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A Study of the New Age Movement in Taiwan By Getting Healed from a Globalised Age: A Study of the New Age Movement in Taiwan by Shu-Chuan CHEN This thesis is submitted for the degree of Doctor of Philosophy (Ph.D.) in Sociology University of Warwick Department of Sociology September 2006 Table of Contents List of Figures and Tables v List of Abbreviations vi Acknowledgements vii Summary ix Part I Establishing Theoretical Frameworks and Methodology 1 Chapter 1 Introduction 2 1.1 Background and Rationale 3 1.2 Research Problem and Questions 8 1.3 Overview of the Research Methodology 10 1.3.1 In-depth Interviews 13 1.3.2 Participant Observation 16 1.3.3 Data Analysis 20 1.4 Outline of the Thesis 23 Chapter 2 The Concept of ‘New Age’ 25 Introduction 25 2.1 New Age: One Whole Movement? 27 2.2 Network or Milieu? 29 2.3 New Age and Alternative Healing 35 2.4 New Age Religion and the New Age Movement 38 2.5 New Age as ‘Popular Religion’ 41 2.6 New Age as ‘New Spirituality Movements and Culture’ 46 2.7 Analysing the New Age from a ‘Fluid’ Perspective on Social 49 Movements 2.7.1 Definition of Religion 49 2.7.2 Comparison between the New Age Movement and Other Social 51 Movements 2.7.3 Analytical Framework for Exploring the NAM in Taiwan 54 Conclusion 60 Chapter 3 Theoretical Framework for the Analysis of the New 62 Age Movement in Taiwan Introduction 62 3.1 Self-Religion 65 3.1.1 The Basic Teaching: Self-spirituality 65 3.1.2 The characteristics of self-spirituality 67 3.1.3 Variations in Self-spirituality 71 3.1.4 The Connection Between the Self and Authority 76 ii 3.2 Reflexive Modernisation 77 3.3 Emotions and Embodiment in Self-Religion and Reflexive Modernisation 84 3.4 Globalisation and ‘Glocalization’ 89 Conclusion 93 Part II Examining the Empirical Evidence 96 Chapter4 Analysis of the Range of the New Age Movement 97 in Taiwan Introduction 97 4.1 The History of Religions in Taiwan 97 4.1.1 From Diffused Religions to Institutional Religions 98 4.1.2 Emergence and Development: the New Age Movement 105 4.2 The Characteristics of the NAM in Taiwan 109 4.2.1 The Characteristics of Participants 110 4.2.2 The Characteristics of Previous Religions among Participants 112 4.2.3 The Characteristics of New Age spiritualities: a ‘Practical’ 114 Self-Religion Conclusion 131 Chapter 5 Transformation I: Self, Emotions and Feeling Rules 135 in New Age Practices Introduction 135 5.1 New Age Practices in ‘Self-Religion’ 136 5.1.1 Bringing Emotions Back to ‘Self-Religion’ 136 5.1.2 New Age Practices and Transformations 138 5.2 Reflexivity and Emotions 147 5.2.1 The Emotional Conflict in the ACIL Group Meeting 148 5.2.2 Emotional Identification, Displays and Experiences 150 5.2.3 Emotion Work 152 5.3 Feeling Rules and Emotions 153 5.3.1 The Session in Divine Will: ‘Transforming Your Emotions’ 153 5.3.2 How to Transform Your Emotions 155 Conclusion 166 Chapter 6 Transformation II: Healing, Self-Identity and 170 Expert Knowledge in New Age Practices Introduction 170 6.1 How Do People Become Involved in the NAM? 171 6.1.1 Personal Networks 172 6.1.2 Intellectual Interests 173 6.1.3 Problems with Life 175 6.2 Healing and Self-Identity 180 6.2.1 Awareness: Reflexivity of the Self 180 6.2.2 Healing as a Process of Reconstructing Self-Identity 183 6.3 New Age and ‘Alternative’ Expert Knowledge 191 6.3.1 Self-Identity and Life Politics 191 iii 6.3.2 New Age as Alternative Expert Knowledge in Late Modernity 196 Conclusion 203 Chapter 7 Transformation III: Organisations, Networks and 207 Globalisation in the New Age Movement Introduction 207 7.1 Organisations and Leadership of the NAM 208 7.1.1 The Types of Organisations and Representative Groups 208 7.1.2 The Dilemma of Leadership 223 7.2 Networking in a Spiritual Marketplace 226 7.2.1 Dynamic of the Network of the Movement 227 7.3 Globalisation: Parallel ‘Glocalization’ 234 7.3.1 A Course in Light 237 7.3.2 The Chinese Branch of ACIM 240 7.3.3 Chinese New Age Society 241 Conclusion 245 Part III An Assessment of the New Age Movement in Taiwan 247 Chapter 8 Conclusions 248 8.1 A Summary of Research Findings 249 8.2 The Past and the Future: Limitations and Prospects 260 Appendix 1: Letter of Introduction 264 Appendix 2: A List of the Interviewees 268 Appendix 3: Interview Questions 270 Appendix 4: A Selection of Photos from My Fieldwork 274 Appendix 5: A List of Pin-Yin System 283 Appendix 6: A Map of Taiwan 285 Bibliography 286 (a) English Language Printed Materials 286 (b) Chinese Language Printed Materials 312 (c) Online Documents 316 iv List of Figures and Tables Figures Figure 1.1 The Diagrammatic Scheme of the NAM in Taiwan 11 Figure 2.1 Analytic Framework of the Network of the NAM in Taiwan 60 Figure 5.1 The group was studying a book entitled, Healing Yourself 142 with Light, before they moved on to practise DW. Figure 5.2 12 Energy centres 144 Figure 5.3 Light energy bodies 144 Figure 5.4 The Material of ACIL: books and CDs 145 Figure 5.5 The group was studying Lesson 11, Mint Green, Planetary 146 Level 1. Figure 5.6 Group members were sharing their thoughts about the lesson 146 for the previous week. Figure 5.7 The group was practising meditation. 