There has long been a debate about implications of globalization for the survival of the world of sovereign nation-states, and the role of nationalism as both an agent of and a response to globalization. In contrast, until recently there has been much less debate about the fate of religion. 'Globalization' has been viewed as part of the rationalization process, which has already relegated religion to the dustbin of history, just as it threatens the nation, as the world moves toward a cosmopolitan ethics and politics. The chapters in this book, however, make the case for the salience and resilience of religion, often in conjunction with nationalism, in the contemporary world in several ways. This book highlights the diverse ways in which religions first and foremost make use of the traditional power and communication channels available to them, like strategies of conversion, the preservation of traditional value systems, and the intertwining of religious and political power. Nevertheless, challenged by a more culturally and religiously diversified societies and by the growth of new religious sects, contemporary religions are also forced to let go of these well known strategies of preservation and formulate new ways of establishing their position in local contexts. This collection of essays by established and emerging scholars brings together theory-driven and empirically-based research and case-studies about the global and bottom-up strategies of religions and religious traditions in Europe and beyond to rethink their positions in their local communities and in the world.

In his latest book, William Egginton laments the current debate over religion in America, in which religious fundamentalists have set the tone of political discourse-no one can get elected without advertising a personal relation to God, for example-and prominent atheists treat religious belief as the root of all evil. Neither of these positions, Egginton argues, adequately represents the attitudes of a majority of Americans who, while identifying as Christians, Jews, and Muslims, do not find fault with those who support different faiths and philosophies. In fact, Egginton goes so far as to question whether fundamentalists and atheists truly oppose each other, united as they are in their commitment to a "code of codes." In his view, being a religious fundamentalist does not require adhering to a particular religious creed. Fundamentalists-and stringent atheists-unconsciously believe that the methods we use to understand the world are all versions of an underlying master code. This code of codes represents an ultimate truth, explaining everything. Surprisingly, perhaps the most effective weapon against such thinking is religious moderation, a way of believing that questions the very possibility of a code of codes as the source of all human knowledge. The moderately religious, with their inherent skepticism toward a master code, are best suited to protect science, politics, and other diverse strains of knowledge from fundamentalist attack, and to promote a worldview based on the compatibility between religious faith and scientific method.

It would not be an exaggeration to say that during the last century, most especially during and since the 1960s, the language of spirituality has become one of the most significant ways in which the sacred has come to be understood and judged in the West, and, increasingly, elsewhere. Whether it is true that 'spirituality' has eclipsed 'religion' in Western settings remains debatable. What is incontestable is that the language of spirituality, together with practices (most noticeably spiritual, complementary, and alternative medicine), has become a major feature of the sacred dimensions of contemporary modernity. Equally incontestably, spirituality is a growing force in all those developing countries where its presence is increasingly felt among the cosmopolitan elite, and where spiritual forms of traditional, complementary, and alternative medicine are thriving. This new four-volume Major Work collection from Routledge provides a coherent compilation of landmark texts which cannot be ignored by those intent on making sense of what is happening to the sacred as spirituality-more exactly what is taken to be spirituality-develops as an increasingly important lingua franca, series of practices, and as a humanistic ethicality.

As demonstrated by the contents of this book, Rudolf Steiner was able to speak to the British in a very direct and lively way. He did not need to give a long introductory build-up to his main theme, as was expected of him in Germany for instance, but could refer immediately to esoteric ideas.

The intention of this volume is to give a fuller picture of Rudolf Steiner's work in Britain, and his approach to esoteric ideas while on British soil. Although the major lecture series he gave in Britain have been previously published, this book gathers together various lectures, addresses, question-and-answer sessions, minutes of important meetings and articles -- a good deal of which has been unavailable in English until now. It also features a complete list of all the lectures and addresses Steiner gave in Britain, making it a valuable reference book for students of Rudolf Steiner's work.

