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The term new religions, or new religious movements (NRMs), came into vogue in the latter part of the 20th century among scholars of religion to refer both to the influx of religions that were being brought to the West by immigrant populations and to the wide variety of innovative movements that were becoming increasingly visible and that were frequently being referred to as “cults” or “sects” in popular parlance and the media. No precise definition of either type of new religion is generally accepted, and the term is applied to phenomena that are both questionably new and questionably religious. Religions that are new to a particular society (e.g., Hinduism in North America, Shinto in Brazil, or Zoroastrianism in Europe) may have existed for centuries or even millennia in their countries of origin. ISKCON (the International Society for Krishna Consciousness, commonly referred to as the Hare Krishna) insist that they are not a new religion but trace their origins back to the 16th-century monk Chaitanya Mahaprabhu.

Several groups or movements might deny or be denied the term religious. For example, the Science of Creative Intelligence, better known as Transcendental Meditation, or TM, has fought in the courts to be defined as a technique of meditation rather than a religion; the Raelians call themselves an atheistic religion. Such ambiguities make any attempt to enumerate or make generalizations about new religions highly contentious. This entry uses the concept in very general terms to refer to groups that could be described as religious or spiritual, in that they offer some kind of answer to questions of ultimate concern, and that have at least some recognizably novel features.

Definitions and Classifications

Perhaps the most important point to be made about new religions is that it is impossible to generalize about them. Possibly, the only characteristic that they have in common is that they have been referred to as a new religion, cult, or sect. They differ from each other in their beliefs, practices, lifestyles, organization, finances, leadership, and attitudes toward women and children and in the degree to which they are considered benign or harmful. All religions were of course new at some point, and all those religions that are now considered mainstream or traditional have historically undergone schismatic movements that kept some of their features while introducing others that were different—although those who initiated such movements might claim that they were simply returning to the religion's pure form. New religions have drawn not only from traditional religions but also from a variety of ideologies, philosophies, and psychologies. They include UFO cults, which claim to be in touch with aliens from other planets, and virtual religions that exist only on the Internet. Other movements that can be classified as new religions include Wicca, witchcraft, and the various pagan groups (and solitary practitioners) that have become popular, particularly in the United States and parts of northern Europe. Sometimes associated with such groups, but more often distinguishable from them, are the numerous New Age groups, ranging from spiritual communities such the 1960s founders of Findhorn in the north of Scotland and Esalen at Big Sur in California, to the production of sacred, spiritual, and/or magic objects (e.g., the crystals, angel cards, horoscopes, and runes on offer in specialist bookshops), to the hundreds of practices in which both the committed and the curious partake at places such as Glastonbury (southwest England), Turin (northern Italy), Sedona (Arizona), Santa Fe (New Mexico), or Ojai (California).

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