147 Figure 7.1 The official magazine of the CNAS, the Myth. 210 Figure 7.2 The entrance of the Neihu centre of the CNAS, Taipei 211 Figure 7.3 A view of the Neihu centre, Taipei. 212 Figure 7.4 A view of the HLS; a section about Aura Soma. 214 Figure 7.5 Toni was hosting one session for one of the ACIL groups on 216 the Buddhist Life. Vicki was helping to translate Toni’s talks into Chinese for participants. Figure 7.6 The first workshop of the 2003 annual study of ACIM. 219 Figure 7.7 A view of the Buddhist Life. 220 Figure 7.8 The Network of the NAM in Taiwan 234 Tables Table 4.1 Gender and Age 111 Table 4.2 Education 111 Table 4.3 Occupation 112 Table 4.4 Previous Religions 113 v List of Abbreviations ACIL A Course in Light ACILIC A Course in Light Information Centre ACIM A Course in Miracles BL Buddhist Life CAM Complementary and Alternative Medicine CNAS Chinese New Age Society CWG Conversations with God CBACIM Chinese Branch for A Course in Miracles DW Divine Will FACIM Foundation for A Course in Miracles FIP Foundation for Inner Peace GLC Garden of Light Carrier HHM Holistic Health Movement HLS Himalaya Living Space HPM Human Potential Movement HR Human Resources HT Humanity’s Team MIC Miracle Information Center NAM New Age Movement NAMOs New Age Movement Organisations NAMPs New Age Movement Participants NANC New Age Network China NRMs New Religious Movements NSM&C New Spirituality Movements and Culture RM Rajneesh Movement SM Social Movements SMI Social Movement Industries SMOs Social Movement Organisations SMS Social Movement Sector SPIN Segmented Polycentric Integrated Network TRCRA Taiwan Reiki Culture Research Association vi Acknowledgements Carrying out PhD research is a long journey on a spiritually lonely planet. Fortunately, many people have been walking with me along the path; I would not be able to reach my destination without them. First of all, I feel an immense gratitude to my supervisor, Professor James A. Beckford FBA. Words cannot express how much I appreciate him for guiding, motivating, supporting and training me throughout the years of my PhD. His affability, generosity and patience, his beautiful academic english, the creativeness and the rigour of his research and the great number of his publications were all inspiring, and have become an important source of learning to me. From the first day I began my study until the final moment when I was finishing this thesis, he has always been caring and encouraging; and he never lost interest in my project. I remember the time when I was really ‘stuck’ for some reason, he still encouraged me and trusted that I would move on to make ‘progress’. Most importantly, he encouraged me to cultivate a capacity of ‘critical and constructive thinking’, which in turn helped me to shed light on various social theories. As a result, I came to appreciate that empirical study is not merely a discovery of social phenomena, but more of a ‘combination’ of theoretical discourses and empirical evidence. The dynamic ‘constructive conversations’ between theories and the empirical world will become an integral part of my academic life from this point onwards. I would also like to thank all my informants for kindly sparing their time for interviews and showing enthusiasm for my project. They shared their experiences, opinions and stories with me, which are the most important material of this PhD thesis. In addition, special thanks to the following people for kindly offering me precious information and materials: Antoinette Moltzon, 王季慶, 杜 恆芬, 若水, 周介偉, 周瑜美, 許添盛, 鄭美惠, 鄭福長, 鄭澔暘, 劉瓊玉. Thanks to the teachers and the staff in the Department of Sociology at the University of Warwick for their academic training and administrative support: Professor Simon Williams, Professor Robert Fine, Ms. Ann Ryan and Ms. Jane Tyrrell. I also would like to thank Dr. Elisabeth Arweck and Ms. Ann Henderson of the Warwick Institute of Education; thanks to Elisabeth for her warm support, advice and many email conversations in my first year when I was exploring my vii area of study, and to Ann for providing me with opportunities to taste the atmosphere of the New Age in the UK.
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