Appendix: Data Collection

Fieldwork extended over the period from May 2007 to January 2011. I began identifying potential participants in the UK through advertisements in esoteric shops and at holistic events such as Mind–Body–Spirit fairs or workshops. As I began to build up contacts, I also began to attend development workshops in various locations across the UK, for a range of techniques or skills, including mediumship, psychic development, crystal healing, Reiki and divination. Through immersion in online forums and groups, I also engaged with networks across the USA, Europe and Australia, and recruited some participants from there. Over the period of the fieldwork, I spoke to and worked with over 100 individuals and became involved in several online and face-to-face networks. From these, I developed extended and ongoing conversations with a number of key participants whom I have selected as encapsulating the broad range of experiences involved in everyday spirituality (see the table below, listing the key participants). For the sake of some consistency through the presentation of data, I have only used direct quotes taken from these key participants. Other occasional illustrative words and phrases not attributed to a particular individual come from the wider pool of people and groups I met. The overall conceptual framework, summarised in the concluding chapter, is grounded in the composite picture derived from interviews, observations, participation and fieldwork diaries. Whilst I am not claiming any representativeness in social, cultural or geographical terms, I am confident that the extended nature of my participation, the diversity in ages and backgrounds of the key participants, and the extensive spread of the wider pool of practitioners I worked with, give some indication of the range of people that might be involved in this particular form of spiritual pursuit and its possible reach across Western society. Through this fieldwork, I wished to highlight the existence of a particular way of looking at the world. By using the smaller group of key participants, I have been able to explore the consistency and variation within their set of accounts in terms of articulations of spiritual relations and experiences. Based on this purposive sampling, I am not able to say anything systematic about sociological categories such as class or gender. My sample is not big enough, and it was not selected for that purpose, as the intention of the book is not to provide a sociological profile of everyday spiritual practitioners. I am interested in looking at a small illustrative group of individuals and to situate their accounts of spirituality in a particular framework of knowledge and experience derived from their stories. The argument about where that comes from or how it is grounded in particular sociological categories is a different concern. My interest is in everyday life and knowledge and how that gets produced and acted on in situ. My focus is on a creative notion of agency, wherein I am suggesting people are individually expressive of their spirituality, rather than trying to say they do this because it reflects their class or background. To provide a more sociologically complete or nuanced account of social structures and spiritual agency would be the next step 199

200 Appendix: Data Collection along the empirical path of investigation. It would be a new point of entry into the debate to open up questions of social structure. My sample was selected, therefore, to provide a detailed exploration of lived experience through the sense making of the participants themselves (Reid et al., 2005); for that reason I am unable to offer any definitive account of generic patternings related to social structure. That comes later and is the subject of another book. My exploration of this situated knowledge raises questions about its relationship to characteristics of practitioners, but I do not at this stage attempt to answer those. I realise that in doing so I am failing to adhere to the ‘macho tendency’ within social science of viewing ‘power, discourse and social structure’ as more important than ‘values, emotions and ethics’ (Sayer, 2011: 15). However, as Sayer bemoans, this often results in fairly ‘bloodless descriptions’ of people in social science, and my concern at this stage would be that to attempt to tie down experiences to social structure prematurely would lead to fairly soulless descriptions as well. I have, therefore, deliberately not collected routine categorical data about participants’ employment, class or educational backgrounds, unless they themselves shared that with me as part of their accounts about their spirituality. To have collected such data would have implied that I have something to say about these categories, and I do not at this stage. However, the personal background which was presented to me by participants as being relevant is shared in the summary table here in the Appendix. All names are pseudonyms unless otherwise stated.

Key participants Age

Country Introduction to spirit

Appears in Chapters . . .

Siân

40s

Wales

1, 5, 6, 8

Penny

50s

England Penny worked as a teacher before 1, 3, 4, 5, 6, retraining as an Australian Bush 7, 8 Flower Essence Practitioner. She had a strong spiritual awareness from childhood but developed it particularly following a diagnosis of cancer. She has recently started to read tarot and oracle cards and uses crystals and a variety of other spiritual techniques in her healing sessions.

Siân is a secondary school teacher who developed her interest in spirituality following a spontaneous meeting with her guide during a meditation. She reads tarot for family and friends and uses crystals for healing and protection.

201 (Continued) Sam

50s

England Sam had a childhood interest in 1, 4, 5, 6, 7, astrology which gradually became a 8, 9 wider spiritual search, encouraged by his aunt. By his 20s, he began actively developing psychically and spiritually, visiting spiritualist centres and reading extensively. He works as a further education learning and skills manager but also does Reiki healing and performs as a medium.

