New Age Music and Religion

pertly climb on music was first introduced in 1964, when Tony Scott recorded Music for Zen Meditation. In the years that followed this impressionistic music became popular in California, but was non sold nationally until the 1980s. Windam cumulus is the largest producer of youthful days music, grossing some thirty million dollars in 1987, but many competitors birth recently come into the securities industry. There is a wide variety in style of sensitive days music, but very often it is dreamy music associated with nature. Typical would be that of Paul Winter who on his saxophone accompanies the sounds of humpback whales, timber wolves, and eagles letting them create the melody. Other New Age music features the sounds of waterfalls, sea waves, and crickets (Rhodes 133).But despite the increasing support of many peck to New Age music, its critics excessively have their consume arguments about it. What is New Age music really about and what are the critics arguments about its association to godliness? All of these and more are discussed as we go along the context.Reflection and AssessmentBecause it is much a decentralized movement, it is problematical to assess the impact of New Age. There is no doubt that it has already has a puissant crop on atomic number 74ern society, but its future is impossible to predict. Is it a passing fad that will be largely forgotten in decades to come, or is it a movement that has only just begun to gain urge? In reference, Brooks Alexander writes in Christianity Today Is this just another diversion of New Age, or is it something more enduring? There are many faddish characteristics of the movement, but fads have sometimes genuine into time-honored traditions (Kemp135).Indeed, at that place are many signs that New Age on the whole is gaining a powerful foothold in society that will not quickly pass away. This position is gaining credibility among unconsecrated scholars. According to Carl A. Raschke, a religion p rofessor at the University of Denver and a student of the movement, New Age is the most powerful social force in the country today (Tucker 351).New Age CriticsBy the early 1990s, there was a myriad of Christian critiques of New Age. New Age had replaced secular humanism as the competitor of traditional Christians. Other Christian anti-New Age works include Douglas Groothuis three-part series beginning with Unmasking the New Age (1986) and Walter Martins The New Age Cult (1989) (Kemp135). Innocuous New Age music is also condemned for encouraging people to reflect on religion and culture that is not explicitly Christian. John Newport, for example, insists that it is satanically enliven and thus theologically wrong in its roots and in the effects it hopes to achieve (Partridge 255).The mainstream churches have tended to be less(prenominal) overtly hostile in their official responses to New Age than some of the smaller the innovative get down to spirituality. However, their knowledge of New Age is often based on works by Evangelical or fundamentalist Christians and is strongly colored by them (Kemp 135).New Age PerspectiveThere is a strong spiritual dimension to the New Age. It is not only interested in contemporary philosophies but in ancient wisdom, drawing in an eclectic way from Eastern and Western spiritual-religious traditions, with a contemporary blend of psychology and ecology and a profound interest in such things as metaphysics and sacred geometry. Some New Age movements bring up a mystical approach. It can fit within the category of non religious spiritualities, and for some adherents it is like an choice to religion. For others, New Age practices harmonize with their religious beliefs (Wilber 348).The New Age is particularly concerned with lifestyle and health. It center a range of human take from immediate wellbeing to a sense of connectedness with others and the world, and to gist in life. It also has a commercial dimension catering to consume r spirituality some practices at the market end of the New Age can be regarded as part of the self-help industry (Tucker 350).The literature on New Age highlights diversity and spirituality. While beyond our scope here, an appraisal of the spiritual scope of New Age remains an important part of any critical exploration of the contemporary spirituality that affects preteen people (Kemp 134).The New Age is mainly an adult and young adult interest. Nevertheless, adolescents and children will be wondering(a) about it when they encounter it in the culture. They may well try some practices as part of their experiment in identity and spirituality. What is likely to appeal to young people is the fluid and non-institutional appearance of the New Age it does not prescribe beliefs but is based on individuals piecing together their own spirituality to suit their needs and interests. Also attractive would be its existential and lifestyle focus, and its holistic notion of the integration of min d-body-spirit (Crawford and Rossiter 223).Summary and ConclusionCertain critics may not agree with the music of New Age but it doesnt deny the fact that a clump of people also patronize the music. Personally, I think New Age music soothes someones mood and relaxes a tired mind. Association to religion is optional and should not make other people get bothered about the idea. Its just a matter of opinion, whether or not to occupy New Age music or not.Works CitedCrawford, Marisa, and Graham Rossiter. Reasons for Living Education and Young Peoples Search for Meaning, identicalness and Spirituality. A Handbook. Camberwell, Victoria Aust Council for Ed Research, 2006.Kemp, Daren. New Age A Guide Alternative Spiritualities from Aquarian Conspiracy To. George Square, Edinburgh Edinburgh University Press, 2004.Partridge, Christopher H. The Re-Enchantment of the West Alternative Spiritualities, Sacralization, Popular Culture, and Occulture. Vol. 2. New York Continuum International Publish ing Group, 2005.Rhodes, Ron. The Challenge of the Cults and New Religions The Essential Guide to Their Doctrine, and Our Response. august Rapids, Michigan Zondervan, 2001.Tucker, Ruth. Another Gospel Alternative Religions and the New Age Movement. Grand Rapids, Michigan Zondervan, 1989.Wilber, Ken. Up from heaven A Transpersonal View of Human Evolution. Wheaton, Illinois Quest Books, 1996.