Search results

1

Pracownik socjalny zorientowany szkolnie wobec problemu sekt i zjawisk pokrewnych

100%

Nowakowski P. T.

Społeczeństwo i Rodzina

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2014

|

issue 3(40)

43-63

PL

W artykule omówiono kontekst szkolny, w ramach którego sekty i zjawiska pokrewne mogą stanowić potencjalne wyzwanie dla pracy socjalnej. Wpierw określono status pracownika socjalnego w ramach wspomnianego kontekstu, by następnie przedstawić problemy społeczne generowane na tym gruncie przez sekty i zjawiska pokrewne, a na koniec wskazać wnioski wypływające dla praktyki zawodowej pracownika socjalnego zorientowanego szkolnie, którego ekwiwalentem w warunkach polskich jest pedagog szkolny. W odniesieniu do kontekstu szkolnego, spośród potencjalnych wyzwań, jakie niosą ze sobą sekty i zjawiska im pokrewne, wyróżniono parę aspektów. Wpierw został podjęty problem przenikania sekt do placówek szkolnych, w tym infiltracji środowiska szkolnego przez treści z nurtu New Age. Potem zasygnalizowano kwestię powoływania placówek szkolnych przez ugrupowania kultowe, by zakończyć podjęciem zagadnienia nierespektowania obowiązku szkolnego przez przedstawicieli grup kultowych.

EN

In the paper, the status of a social worker in the given context has been defined, social problems generated by cults and related phenomena within this context have been presented. Finally, there have been suggested conclusions which result from the above-mentioned issues for professional activity of a social worker whose equivalent under Polish conditions is guidance counselor. In relation to the school context, among potential challenges carried by cults and related phenomena, several aspects have been indicated. First, the problem of infiltration of schools by cults was taken up, including the issue of infiltration of school environment by the ideas of New Age. Afterwards, the question of establishing schools by cultic movements was signalized, accomplished by the problem of ignoring compulsory education by the representatives of cultic groups.

2

Interpretacja postaci Jezusa Chrystusa w ruchu New Age

100%

Mazurek S.

Nurt SVD

|

2018

|

issue 1

73-88

PL

Artykuł przedstawia różne interpretacje postaci Jezusa z Nazaretu i Chrystusa, traktowanych jako odrębne istoty w ruchu New Age. W pierwszym punkcie artykułu omówione zostały najważniejsze założenia New Age, dotyczące spojrzenia na Boga i człowieka, które warunkują ujęcie Chrystusa. W punkcie drugim ukazano źródła, będące podstawą newage’owych koncepcji dotyczących tej postaci. Omówione teorie dotyczą rzekomego pobytu Jezusa na Dalekim Wschodzie, „powrotu Chrystusa” (przewidzianego przez Alice Ann Bailey), przekazów pozaziemskich istot, przedstawiających się jako Chrystus. Z koncepcji tych wynika, że celem Jezusa było objawienie człowiekowi jego własnej boskości. Postać ta była wcieleniem lub awatarem Chrystusa, rozumianego jako duchowa istota z kosmicznej Hierarchii, która zstąpiła na ziemię, by nauczać o wewnętrznej boskości człowieka. U zarania Nowej Ery Chrystus pojawi się ponownie – nie w postaci osobowej, ale w ewoluującej świadomości człowieka.

EN

New Age followers divide Jesus Christ into two separate entities: Jesus of Nazareth and Christ. The first part of this article presents the basic beliefs of New Agers about God, man and Christ. The second part is a survey of sources for their beliefs. Their theories include alleged visit of Jesus to Far East, “Christ’s return” (foreseen by Alice Ann Bailey) and messages from extraterrestial creatures, each claiming they were Christ. He was an incarnation, or an avatar, a spiritual being coming from the cosmic hierarchy down to earth to teach about man’s inner divinity. His goal was to reveal to man that he, the man, was actually divine. At the dawn of New Era, Christ will come again; not in person, but in man’s evolving awareness.

3

Spirituality and ecology within the phenomenological realm of secularity

100%

Gonçalves Brito L.

