The Encyclopedia of New Religions Bibliography
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Believing in Fiction I
Believing in Fiction i The Rise of Hyper-Real Religion “What is real? How do you define real?” – Morpheus, in The Matrix “Television is reality, and reality is less than television.” - Dr. Brian O’Blivion, in Videodrome by Ian ‘Cat’ Vincent ver since the advent of modern mass communication and the resulting wide dissemination of popular culture, the nature and practice of religious belief has undergone a Econsiderable shift. Especially over the last fifty years, there has been an increasing tendency for pop culture to directly figure into the manifestation of belief: the older religious faiths have either had to partly embrace, or strenuously oppose, the deepening influence of books, comics, cinema, television and pop music. And, beyond this, new religious beliefs have arisen that happily partake of these media 94 DARKLORE Vol. 8 Believing in Fiction 95 – even to the point of entire belief systems arising that make no claim emphasises this particularly in his essay Simulacra and Simulation.6 to any historical origin. Here, he draws a distinction between Simulation – copies of an There are new gods in the world – and and they are being born imitation or symbol of something which actually exists – and from pure fiction. Simulacra – copies of something that either no longer has a physical- This is something that – as a lifelong fanboy of the science fiction, world equivalent, or never existed in the first place. His view was fantasy and horror genres and an exponent of a often pop-culture- that modern society is increasingly emphasising, or even completely derived occultism for nearly as long – is no shock to me. -
New Age in Norway 307
New Age in Norway 307 Chapter 38 New Age in Norway New Age in Norway Ingvild Sælid Gilhus New Age up to the 1970s The background of the New Age in Norway was, like in other countries, the countercultural movement of the late 1960s, characterised by political radical- ism, the anti-war movement, hippie culture, the use of psychoactive drugs, pop music, a growing ecological awareness, and an interest in Asian religions. In the early 1970s, New Religious Movements of Asian provenance such as Hare Krishna (ISKCON), Ananda Marga, the Divine Light Mission of guru Maharaji Ji, Maharishi Mahesh Yogi’s Transcendental Meditation as well as the Western, sufi-inspired Eckankar and the Christian-inspired Children of God had representatives in Norway. Through information meetings and courses, for instance at the universities, the representatives of these movements contrib- uted to increase the general awareness of Eastern religions and to nourish countercultural religious syncretism and alternative spirituality in Norwegian youth culture. In the 1970s there existed several distribution centres for alternative thought and lifestyle, including religious ones. Most important among them were the countercultural work communes in Hjelmsgata 1 in Oslo and on Karlsøy in Troms. In 1976 Karma Tashi Ling, a centre for Tibetan Buddhism, was opened in Oslo. It attracted people from countercultural milieus as well as Buddhists. Magazines and periodicals were important vehicles for alternative thought in the 1970s when thirty-six different titles, most of them short-lived, were pub- lished (Ahlberg 1980: 221). The most important were Vibra (appearing in 1969), Gateavisa (the Street Paper, published 1970-), Vannbæreren (Aquarius, 1974– 78), Arken (1978–1989) and Josefine (1971–1977). -
The Japanese New Religion Oomoto
UNIVERSITÉ DU QUÉBEC À MONTRÉAL THE JAPANESE NEW RELIGION OOMOTO: RECONCILIATION OF NATNIST AND INTERNATIONALIST TRENDS THE SIS SUBMITTED AS PARTIAL REQUIREMENT FOR THE MASTERS OF ARTS IN RELIGIOUS STUDIES JOEL AMIS APRIL 2015 UNIVERSITÉ DU QUÉBEC À MONTRÉAL Service des bibliothèques Avertissement La diffusion de ce mémoire se fait dans le respect des droits de son auteur, qui a signé le formulaire Autorisation de reproduire et de diffuser un travail de recherche de cycles supérieurs (SDU-522 - Rév.01-2006) . Cette autorisation stipule que «conformément à l'article 11 du Règlement no 8 des études de cycles supérieurs, [l 'auteur] concède à l'Université du Québec à Montréal une licence non exclusive d'utilisation et de publication de la totalité ou d'une partie importante de [son] travail de recherche pour des fins pédagogiques et non commerciales. Plus précisément, [l 'auteur] autorise l'Université du Québec à Montréal à reproduire , diffuser, prêter, distribuer ou vendre des copies de [son] travail de recherche à des fins non commerciales sur quelque support que ce soit, y compris l'Internet. Cette licence et cette autorisation n'entraînent pas une renonciation de [la] part [de l'auteur] à [ses] droits moraux ni à [ses] droits de propriété intellectuelle. Sauf entente contraire, [l 'auteur] conserve la liberté de diffuser et de commercialiser ou non ce travail dont [il] possède un exemplaire. " UNIVERSITÉ DU QUÉBEC À MONTRÉAL LA NOUVELLE RELIGION JAPONAISE OOMOTO: RÉCONCILIATION DES COURANTS NATIVISTES ET INTERNATIONALISTES MÉMOIRE PRÉSENTÉE COMME EXIGENCE PARTIELLE DE LA MAÎTRISE EN SCIENCES DES RELIGIONS JOEL AMIS AVRIL 2015 ACKNOWLEDGMENTS First of all, I would like to thank the Oomoto organization rn general and the International Department ofüomoto in particular for graciously hosting us in Kameoka and other Oomoto centers and for all their eff01is to facilitate my research. -