Kathryn 30s

Wales

Kathryn had a visit from an angel 2, 3, 4, 5, 6, whilst in hospital, prior to which she 7, 8 had no awareness of, or interest in, the spiritual. She uses her guides and angels in a very practical way, with her work as a researcher, at home and in everyday encounters.

Fran

70s

USA

Fran had a general interest in spiritual 3, 5 experiences in her 20s when she did a lot of reading around the subject. She began having spiritual experiences herself later in life through meditations carried out as part of a secular emotional clearing process.

Lucy

50s

England Lucy told me ‘long before’ she knew 3, 5, 6, 7, 8 she had a healing ability she gave massages to colleagues. Soon after that she began to train as a spiritual healer and attended other development workshops. To free up space to develop spiritually, she moved from a high pressured job being a personnel officer to a lighter administration role working for the local council.

Agneta

20s

Finland Agneta works for an international games company and only became interested in spirituality in her late teens. She ‘reaches for the unseen’, in terms of angels, nature spirits or spirit guides, reads tarot and performs her own spells for cleansing and protection. She uses the Internet and discussion forums, combined with her intuition, to take her development forwards.

3, 5, 7, 9

202 (Continued) Age

Country Introduction to spirit

Appears in Chapters . . .

Mark Hankin (real name)

40s

3, 4, 5, 6, 7, 8 England Mark believes his working-class background, with people supporting each other and ‘helping out’, played a fundamental part in his life becoming a spiritual one. He had his first spiritual experience as a young child and developed his interests widely during his teens. He works as a civil engineer and tarot reader, he also does clairvoyant/psychic readings and ghost hunts.

Kevin (real name)

30s

England Kevin managed a chain of bakery shops 3, 5, 6, 7, 8 when he experienced his first visit from a spirit guide, which he says changed him ‘almost overnight’. He subsequently developed a new business based on his readings and healing.

Richard

40s

Wales

Leticia

60s

England Following ‘a lot of trauma’ in her life, Leticia was drawn towards spiritual development. She was visited by an angel when she was in hospital critically ill. She has since attended crystal workshops and uses the stones daily to help her cope with continuing health problems.

5

Alice

40s

England Alice first became interested through a friend and then had a reading from a medium. Spirituality has changed her outlook on life, but she tends to have her own personal interest through reading and friends, rather than attending development workshops or training.

5, 8

Richard experienced a nervous 3, 4, 7, 8 breakdown in his 30s, followed by physical ill health, during which he had an angel visitation. Following this, he became aware of spirit ‘all around’ and is a keen advocate of a more spiritual approach to everything from his work, as a community project manager, to raising his children.

203 (Continued) Jayne

50s England

40s England Jacky Newcomb (real name)

Jayne had always had an interest in 5, 6, 7, 8 ‘all weird things’, then following a NDE giving birth, and later receiving a psychic message from a medium, she began to develop her own psychic skills and spiritual intuition. She has studied Reiki, regularly attends mediumship development courses and works in customer services for a large retailer. Jacky describes herself as ‘a housewife who had a vision’. Whilst working as a temp, and bringing up her young family, she saw a television programme, which triggered the recollection of a childhood experience, where she believes she was saved by an angel. This prompted an exploration of angels, and she soon decided to write her own book. She has since become the internationally renowned ‘Angel Lady’, is a best-selling author and makes regular television appearances.

5, 6, 7

Briony

30s Australia Briony had a childhood interest in fairies and flower spirits, developing through her 20s when working as a carer and becoming aware of angels around her. She then established her own angel healing and card reading business working from home.

6, 7, 8

Mateus

50s Sweden

Mateus said his general spiritual 5, 6 interest developed because of his ‘pagan roots’ and attachment to the land, but it became more intense following a past life meditation in his 30s where he met his ‘soul family’. He describes himself as a father and out-of-work writer and believes his spiritual pursuits give him peace and inspiration.

Susannah

40s England

Susannah had many spiritual childhood experiences which tailed off through university. She became interested again when a friend bought her some tarot cards, and during

204 (Continued) Age

Country Introduction to spirit

maternity leave in her 30s, she began attending development workshops, including Reiki and crystal healing. She worked part-time as an office assistant, taking angels and crystals with her.

Appears in Chapters . . . 6, 8

Corrine (real name)

40s

USA

Corrine studied philosophy at 7 university, and then worked as a writer and editor for newspapers and magazines. She ‘fell in love with tarot’ after being hired to work on metaphysical publications and now works full-time as a tarot writer, designer and teacher.

Danny

40s

England Danny was a technical author before 7, 9 turning to full-time comic fiction writing. With an interest in paganism, tarot and astrology, he uses magic for personal development.