Revista del CESLA. International Latin American Studies Review

|

2020

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issue 26

307-326

ES

Este artigo se baseia em análise teórica e material empírico reunido por meio de pesquisa socioantropológica. O objetivo é apresentar algumas reflexões sobre relações entre ecologia, espiritualidade e secularidade enquanto três aspectos intrincados do pensamento moderno. Primeiro, a contribuição metodológica do artigo é o questionamento da associação apriorística entre espiritualidade e Nova Era. Depois, há uma análise do pensamento ecológico e espiritualidade, considerando o contexto mais amplo da secularidade entendido como quadro imanente de experiência. Finalmente, o artigo propõe algumas direções possíveis para o estudo de espiritualidade e ecologia sem as armadilhas metodológicas desemaranhadas ao longo do texto.

EN

This article is based on theoretical analysis and empirical material gathered by means of socio-anthropological research. The aim is to present some reflections on the relations between ecology, spirituality and secularity as three intricate aspects of modern thought. First, the methodological contribution of the article is questioning the aprioristic association between New Age and spirituality. Later, there is an analysis of ecological thought and spirituality, addressing the broader context of secularity understood as immanent frame of experience. Finally, the article proposes some possible directions to the study of spirituality and ecology without the methodological pitfalls disentangled alongside the text.

4

Romantyzm i New Age: kontynuacje, podobieństwa, inspiracje

100%

Kasperek A.

Studia Socjologiczne

|

2012

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issue 4(207)

65-85

EN

What the article explores is the presence in New Age of ideas central for romanticism: the ideas of organicism, imagination, and temporalism. The author treats their presence in Romanticism as continuation and reinterpretation of ideas characteristic of Western esoterism. Yet, New Age is defined as a continuation of the esoteric tradition subjected to a Romantic reinterpretation and, at the same time, as a response to the criticism of the disenchanted modern civilization. Although New Age takes many different forms (low and high New Age), the source from which it originates are the ideas analyzed in the article. The themes of self-fulfillment, self- cognition, originality, or self-expression, typical for New Age, have Romantic roots and relate to the three analyzed core ideas.

PL

W artykule podjęto problematykę obecności centralnych dla romantyzmu idei w New Age: idei organicyzmu, imaginacji i temporalizmu. Autor traktuje ich obecność w romantyzmie jako kontynuację oraz reinterpretację idei charakterystycznych dla zachodniego ezoteryzmu. New Age jest definiowany natomiast jako kontynuacja tradycji ezoterycznej, poddanej romantycznej reinterpretacji, a zarazem jako odpowiedź na krytykę odczarowanej współczesnej cywilizacji. Jakkolwiek New Age przybiera różne formy (niskie i wysokie New Age), źródłem – z którego wyrasta – są analizowane tutaj idee. Wątki samorealizacji, samopoznania, oryginalności czy autoekspresji charakterystyczne dla New Age mają romantyczne korzenie i wiążą się z analizowanymi trzema ideami.

5

Vusamazulu Credo Mutwa – sangoma, African sage, fraud or a New Age shaman?

99%

Podolecka A.

Studies in African Languages and Cultures

|

2018

|

issue 52

133-155

EN

Vusamazulu Credo Mutwa is a South African sangoma, a writer and artist, and a controversial ‘expert’ on UFO-related conspiracy theories. He considers himself an expert on South African, especially Zulu, cultures and religions. He is rejected by academics and often considered a self-imposed ‘expert’ and a fake whose version of Zulu religious beliefs has ventured so far from Zulu religion that they are hardly recognisable. Mutwa himself claims to be misunderstood and falsely judged. He calls himself a shaman, a ‘Chosen One’, a guardian of secret knowledge and an expert on esoteric African wisdom. In the article I present V.C. Mutwa’s artistic accomplishments, his version of Zulu mythology and sangomas’ work, and I compare his versions to known facts about Zulu culture. I also analyse Mutwa’s popularity within New Age circles and try to assess the veracity of Mutwa’s claims and place him within New Age rhetoric.

6

“Ega ma arsti juurde ju ometi ei lahe!” Eemiline uskmatus oletataval uue vaimsuse uurimisvaljal

85%

Kartau A. K.