Ananda Katha
ANANDA KATHA BY NAGINA PRASAD CONTENTS Introduction 1 Chapter One October 1953: My friend Chandranathji and my vision of Baba. Baba sends His blessings and accepts me as a disciple. My initiation in November 1953 2 Chapter Two I am persecuted by my boss. Baba explains the real meaning of ahim’sa and the importance of iis’t’a mantra. 9 Chapter Three Jamalpur and the tiger’s grave. 11 Chapter Four Baba explains the meaning of varn’aghdana and warns against mean mindedness. The downfall of my persecutor. 15 Chapter Five February 1954: I get a sympathetic boss and am transferred to Begusarai. Manan Prasad miraculously loses weight. 19 Chapter Six Rainy Season 1954: My boss Asthanaji takes initiation and Baba appears before him. 22 Chapter Seven September 1954: Baba gives me the boon of only getting demotion when I myself desire it. My daughter dies and is miraculously resurrected and my wife takes initiation. 26 Chapter Eight The sufi saint Dattaji and his prophecy about Baba 30 Chapter Nine Winter 1954: Baba solves my difficulties in meditation and explains how His assistance is given from a distance. Shyam Charan Lahiri becomes ‘Vajra Bhairav’ at the tiger’s grave. Baba’s disciples of His previous lives. The ‘white lady’. The power and use of iis’t’a and guru mantras. Bindeshwariji’s daughter is initiated and her life is extended. My methods of pracar. 33 Chapter Ten November 1954: Demonstrations. Sunday 7th: Samadhis Sunday 14th Savikalpa and Nirvikalpa samadhi. Sunday 21st: Demonstration of death. Sunday 28th: Nirvikalpa samadhi. 42 Chapter Eleven Deep Narayanji and Vishvanathji are initiated and I try to feed Harisadhanji. -
SWAMI YOGANANDA and the SELF-REALIZATION FELLOWSHIP a Successful Hindu Countermission to the West
STATEMENT DS213 SWAMI YOGANANDA AND THE SELF-REALIZATION FELLOWSHIP A Successful Hindu Countermission to the West by Elliot Miller The earliest Hindu missionaries to the West were arguably the most impressive. In 1893 Swami Vivekananda (1863 –1902), a young disciple of the celebrated Hindu “avatar” (manifestation of God) Sri Ramakrishna (1836 –1886), spoke at the World’s Parliament of Religions in Chicago and won an enthusiastic American following with his genteel manner and erudite presentation. Over the next few years, he inaugurated the first Eastern religious movement in America: the Vedanta Societies of various cities, independent of one another but under the spiritual leadership of the Ramakrishna Order in India. In 1920 a second Hindu missionary effort was launched in America when a comparably charismatic “neo -Vedanta” swami, Paramahansa Yogananda, was invited to speak at the International Congress of Religious Liberals in Boston, sponsored by the Unitarian Church. After the Congress, Yogananda lectured across the country, spellbinding audiences with his immense charm and powerful presence. In 1925 he established the headquarters for his Self -Realization Fellowship (SRF) in Los Angeles on the site of a former hotel atop Mount Washington. He was the first Eastern guru to take up permanent residence in the United States after creating a following here. NEO-VEDANTA: THE FORCE STRIKES BACK Neo-Vedanta arose partly as a countermissionary movement to Christianity in nineteenth -century India. Having lost a significant minority of Indians (especially among the outcast “Untouchables”) to Christianity under British rule, certain adherents of the ancient Advaita Vedanta school of Hinduism retooled their religion to better compete with Christianity for the s ouls not only of Easterners, but of Westerners as well. -
Book Review:" Hinduism and Christianity"
