World accommodating new religious movements 321adult chat rooms
Movements of a non-Christian, non-Western derivation: Buddhist groups (Zen, Nichiren Shoshu, Tantrism), hare krishna (International Society for Krishna Consciousness), transcendental meditation (Science of Creative Intelligence), Meher Baba, and other Hindu-derived guru groups. Christian or Neo-Christian groups: Charismatics/neo-Pentecostals, the unification church (Moonies), groups associated with the Jesus Movement (Alamo Foundation, Children of God), the Way Ministry, the conservative/fundamentalism New Religious Right, televangelist ministries, Roman Catholic Traditionalists. Religio-therapeutic self-help groups derivative of transpersonal psychology and the human potential movement that syncretistically combine traditional and eclectic elements of religious language, symbolism, and discipline (scientology, est, Arica, Eckankar and various new age groups).Aside from the above categories, NRMs have also been grouped according to leadership style, organizational characteristics, and whether or not their theologies are monistic or dualistic, world rejecting, world affirming, or world accommodating.Although it has been common practice to refer to the above groups as "new" religious movements, many were neither new as religious phenomenon nor new to the American culture. The beliefs of the movement, however, derive from a bhakti tradition founded by Sri Caitanya in Bengal, India, in the 16th century.The Hare Krishna movement was brought to the United States in 1965 by A. Other Buddhist and Hindu-derived movements popularized in the 1960s had earlier penetrated American culture through the initiatives of individuals such as Swami Vivekananda, Madame Blavatsky, Soyen Shaku, Shigetsu Sasaki, Paranahansa Yogananda, and others.The "new" aspects of NRMs in the 1960s and 1970s applied to their unexpected growth in the face of secularization (especially the assumption that supernaturalism was outmoded and dying); the fact that many such movementsappealed to a youthful constituency, which was predominantly middle-class, affluent, college-educated and which had not been traditionally associated with marginal religious movements; the manner in which NRMs offered religious cosmologies with unique combinations of theological or cultural elements that in themselves were familiar; and where NRMs were based on religious forms of another culture or where they expressed a radical shift in American cultural values.Two aspects of NRMS have received widespread attention.These cultural shocks polarized Americans, delegitimized institutional authority, eroded the politicomoral ideology of American civil religion, and brought about a decisive break with the meaning of the past, especially among many idealist youth. In one manner or another, most NRMs emphasized the primacy of experience over creed and dogma, access to spiritual and personal empowerment, unifying values in the form of a pragmatic, success-oriented, or a syncretistic theology proposed as a new revelation, and more meaningful expressions of social solidarity and community-oriented lifestyles.
They can be grouped into three broad categories: 1.
A wide variety of both indigenous and imported NRMs have flourished globally in the post World War II era, especially in Latin America, Africa, and Japan.
While it is not possible to gage accurately the total number of individuals involved in these movements, the scale on which they have emerged since the 1960s is unique.
Such groups are said to manifest ritualized traits of narcissistic and obsessive self-fixation.
In so doing, they mirror the powerlessness and alienation endemic in modern society.