Jess

50s

England Jess turned to spiritual healing on a 8 friend’s suggestion when she was first diagnosed with ME. She became a member of the Spiritualist Church and sat in a development circle until she became too ill. She continues to receive distant healing from friends at the church.

Notes

1

Introducing an Everyday Spirituality

1. Though considerable progress on this front has been achieved by some, see, for example, O’Neil (2001) for a very comprehensive overview or Heelas (1996). 2. Although a number of participants claimed to have interests which were ‘new age’, they did not label themselves ‘New Age’. 3. Waste and Resources Action Programme (WRAP) Performance Summary 2004–2008. 4. Hence the very telling photograph on the cover of Heelas’ (1996) ‘The New Age Movement’ of the settlers of Monte Verita looking distinctly, characteristically and purposively beyond the fringe of wider society. 5. Jung in a letter to Freud, 1907. 6. See the Appendix for more detail on data collected and a list of key participants. 7. Although Knibbe (2007) and Sjodin (2003) provide interesting countryspecific case studies of religion and the paranormal in the Netherlands and Sweden respectively. 8. A comment overheard at a conference coming from a senior colleague in this field in 2008. 9. For various reasons, women are of course more avid consumers of all health care services, mainstream as well (Foster, 1995), so again this does not necessarily suggest a causal link between sex and likelihood of participation. It is also interesting to point out that those attending Christian retreat centres also tend to be middle-aged middle-class women (Versteeg, 2010). 10. For example, the historical beliefs around female hysteria and the ‘wandering womb’ being put down to women’s penance for failing to fulfil their reproductive role (Thompson, 1999), or Post Viral Fatigue Syndrome being passed off as the inevitable result of middle-class women wanting to ‘have it all’ (Richmond, 1989). 11. Though Voas and Bruce (2007) dispute the validity of the assumptions from which this estimation was derived. 12. In the concluding chapter I spend a little time exploring the methodological implications of researching this field.

2 1. 2. 3. 4.

‘Spirituality Lite’ http://www.champneys.com. http://www.noble-manhattan.com/. http://www.noble-manhattan.com/newwebsite/whatIsLifeCoaching.php. http://www.goop.com. 205

206 Notes 5. http://quotationsbook.com/author/1970/. 6. ‘Veronica’ is a spirit guide channelled by April Crawford who lives in California, USA and sends messages via personal readings, books, social networking sites and electronic newsletters across the USA, UK, Europe, Australia, Canada, New Zealand and South Africa.

3

Spirit and Re-Enchantment

1. Indeed it is effectively dismissed by Heelas (2008) in a short paragraph under the rubric of ‘the paranormal’. 2. Astral travel, or astral projection, is based on the idea of projecting the ‘astral body’ or soul out of the physical body. Astral travellers report out-of-body experiences, flying above the earth and their embodied selves. Spiritual seekers may use mediation to induce astral travel; however, it is also something which is occasionally reported as occurring spontaneously by others during sleep, illness, sedation or drug use. 3. Letter to George and Thomas Keats (21 December 1817). In H. E. Rollins (Ed.) (1958) Letters of John Keats Vol. 1. 193–4. 4. A team of Dutch doctors provide convincing scientific evidence of people recounting NDEs reporting not only encounters with otherworlds but also accurately recounting what was happening in this world at the time, whilst their body was clinically dead and their brain inactive, suggesting they are somehow experiencing their consciousness outside their body (van Lommel et al., 2001). 5. In part, this might be because of a lack of suitable social science methods to see it, and I address this further in the concluding chapter.

4 The Everyday 1. Although I am wary of embarking on any attempt to engage with Heidegger’s philosophy, I do believe there is some currency in selecting partially from his ideas. I may be open to criticism for misinterpreting his work, but I will not be alone in having such a criticism levelled at me, and as I feel there is some worth in incorporating it, I am not put off sufficiently by such an eventuality. 2. See MacKian (2000) for a detailed exploration of this tool. 3. I acknowledge that this is potentially quite a problematic way of splitting them, but I reiterate the point that this separation is only for conceptual purposes and is not intended to suggest such a split exists in the world of experience for Sam. The split also usefully distinguishes between those things social science might ordinarily see and those things which might remain hidden.

5

Self and Security

1. By this I mean shared elements across their accounts and experiences of the world with spirit in it, rather than shared elements across the group in terms of sociological categories. My interest at this stage is in their sense making

Notes

207

as the unit of analysis rather than this sense making reflecting other social structures, and I explore this distinction further in the concluding chapter and Appendix. 2. There is considerable popular and scientific interest in NDEs, and even a journal dedicated to their study. There have been a number of attempts to explain NDEs in terms of physiological or neurological changes that take place in the dying brain, including oxygen deprivation (Whinnery, 1997), release of endorphins (Carr, 1982), the effects of medication, or simply ‘wishful thinking’ of the dying person (Greyson, 1983). However, none of these explanations has been successful in fully explaining the phenomenon. 3. Perhaps this neglect is because they are political rather than social scientists.

