In the modern landscape of belief, the lines between the “sacred” and the “secular” have become increasingly blurred. We no longer live in a world where religion is confined to the four walls of a church, mosque, or temple. Instead, we see spirituality manifesting in yoga studios, corporate wellness retreats, environmental activism, and even in our relationship with technology.
This shift is the core focus of “New Age Spirituality: Rethinking Religion,” edited by Steven J. Sutcliffe and Ingvild Sælid Gilhus. This seminal work isn’t just a survey of “crystals and incense”; it is a rigorous academic re-evaluation of how we define religion in the 21st century.
If you have ever wondered why “spiritual but not religious” is the fastest-growing demographic in the West, or how “energy” became a global currency of well-being, this book provides the roadmap.
Introduction: “All Mixed Up” – Thinking About Religion in Relation to New Age Spiritualities
The authors open the book with a provocative premise: our current categories for understanding religion are “all mixed up.” Sutcliffe and Gilhus argue that the term “New Age” has often been used dismissively by scholars and the public alike—viewed as a shallow, consumerist “supermarket” of ideas.
However, they suggest that “New Age” is actually a vital laboratory for rethinking religion itself. By looking at these “mixed up” practices, we can see the flaws in our traditional definitions of religion, which usually rely on rigid hierarchies, fixed dogmas, and clear boundaries.
The Authors: Sutcliffe and Gilhus
- Steven J. Sutcliffe: A Senior Lecturer in the Study of Religion at the University of Edinburgh, known for his work on “seekers” and the sociology of alternative spiritualities.
- Ingvild Sælid Gilhus: A Professor of Religion at the University of Bergen, specializing in Gnosticism and the history of religions.
Together, they bring a blend of historical depth and sociological sharpness to the table, challenging us to look at “New Age” not as a fringe movement, but as a central feature of modern culture.
Part I: Rethinking New Age Spiritualities
The first section of the book dismantles the old ways of looking at New Age phenomena and proposes new frameworks.
“All Over the Place”: The Contribution of New Age to a Spatial Model of Religion
Traditional religion is often viewed through a “territorial” lens—holy lands, specific buildings, and geographic centers. Sutcliffe argues that New Age spirituality is “all over the place.” It operates in a spatial model where the sacred is decentralized.
Instead of a “center,” spirituality exists in the “flow”—the internet, the bookstore, the retreat center. This chapter suggests that we should stop looking for where religion is and start looking at how it moves.
Towards a New Paradigm: New Age Data and Unbounded Categories
How do you study something that refuses to be defined? This chapter tackles the problem of “unbounded categories.” In traditional religious studies, you are either a Buddhist or a Catholic. In the New Age world, you might be a Buddhist-practicing Reiki healer who believes in astrology.
The authors argue for a new paradigm where we accept that categories are fluid. We shouldn’t try to force New Age practices into boxes; we should use them to break the boxes themselves.
On Transgressing the Secular: Spiritualities of Life, Idealism, and Vitalism
Is New Age “secular” or “religious”? The book argues it is transgressive—it crosses the line between the two. By focusing on “Life” as a sacred force (Vitalism), New Age practitioners turn everyday existence into a religious act.
- Idealism: The belief that consciousness creates reality.
- Vitalism: The idea that a non-physical “force” governs life.
These aren’t just philosophical ideas; they are the engines driving modern wellness culture.
Hiding in Plain Sight: The Organizational Forms of “Unorganized Religion”
A common myth is that New Age spirituality is “unorganized.” Sutcliffe and Gilhus debunk this. While there may not be a Pope of the New Age, there are highly sophisticated organizational forms. These include:
- Networks: Loose connections of practitioners.
- Client Cults: Relationships between a teacher/healer and a student.
- The Holistic Milieu: A shared infrastructure of shops, festivals, and magazines.
It is “organized” in the same way the internet is organized—decentralized but deeply interconnected.
Part II: Comparing New Age Beliefs and Practices
In Part II, the book gets specific, comparing New Age ideas to other cultural and religious phenomena.
Narrow New Age vs. Broad Spirituality: A Comprehensive Schema
The authors provide a helpful table to distinguish between the “Narrow” New Age (the specific 1970s/80s movement focused on the Age of Aquarius) and “Broad” Spirituality (the general contemporary focus on the inner self).
Feature | Narrow New Age | Broad Spirituality |
Focus | Millennium/Global Shift | Personal growth/Well-being |
Era | Late 20th Century | 21st Century |
Goal | World Transformation | Self-Actualization |
Structure | Intentional Communities | Individualized Practice |
Dolphins and Other Humans: New Age Identities in Comparative Perspective
One of the most fascinating chapters explores “interspecies” spirituality. Why are dolphins such a recurring theme in New Age art and belief? The authors suggest that dolphins represent a “post-human” ideal—intelligent, playful, and spiritual beings that aren’t human. This helps practitioners rethink their own identity in relation to the natural world.
