| 11. |
- Frisk, Liselotte, 1959-
(författare)
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The Satsang Network : A Growing Post-Osho Phenomenon
- 2002
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Ingår i: Novo Religio: The Journal of Alternative and Emergent Religions. - : University of California Press. - 1092-6690 .- 1541-8480. ; 6:1, s. 64-85
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Tidskriftsartikel (refereegranskat)abstract
- This article describes and discusses a phenomenon I call the Satsang network, a group of Westerners claiming to have reached enlightenment. Several of these persons spent many years with the controversial guru, Osho; hence, I argue that one way of understanding the Satsang network is as a post-Osho development in which satsang holders become an example of how charismatic leaders emerge from institutionalized religious movements. Also discussed are the construction, confirmation, and social support of the enlightenment process; the alteration of meanings when Eastern concepts are interpreted from a Western perspective; and ways in which certain core teachings in the Satsang network mirror key processes of current globalization.
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| 12. |
- Linjamaa, Paul, et al.
(författare)
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Chaos Untold : The Use of Gnosticism in the Misanthropic Luciferian Order (MLO)
- 2023
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Ingår i: Nova Religio. - 1092-6690. ; 27:1, s. 29-50
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Tidskriftsartikel (refereegranskat)abstract
- This article analyzes the utilization of the concept “Gnosticism” in a form of Satanism that has come to be known as “Chaos Gnosticism,” or “Gnostic Satanism.” The topic of the study is the Swedish expression of this phenomenon attached to Current 218 and the Temple of Black Light, previously named the Misanthropic Luciferian Order (MLO). The group is known as one of the more radical and violent forms of Satanism. The aim here is to show how MLO relates to ancient Gnostic myths and how the particular and at times sinister worldview of MLO is legitimized by the use of Gnosticism. We also argue that the way the concept “Gnosticism” is understood within the group is reminiscent of the way it is constructed in certain scholarly circles. This brings to attention the relationship between modern academic publications and the construction of new religious movements.
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| 13. |
- Lundberg, Magnus
(författare)
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Fighting the Modern with the Virgin Mary The Palmarian Church
- 2013
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Ingår i: Nova Religio. - : University of California Press. - 1092-6690 .- 1541-8480. ; 17:2, s. 40-60
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Tidskriftsartikel (refereegranskat)abstract
- This article provides a study of the organizational development and self-understanding of the Spanish Palmarian movement that emerged from a series of Marian apparitions in the Andalusian town of Palmar de Troya beginning in 1968. Within a year the leading visionary was Clemente Dominguez, whose received messages leveled severe criticism against the post-Vatican II Roman Catholic Church. In the mid-1970s, the Palmarians ordained their own priests and consecrated their own bishops; in 1978, Dominguez declared himself divinely elected pope and founded the Palmarian Church. At the beginning, Palmar de Troya was a typical apparition case, but development of apparition contents, a solid financial base, and the tumultuous relationship with the Roman Catholic Church eventually led to the founding of a separate church. From its inception, the Palmarian Church claimed that the outside world was evil, but with time it has become even more closed and exclusive.
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| 14. |
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| 15. |
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| 16. |
- Palmié, Stephan
(författare)
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Perspectives by Incongruity
- 2013
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Ingår i: Nova Religio. - : University of California Press. - 1092-6690 .- 1541-8480. ; 16:4, s. 93-107
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Tidskriftsartikel (refereegranskat)abstract
- Aside from discussing the three articles in this special issue of Nova Religio on Religion and the Transnational Imagination, these brief comments aim to make a critical plea for conceptual clarification when it comes to what exactly the relatively novel, and arguably under-theorized term “transnational” might possibly mean when yoked to the historically old, but arguably equally problematic category, “religion.” My main argument is, if for different (though ultimately not altogether unrelated) reasons, both terms—at least as currently operationalized in much of the anthropology of religion, and religious studies more generally—not only fail to capture the social realities reported in the essays in this special issue, but also unhelpfully shore up a set of ideologies about the supposedly “novel” nature of our “globalized” human condition, that we might better rethink.
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