6

Spirits in the Social World

1. The application of these in wider contexts is touched upon and followed up in subsequent chapters. However, a focus specifically on how individuals might manage such spiritual connections in the context of family relationships and friendships is the subject of another study. My focus here is on the intimacies with spirit and the direct implications and applications of that. 2. Discussions, Dreams, Reflections, http://www.jungcircle.com/archiveA.html (accessed 13 October 2008). 3. Of course a group of people all claiming to have experienced something inexplicable can be put down to suggestion and ‘group hysteria’, where through the power of suggestion other members of the group buy into the story of what has happened. However, it must be remembered that this is not what is under investigation here. I am interested in the social processes that are enacted around such experiences whether they occurred or not. It is the impact of the experiences which is of interest, not their origin. 4. The medium Tony Stockwell runs development workshops and his website hosts a discussion forum for people who have attended his courses.

7

Spirits in the Material World

1. Whether the ‘otherworld’ is ‘real’ in the same sense that we comprehend ‘reality’ to reside in the material basis of this world is not something we need to be able to answer. Any conception of what is ‘real’, and what ‘reality’ might consist of, is after all essentially subjective and open to dispute. I am interested not in the validity of claims to reality, therefore, but rather in the lived implications of particular interpretations. 2. Whilst some of my participants, such as Penny and Jacky, worked specifically as professional consultative spiritual practitioners, I am not in this section focusing on such spiritually-based employment. Rather, when I talk of ‘spirit at work’, I am referring to the way in which all participants – not just consultative ones – drew on their spirituality whilst at work, whether as teachers, shop workers or office staff.

208 Notes 3. The perfume promotion was Dolce & Gabbana’s ‘Fragrance Anthology’ of olfactory tarot cards. 4. This quote is widely attributed to Proust, and appears to be based on a loose translation from ‘In Search of Lost Time Volume 5: The Captive and the Fugitive’. A more accurate translation is given in Scott Moncreiff and Kilmartin’s 2000 translation (p. 291): ‘The only true voyage . . . would be not to visit strange lands but to possess other eyes.’ I have used the more widely cited version here as it captures the sentiment with greater clarity.

8

Therapeutic Spiritualities

1. Of course despite the fact that this observation was grounded in Hay and Nye’s empirical research, it could be regarded as a somewhat sweeping statement. It is not hard to find examples of decidedly immoral practices amongst any spiritual community. Nonetheless this was Hay and Nye’s research-based conclusion, and whilst there are undoubtedly other, darker sides to spiritual pursuit to explore, I – like Hay and Nye – am grounding my analysis in the data I have collected. Whilst my participants may have self-selected to present the positive face of contemporary spiritualitybeyond-religion, the fact that their narratives are underpinned by a discourse of healing, with only one participant ever mentioning any negative experience (which was itself embedded within an explanation of healing), suggests this discourse is worth considering. Should my argument be accepted that there is a form of spirituality in modern society which incorporates spirit into the everyday with tangible effects in the lives of practitioners, and that it is worth exploring further, then the idea can be applied to broader populations, and the extent of more negative experiences ascertained. 2. The purpose of this research is not to measure the impact of this in health terms, there has already been work done in this respect and it is a growing field of scientific investigation (see, for example, Ellison, 1994; and Levin, 2003 for a useful overview). Furthermore, it is a field of inquiry not without some impressive findings. In a review of over 190 trials and analyses exploring physical healing following spiritual intervention, about two-thirds resulted in statistically significant effects (Benor, 2001). Whether these are the consequence of a placebo effect or some ‘real’ influence we cannot as yet measure, the physiological effects are nonetheless there and ‘suggest a salient, if not yet entirely understood role for the spiritual domain in health and medicine’ (Levin, 2003: 53). 3. Extract from an answer given on a discussion forum for students of Tony Stockwell’s development courses. 4. Therapeutic landscape imagery has of course also been widely applied in clinical contexts, in particular when dealing with depression, phobias and pain control. This reflects recognition of the powerful effect of the imagination and creativity in healing (Sheikh, 1984), but I am more interested here in its increasing popularity within the social sciences, most notably amongst geographers keen to understand the complex and intricate relationship we have with the places and spaces we inhabit.

Notes

209

5. ME is a long-term condition of unclear aetiology which frequently follows a viral illness or other physical disease or injury. Overall tiredness with extreme muscle fatigue and pain are the predominant symptoms. 6. See, for example, the International Community for Hearing Voices at http:// www.intervoiceonline.org.