This anthology consists of fourteen topically arranged essays that, according to recent polls, more and more Americans find themselves uncomfortable maintaining traditional religious beliefs and moral commitments—a trend driven in large part by Millennials and one likely to continue with subsequent generations. As a professor who has regular interactions with students of this generation, the author has discovered that those who neither wish to affiliate with one particular religious tradition or community nor drop religion altogether fear that there are few if any truly attractive alternatives—alternatives that would help them find meaning, offer sound moral guidance, and navigate life’s most challenging times. In the fourteen essays in this book, James A. Metzger shows that both meaning and resources for crafting a philosophically sound moral compass can be found outside the sacred canopy. Arranged topically, these essays explore a form of humanism characterized by epistemic humility, a progressive ethical orientation, as well as a respect for the positive features of religion. The author’s own journey from mainline Protestant Christianity to secular humanism followed the onset of a serious autoimmune illness, which forced him to confront various issues in philosophy of religion, particularly the problem of suffering and evil. The author weaves his own experiences into several chapters in order to show that in a postmodern milieu we can no longer attribute major worldview shifts to solitary, dispassionate rational inquiry. Although the essays have been composed in such a way that each may stand alone, a feature that allows readers to approach chapters in any order they choose, they nevertheless have been arranged into four sections that reflect the author’s personal journey: Chronic Illness and the Death of God, Epistemic Limitations and Respect for Persons, A Humanist Approach to Reading the Bible, and Advantages of Ethical Reasoning without God.

All religions undergo continuous change, but minority religions tend to be less anchored in their ways than mainstream, traditional religions. This volume examines radical transformations undergone by a variety of minority religions, including the Children of God/ Family International; Gnosticism; Jediism; various manifestations of Paganism; LGBT Muslim groups; the Plymouth Brethren; Santa Muerte; and Satanism. As with other books in the Routledge/Inform series, the contributors approach the subject from a wide range of perspectives: professional scholars include legal experts and sociologists specialising in new religious movements, but there are also chapters from those who have experienced a personal involvement. The volume is divided into four thematic parts that focus on different impetuses for radical change: interactions with society, technology and institutions, efforts at legitimation, and new revelations. This book will be a useful source of information for social scientists, historians, theologians and other scholars with an interest in social change, minority religions and 'cults'. It will also be of interest to a wider readership including lawyers, journalists, theologians and members of the general public.

"This valuable collection will introduce readers to ongoing scholarship on previously understudied modes of esotericism, and fills a conspicuous gap in the literature." - Olav Hammer, University of Southern Denmark The study of contemporary esoteric discourse has hitherto been a largely neglected part of the new academic field of Western esotericism. Contemporary Esotericism provides a broad overview and assessment of the complex world of Western esoteric thought today. Combining historiographical analysis with theories and methodologies from the social sciences, the volume explores new problems and offers new possibilities for the study of esoterica. Contemporary Esotericism studies the period since the 1950s but focuses on the last two decades. The wide range of essays are divided into four thematic sections: the intricacies of esoteric appeals to tradition; the role of popular culture, modern communication technologies, and new media in contemporary esotericism; the impact and influence of esotericism on both religious and secular arenas; and the recent 'de-marginalization' of the esoteric in both scholarship and society.

The central contention of the "New Atheism" of Richard Dawkins, Daniel Dennett, Sam Harris, and Christopher Hitchens is that there has for several centuries been a war between science and religion, that religion has been steadily losing that war, and that at this point in human history a completely secular scientific account of the world has been worked out in such thorough and convincing detail that there is no longer any reason why a rational and educated person should find the claims of any religion the least bit worthy of attention. But as Edward Feser argues inThe Last Superstition, in fact there is not, and never has been, any war between science and religion at all. There has instead been a conflict between two entirely philosophical conceptions of the natural order: on the one hand, the classical "teleological" vision of Plato, Aristotle, Augustine, and Aquinas, on which purpose or goal-directedness is as inherent a feature of the physical world as mass or electric charge; and the modern "mechanical" vision of Descartes, Hobbes, Locke, and Hume, according to which the physical world is comprised of nothing more than purposeless, meaningless particles in motion. As it happens, on the classical teleological picture, the existence of God, the immortality of the soul, and the natural-law conception of morality are rationally unavoidable. Modern atheism and secularism have thus always crucially depended for their rational credentials on the insinuation that the modern, mechanical picture of the world has somehow been established by science. Yet this modern "mechanical" picture has never been established by science, and cannot be, for it is not a scientific theory in the first place but merely a philosophical interpretation of science. Moreover, as Feser shows, the philosophical arguments in its favor given by the early modern philosophers were notable only for being surprisingly weak. The true reasons for its popularity were then, and are now, primarily political: It was a tool by which the intellectual foundations of ecclesiastical authority could be undermined and the way opened toward a new secular and liberal social order oriented toward commerce and technology. So as to further these political ends, it was simply stipulated, by fiat as it were, that no theory inconsistent with the mechanical picture of the world would be allowed to count as "scientific." As the centuries have worn on and historical memory has dimmed, this act of dogmatic stipulation has falsely come to be remembered as a "discovery." However, not only is this modern philosophical picture rationally unfounded, it is demonstrably false. For the "mechanical" conception of the natural world, when worked out consistently, absurdly entails that rationality, and indeed the human mind itself, are illusory. The so-called "scientific worldview" championed by the New Atheists thus inevitably undermines its own rational foundations; and into the bargain (and contrary to the moralistic posturing of the New Atheists) it undermines the foundations of any possible morality as well. By contrast, and as The Last Superstition demonstrates, the classical teleological picture of nature can be seen to find powerful confirmation in developments from contemporary philosophy, biology, and physics; moreover, morality and reason itself cannot possibly be made sense of apart from it. The teleological vision of the ancients and medievals is thereby rationally vindicated - and with it the religious worldview they based upon it.

