One. Introduction: The Rise of New Religions in Modern America

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Abstract

Each fall, my hometown of Columbus, Ohio, hosts the Universal Life Expo, a huge convention for alternative spiritual and religious practices held at our local Veterans’ Memorial Hall. Since most central Ohioans come from a mainstream Christian or Jewish background, they are usually amazed to discover that right here, a few blocks from the Ohio Statehouse, we have one of the largest gatherings of New Age and alternative spirituality in the country. Featuring over 330 booths and vendors, the Expo describes itself as a “metaphysical extravaganza” off ering “herbs, crystals, jewelry, angels, musical instruments, wholesome food, incense, readings, wellness products, clothing, candles, art, healers, publications, spiritual fulfi llment, and something for everybody, even your pets.”1 The various groups and individuals present include both established religious traditions, such as a group of Tibetan monks who create a large sand mandala, and a vast array of newer spiritual arrivals, such as Spiritualists, Scientologists, channelers, Reiki therapists, psychics, crystal healers, and professional ghost-hunters. The interested visitor can consult with a Spiritualist medium, have a tarot card reading, receive a quick “stress test” from the Church of Scientology, have her or his aura photographed, purchase any of the thousands of crystals and other objects on display, and fi nally relax with a stop by the “Cuddle Party.” In many ways, the Expo is a microcosm of religious diversity and of the complex role of spirituality in the contemporary United States, where hundreds of new spiritual groups exist and compete alongside more established religions in a vibrant but at times chaotic marketplace of religious ideas, practices, goods, and services (fi gure 1.1). If most Americans are surprised to discover a massive New Age convention in downtown Columbus, they are typically even more astonished to know that the Midwest is also one of the largest hubs of neopagan activity in the United States, with dozens of Wiccan, Druid, ONE
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一个。引言:现代美国新宗教的兴起
每年秋天,我的家乡俄亥俄州哥伦布市都会举办“环球生活博览会”,这是一个在我们当地的退伍军人纪念馆举办的大型会议,讨论不同的精神和宗教活动。由于俄亥俄州中部的大多数人来自主流基督教或犹太教背景,他们通常会惊讶地发现,就在这里,距离俄亥俄州议会大厦几个街区的地方,我们有全国最大的新时代和另类灵性聚会之一。世博会拥有超过330个摊位和供应商,将自己描述为“超自然的盛会”,包括“草药,水晶,珠宝,天使,乐器,健康食品,香,读物,健康产品,服装,蜡烛,艺术,治疗师,出版物,精神满足,以及每个人,甚至你的宠物的东西”。1出席的各种团体和个人既包括已建立的宗教传统,如一群西藏僧侣创造了一个巨大的沙曼荼罗,也包括大量的新精神领域的到来,如通灵者、山达基人、通灵者、灵气治疗师、通灵者、水晶治疗师和专业的捉鬼者。感兴趣的游客可以咨询灵媒,阅读塔罗牌,接受山达基教会的快速“压力测试”,拍摄她或他的气场,购买展出的数千种水晶和其他物品中的任何一种,最后在“拥抱派对”停下来放松一下。在许多方面,世博会是当代美国宗教多样性和灵性复杂作用的一个缩影,数百个新的宗教团体存在,并与更成熟的宗教在一个充满活力但有时混乱的宗教思想、实践、商品和服务市场中竞争(图1.1)。如果大多数美国人对在哥伦布市中心发现一个大规模的新时代大会感到惊讶,那么他们通常更惊讶的是,中西部也是美国最大的新异教活动中心之一,有几十个威卡教、德鲁伊教和一个
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Illustrations Preface and Acknowledgments Frontmatter One. Introduction: The Rise of New Religions in Modern America Index
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