Mäetagused

|

2019

|

vol. 75

25-52

EN

The paper “I wouldn't go to the doctor anyway!” presents a study of alternative medicine practices among Estonians, who are allegedly the least religious people in the world. Only 6 percent of Estonians consider religion important in their lives and only 2 percent attend church weekly; 1/3 profess to never having had the experience of the sacred, and another 1/3 have difficulties expressing when and in connection with what they have felt anything being holy. One of the world’s leading researchers of New Age, Paul Heelas, has called Estonia “a golden land” for studying trajectories of changing spirituality: “over and above serving to exemplify the ‘shattering’ retreat of Christendom … Estonia calls for the transformation of the study of religion … to the comparative study of sources of significance: their various promises … or their failures”. The present study is based on 34 life-story interviews, recorded digitally in the years 2008–2019 and stored in the Estonian Folklore Archives. Although the sociological theories of religion consider alternative medicine as the New Age spirituality by default, the interviewees perceive their activity as non-religious. The label ‘New Age’ is even regarded with hostility. There are some who identify themselves as Christians, and some who see the profitability of using the Buddhist language or Taoist images, but faith per se in any religious doctrine is hard to find. Soviet ideological brainwashing during the occupation trained Estonians to hang on to thinking for themselves and antagonism-buttressed self-preservation. In a basic values survey, Estonians put autonomy and self-sufficiency (equals autarchia in church terminology) in a very high position, the third among 21 values. This defiance is visible against the church as well as the New Age ideologies, and the state medical system. This might, thus, explain the great support for heterodoxy and the cultic milieu both in the census statistics of the 21st century and the large numbers of Estonians pursuing yoga. Whoever can afford it prefers finding help in Google search and not showing up in a doctor's office. Among the interviewees there are some who use in their job such oriental body techniques as yoga, acupuncture, Thai massage, and reiki. One person is a close family member of a long-time legendary folk-healer who used forest herbs and had a reputation as a clairvoyant, but in fact had higher education in biology and chemistry and advised clients skilfully by reading chemical elements in blood tests and applying knowledge about chemical content of the plants in the home forest. One woman whose rheumatoid-arthritic daughter was treated with modern medicine without satisfactory results for many years turned to Byzantine blood-letting cupping therapy that has been practiced for centuries by Scandinavian folk medicine. After sauna suction cups are placed on the skin to force the superficial capillaries to dilate, and then skin is cut intentionally in order to cleanse the organism of toxic residues. She defines herself as believing “in nothing except in herself” – “no witchcraft whatsoever in these therapies”, according to her own words. As Bronislaw Szerszynski has noticed, feral sacrality of the split transcendental axis – “abroad natural and cultural landscape freely roaming around religious symbols and actions” – is floating in society as a free cultural resource for private use in the creation of identities. At least, something similar can be detected from some life stories in this paper: one interviewee confesses that the job of an oriental body therapist allows to “get ever closer to God, the Creator, Buddha, the Intelligent Energy – whatever it is that has created, and keeps creating the Universe and us”. By the 21st century, after breaking free from the Soviet occupation, Estonia has successfully joined not only the European and North Atlantic alliances, but likewise embraced globalisation and started eagerly to “collect exotic experiences” as a landmark of post-modernist lifestyle, according to Zygmunt Bauman. We became Westernised in an Easternised West; for vacations and career enhancement we go to Westernised East. Szerszynski's idea of the hiding place for “roaming religion” in sports, education, and medicine allows posing questions to people from the realm of belief, while totally leaving aside Christianity. I am assuming that in those explanations about why people choose one or another solution for their health or psychological problems, the “roaming religion” phenomenon expresses itself without having to ask whether a person believes in God, Intelligent Energy, self-realisation, or whatever. Thorough quantitative research is definitely needed, but first, by qualitative methods, the diverse self-describing statements should be found, by which it would be easier for us to identify ourselves.

7

Kosmiczno-neomitologiczny świat wierzeń George’a Crumba

85%

Bogunia B.

Aspekty Muzyki

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2012

|

vol. 2

119-135

EN

George Crumb’s spiritual world, heterogenic in its nature, comprises elements of both confessional and archetypal beliefs magically fused in accordance with New Age worldview, modern neognosis and religious tolerance the composer learned in his childhood. What is more, it refl ects the irreversible shifts in people’s consciousness which occurred in Europe and America in the mid-20th century and gave way to spiritual revival and new, universal pursuits. For Crumb, religion functions the same as myth, which is itself a kind of pre-religion or religion in its early stage. He exploits typical Christian motifs and symbols, derives inspiration from the Hindu concept of reincarnation and evokes meditative mood characteristic of Buddhism as well as passions of the Spanish duende. His references to ritual — a vibrant source of primitive spirituality — are of utmost importance. Nevertheless, these ideas would all mean much less if not for their musical implementation, which enhances the “magical” use of formal elements, sounds moving in unifi ed space-time, a specifi c vocal idiom, ritualistic theatrical elements, as well as highlighted and structural role of silence.