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Index

after death communication (ADC), 62, 63 angels, 3, 11, 13, 24, 50, 87, 104, 118, 126–7, 146, 149, 175, 186, 188, 201, 203 encounters, 49, 59, 87, 92, 97–8, 100, 201, 202, 203 in everyday life, 13, 77, 84, 100, 122, 127–8, 142, 168–9, 174–5, 197, 204 and feathers, 79, 87, 127 and healing, 57, 59, 97, 98–9, 100, 126, 127, 144, 161–4, 174–5, 188, 194, 202 see also Archangel, Michael; guardian angel Archangel, Michael, 126–7 Raphael, 127, 161 astral travel, 54, 56, 101–2, 206 astrology, 5, 24, 52, 201, 204 Aupers, Stef and Houtman, Dick, 1, 2, 15, 31, 35, 37–8, 43, 167 authenticity, 29–31, 34–5, 40–3, 65 autonomy, 29–31, 116–19, 121–2, 124–5, 130, 134, 135–6, 183–4 Bauman, Zygmunt, 28–9, 34, 45, 82, 112, 116 Beck, Ulrich, 29, 45, 110, 116–17, 119–20 Being, nature of, 32–5, 48, 61, 82–3, 93, 98, 108, 111 ‘being-in’, 72, 77, 79–87, 118, 159, 168–71, 179–81 Bennett, Jane, 47–8, 59, 152 biographical narratives, 93–8, 103–16 body, of the body, 38, 53, 84, 92, 96–102, 104–5, 108, 162, 189 beyond the body, 38, 51, 56–7, 63, 92, 99–110, 125, 159, 162, 186, 206

boundaries, 2, 59, 139–42, 146–9, 155–6 Bruce, Steve, 2, 19, 22–3, 30, 34, 36–7, 71, 93, 151, 205 capitalism, 3, 5, 7, 23–8, 34, 35–6, 38–41, 45–6, 65, 76, 153, 195 Carrette, Jeremy and King, Richard, 12, 22–4, 26–8, 34, 36, 41–3, 45, 60, 150–1, 186 childhood, 16, 63, 71, 75–6, 94, 100, 103–4, 120, 147, 197, 200, 201, 202, 203 choice, 4, 24–5, 26–7, 28–9, 31, 34, 37, 42–3, 75, 119, 175 Chris, Robert and Bartolini, Nadia, 9, 16, 24, 27, 49, 50, 63, 72, 139, 147, 179 commodification, 8, 19, 22–3, 26–9, 39, 45–7, 72, 90–1, 141 consumerism, 3–4, 6, 8–11, 14, 22–3, 25–31, 33–5, 37, 39–40, 45–6, 53, 73–5, 82–3, 107, 182–3, 186, 205 coping strategies, 14, 98–9, 109–11, 113–14, 127–8, 162–3, 172–5, 180–1, 183, 202 counter-culture, 5, 7–8, 10–12, 72 crystals, 5–6, 9, 11–12, 23–4, 27, 40, 50, 60, 72, 74, 79, 111, 121, 124, 141, 143, 156, 168–9, 175 healing, 121, 163, 175, 199, 200, 202, 204 cultural pessimists, 19–20, 22–5, 27–8, 34, 39–40, 41–3, 49–50, 70, 76, 109, 116, 119, 128, 150–2, 194 cultural shift, 8–11, 40–1, 43, 45 culture, mainstream, 8–10, 11, 31, 33–4, 36, 42, 48, 52–3, 60, 64, 71, 72, 78, 120

226

Index death, 16, 63, 96, 99–102, 104, 139 see also after death communication (ADC); near death experience (NDE) De Certeau, Michel, 45–6, 76–7 desacralisation, 27 detraditionalisation, 31, 34 Dewsbury, John-David and Cloke, Paul, 77, 90, 94, 96, 102, 108, 139, 145 disenchantment, 4, 46–9, 53, 57, 61, 64–6, 69, 79, 82, 138–9, 152–5, 184 divine, the, 12, 23, 31, 32, 34, 43, 47–8, 50, 53, 61–2, 118–19, 150, 177–8 self, 28–31, 43, 46, 65, 92, 177 Dixon, Deborah, 65, 67, 68, 78–9, 91 embodiment, 20, 27–8, 38–40, 53, 59, 81, 88, 92, 94–109, 117, 121, 124–6, 132, 135–6, 138, 140–1, 155, 159, 166, 185, 206 embodied crisis, 96–102 Emmons, Charles, 186, 195 enchantment, 2, 12, 15, 18, 20, 46–7, 49–51, 52, 54, 57–60, 64, 66, 68, 76–85, 91–2, 102, 109–10, 113, 123–4, 134, 139–45, 147, 150–7, 158, 171, 176, 180, 182–6, 195, 198 see also re-enchantment esoteric, 8–9, 24, 32, 49–50, 121, 139, 147–8, 161, 179 economy, 24–5 ethnography, 18, 52, 90 everyday, 3–4, 21, 43–4, 49, 53, 66–7, 68–92, 94, 124–30, 141–3, 182–5, 208 geographies of, 70, 77–80, 86–7 practice, 52–3, 68–9, 71–7, 94, 124–30, 178–9, 191–2 spaces, 82–90, 108, 170 world, 2, 54, 78–92, 124–30, 133–5, 142–3, 168–72, 173–6, 178–9, 182, 184–6 everyday spirituality, a framework, 184–5

