This decadent ritualism, which can be both sincere and satirical, casts the festival as a semi-religious cultural happening. Furthermore, many participants describe Burning Man as a “spiritual” experience, but deny that it constitutes a new religious movement as such. Organizers too explicitly hope that the event will “produce positive spiritual change in the world,” even while they also stop short of characterizing the event as “religious.” My work sought to explore the tension between “spirituality” and “religion” in the narratives of Burning Man participants in order to better understand how religio-cultural systems operate and adapt.
The popular term “spiritual but not religious” only goes so far in describing an event like this. I think Burning Man shows us the enduring importance of ritual as a vehicle through which humans connect with one another and as well as with a mysterious “more,” while also showing us how these expressions are increasingly displaced outside the bounds of the dominant Western cultural concepts of “religion.” Burning Man is on the vanguard of contemporary religious movements that resist easy classification by favoring eclecticism and hybridity. Yet in articulating a clear ethos that places a core emphasis on building and supporting community—both inside and outside the confines of the week-long event—Burning Man manages to be individualistic and idiosyncratic without being solipsistic.