Abstract
If considered in the light of Norbert Elias's theory of civilization, the popularity of practices associated with “New Age” appears to be due less to their religious or esoteric content than supposed in many sociological analyses. A dialectical-semiotic analysis of the ideas and practices of “New Agers” reveals underlying structures in their discourses which touch directly on the characteristic day-to-day problems of people living in the midst of the complex, interdependent networks of a society in a phase of “reflexive civilization” (Hans Peter Waldhoff). This phase demands an ever greater differentiation of psychological structures if one is to be well prepared for daily interactions. “New Age” practices offer individuals ways of self-development at different levels of identity, allowing them a safe context in which to experiment with new social behaviours.