New Age, Sami Shamanism, and Indigenous Spirituality
How does New Age interact with actual indigenous cultures? Looking at Sami Shamanism in Norway, the authors examine the “Global vs. Local” tension. New Age often adopts (or appropriates) indigenous practices. This chapter asks: when does “universal spirituality” become cultural “erasure”? It’s a critical look at the ethics of the New Age.
The Holistic Milieu: Between Traditional Christianity and Folk Religiosity
The authors introduce the concept of the holistic milieu. They argue that New Age doesn’t replace Christianity; it often sits in the middle, acting as a bridge. It blends the “high” philosophy of Western traditions with the “low” folk magic of herbalism and protection charms.
New Age and the Spirit of Capitalism: Energy as Cognitive Currency
Drawing on Max Weber’s The Protestant Ethic and the Spirit of Capitalism, the authors argue that “Energy” is the new currency. In the modern world, we “invest” in our energy, we “spend” it, and we try to “vibrate higher.”
“New Age spirituality provides a religious framework for late-stage capitalism, where the self is the ultimate project and productivity is a spiritual virtue.”
Part III: Putting New Spiritual Practices to Work
The final section explores how these beliefs are actually used in society.
Beyond the Spiritual Supermarket: Social and Public Significance
Many critics call New Age “narcissistic.” This chapter pushes back, showing how New Age spirituality has public significance. From “green” politics to holistic education and alternative medicine, these spiritual beliefs are actively shaping public policy and social structures.
From New Age to New Spiritualities: Secular Sacralizations
The authors discuss how secular things become “sacred.” This is “secular sacralization.” Think of the way people talk about “The Earth,” “The Body,” or even “Science” in a way that feels religious. The New Age is the vanguard of this movement, turning the material world into a temple.
Cognitively Optimal Religiosity: New Age as a Case Study
Why do people believe in things like astrology or past lives? Using Cognitive Science of Religion (CSR), the authors argue that New Age beliefs are “cognitively optimal.” Our brains are hardwired to see agency in nature and to believe in a mind-body duality. New Age beliefs “fit” our brain’s natural shortcuts better than complex, abstract theological dogmas.
Theorizing Emotions: Feeling Rules in Self-Religion
In the New Age, how you feel is the ultimate truth. The authors analyze “feeling rules.” In a traditional church, there are rules for behavior; in New Age spirituality, there are rules for emotions (e.g., “stay positive,” “manifest abundance,” “let go of low-vibrational anger”). This “Self-Religion” is a sophisticated way of managing the emotional stresses of modern life.
Doing Things with Angels: Agency, Alterity, and Practices of Enchantment
The book concludes with a study of angels. Why are they still so popular in a “scientific” age? Angels provide a form of “agency.” They allow people to feel like they have help from the “other side” without the baggage of institutional religion. It is a way of “re-enchanting” a world that often feels cold and mechanical.
The Central Message: What Do Sutcliffe and Gilhus Want Us to Take Away?
After 14 chapters of deep analysis, the overarching message of New Age Spirituality: Rethinking Religion becomes clear:
“Religion” is not a fixed thing, but a fluid process.
The authors want us to stop asking “is this a religion?” and start asking “how does this function as religion?” By studying the New Age, we realize that religion is constantly being “remixed” to meet the needs of the time.
The New Age is not “fringe.”
It is a mirror of modern society. Its focus on the individual, on energy, on the body, and on the environment reflects the core anxieties and desires of the 21st century.
We must rethink the “Secular.”
The “secular” world is not empty of spirit. Instead, we are seeing new forms of “secular sacralization” where the everyday is treated with religious intensity.
The “Unorganized” is Organized.
We need better tools to understand decentralized power. Just because there isn’t a central building doesn’t mean there isn’t a powerful social structure at play.
Final Review: Why This Book Matters
New Age Spirituality: Rethinking Religion is an essential read for anyone interested in the sociology of belief. It moves past the stereotypes of “fluffy” spirituality to reveal a complex, intellectually rigorous, and socially significant phenomenon.
While it is an academic text, its insights are deeply relevant to everyday life. It helps us understand why our coworker might be obsessed with “energy healing” or why environmental movements often feel like religious crusades.
Who should read this?
- Students of Sociology & Religion: It provides a masterclass in modern methodology.
- Seekers and Practitioners: It offers a “mirror” to understand the historical and social roots of their own practices.
- Critics of New Age: It provides a more nuanced framework for critique that goes beyond “it’s just a scam.”
FAQs
Q1. Is this book suitable for non-academic readers?
Yes, though it is analytical, patient readers will gain deep insight.
Q2. Does the book criticize New Age spirituality?
No, it studies it respectfully and critically.
Q3. Is New Age considered a religion in this book?
It is treated as a legitimate religious phenomenon.
Q4. What makes this book unique?
Its comparative approach and fresh theoretical models.
Q5. Who should read this book?
Students of religion, spirituality seekers, and cultural thinkers.