Basic Concepts and Reflections

on

Alternative Religious Movements in the West

I. A hypothetical background to the development of, and continuing interest in, alternative religious movements (ARMs) in the West.

A. The “new physics:” the universe is not composed of discrete mechanical components, but dynamic relationships (the universe is not so much a “machine” as a “thought”). 

B. In a technological world of discrete specialization and expertise, there arises the need for active control and nurturing of the self, not passive dependence upon the arbitrary control of an outside entity.

C. In a theological world of systematic doctrines and sets of beliefs and “credos” to store in the mind (and often at the complete disregard of the body as that which imprisons the soul), there arises the need for a recovery of the spiritual via a reunion of the mind and the body as a holistic experience.

D. All of these realizations led to the rise of, for example, the commune and the cooperative, as well as the shift in interest from the rational religious mind of the West to the holistic religious experience of the East.

E. With both good and not-so-good results, many late twentieth century alternative religious movements (ARMs) evolved from the experience of this “need.”  Therefore perhaps ARMs constitute an overall socio-economic phenomenon as much as, or more so than, a discrete theological-religious one.

II. Some characteristics of ARMs (in the West).

A. Responses to conditions of the modern world (as noted above), and usually rooted in a particular primal/ancient tradition, or a combination of several.

B. Usually regarded as “countercultural,” and therefore as alternatives to mainstream culture and/or religious practices (as noted above).

C. Oftentimes initiated by a particularly charismatic, and sometimes very authoritarian, leader.

 D. Addressing needs that are no longer met by traditional religious communities or secular culture as a whole.

III. Some categories of ARMs in the West.

            A. Apocalyptic or millenarian groups.

 1. Heaven’s Gate, The People’s Temple (Jim Jones), The Branch Davidians (Waco, TX).

            B. Eastern-influenced traditions.

 1. The 1893 Parliament of World Religions in Chicago, and Vivekananda, student of Ramakrishna.
 

 2. The Vedanta Society, Transcendental Meditation, ISKON (International Society for Krishna Consciousness); Vedanta and variations of TM/yogic practices have achieved fairly mainstream status in late 20^th century culture.

            C. Scientifically-based traditions.

 1. UFO-centered groups (Roswell, alien abduction, etc.), Heaven’s Gate.

D. Nature religions: the modern counter-reaction to the ancient Christian reaction.

1. Wicca, witchcraft, Neo-paganism; vital ties to ecological consciousness and feminist movements (both high-profile in early 1970s).

 IV. What is a "cult?"

A. It is important to keep in mind that "cult" comes from the Latin cultus which simply means a) "worship" (thus, every religion has "cultic" practices, i.e, ritual) or b) "inhabit/develop" ("culture," "agriculture," etc.).

 

B. Based on what you have learned thus far about Western mainstream religious traditions (Judaism, Christianity, Islam), what are some of the "cultic" characteristics or presuppositions of faith that these traditions share?

1. Is there anything particular about these traditions that might lead one to explore alternative paths?

 

2. If mainstream Western religion has "failed to fulfill," for some, what might be said to be its primary shortcomings?

C. Is there anything about Western culture in general that might lead one to explore alternative paths of spiritual enlightenment?

 

D. Ultimately, what do you think that people are searching for?

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