Journal of Hindu-Christian Studies Volume 7 Article 12 January 1994 Book Review: "Hinduism and Christianity" Anand Amaladass Follow this and additional works at: https://digitalcommons.butler.edu/jhcs Part of the Religion Commons Recommended Citation Amaladass, Anand (1994) "Book Review: "Hinduism and Christianity"," Journal of Hindu-Christian Studies: Vol. 7, Article 12. Available at: https://doi.org/10.7825/2164-6279.1100 The Journal of Hindu-Christian Studies is a publication of the Society for Hindu-Christian Studies. The digital version is made available by Digital Commons @ Butler University. For questions about the Journal or the Society, please contact [email protected]. For more information about Digital Commons @ Butler University, please contact [email protected]. Amaladass: Book Review: "Hinduism and Christianity" BOOK REVIEWS Hinduism and Christianity. John Brockington. London: Macmillan, 1992, xiii +215pp. IN A SERIES of monographs on themes in both. So juxtaposing the development of a theme comparative religion under the general editorship in two traditions will reveal this factor. But the of Glyn Richards the first published title is lack of development of a particular theme in a Hinduism and Christianity by John Brockington. given tradition does not mean much in This volume contains a selection of themes from comparison with another where this theme is Hinduism and Christianity. It is intended for well developed. Hence some statements of such many Christians in Europe and America whose comparative nature do sound ambiguous in this everyday experience does not include the book. For instance, it is said that "there is existence of several major religions. Obviously virtually no trace within Hinduism of the in a volume of about 200 pages one cannot fellowship at a common meal found in many expect a detailed discussion on the selected other religions" (p.122), the author adds themes. -
Leibniz on Consciousness and Self-Consciousness Rocco J
Leibniz on Consciousness and Self-Consciousness Rocco J. Gennaro [Final version in NEW ESSAYS ON THE RATIONALISTS, Oxford U Press, 1999] In this paper I discuss the so-called "higher-order thought theory of consciousness" (the HOT theory) with special attention to how Leibnizian theses can help support it and how it can shed light on Leibniz's theory of perception, apperception, and consciousness. It will become clear how treating Leibniz as a HOT theorist can solve some of the problems he faced and some of the puzzles posed by commentators, e.g. animal mentality and the role of reason and memory in self-consciousness. I do not hold Leibniz's metaphysic of immaterial simple substances (i.e. monads), but even a contemporary materialist can learn a great deal from him. 1. What is the HOT Theory? In the absence of any plausible reductionist account of consciousness in nonmentalistic terms, the HOT theory says that the best explanation for what makes a mental state conscious is that it is accompanied by a thought (or awareness) that one is in that state.1 The sense of 'conscious state' I have in mind is the same as Nagel's sense, i.e. there is 'something it is like to be in that state' from a subjective or first-person point of view.2 Now, when the conscious mental state is a first-order world-directed state the HOT is not itself conscious; otherwise, circularity and an infinite regress would follow. Moreover, when the higher-order thought (HOT) is itself conscious, there is a yet higher-order (or third-order) thought directed at the second-order state. -
The Teachings of the Prajapita Brahma Kumaris Movement
IJT 44/1&2 (2002), pp. 94-106 The Teachings of the Pra.japita Brahma Kumaris Movement Bed Singh* The Prajapita Brahma Kumaris Movement was founded by a prosperous Sindhi businessman named Lekhraj. It is probably significant however that his trade was in Jewellery. 1 After Dada Lekhraj's personal experience with God Shiva, he was used as a medium to reveal the mysteries of the self and the work order. These experiences brought about a tremendous change in him to whom God Shiva gave the name "Prajapita Brahma". In 1937 he laid the foundations ofthe Movement."2 After Dada Lekhraj's personal experience with God, he started a regular satsang (fellowship) in Hyderabad after laying the foundation of the Movement. The satsang came to be known as "Om Mandi".3 Around 300 devotees started gathering in the Satsang. After the Independence oflndia, many devotees left Hyderabad and shifted to India. On the request of many devotees in India the headquarters of the Movement was shifted to India in 19 51. 4 The Prajapita Brahmakumaris Ishwariya Vishwa Vidyalaya's Report upto 1983 at a glance is as follows. Dedicated sisters (Kumaris) 1095 Dedicated brothers (Kumars) 200 Single sisters 15230 Single brothers 9150 Married sisters 51175 Married brothers 51575 Children 20000 Total number of devotees 1,49095 Spiritual Museum 110 Spiritual Centres 325 Overseas Centres 100 Sub-centres 825 Total number of centres 13505 * Rev. Bed Singh is Lecturer in Religion at Aizwal Theological College, Mizoram. 94 THE TEACHINGS OF THE PR;'.JAPITA BRAHMA KUMARIS MOVEMENT In 1992 the Movement had over 3000 centres and sub-centres throughout the world in over 6 60 countries. -