227

existential crisis, 95–6 existential security, 2, 110–11 extra-geographies, 77–83, 90–2 Flanagan, Kieran, 29, 37–8, 42, 48, 334 Gesler, Wil, 169–71 Giddens, Anthony, 42, 45–6, 94–5, 110–11 Goddess(es), 165 God(s), 15, 31–2, 33, 46–8, 53, 65, 84, 87, 165, 181 within, 12, 32–5, 46–7, 57 guardian angel, 97 see also angels Hay, David and Nye, Rebecca, 11, 17, 71, 94, 120–1, 159, 163, 180, 181, 186, 194, 195–6, 197, 208 healers, 6, 13, 16–17, 24, 32, 49, 54–5, 58, 60, 72, 80, 89, 121, 133, 143–4, 160, 163–4, 172–3, 188, 201 see also Reiki healing, 4–5, 9, 11, 52, 54–5, 57, 71, 74, 84, 88–9, 106–7, 121, 125, 129, 133, 144, 147, 158–9, 167–8, 170–5, 178–9, 180–1, 184, 188, 192, 199, 200, 201, 202, 203, 204, 208 discourse of, 20, 159–68, 178–9, 208 self, 160–3, 181, 184–5 social, 163–4, 181, 184–5 universal, 164–6, 181, 184–5, 192 see also Reiki health and well-being, 160–1, 169–70, 179 complementary and alternative medicine (CAM), 16 holistic milieu, 17, 32, 74, 159–60 Heelas, Paul, 1–6, 9–10, 14–15, 17, 21, 26, 28, 29, 31–2, 34, 36, 42, 65, 71–2, 74–5, 81, 113, 115, 118, 167, 205, 206 with Woodhead, Linda, 1–2, 17, 32, 34, 36–7, 71, 139, 159, 161 Heidegger, Martin, 35, 60, 80–1, 108–9, 124, 206

228 Index Holloway, Julian, 5, 32, 53, 59, 61, 71, 77, 78–80, 108, 139, 141–2, 145, 153, 190, 193 illness, 90, 97–9, 100, 113, 161, 170, 177, 202, 204, 206, 209 individualisation, 19–20, 23, 26–8, 31–4, 37–40, 45–6, 74, 90, 110–13, 116–17, 119, 150, 183, 186 infrapolitics, 139, 149–56 inner life, 28, 31–2, 35, 43, 86, 115 journey, 4, 19–20, 27–8, 34–5, 38, 41, 43–4, 57, 64, 70, 80, 91–2, 96–7, 105, 107, 113, 115, 121, 130, 158–9, 162–3, 167, 177–9 Jung, Carl Gustav, 5, 101, 120–1, 205, 207 Kendal Project, the, 17, 36–7, 71 Lasch, Christopher, 23, 25, 32, 36, 39–40, 44, 45–6 Lash, Scott and Urry, John, 30 liquid modernity, 29, 31, 34–5, 41, 82, 95, 116 ‘love and light’, 128–30 MacKian, Sara, 83, 88, 170, 172, 174, 206 magic, 7–9, 46–50, 54, 55, 57, 63–5, 69, 74, 78, 94, 107, 129, 155–6, 158, 183, 185–6, 198, 204 maps and mapping, 40, 43, 62, 68, 78, 80–90, 117, 122, 131–4, 153, 174, 181, 184, 195, 198 Maslow, Abraham, 70, 119–20 and peak experiences, 70 materiality, 2, 25, 29, 41, 77, 98, 138–43, 190, 196, 197–8 and immateriality, 46, 76–7, 89, 91, 96, 108, 139, 140–2, 144–6, 148, 153–6, 195, 207 McEwan, Cheryl, 138, 139, 151, 153, 154, 155, 156, 186 meditation, 9, 11, 12, 17, 28, 37, 49, 54–5, 57, 60, 87, 88–9, 97, 101, 105–6, 109, 127, 129, 131, 132,

