2. NEW AGE SPIRITUALITY: AN OVERVIEW

Christians in many Western societies, and increasingly also in other parts of the world, frequently come into contact with different aspects of the phenomenon known as New Age. Many of them feel the need to understand how they can best approach something which is at once so alluring, complex, elusive and, at times, disturbing. These reflections are an attempt to help Christians do two things:

– to identify elements of the developing New Age tradition;
– to indicate those elements which are inconsistent with the Christian revelation.

This is a pastoral response to a current challenge, which does not even attempt to provide an exhaustive list of New Age phenomena, since that would result in a very bulky tome, and such information is readily available elsewhere. It is essential to try to understand New Age correctly, in order to evaluate it fairly, and avoid creating a caricature. It would be unwise and untrue to say that everything connected with the New Age movement is good, or that everything about it is bad. Nevertheless, given the underlying vision of New Age religiosity, it is on the whole difficult to reconcile it with Christian doctrine and spirituality.

New Age is not a movement in the sense normally intended in the term “New Religious Movement”, and it is not what is normally meant by the terms “cult” and “sect”. Because it is spread across cultures, in phenomena as varied as music, films, seminars, workshops, retreats, therapies, and many more activities and events, it is much more diffuse and informal, though some religious or para-religious groups consciously incorporate New Age elements, and it has been suggested that New Age has been a source of ideas for various religious and para-religious sects.^{( 9)} New Age is not a single, uniform movement, but rather a loose network of practitioners whose approach is to think globally but act locally. People who are part of the network do not necessarily know each other and rarely, if ever, meet. In an attempt to avoid the confusion which can arise from using the term “movement”, some refer to New Age as a “milieu”,^{( 10)} or an “audience cult”.^{( 11)} However, it has also been pointed out that “it is a very coherent current of thought”,^{( 12)} a deliberate challenge to modern culture. It is a syncretistic structure incorporating many diverse elements, allowing people to share interests or connections to very different degrees and on varying levels of commitment. Many trends, practices and attitudes which are in some way part of New Age are, indeed, part of a broad and readily identifiable reaction to mainstream culture, so the word “movement” is not entirely out of place. It can be applied to New Age in the same sense as it is to other broad social movements, like the Civil Rights movement or the Peace Movement; like them, it includes a bewildering array of people linked to the movement's main aims, but very diverse in the way they are involved and in their understanding of particular issues.

The expression “New Age religion” is more controversial, so it seems best to avoid it, although New Age is often a response to people's religious questions and needs, and its appeal is to people who are trying to discover or rediscover a spiritual dimension in their life. Avoidance of the term “New Age religion” is not meant in any way to question the genuine character of people's search for meaning and sense in life; it respects the fact that many within the New Age Movement themselves distinguish carefully between “religion” and “spirituality”. Many have rejected organised religion, because in their judgement it has failed to answer their needs, and for precisely this reason they have looked elsewhere to find “spirituality”. Furthermore, at the heart of New Age is the belief that the time for particular religions is over, so to refer to it as a religion would run counter to its own self-understanding. However, it is quite accurate to place New Age in the broader context of esoteric religiousness, whose appeal continues to grow.^{( 13)}

There is a problem built into the current text. It is an attempt to understand and evaluate something which is basically an exaltation of the richness of human experience. It is bound to draw the criticism that it can never do justice to a cultural movement whose essence is precisely to break out of what are seen as the constricting limits of rational discourse. But it is meant as an invitation to Christians to take the New Age seriously, and as such asks its readers to enter into a critical dialogue with people approaching the same world from very different perspectives.

The pastoral effectiveness of the Church in the Third Millennium depends to a great extent on the preparation of effective communicators of the Gospel message. What follows is a response to the difficulties expressed by many in dealing with the very complex and elusive phenomenon known as New Age. It is an attempt to understand what New Age is and to recognise the questions to which it claims to offer answers and solutions. There are some excellent books and other resources which survey the whole phenomenon or explain particular aspects in great detail, and reference will be made to some of these in the appendix. However they do not always undertake the necessary discernment in the light of Christian faith. The purpose of this contribution is to help Catholics find a key to understanding the basic principles behind New Age thinking, so that they can then make a Christian evaluation of the elements of New Age they encounter. It is worth saying that many people dislike the term New Age, and some suggest that “alternative spirituality” may be more correct and less limiting. It is also true that many of the phenomena mentioned in this document will probably not bear any particular label, but it is presumed, for the sake of brevity, that readers will recognise a phenomenon or set of phenomena that can justifiably at least be linked with the general cultural movement that is often known as New Age.