8

Ecosophy and the New Age movement in the transmodern society

80%

Gábrišová R.

Studia Philosophiae Christianae

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2014

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vol. 50

|

issue 3

145-157

PL

The main aim of this paper is to present the phenomenon of religiosity in transmodern society. The concept of transmodernity has recently come to be used in the works of the German philosopher Jürgen Habermas, the Russian philologist Mikhail Epstein and the Belgian philosopher and theologian Marc Luyckx Ghisi. The main elements of the transmodern vision of the world are identical to the propositions of the social and religious phenomenon of New Age and its ideology.

9

Ideologia „New Age” wobec życia i zdrowia człowieka

80%

Ostaszewski M.

Studia Elbląskie

|

2016

|

vol. 17

147-160

EN

In times of globalization, a modern man has to deal with ever increasing impact of New Age ideology on his life.Preaching moral relativism becomes a very attractive way of life, especially for people who are, in this way, freed from too constraining and restricting human freedom ethical standards, particularly proclaimed by the Catholic Church. A momentum to eliminate the slightest difficulty in the whole social, cultural and ethical process is created. There is a bad practice of determining spiritual needs. Institutions, that feel responsible for the formation of the register of the spiritual needs of a man in particular times are created.New Age is just a new method of practicing gnosis, that is such a spiritual attitude that in the name of the profound knowledge of God ultimately rejects His word, replacing it with what is a figment of the man himself. It was never withdrawn from the area of Christianity, but always somehow coexisted with it in the form of a hidden para-religious practice, which very deeply breaks with what is Christian and steps into the life of a man, creating a threat to hislife and health.

PL

W czasach globalizacji współczesny człowiek musi radzić sobie z coraz większym wpływem ideologii New Age na swoje życie. Głoszenie relatywizmu moralnego staje się bardzo atrakcyjnym sposobem na życie, zwłaszcza dla ludzi, którzy w ten sposób uwalniają się od zbyt krępujących i ograniczających wolność człowieka norm etycznych, głoszonych zwłaszcza przez Kościół katolicki. Powstaje pęd do eliminowania najmniejszych trudności w całym procesie społecznym, kulturowym i etycznym. Pojawia się zła praktyka określania potrzeb duchowych. Tworzone są instytucje, które czują się odpowiedzialne za tworzenie rejestru potrzeb duchowych człowieka w poszczególnych czasach. New Age to tylko nowa metoda uprawiania gnozy, czyli takiej postawy duchowej, która w imię głębokiego poznania Boga ostatecznie odrzuca Jego słowo, zastępując je tym, co jest wymysłem samego człowieka. Nigdy nie została wycofana z obszaru chrześcijaństwa, ale zawsze jakoś z nim współistniała w postaci ukrytej praktyki para-religijnej, która bardzo głęboko zrywa z tym, co chrześcijańskie i wkracza w życie człowieka, tworząc zagrożenie dla jego życia i zdrowia.

10

Duchowość jeździectwa? O związkach jeździectwa naturalnego z ideą nowej duchowości

80%

Rejowska A.

Zoophilologica. Polish Journal of Animal Studies

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2021

|

issue 7

1-24

RU

Новая духовность – явление современной культуры, обладающее необычайной способностью адаптироваться к различным сферам общественной жизни. Цель этой статьи – выявить и исследовать дискурс новой духовности в нарративах ведущих пропагандистов искусства естественной верховой езды. Возникновение дискурса новой духовности в такой, казалось бы, далекой области, как верховая езда, может быть проявлением более широких культурных изменений, заключающихся в распространении характерного языка или видения мира на другие сферы культуры. На основании проведенного анализа показано, что нарративы пропагандистов искусства естественной верховой езды представляют собой дискурс новой духовности и его характерные мотивы: целостное мышление, отрицание дихотомии тела и разума, интуиционизм, отношение к природе как к ценности, понимание энергии в соответствии с концепциями китайской и японской философии, использование альтернативной медицины или обращение внимания на ценности, традиционно воспринимаемые как «женские» (отрицание насилия и доминирования, предпочтение сотрудничества).нирования, предпочтение сотрудничества).

