots are projected in random order. New Age interested perceive more complex figures, simply. People with a more traditional religious orientation did not distinguish themselves in this regard. (Farias&Granqvist, I Kemp, 2007). The results indicate "presence of underlying structures which may dispose of the individual to experience unususal perceptions and magical/paranormal beliefs and experiences" (Farias&Granqvist, I Kemp, 2007).
- DEF. one objection to, for example, Faria's & Granqvist's findings could be that their new age individuals are not representative of the group as a whole. That this schizotypy may apply to the more extreme individuals (who might also consider taking such tests).
- Absorption, dissociation "light", has been linked partly to the new age group and partly to individuals who are easilyhypnotized and easily sowed.
- Because of the lack of longitudinal studies, it cannot be ruled out that it is the new age interest itself that shapes the individual, rather than that it is a certain orientation that draws him or her to this type of phenomenon. (Farias&Granqvist, I Kemp, 2007)
- Forf points out that although the New Age supporter himself often talks about a search that began in his late teens, for example, it is based on shaping experiences made much earlier in life.