Observing Persuasion In The New Age

Observing Persuasion In The New Age Everything Old Is New Again: Observing Persuasion in the New Age Outline Thesis: The allure of the New Age can be attributed in part to an overall lack of understanding its nature; when its history is taken into consideration and its persuasive element is exposed, we see that, contrary to the assumption that the New Age is a freer alternative to mainstream religion, persuasion is a very present part of the New Age. I. Preface II. What is new about it? A. The New Age is not new.

B. If there is anything really new about it, it is its acceptance in the West. C. Its adaptation to the Western culture is also new. III.

Persuasive elements defined A. Reactance B. InGroup C. Foot-in-the-door phenomena D. Low-ball technique E. Effects of the Communicator 1.

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Trustworthiness 2. Credibility 3. Speaking confidently F. Range of acceptability G. Fear of appearing foolish H. Behaviour changing attitude I.

Internalization IV. Persuasive elements observed V. Conclusion Preface The automatic and first context of an assessment of the New Age, as a ministerial student, is religious. For the purpose of this paper, however, I shall endeavour to limit the assessment of the New Age to the primary context of social psychology. As this paper is an exposition of the presence of persuasion in the New Age (contrary to its assumed freedom), it is also necessary, in the interest of fairness, to make some fundamental distinctions, with respect to the possibility of illusory correlations being formed from the conclusions of this paper: ? if the New Age does indeed use elements of persuasion, it is not necessarily cult-like, any more than is the average Christian denomination, whether evangelical or mainstream. Persuasion is basically a human phenomena, and thus it inevitably appears – to some degree – wherever two or more people interact; ? the visibly tragic results of some cults do not attend the average New Age participant.

Persuasion is not about ends, its about means. Some use persuasion to a tragic end, some do not. In addition to various real-life instances where these factors have be observed, I shall be drawing extensively from the particular case of Will Baron, who has become a key speaker on the dangers of the New Age. It is of value for its contextual, in-depth examination of the duration of his entire experience with the New Age, from the earliest stages of involvement, to his total commitment of life and means, to his ultimate rejection of the philosophy of the New Age, as he was taught to understand it. The time spent in contemplation of this topic was of more value to me than merely the “partial fulfilling of a course requirement.” Although many reasons could be cited as to why, suffice it to say that, as I consider pursuing social psychology in post-graduate studies to integrate with ministry as a Seventh-day Adventist, it has reinforced my conviction that, beyond understanding the relationship between theology and psychology, and making the appropriate integration of the two disciplines, the next step in the never-ending quest to keep ministry relevant to the times must be to better understand the relationship between theology and social psychology, and make the appropriate integration thereof as well.

What Is New About It? Surely by now every reader has heard something about “the new Age.” It has been the subject of talk shows, headlines, and whole new shelf sections in libraries and bookstores. In fact, according to Peter C. Newman (1994), “the world is on the verge of a massive return to spirituality” (p. 38). Unfortunately, few are aware of the nature of this New Age, its roots, its methods, its philosophies, and the possibility that it may have one destination.

The limited scope of this paper will not accommodate an evaluation of the philosophies or possible destinations of the New Age, but will examine its roots and methods. The allure of the New Age can be attributed in part to an overall lack of understanding its nature; when its history is taken into consideration and its persuasive element is exposed, we see that, contrary to the assumption that the New Age is a freer alternative to mainstream religion, persuasion is a very present part of the New Age. In that first quote by Newman, we must focus on the particular word “return.” While the New Age is called “new,” in fact, it is not new at all. Groothius (1985, as cited by Clark and Geisler, 1990) keenly observes that “the strands of the ancient wisdom .. are now all aswirl, one virtually indistinguishable from the next, and all drawing on one another” (11).

They conclude that “many new age themes are improvisations on ancient themes” (12). Teri McLuhan, author of The Way of the Earth, is quoted in MacLean’s Magazine (1994) as recognizing that “the new spirituality is the old spirituality. It is the golden thread that you can trace and link with the Vedic tradition in India which is 5,000 years old” (48). If there is little new about it, why is it called the “New Age?” What is new is its acceptance in the West. It seems that the “new” is in reference not to its existence, but to its rise in the American consciousness within the last thirty-five or so years (Clark and Geisler, 1990). In addition, although the New Age consists of a hodgepodge of idealistic parallels with “the occult, Gnostic, pagan and even native American religions,” (Clark and Geisler, 1990, p.

11), its adaptation to the American lifestyle – and the adaptation of the American lifestyle to it – is also new. One may compare the relative speed of its wash over society to that of the early Christian church of the 1st century AD, or any significant religious uprising since. This background awareness of the deep-running roots of the New Age demonstrates at the outset that, without even a cursory examination of terms that are taken for granted, our understanding, and ability to deal with it, must be limited. It is essential now to establish the context of our examination, by familiarizing ourselves with some elements of persuasion. Persuasive Elements Defined When we’ve accumulated a short list of some elements of persuasion, we will then see if such elements can be observed in the experience of those who’ve been involved with the New Age, whether in cults or otherwise.

Reactance. A person may be motivated to rebel somewhat to maintain one’s sense of independence. In fact, studies show that “attempts to restrict a person’s freedom often produce a ‘boomerang effect,'” (Brehm & Brehm, 1981, as cited by Myers, 1996, 265). Ingroupism. The development of a differentiation between “we” and “they,” “us” and “them,” (Myers, 1996). Ingroup bias quickly results, where the members of the Ingroup will tend to assume that their group is better than any other group.

