体现新灵性作为一个经验过滤器

Lina Aschenbrenner, Laura von Ostrowski
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摘要

作者概述了“体验过滤器”的框架,将其作为一种理论和系统的方法,以掌握宗教背景之外的宗教实践的美学效果和文化和社会影响:参与和制定实践和仪式(例如,“新精神”)塑造了进一步实践和仪式表演的具体化经验,以及一般的文化和社会参与。它们创造了经验过滤器,这些过滤器影响的经验超出了它们被创造出来的背景,并且与实践中“身体知识”的转化有着内在的联系。经验过滤器是对经验的选择、感知和解释的具体化条件。因此,该框架强调了身体焦点在宗教文化研究中的重要性,同时也提供了将身体纳入文化研究的实践可能性。这篇文章是基于两种新精神现象的背景下获得的民族志数据——以色列特拉维夫的即兴表演练习Gaga和德国的阿斯汤加瑜伽。作者在两个实践环境中勾勒了不同的新精神体验过滤器的典型演变:意识,转化的身体,积极的情绪,以及Gaga的“世俗”过滤器;以及阿斯汤加瑜伽中的正念、平衡和精神过滤。作者在技术和身体知识实现中追踪过滤器,并演示过滤器如何与参与者有效。最后,两组经验过滤器的比较不仅表明了典型的新精神体验过滤器和新精神实践的共同和集体效应的存在,而且表明了框架经验过滤器使研究人员能够将新精神作为一个更大的社会和文化现象来接近。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Embodied neo-spirituality as an experience filter
The authors outline the framework of ‘experience filters’ as a theoretical and methodical approach to grasp the aesthetic effect and the cultural and social influence of religious practices beyond religious settings: Participation in and enactment of practices and rituals (e.g., ‘neo-spiritual’) shape the embodied experience of further practice and ritual performance, as well as cultural and social participation in general. They create experience filters which influence experience beyond the context in which they were created, and which are intrinsically linked to the transformation of ‘body knowledge’ in practice. Experience filters are embodied conditions for the selection, perception, and interpretation of experiences. Thus, the framework underlines the importance of a body focus in cultural studies of religion, and simultaneously offers a practical possibility of including the body in cultural research. The article is based on ethnographic data obtained in the context of two neo-spiritual phenomena – the Israeli movement improvisation practice Gaga in Tel Aviv and Ashtanga Yoga in Germany. The authors sketch an exemplary evolution of different neo-spiritual experience filters in the two practice settings: the awareness, transformed body, positive emotions, and ‘secular’ filter in Gaga; and the mindfulness, balance, and spiritual filter in Ashtanga Yoga.The authors trace the filters in techniques and body knowledge actualizations, and demonstrate how the filters become effective with participants. Ultimately, the comparison of both sets of experience filters shows not only that typical neospiritual experience filters and common and collective effects of neo-spiritual practices exist, but also the way in which the framework experience filters enable researchers to close in on neo-spirituality as a greater social and cultural phenomenon.
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