The article focuses on the following problems: definition of the World in the process of transition from modernity to post-modernity; description of the specific traits of post-modern and post-secular; (non)religious diversity with the appearance of such types of (non)religious identity as “nones”, “spiritual, but not religious” and new types of religion. They are the concrete examples of the changes in the consciousness of the (post) modern man and the forming of (non) religious identity, including religion, unbelief, and spirituality. On the one hand, a significant number of “nones” and undefined believers are emerging in many Western countries, and on the other hand, there is the growth and religious mobilization of new and old religions, both in the Western world and beyond.  Although secularization exists, it is difficult to call today's world secular, taking into account the simultaneous “return of religion” (often in new qualities and new forms) in some circumstances (Islam throughout the world, Christianity in the South), the decline of religion in others (the weakening of Christianity in the West, the widespread change and multiplication of religions and the spread of increasingly experimental, individualized, spiritual forms of religion). Religions enter into public sphere, there is growth of “fundementalisms” all over the world. Religions today are filling up with different content, implying “new religiousness”, “new” (enriched by specific energy and vitality) old religious traditions: “new Islam”, “new Christianity”, “new Induism”, etc. And since they acquire a new quality of the post-secular (independence, passionarity, aspiration to embrace the whole world, when it is no longer “religion” that adapts to the world, but the world to religion), it is more logical to study them in the post-secular paradigm, not in the "paradigm of secularization".