EN

New spirituality is a phenomenon in contemporary culture that has the extraordinary ability of adapting to various spheres of social life. The aim of this paper is to identify and examine the presence of the discourse of new spirituality in narratives by the leading propagators of natural horsemanship. The appearance of this discourse in a sphere apparently as distant from spirituality as horse-riding can be regarded as an indicator of broader cultural changes, which consist in the spreading of a characteristic language and a vision of the world over an increasing number of cultural spheres. Agata Rejowska’s analysis shows the presence of the following distinctive new spirituality motifs in the narratives of the propagators of natural horsemanship: holistic thinking; the rejection of the mind-body dichotomy; intuitionism; appreciation of nature; an understanding of “energy” reminiscent of Far Eastern views; the use of alternative medicine, and the recognition of values traditionally perceived as “feminine” (e.g., giving preference to cooperation instead of violence and domination).and domination).

PL

Nowa duchowość to zjawisko kultury współczesnej, które wykazuje niezwykłą zdolność adaptowania się do różnych dziedzin życia społecznego. Artykuł stanowi próbę wykazania obecności dyskursu nowej duchowości w narracjach czołowych propagatorów jeździectwa naturalnego. Pojawienie się dyskursu nowej duchowości w tak zdawałoby się odległej dziedzinie, jaką jest jazda konna może być przejawem szerszych zmian kulturowych, polegających na rozprzestrzenianiu się charakterystycznego języka czy wizji świata na kolejne obszary kultury. Jak wykazała przeprowadzona analiza, w narracjach propagatorów jeździectwa naturalnego jest obecny dyskurs nowej duchowości i charakterystyczne dla niego motywy, takie jak: myślenie holistyczne, odrzucenie dychotomii ciało–umysł, intuicjonizm, dowartościowanie natury, pojmowanie energii zbieżne z dalekowschodnimi koncepcjami, stosowanie alternatywnej medycyny czy zwrócenie uwagi na wartości tradycyjnie postrzegane jako „kobiece” (odrzucenie przemocy i dominacji, preferowanie współpracy).

11

Native Americans as a source of wisdom. History and analysis of a contemporary mythology

71%

Campion-Vincent V.

Studia Ethnologica Pragensia

|

2017

|

issue 2

13-29

XX

The article investigates the important element of alternative spiritual beliefs, often designated as New Age, connected with cultural appropriation of spirituality of the “imagined community” of idealized Native Americans. First, origins and historical background of this social imaginary is being provided, rooted in popular literature, impact of influential Buffallo Bill’s Wild West shows of the 1800s, and youth movements, Indian hobbyist and (Euro)indianist movement of the 1900s. Second, important cultural texts such as Chief Seattle (alleged) Speech, Rainbow Family legends (and its connection to Greenpeace) and Black Elk message are thoroughly investigated. Third, the current “source of wisdom” with renewed social dynamics is being analysed, along with search for a new paradigm for studies of this syncretic phenomenon.

12

The Valley of Dawn in the Brazilian Religious Field

71%

Oliveira A.

Revista del CESLA. International Latin American Studies Review

|

2020

|

issue 26

25-38

ES

El Valle del Amanecer es un movimiento religioso que surgió en Brasilia en la segunda mitad del siglo XX, fundado por Neiva Chaves Zelaya (1925-1985), conocida como Tia Neiva (Tía Neiva). En este movimiento hay un intenso sincretismo religioso, que es negado por los creyentes, así como una fuerte presencia de elementos de las religiones afrobrasileñas, como los caboclos y los pretos velhos. El propósito de este artículo es comprender lo que este movimiento revela de la dinámica del campo religioso brasileño, indicando algunas tensiones que existen, principalmente por su relación con otras religiones.

EN

The Valley of Dawn is a religious movement that emerged in Brasilia in the second half of the twentieth century, founded by Neiva Chaves Zelaya (1925-1985), known as Tia Neiva (Aunt Neiva). In this movement there is an intense religious syncretism, which is denied by the believers, as well as a strong presence of elements from the Afro-Brazilian religions, such as the caboclos and pretos velhos. The purpose of this article is to understand what this movement reveals from the dynamics of the Brazilian religious field, indicating some tensions that exist, mainly from its relationship with other religions.

13

Historiozoficzny apokaliptyzm C. G. Junga

71%

Bytniewski J., Łódzki U.