Spirit Speaks January-February 2014 Volume 11 Issue 1
Spirit Speaks January-February 2014 Volume 11 Issue 1 Honoring Presence ~ Nurturing Spirit ~ . ~ Enriching the lives of all we serve Dr. Moira’s Message Dear Ones, A NEW Year! Such a gift! Not all of us were given it in 2014. Many of us saw the transition of loved ones in 2013 and are adjusting to a new reality without them. I know however, that their last gift to us is a reminder to get our house in order, so that when the moment of our own transition arises, we are ready to move into it in grace, peace and joy, and with a sense of accomplishment. Recently, I read somewhere, “So many people complain that there is never enough time and yet they live as though they had all the time in the world.” I am still pondering the insightfulness of these words. When I preside over memo- rial services, I remind us all that whatever it is we have put aside, on the back burner until later, our passed loved ones are saying to us on their departure: “What are you waiting for? When do you think you’ll have enough time to take care of these things? What if you run out of time? Bring these things forward now. Whatever needs mending, fixing, healing and releasing, take care of it now!” The only right time to take care of anything is NOW. This is a great time of year to decide to work on that list of back burner things, and one by one take care of them. -
Falun Gong in the United States: an Ethnographic Study Noah Porter University of South Florida
University of South Florida Scholar Commons Graduate Theses and Dissertations Graduate School 7-18-2003 Falun Gong in the United States: An Ethnographic Study Noah Porter University of South Florida Follow this and additional works at: https://scholarcommons.usf.edu/etd Part of the American Studies Commons Scholar Commons Citation Porter, Noah, "Falun Gong in the United States: An Ethnographic Study" (2003). Graduate Theses and Dissertations. https://scholarcommons.usf.edu/etd/1451 This Thesis is brought to you for free and open access by the Graduate School at Scholar Commons. It has been accepted for inclusion in Graduate Theses and Dissertations by an authorized administrator of Scholar Commons. For more information, please contact [email protected]. FALUN GONG IN THE UNITED STATES: AN ETHNOGRAPHIC STUDY by NOAH PORTER A thesis submitted in partial fulfillment of the requirements for the degree of Master of Arts Department of Anthropology College of Arts and Sciences University of South Florida Major Professor: S. Elizabeth Bird, Ph.D. Michael Angrosino, Ph.D. Kevin Yelvington, Ph.D. Date of Approval: July 18, 2003 Keywords: falungong, human rights, media, religion, China © Copyright 2003, Noah Porter TABLE OF CONTENTS LIST OF TABLES...................................................................................................................................iii LIST OF FIGURES................................................................................................................................. iv ABSTRACT........................................................................................................................................... -
Annual Report 2009
Annual Report 2009 Digitization INNOVATION CultureFREEDOM CommitmentChange Bertelsmann Annual Report 2009 CreativityEntertainment High-quality journalism Performance Services Independence ResponsibilityFlexibility BESTSELLERS ENTREPRENEURSHIP InternationalityValues Inspiration Sales expertise Continuity Media PartnershipQUALITY PublishingCitizenship companies Tradition Future Strong roots are essential for a company to prosper and grow. Bertelsmann’s roots go back to 1835, when Carl Bertelsmann, a printer and bookbinder, founded C. Bertelsmann Verlag. Over the past 175 years, what began as a small Protestant Christian publishing house has grown into a leading global media and services group. As media and communication channels, technology and customer needs have changed over the years, Bertelsmann has modifi ed its products, brands and services, without losing its corporate identity. In 2010, Bertelsmann is celebrating its 175-year history of entrepreneurship, creativity, corporate responsibility and partnership, values that shape our identity and equip us well to meet the challenges of the future. This anniver- sary, accordingly, is being celebrated under the heading “175 Years of Bertelsmann – The Legacy for Our Future.” Bertelsmann at a Glance Key Figures (IFRS) in € millions 2009 2008 2007 2006 2005 Business Development Consolidated revenues 15,364 16,249 16,191 19,297 17,890 Operating EBIT 1,424 1,575 1,717 1,867 1,610 Operating EBITDA 2,003 2,138 2,292 2,548 2,274 Return on sales in percent1) 9.3 9.7 10.6 9.7 9.0 Bertelsmann Value -
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