Ingvild Saelid Gilhus, Steven J. Sutcliffe

Ingvild Sælid Gilhus and Steven J. Sutcliffe are recognized scholars in the study of religion, particularly noted for their contributions to understanding the New Age phenomenon. They highlight the significant challenges in defining the New Age, with Gilhus and Sutcliffe themselves stating it remains "among the most disputed of categories in the study of religion." Their work acknowledges the eclectic and often unsystematic nature of New Age beliefs and practices, which adherents typically view as spiritual rather than religious. This perspective contrasts with scholarly approaches that often categorize it as a religious movement or a distinct milieu.

Their research delves into the origins and influences of the New Age, tracing its roots to 18th and 19th-century esoteric traditions, Spiritualism, New Thought, and Theosophy, as well as mid-20th-century developments like UFO religions and the counterculture. Gilhus and Sutcliffe have observed the evolving terminology surrounding this milieu, noting a decline in the self-identification with the term "New Age" by its participants over time, who often prefer terms like "seekers." They emphasize that despite the difficulties in categorization, the New Age represents a significant area of study within contemporary spirituality and esotericism.

Scholars Ingvild Sælid Gilhus and Steven J. Sutcliffe have pointed out the considerable difficulty in defining the New Age, describing it as "among the most disputed of categories in the study of religion." This challenge stems from its highly eclectic and unsystematic structure, leading to scholarly disagreement about its scope. While many adherents view it as a spiritual path focused on the unification of mind, body, and spirit, and rarely use the term "New Age" themselves, scholars often grapple with its classification. Some propose terms like "milieu" or "zeitgeist" to better capture its fluid nature, acknowledging that it encompasses a wide array of divergent contemporary popular practices and beliefs united by historical links and a shared discourse. The absence of a central authority within the phenomenon further complicates definitive categorization.

The New Age phenomenon draws heavily from a diverse range of esoteric and spiritual traditions. Its roots can be traced to occultism of the 18th and 19th centuries, including the work of figures like Emanuel Swedenborg and Franz Mesmer, as well as Spiritualism, New Thought, and Theosophy. More immediate influences include 1950s UFO religions, the counterculture of the 1960s, and the Human Potential Movement. While its exact origins are debated, it gained significant traction in the 1970s, primarily in the United Kingdom, before expanding globally in the subsequent decades. By the 21st century, the term "New Age" itself began to be rejected by many within this milieu, with some scholars suggesting the phenomenon had already peaked.

Despite its heterogeneity, the New Age typically embraces a holistic divinity that permeates the universe and humanity, emphasizing the spiritual authority of the self. A common belief involves communication with non-human entities like angels, often facilitated through human intermediaries or channeling. Many within this milieu view history through cycles of spiritual ages, positing a decline from a past era of great wisdom and advancement, with a future "Age of Aquarius" promising remedy. There is a strong focus on healing, particularly through alternative medicine, and an effort to integrate science with spirituality. Adherence varies greatly, from casual adoption of ideas to complete life dedication.

Scholars like Gilhus and Sutcliffe have debated whether the New Age constitutes a "religion" or a "religious movement." While some researchers, such as Michael York, describe it as a new religious movement (NRM), others, including Heelas and Sutcliffe, reject this broad categorization, suggesting that while some elements may fit, it doesn't apply universally. They, along with others like George D. Chryssides, propose alternative frameworks such as a "counter-cultural Zeitgeist," a "milieu," or the "holistic milieu." Wouter Hanegraaff views "New Age" as a label applied broadly, arguing against it being a unified ideology but allowing for a "more or less unified 'movement.'" The term itself is often rejected by those involved, who prefer to identify as "seekers."