The two feed each other in a circle. Foot-in-the Door Phenomena. When people agree to something small, they are more likely to agree later to a larger request (Myers, 1996). It technically got its name from the imagery of the mid-20th century American door-to-door salesman literally stepping one pace into the front door so that the housewife he was pitching wouldn’t close it in his face. Every moment of extra time he had to talk increased his chances of a sale.

Low-ball Technique. Aware of the behavioural phenomena above, one may twist it a bit to manipulate another, as studied by Robert Cialdini et al (as cited by Myers, 137). If I request of another 10x all at once, they will be more likely to say “no” than if I only request perhaps 2x, and then, after they agree, reveal to them that more, the remaining 8x, is involved. Further, they are more likely not to change their mind as I reveal the remaining heretofore unbeknownst 8x. Effects of the Communicator. A communicator who is perceived as an expert in a subject relevant to the discussion, or is esteemed in a sector that is considered authoritative or respected, or speaks with an air of confidence, or makes statements that appear defensible and thus credible, is one who will be considered charismatic, and influence people more successfully than one without a balance of the above factors (Myers, 1996).

A Range of Acceptability. “People are more open to conclusions within their range of acceptability” (Myers, 1996, 284). Although this seems insignificant, it actually has immense implications for the alluring nature of the New Age, as we shall observe. Fear of Appearing Foolish. Although it sounds foolish, this is a frighteningly powerful motivator.

Experiments of Latane & Darley (1968, cited by Dworetzky, 564) revealed shocking truths about human response to situations in which the fear of appearing foolish made them act or not act even more foolishly. People will actually risk their lives in the effort not to appear foolish. Behaviour Changes Attitude. While it is commonly assumed that attitude shapes behaviour, a wealth of studies continue to demonstrate that it is equally a reality of human nature that behaviour shapes attitude, so that the idea that we don’t just care for the ones we love, we love the ones for whom we care can be observed. Internalization. We are more likely to do something if we decide to do it, rather than if we are told to do it by someone who assumes authority over us.

This, however, is not to be confused with reactance. Internalization is the phenomena of doing something because one believes that it is the product of their own devising. If a leader wishes his subjects to follow his direction, to command them might create the boomerang effect, reactance, that might make them disobey. If he lowers the command to a reasonable suggestion, his followers might think about it, and decide within their own mind that it is reasonable. In deciding, then, to obey, the appearance is that the subject made up his/her own mind, the decision was internalized.

For all intents and purposes of the leader, however, the result is still the same – they did what was “required.” Persuasive Elements Observed Will Baron was determined not to get involved in another denomination (Baron, 1990). Newman (1994) not only observed that “organized religion is dying,” but that “people are as spiritually inclined as ever.” Contradictory? No, not when it is recognized that people are rejecting the “confines of pre-digested doctrine” (p. 38). For such, the New Age is the “perfect alternative for someone searching for spiritual fulfillment, without dogmatism, dry formalism, or any of the other perceived drawbacks associated with ‘traditional religion’ ” (Aubin, 1995, p. 19). Whether organized religion is or is not any of these things is not the issue.

What is of issue is that, if people perceive the church as such, they might react against it by looking for an alternative. Thus, in persuading people to join the ranks of the New Age, “gurus” will emphasize those facets that are opposing what people assume are descriptive of mainstream religion. As one member of the Heaven’s Gate said, during an interview, “Anyone who wanted to leave were free to go” (Newsweek, p. 22). Again, not that this implies that organized religions revoke one’s freedom, but the message being sent was that one was free to investigate the ideas of Heaven’s Gate, and could leave anytime they so chose, alleviating fears and giving Heaven’s Gate more time to “teach” the subjects.

In more notorious situations like the People’s Temple of Jim Jones or the Branch Davidians of David Koresh, reactance against society in general precipitated isolation from society, allowing the leader to be free to physically reinforce the ingroup mentality in the privacy and understanding of ‘his people.” While the average New Ager doesn’t “leave everything and go sit on a hill” permanently, nature weekends, hikes in the mountains, and other such “spiritual retreats” are a normal part of a devoted New Ager’s lifestyle, for fellowship with like-minded others, for meditation, and such common New Age activities. For almost a year, Will Baron was sent to the so-called “Mecca of the New Age,” in Scotland, a privately-run retreat for upwardly-mobile supporters of the New Age (Baron, 1990). Away from mainstream society, all the factors of persuasion have a greater inculcation factor. Again, isolation is used, to some extent, by any number of organizations of good and neutral purpose, from government and corporate training sessions, to leadership workshops, to church picnics, to academic club weekend retreats and the Biblical “come out of her, my people,” who are “called out of darkness into His marvelous light,” isolation itself is not necessarily evil, but it can be used for purposes of both good and evil. We may wonder, “how do these guru nuts get people to kill themselves?” or we may assert “that could never happen to me,” but it could.

Grace Stone is quoted by many (Conway & Seigelman, 1979, cited by Myers 1996, p. 300), saying Nothing was ever done drastically. That’s how Jim Jones got away with so much. You slowly gave up things and slowly had to put up with more, but it was always done very gradually.” He was able to get away with “so much” (and what a macabre understatement) because of the foot-in-the-door phenomena, and his understanding of the low-ball technique. Will Baron observed the same thing.

“In fact,” he recalls, “it appears to be one of the main methods of recruitment used by the New Age devotee …