The fact that there might be an increased psychological suffering within the group of newly interested people (Granqvist, 2004) seems reasonable to assume also based on the present study. A worldview that is very similar to the child's omnipotent experience, and also with an arcane God, a love ideal bordering on inflation (Freud, 1929/2008) and which is largely devoid of a gap – for example, that the individual's uncertainty could have its outlet in a quiet state that God's ways are inexhaustible, but that he surely cares for and loves him or her – should be able to create a psychological field of tension that the individual needs to deal with. It is possible to speculate on a few different outcomes of this, given that the degree of conviction or staining of the doctrine is the same:
Among supporters of a worldview that seems to sanction in many respects the use of immature defences, the incidence of real developmental pathology should also be elevated. The individual has never attained a higher degree of functioning, and the new worldview is simply in harmony with his or her basic maturity. Newness such as this is then covered corresponds to the individual's own "center of psychological gravity" (PDM Task Force, 2006, p. 23). Such a pathology can be both genetically conditioned, as well as based on early relationship experiences, or both (Farias &granqvist, 2007).
In the individual who has fundamentally achieved a higher level of personality maturity, the new-age system of thought will be able to entice him or her to perform below his or her actual level. This lowering can be more or less prolonged or deep. The situation is made more difficult by the fact that such a regression will then be possible to justify or reinforce with good arguments based on the new-age system of thought itself. In more severe cases, this condition should be described as semireversible regression or pseudopathology. The regressive level of experience has become a lifestyle that is idealized and has influence over a large part of the individual's existence, ambitions, relationships and visions of the future. This bears similarities to the influence of a destructive group or sect, only with the difference that here it is a level reduction that is largely maintained by the individual himself. However, unlike those in the first category, this individual has a fundamentally higher level of function, which is why it is justified to talk about regression.
Finally, there are those who seem to have a dynamic and healthy relationship with their interest. There may well be a fascination and conviction about the correctness or value of the new-age thought system, but the individual manages to metabolize the whole thing without an allure of simplification gaining the upper hand. He or she likes to reflect on an unconscious, seems to be in no great hurry with his spiritual evolution, and is strikingly tolerant of the imperfect in himself and others as well as of the world at large. It is as if the individual has access to a kind of mental valve that compensates for the lack of gaps in the thought system itself and allows him to fend off the gravity emanating from the child's world of experience without resorting to too many immature or rigid defenses. To the extent that he or she regresses in relation to his or her spiritual interest, this becomes a more benign or temporary journey back "in the service of the self", as the ordinary religion seems to be able to function (Geels &. Wikström, 2006).
Furthermore, it is probably fruitful to think that the existential conditions have both a surface and a depth level. Perhaps it can be argued that the individuals in the latter category actually recognize the existential conditions on a psychological and relational, if not theological, level by putting as well as quotation marks around them.
The above categories are more or less hypothetical and not modeled by individual respondents. They form a continuum from immature to mature, which receives some support in the material, but also leans on Fowler's (1981/1995) representation of the seven stages of faith. However, the representation above is limited to adult individuals and relates to a spirituality with challenges that look partly different than that of the usual Christianity.