“Energy Selves: The Vital Minds and Bodies of American Spiritual Practitioners” examines theories of “Energy” as a psychospiritual substance that are produced by groups which social scientists might call spiritual-but-not-religious or New Age. These practitioners often simply call themselves “spiritual.” I investigate the Energy self through ethnographic engagements with four contemporary American spiritual organizations: The Barbara Brennan School of Healing, the Four Winds Society, To Be Magnetic, and Karen Curry Parker’s brand of Human Design. The Brennan School and the Four Winds both teach Energy healing, instructing students in practices that can be used to holistically heal themselves and others. Both depict the Energy self as a being with chakras and an auric Energy field that extends several feet beyond the physical body. To Be Magnetic teaches manifestation, a process that founder Lacy Phillips believes is rooted in “Energetics,” or the interplay of Energies released by an individual mind with the Energies of the Universe. Karen Curry Parker teaches viewers about the unique ways that Energy flows through their bodies in correspondence with astrological “weather.” Chapter 1 examines Barbara Brennan’s scientization of occult theories of clairvoyance and subtle bodies. Drawing on her previous career as a physicist, Brennan uses the language of Energy and fields to argue for a self imbued with spirit and with an expansive mind that extends not only beyond the brain but beyond the skin boundary. Chapter 2 examines the racialized logics of appropriation through which theories of the Energy self take shape. I argue that Alberto Villoldo, founder of the Four Winds Society, constructs his theory of the self through “Romantic Indigenism,” or the idea that an enchanted indigenous world can offer salvation from the mechanistic West. Chapter 3 argues that the theory of Energetic manifestation produced by To Be Magnetic has an affinity with processes of late-capitalist subject formation. The program’s teachings share in neoliberal and consumerist logics through their promotion of “psychological individualism” and the unbridled embrace of material desire. Chapter 4 argues that the Energy self is acted upon not by natural and societal forces, but by the more-than-natural influence of celestial bodies. Overall, I argue that spiritual practitioners who produce theories of Energy are anthropologists, in the broad sense that their primary concern is to understand the human being. Theirs is an anthropology which maintains certain secular commitments—to the material and the empirical, and to science as a foundation of knowledge. However, spiritual anthropologists use the concept of Energy—understood as both matter and spirit—to expand definitions of what counts as material, empirical, and scientific. This spiritual anthropology opposes mechanistic materialist accounts of the self in which soul and spirit are eliminated and consciousness is reduced to a product of brain activity. In their challenge to mechanism, I argue that spiritual anthropologists join new materialists in positing a vital materialism. For both groups of thinkers, the discoveries of modern physics, particularly as they relate to the indeterminacies of matter and the existence of immaterial energies, charges, and forces, serve as a site of possibility for reimagining and re-enchanting the modern world. While new materialists advocate for a post-humanist ethic, however, spiritual anthropologists promote an ethic of self-care which emphasizes the healing and actualization of the human being.