Hermann Beckh (1875-1937) was one of the co-founders of The Christian Community. A remarkable linguist and universal scholar, he mastered six European and six Oriental languages and published more than twenty works on the humanities, dealing with Christology, Cosmology and Musicology. Having first studied Law, he later channeled his extensive research of Hinduism and Buddhism into a renewal of sacramental Christianity. 'Without the Professor', wrote his colleague Rudolf Meyer, the beginnings of the new religious movement were 'unthinkable'. Gundhild Kacer-Bock - daughter of Beckh's priest-colleague and fellow author Emil Bock - creates a lively picture of a unique personality. Beginning with his birth in Nuremberg and education in Munich, she reviews Beckh's manifold studies and writings, his meeting with Rudolf Steiner in 1911, the founding of the Movement for Religious Renewal in Stuttgart in 1922, and the seminal Christmas Conference in Dornach in 1923. Having known Beckh personally, she builds on her own memories as well as Beckh's recorded memoirs, and utilizes newly-discovered letters and documents. This new edition contains Beckh's fairy-tale 'The Story of the Little Squirrel, the Moonlight Princess and the Little Rose' (with colour illustrations by Tatjana Schellhase), with additional appreciations of the author and an illustrative plate section. --- 'A University Professor, who had been a Judge and Orientalist, now became a priest with us. He actively took part in carrying the birth of the new ritual words; he was an expert in the mysteries of language... An abundance of books came into existence whose significance perhaps will only be properly appreciated in the future.' - Emil Bock (1959)

The American public's perception of New Religious Movements (NRMs) as fundamentally harmful cults stems from the "anticult" movement of the 1970s, which gave a sometimes hysterical and often distorted image of NRMs to the media. At the same time, academics pioneered a new field, studying these same NRMs from sociological and historical perspectives. They offered an interpretation that ran counter to that of the anticult movement. For these scholars in the new field of NRM studies, NRMs were legitimate religions deserving of those freedoms granted to established religions. Those scholars in NRM studies continued to evolve methods and theories to study NRMs. This book tells their story. Each chapter begins with a biography of a key person involved in studying NRMs. The narrative unfolds chronologically, beginning with late nineteenth- and early-twentieth century perceptions of religions alternative to the mainstream. Then the focus shifts to those early efforts, in the 1960s and 1970s, to comprehend the growing phenomena of cults or NRMs using the tools of academic disciplines. The book's midpoint is a chapter that looks closely at the scholarship of the anticult movement, and from there moves forward in time to the present, highlighting themes in the study of NRMs like violence, gender, and reflexive ethnography. No other book has used the scholars of NRMs as the focus for a study in this way. The material in this volume is, therefore, a fascinating viewpoint from which to explore the origins of this vibrant academic community, as well as analyse the practice of Religious Studies more generally.

Discover spiritual illumination and how to fulfil your life's purpose with Qabalah: a Western non-religious mystic tradition containing magical knowledge and practices to help you.

The central organizational system of the Qabalah is the Tree of Life - a mystical symbol consisting of 10 interconnected spheres and considered to be a map of the universe and the psyche, and a path to spiritual illumination.

