Is contemporary spirituality commercialized? And...is it actually problematic? In this essay, in the spiritual-alternative monthly Another Life (Chayim Acherim) Ruah-Midbar discusses these issues, in light of Deepak Chopra's visit to Israel as part of a workshop he conducted in the country.
We create our own reality - this is a major idea in the contemporary cultural discourse. But how? From the Matrix to a magic stick, from positive psychology to mind control technics. Various lectures presented the research on this spiritual (or perhaps actually secularized) theme...
One of the most prominent themes in the contemporary spiritual discourse, as well as in the general popular discourse, is that we are those who create our own world. This idea has various versions. For instance, the positive psychology version depicts how thoughts and expextations may create a reality through the change of behaviour; the science fiction version sees us as players in a virtual space that choose and shape their enviroment; the magical version teaches us to cast spells of reality; and more. This research analyses the popular spiritual discourse on the creation of reality, and thereby reviels a few insights on the contemporary cultural tendencies, the cultural contradictions, and the emergence of a new ethic.
One must refrain from ugliness And from what is ugliness-like, And from what is in its likeliness. (BaMidbar Raba 10:8) This article compares two corpora of folktales in Israeli culture - early rabbinical texts and European folktales. The article presents major examples of folktales of ugliness, and the attitude towards ugliness in both corpora, and analyses them in various manners (philosophical, gender-wise, anthropological).
In this research project, we've discerned a new religious identity category emerging in Israel - Spiritual Secularity. The research focuses on the issue of glocalism (globalism + localism) of the New Age movement (global) among Israeli Jews (local). The reseach presents Jewish Israeli New Agers' attitude to Jewish Law (Halakha) and custome, and deals with the tension between alternative spiritual values and Jewish traditional ones, and its various solutions - ranging from indifference to Halakha on the one end, and rejecting New Age on the other. The most interesting attitudes have to do with the processing of Halakha in the spirit of New Age (New Ageization).
In this article, I've first coined the category "Jew Age" that interconnects "Jew" and "New Age". What's unique in the Israeli-Jewish New Age, in comparison with the global arena of New Age? It is a society in which the central religion is Judaism, while in the western worls the main religion is Christianity (indeed, it is mainly a "secular" society in both cases, but it's hard to classify a spiritual sector as "secular"...). In order to study this significant difference, and reveal the unique Israel-Jewish coping eith the values of the new and global alternative spirituality, we've focused on a major difference between Judaism and Christianity - the issue of Halakha (law, praxis), the practical execution of commandments. The article presents the glocal (global+local) character of New Age in Israel, and the New-Ageization processes which Judaism and Halakha undergo.
A critical study of the struggle revolving "cults" in the Israeli society, through an analysis of formal Israeli reports - lectures on the subject of this research project featured in various forums (in English and Hebrew), and some articles were published in this project's framework.
The nature of the society's response to new religious movements actually illumonates us on the society itself. For example, in the U.K. and the U.S., the cults were mainly accused of brainwashing; in the U.S., they were also held responsible for the breakdown of the family and various economic crimes; in France, NRMs were portrayed as engaging in political plots and subverting the secular French nationality (Laïcité), which mandates separation between religion and state; in Germany, NRMs were presented as failing to make their national insurance payments and as a danger to democracy; in Japan, they were suspected of harming young people’s chances of succeeding in the workforce. And what about Israel? A study of the reports written by governmental bodies regarding "cults" serves us as to analyse the Israeli society, its major values, processes and transformations.
In the state of Israel, four govenmental reports were written against "cults". What is disturbing in this phenomena? Is it likely that each one of the reports finds different kind of problems with regard to the new religious movements in Israel? What can we understand from this? What can we learn about the Israeli society from those various reports? In this study, we've analysed the wording of the reports (from a discoursive angle), and indicated the similarity as well as the difference between them. The study serves of course a mirror for the Israeli society and processes it undergone in the last decades.
This Article (some 10,000 words in Hebrew) identifies a new religious category in Israel - Spiritual Secularity. It presents Jewish Israeli New Agers' attitude to Jewish Law (Halakha) and custome, and deals with the tension between alternative spiritual values and Jewish traditional ones, and its various solutions - ranging from indifference to Halakha on the one end, and rejecting New Age on the other. Nevertheless, the more interesting attitudes have to do with the processing of Halakha in the spirit of New Age (New Ageization). The article was published in Israeli Sociology, the most renowned journal of social sciences in Israel. An article on a similar subject was published in English, and the research was also presented in conferences.