Internetowy Magazyn Filozoficzny Hybris

|

2016

|

vol. 35 B (4B)

EN

Critique of culture is one of the biggest parts of philosophy/psychology created by Carl Gustav Jung. Jung was witness of World War I and World War II, his thought was deeply influenced by writings of F. Nietzsche, who assured us that we (modern people) are sentenced to Age of nihilism. Jung seemed to take over this belief, developing it inside his own philosophical system. In Jung’s way of thinking Age of nihilism turned into a monumental discourse about New Age, where overgrown Enlightment’ Reason must abdicate, leaving its position to The Age of new spirituality. In my paper I’m trying to present thought of The Swiss psychologist as an apocalyptical prophecy, but not only apocalyptical. My aim is to find bright beam among this very pessimistic part of his oeuvre.

14

The articulation between evolutionism and creationism in New Religious Movements: Two South American case studies

57%

Campanha V.

Revista del CESLA. International Latin American Studies Review

|

2020

|

issue 26

179-194

ES

O objetivo deste artigo é demonstrar como certas perspectivas religiosas apresentam nuances entre os conceitos de criação e evolução. Embora o debate público os coloque como conceitos polarizados, é importante compreender como expressões religiosas contemporâneas os ressignificam, criando arranjos nos quais evolução biológica e criação pela intervenção de seres superiores se apresentam em um continuum. Inicia-se com uma introdução sobre as relações e ressignificações de conceitos das ciências nos Novos Movimentos Religiosos e na Nova Era. Em seguida, são apresentados dois exemplos que permitem uma análise dessa síntese evolução-criação. Primeiro, um Novo Movimento Religioso sul-americano que promove uma bricolagem entre elementos inspirados no movimento Nova Era, no catolicismo romano e em contatos com extraterrestres. Na sequência, analiso o pensamento de uma médium brasileira que divulga palestras e canalizações de extraterrestres na internet, mesclando elementos da ufologia às cosmologias de religiões brasileiras, como espiritismo kardecista e umbanda. Há em comum nos dois exemplos a ideia da intervenção de seres extraterrestres ou superiores na evolução humana, articulando, assim, os conceitos de evolução e criação. Nesses arranjos, portanto, para além da polarização, observa-se uma indissociabilidade entre espiritual / material, evolução / criação ou evolução biológica / evolução espiritual.

EN

The purpose of this article is to demonstrate how certain religious perspectives present nuances between the concepts of creation and evolution. Although public debate characterizes them as polarized concepts, it is important to understand how contemporary religious expressions resignify them and create arrangements in which biological evolution and creation by the intervention of higher beings are presented in a continuum. It begins with a brief introduction on the relations and reframing of Science concepts in the New Religious Movements along with New Age thinking. Then we have two examples which allows us to analyze this evolution-creation synthesis. First, I will present a South American New Religious Movement that promotes bricolage between the New Age, Roman Catholicism and contacts with extraterrestrials. Then, I will analyze the thoughts of a Brazilian medium who disseminates lectures along with the channeling of ETs in videos on the internet, mixing the elements of ufology with cosmologies of Brazilian religions such as Kardecist spiritism and Umbanda. These two examples share the idea of the intervention of extraterrestrial or superior beings in human evolution, thus, articulating the concepts of evolution and creation. Therefore, in these arrangements it is possible to observe an inseparability between spiritual and material, evolution and creation or biological and spiritual evolution.

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Pracownik socjalny zorientowany szkolnie wobec problemu sekt i zjawisk pokrewnych

Interpretacja postaci Jezusa Chrystusa w ruchu New Age

Spirituality and ecology within the phenomenological realm of secularity

Romantyzm i New Age: kontynuacje, podobieństwa, inspiracje

Vusamazulu Credo Mutwa – sangoma, African sage, fraud or a New Age shaman?

“Ega ma arsti juurde ju ometi ei lahe!” Eemiline uskmatus oletataval uue vaimsuse uurimisvaljal

Kosmiczno-neomitologiczny świat wierzeń George’a Crumba

Ecosophy and the New Age movement in the transmodern society

Ideologia „New Age” wobec życia i zdrowia człowieka

Duchowość jeździectwa? O związkach jeździectwa naturalnego z ideą nowej duchowości

Native Americans as a source of wisdom. History and analysis of a contemporary mythology

The Valley of Dawn in the Brazilian Religious Field

Historiozoficzny apokaliptyzm C. G. Junga

The articulation between evolutionism and creationism in New Religious Movements: Two South American case studies