This introductory book breaks down the ideas of the Tree of Life into an easy-to-follow path, including daily workshops that guide you gently through understanding Qabalah. Over 21 days you will learn:

· the role of the Tree of Life and the links between Qabalah and tarot
· the meaning of each sphere, or Sephira, on the Tree, with an exercise and meditation for each Sephira
· how to work with and understand the symbolism of each Sephira, from Gods and Goddesses to Crystals
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In October 1994, fifty-three members of the Order of the Solar Temple in Switzerland and Quebec were murdered or committed suicide. This incident and two later group suicides in subsequent years played a pivotal role in inflaming the cult controversy in Europe, influencing the public to support harsher actions against non-traditional religions. Despite the importance of the Order of the Solar Temple, there are relatively few studies published in English. This book brings together the best scholarship on the Solar Temple including newly commissioned pieces from leading scholars, a selection of Solar Temple documents, and important previously published articles newly edited for inclusion within this book. This is the first book-length study of the Order of the Solar Temple to be published in English.

Arguably no modern ideology has diffused as fast as Socialism. From the mid-nineteenth century to the last quarter of the twentieth socialist ideals played a crucial part not only in the political sphere, but also influenced the way people worked and played, thought and felt, designed and decorated, hoped and yearned. By proposing general observations on the relationship between socialism, imagination, myth and utopia, as well as bringing the late nineteenth century socialist culture - a culture imbued with Biblical narratives, Christian symbols, classic mythology, rituals from freemasonry, Viking romanticism, and utopian speculations - together under the novel term 'socialist idealism', The Style and Mythology of Socialism: Socialist Idealism, 1871-1914 draws attention to the symbolic, artistic and rhetorical ways that socialism originally set the hearts of people on fire.

Religions in the Modern World: Traditions and Transformations, Third Edition is the ideal textbook for those coming to the study of religion for the first time, as well as for those who wish to keep up-to-date with the latest perspectives in the field. This third edition contains new and upgraded pedagogic features, including chapter summaries, key terms and definitions, and questions for reflection and discussion. The first part of the book considers the history and modern practices of the main religious traditions of the world, while the second analyzes trends from secularization to the rise of new spiritualities. Comprehensive and fully international in coverage, it is accessibly written by practicing and specialist teachers.

In the beginning was the word, and...you know the rest. Not like this you don't. In a new twist on a classic tale, Tom Carver re-imagines the Old Testament without the leading character. The Newer, More English Version takes an erudite look at the supporting players of the Pentateuch, with no Jehovah to steal the show. What's left is a varied cast of egomaniacs, revolutionaries, war criminals, genii and perverts: Joseph, smug careerist and part-time psychoanalyst; Moses, a revolutionary firebrand who just wants to belong; Abraham, the world's first and greatest global branding strategist; and one very strange tree...

This unique volume examines the life and thought of Basil of Caesarea. Stephen M. Hildebrand brings together a lengthy introduction to his life and thought with a selection of extracts from his diverse works in new translations, with each extract accompanied by an introduction and notes. This format allows students to better understand this significant figure in the Early Church by providing an accessible representative selection of his works in one concise volume, making this an invaluable resource for students of Early Christianity.

Start Now! offers an extensive and representative sample of Steiner's spiritual instructions and meditative practices, including meditation instructions; mantric verses; daily, weekly and monthly practices for the development of soul qualities; karmic exercises and meditations for working with the dead, the angelic hierarchies and our guardian angel. This is a unique volume in any language. No one serious about spiritual practice--whether beginner or advanced practitioner--should be without it!

The twentieth century was a period of rapid change for religion. Secularisation resulted in a dramatic fall in church attendance in the West, and the 1950s and 1960s saw the introduction of new religions including the International Society for Krishna Consciousness (ISKCON), the Church of Scientology, and the Children of God. New religions were regarded with suspicion by society in general and Religious Studies scholars alike until the 1990s, when the emergence of a second generation of 'new new' religions - based on popular cultural forms including films, novels, computer games and comic books - and highly individualistic spiritualities confirmed the utter transformation of the religio-spiritual landscape. Indeed, Scientology and ISKCON appeared almost traditional and conservative when compared to the radically de-institutionalised, eclectic, parodic, fun-loving and experimental fiction-based, invented and hyper-real religions. In this book, scholarly treatments of cutting-edge religious and spiritual trends are brought into conversation with contributions by representatives of Dudeism, the Church of All Worlds, the Temple of the Jedi Order and Tolkien spirituality groups. This book will simultaneously entertain, shock, challenge and delight scholars of religious studies, as well as those with a wider interest in new religious movements.

