Traditional religiosity or belief differs from the new commitment in a decisive way. To believe is associated with the person not questioning, not thinking for himself, but only accepting what authorities say, as opposed to interested in the new spirituality who need logical reasoning to be able to accept a claim. What can make someone a believer is a lack of security or that the internal structure is not so strong. Although religion also teaches certain supernatural things, the religious often settles for these and regards other things, such as some that newness stands for, as strange or improbable. This is because it is not mentioned in the Bible. Being so faithful to a limited system of thought can come at a price for the believer, who runs the risk of becoming a divided human being. The future may bring new discoveries that the religious will then find it difficult to integrate into their belief system. The hardest part will be for the most fanatical who even deny evolution and, for example, believe that dinosaurs walked around here on Earth a few thousand years ago, according to one respondent. The new spirituality, on the other hand, is understandable in terms of reason. Instead of accepting only certain dogmas, it is possible to examine for yourself what the new authors and teachers claim to be true:
You are religious and go to church and pray to God, and this whole choir, and you are in the choir and yes everything they do in the church. You live in your little world, and you believe in God, you believe in Jesus, you believe in what is in the Bible. But believe, you just think. Martinus, for example, he knows. So there is a difference […] But I also think I know then, because I trust what Martinus writes. And everything I have read and everything I have done and everything I have experienced, the more suggest that Martinus is right than one has in church, with sin and such. So I think I know. I don't think so, no
Since these are things that can be confirmed, the individual cannot doubt this worldview either. Through the study of new literature, it is possible to get an experience of coherence, that the sayings actually fit together. This is lacking in Christian theology, which is perceived to have many "loose ends". An interviewee describes a third position that is neither faith nor knowledge:
I don't have faith like this and this, and I believe in this at all costs. So I really have nothing to doubt […] If I was wrong, I was right. I'm not in a situation like that, I look at it and there is, but it's not something like that. I believe in this, if I was right, I was wrong. Without it… No, there is no such thing. On the other hand, I can feel… If you… I don't have a dependency on it or what to say.
Own experiences of the supernatural allow the individual to claim that he or she knows, no matter what others may think or think about this. However, it is understandable that others may doubt or be skeptical of what the individual claims on self-perceived grounds is true, but this does not have to affect one's own convictions. One respondent tells of the near-death experiences she had in various surgeries she had undergone. For her, they have confirmed that there is a life after death. Some reading experiences can be daunting. An interviewee tells us that many years ago he found a new book in a store, read a few pages and then laughed for a whole week. It was as if a weight had been lifted off his shoulders: "It was just the front page. It was like putting the key in the lock." The author is the one who the respondent still, after several decades, thinks gives the best description of reality. That the symptoms that mimic the trauma of previous incarnations can be made to disappear by reliving the original experiences becomes confirmation that the individual actually lived before.
The interviewees describe themselves as applicants, skeptical and free. They are not religious. There are forms of newness that respondents do not want to be mixed up with and they present good reasons for this. The name "new age" is not appreciated by anyone. The new-age ideas can be tested unlike much in religion. From a psychological point of view, faith in reason in an area as elusive as the spiritual may need to be problematized. Perhaps the emphasis on the mind implies a different kind of finality, in comparison to the believer who actually admits that he or she just believes.