133, 141, 142, 143–4, 151, 164, 168–9, 195, 200, 201, 203 mediumship, 11, 52, 56, 88–9, 102–3, 129, 146–7, 187, 189–90, 199, 201, 202, 203, 207 mind-body-spirit, 3, 14, 24, 68, 72, 199 modernity, 22, 25, 28, 29, 36, 45, 47, 48, 65, 79, 82, 153, 186 and insecurity, 41, 43, 48, 95 magical, 46, 48–51 reflexive, 28–32, 46, 82 see also liquid modernity mystery, 1–2, 45, 47–8, 53, 59–61, 65, 91, 94, 96, 185, 194, 196–8 narcissism, culture of, 3, 20, 23–5, 30–1, 35–6, 40, 46, 69, 128 near death experience (NDE), 62–3, 100–2 see also out-of-body experience (OBE) neoliberalism, 27–8 New Age, 2, 3, 4–12, 15, 17, 69, 74, 118, 205 Movement, 5, 7–10, 11–12, 205 new religious movements, 9, 149–50 Norris, Pippa and Inglehart, Ronald, 19, 110–11 occult, 5, 8, 15, 64, 121, 139, 147, 149, 179, 194 occulturation, 8–10, 12, 24, 42, 48–50, 63–4, 72–5, 127, 131, 154 ontological crisis, 95–7 ontological security, 95–114, 115, 175, 178, 183–4 otherworldly, 2, 8–9, 15, 46, 49–51, 52–4, 57, 58, 60, 62–3, 64, 75–6, 77–81, 85, 88, 92, 94, 113, 125, 130–5, 139, 142, 145–9, 155–6, 160–1, 176, 186–7, 189, 193, 195–6, 198 otherworlds, 13, 37, 54–6, 62, 66, 81, 89–90, 92, 108, 153, 180, 186–7, 192, 194, 206, 207 out-of-body experience (OBE), 56, 59, 92, 98, 101, 186, 206 see also near death experience (NDE)

Index paganism, 4, 10, 15, 141, 165, 203, 204 Wicca, 9, 15 Palmer, Brian, 17, 70, 111 paranormal, 5, 8–9, 14–15, 52, 62–3, 80, 91, 118, 147–8, 177, 185–6, 196, 205, 206 participatory methods, 187, 189–93, 198 Partridge, Christopher, 1, 8–10, 12, 16, 43, 47, 48–50, 63, 65, 66, 72, 73, 75, 79, 126, 131, 132, 135, 152, 154, 163, 165, 189 past lives, 104–5, 109, 203 Pile, Steve, 76, 78, 82, 153 psychic, 24, 49, 50, 52, 78, 88–9, 101, 102–3, 105, 125, 134, 146–7, 163, 192, 202, 203 development, 24, 125, 199, 201, 203 experience, 96, 102–3 ‘sisters’, 50 rationalisation, 47 re-enchantment, 4, 45–6, 48–51, 54, 62, 65–7, 76, 94, 152 see also enchantment reflexivity, 5, 12, 19–20, 28–34, 46–7, 95 enhancers, 30–4 see also modernity, reflexive Reiki, 3, 11, 17, 28, 106–7, 125, 161–3, 199, 201, 203, 204 relational consciousness, 120–36, 138, 144, 166, 184 religion, 1–2, 11–12, 15–16, 18–19, 43, 70–1, 82, 86, 110–11, 120, 123, 136, 141, 149–50, 159, 160, 194 individualised, 2, 23, 28, 32–4, 116, 119 institutional, 1, 11–12, 23, 29, 34, 41, 61–2, 118 tradition, 4, 12, 32–4, 50, 52–3, 69–70, 84, 118, 134–5, 149, 167 research methods, 61–2, 187–96 see also ethnography; participatory methods risk society, 29, 110–11