How Atheists rely on urban myths about religion to buttress their case against God. God, and the whole business of being dependent upon him, is being downgraded, downsized, downplayed, and most of all, just plain dismissed in the modern, cultured, educated parts of Europe and in academia. This process is powered and driven by a whole, growing series of interlocked urban myths about what is supposed to be involved in being a religious (and often specifically Christian) believer. This book examines and critiques those myths, showing how the Christian faith can be intelligent and supported by reason.

Lethal Spots, Vital Secrets provides an ethnographic study of varmakkalai, or "the art of the vital spots," a South Indian esoteric tradition that combines medical practice and martial arts. Although siddha medicine is officially part of the Indian Government's medically pluralistic health-care system, very little of a reliable nature has been written about it. Drawing on a diverse array of materials, including Tamil manuscripts, interviews with practitioners, and his own personal experience as an apprentice, Sieler traces the practices of varmakkalai both in different religious traditions-such as Yoga and Ayurveda-and within various combat practices. His argument is based on in-depth ethnographic research in the southernmost region of India, where hereditary medico-martial practitioners learn their occupation from relatives or skilled gurus through an esoteric, spiritual education system. Rituals of secrecy and apprenticeship in varmakkalai are among the important focal points of Sieler's study. Practitioners protect their esoteric knowledge, but they also engage in a kind of "lure and withdrawal"--a performance of secrecy--because secrecy functions as what might be called "symbolic capital." Sieler argues that varmakkalai is, above all, a matter of texts in practice; knowledge transmission between teacher and student conveys tacit, non-verbal knowledge, and constitutes a "moral economy." It is not merely plain facts that are communicated, but also moral obligations, ethical conduct and tacit, bodily knowledge. Lethal Spots, Vital Secrets will be of interest to students of religion, medical anthropologists, historians of medicine, indologists, and martial arts and performance studies.

"A pioneering study of Crowley's relationship to politics. Marco Pasi's brilliant analysis of events, facts and ideas refutes many of the preconceived notions of the relationship between occultism and politics. This is a groundbreaking book not only for the study of Crowley, but also for 20th century occultism." - Henrik Bogdan, University of Gothenburg, Sweden "In this sweeping survey, Marco Pasi deftly reconstructs the political tapestries of Britain, Germany, Italy, France, the United States and Soviet Union, providing valuable context for the settings which influenced Crowely's political thought, and against which that thought played out. Putting tired and inaccurate tropes about its subject to bed while opening doors to fresh areas of inquiry, this book should be on the shelf of anyone with an interest in Crowley or in the intersection of political and esoteric thought in the Twentieth Century." - Richard Kaczynski, School of Medicine, Yale University Aleister Crowley (1875-1947) is one of the most (in)famous and significant authors in the history of Western esotericism. Crowley has been long ignored by scholars of religion whilst the stories of magical and sexual practice which circulate about him continue to attract popular interest. Aleister Crowley and the Temptation of Politics looks at the man behind the myth - by setting him firmly within the politics of his time - and the development of his ideas through his extensive and extraordinarily varied writings. Crowley was a rationalist, sympathetic to the values of the Enlightenment, but also a romantic and a reactionary. His search for an alternative way to express his religious feelings led him to elaborate his own vision of social and political change. Crowley's complex politics led to his involvement with many key individuals, organizations and groups of his day - the secret service of various countries, the German Nazi party, Russian political activists, journalists and politicians of various persuasions, as well as other writers - both in Europe and America.

Recent years have seen a significant shift in the study of new religious movements. In Satanism studies, interest has moved to anthropological and historical work on groups and inviduals. Self-declared Satanism, especially as a religion with cultural production and consumption, history, and organization, has largely been neglected by academia. This volume, focused on modern Satanism as a practiced religion of life-style, attempts to reverse that trend with 12 cutting-edge essays from the emerging field of Satanism studies. Topics covered range from early literary Satanists like Blake and Shelley, to the Californian Church of Satan of the 1960s, to the radical developments that have taken place in the Satanic milieu in recent decades. The contributors analyze such phenomena as conversion to Satanism, connections between Satanism and political violence, 19th-century decadent Satanism, transgression, conspiracy theory, and the construction of Satanic scripture. A wide array of methods are employed to shed light on the Devil's disciples: statistical surveys, anthropological field studies, philological examination of The Satanic Bible, contextual analysis of literary texts, careful scrutiny of obscure historical records, and close readings of key Satanic writings. The book will be an invaluable resource for everyone interested in Satanism as a philosophical or religious position of alterity rather than as an imagined other.