229

sacred, the, 2, 15, 23, 25–8, 53, 57, 62, 70, 78–9, 89–90, 116, 139, 141–2, 145, 156, 185 Scott, James, 151–2 secularisation, 18–19, 47–8, 50 Self, the, 5, 19–20, 23, 30–1, 33–5, 38–41, 43, 57, 60, 64–5, 68, 72–3, 82, 90, 94, 108–9, 115, 123, 159, 162–3, 178–9 turn to, 28–31, 43–4, 69, 74 see also divine, the, self self-identity, 28, 95, 119, 175, 179 self-spirituality, 19–20, 23, 28, 31–7, 40–1, 61–2, 85–6, 116–17, 121, 130, 134 social change, 25–6, 146–52, 180 social connection, 116–30, 146–9, 163–6, 183–6 social isolation, 25–6, 37–42, 116–17, 135, 150–1 social science, 4, 10–13, 19, 22, 25, 28, 32, 40–1, 46, 53, 59, 64–5, 68, 70–8, 94, 110, 196–8, 200, 206 discourse, 1–2, 11, 19, 23, 49–53, 61, 64–7, 69, 81, 90–1, 121, 136, 167, 182–3, 185, 208 ethics, 187, 194–6 methods, 7, 26–7, 46, 53, 62, 91, 94, 114, 139, 155, 186–96, 200, 206 space and place, 69–70, 81–7, 89–91, 169–72, 179–81, 198 physical, 77–82, 86, 131, 140–3, 147–9 socio-cultural, 86, 119–35, 143–9, 172–5 socio-spiritual, 116, 124–30, 135–7, 183–5, 190 spiritual, 84–5, 87, 105–10, 119–35, 139–43, 155–7 subjective, 80–1, 86, 103–5, 172–5 ‘spectral turn’, the, 78–80 spirit, 3–4, 10–11, 13–15, 20, 43–4, 46–8, 51–4, 59, 60–3, 65, 68, 83–4, 91–2, 95, 105, 108, 139–49, 164, 179–83, 185–6, 196, 208 agency, 57–8, 76, 80, 102, 121, 129–30, 134–5, 140–4, 146–8, 153, 155, 164 immanent, 4, 61, 102, 145

230 Index spirit – continued living with, 62, 66–7, 77–9, 97–100, 108–12, 126–8, 139–49, 153–5, 162, 167–9, 179, 185, 206–7 messages, 52, 54–9, 87, 96, 103, 107, 113, 125, 141, 161–2 in nature, 3, 133–4, 165, 201 objects, 121, 140–3, 148, 190 turn to, 63–7 universal, 2–3, 87, 121, 134, 192 working with, 11, 124–30, 133–4, 143–5, 148, 166 see also spirit guides spirit guides, 57–9, 61, 101–2, 106–7, 126–8, 133–4, 163, 168, 189–90, 201, 202, 206 spiritual awakening, 95–103, 138, 167–8 commodities, 26–9, 39, 72, 141–2 eclecticism, 4, 9, 22–3, 25, 42, 60, 94, 113, 183 energy, 3, 105–7, 124–30, 160 evolution, 2, 18–21, 42–4, 46–51, 61–2, 66, 155–6, 183 healing, 9, 11, 52, 147, 161, 171–5, 204 landscape, 20, 23, 43, 46, 63, 77–9, 82–90, 122, 172–6, 178–81, 182–3, 187 practitioners, 14, 26, 66, 69, 71–5, 117–18, 126–30, 147–9, 151, 160–1, 167, 171, 180, 183, 188, 199, 207 ‘supermarket’, 2, 22–8, 35, 39–42, 69, 71, 75, 77, 85–6, 116–17 tools, 7, 12, 24, 42, 59, 124, 149 spiritualisation, 140–2, 146–9 spirituality -beyond-religion, 2–4, 11–12, 15–34, 39, 49–53, 63–6, 73–5, 84, 110, 123, 128, 150, 155–6, 178, 182–3, 187, 208

consumer, 3–4, 6–11, 22–40, 45, 53, 73–4, 82, 107, 182–3, 186, 205 DIY, 2, 113 holistic, 2–3, 17, 24, 26, 32–3, 36–7, 49, 73–4, 159–61 inner-life, 31–5, 43, 86, 115 see also self-spirituality; spirituality lite; therapeutic spirituality spirituality lite, 19, 22–44, 66, 68–9, 80, 86, 90 subjectivisation, 31–4, 45–7, 82 supernatural, 2, 13–16, 46–7, 51, 60, 63–7 Tarot, 6, 13, 24, 50, 72, 78, 87–9, 127, 140–5, 147–9, 151, 154, 162–3, 168–9, 200, 201, 202, 203, 204, 208 therapeutic landscapes, 159, 168–81, 184 therapeutic spirituality, 160–8, 184, 197 time, 44, 53, 54–6, 59, 78, 82, 99, 101, 108–10, 132–3, 135–6, 170 Voas, David and Bruce, Steve, 2, 34, 36, 71, 205 Wallis, Roy, 149–50 Weber’s ‘iron cage’, 47–8, 50, 76, 90 well-being, 29–30, 99, 110–11, 160, 164, 169–71, 179 industry, 30–4 see also health and well-being Wilber, Ken, 33, 41 world-realignment, 150–2, 154, 178, 184 worldview, 14, 47, 50, 57, 79, 138, 147, 149–50, 180 yoga, 3, 11, 13, 24, 49, 74, 139, 147, 195