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i'm an anthropologist/sociologist of spirituality/religion, with an especial interest in contemporary spirituality, cultural/social trajectories since the romantics, and how spirituality serves as a vehicle for a more expressivistic and humanistic world. interests the trajectories of 'new age' spiritualities of life counter-cultural spiritualities of the sixties; seminar spirituality (exemplified by est) of the seventies and earlier eighties; holistic mind-body-spiritualities of subjective wellbeing culture of recent decades. whilst serving at lancaster university, department of religious studies - latterly as professor of religion in modernity – i explored these and other changes in a trilogy of volumes published by blackwell: the new age movement (1996), a co-authored volume, the spiritual revolution (2005), and spiritualities of life (2008). spiritualities of life in action most especially 'transformation' of the self; spiritual humanism (including 'third force' sufism) serving as a worthwhile source of significance or politics of value; cam (healing and wellbeing); and the 'transformation' of business. publications are underpinned by research on 'indigenous psychologies', including 'emotions'; and criticism of the 'reduction to consumption' claim. comparative and theoretical study of spiritualities of life whilst serving as senior research professor in the sociology of contemporary spirituality, erasmus university rotterdam, i edited a four volume collection of essays, from around 90 scholars, entitled spirituality in the modern world. within religious tradition and beyond (2012). the collection incorporates essays which reflect my long-standing interests in locating spiritualities of life within cultural developments (like charles taylor's 'massive subjective turn'), within sociocultural theory (including theorization of socializing the subjective), and within an international, comparative frame of reference. i'm especially interested in deepening the study of spirituality by working with a 'golden triangle', composed of the apex of spiritualities of the secular, the apex of the sacred of transcendent religious theism, and the apex of the inherent sacral of the inner life. transgressing the secular during the last decade, i have devoted increasing attention to exploring the meaning of terms like 'secular' and 'sacred', whether the secular is self-sufficient or insufficient, what it means to transgress the secular, and explaining transgression by the processes of idealization and vitalization. currently, i'm most concerned with exploring the transgressive potentials of 'life itself': the life force, vital affect, at the heart of cam or sufi healing, for example. fieldwork i've devoted over three years to intensive field research: nepal (sherpa religion), london (programmes ltd and exegesis), brazil (holistic rio de janeiro), india ('new age' madras and environs), pakistan ('new age' islamabad and environs). i've lived for over six years in nepal, thailand, india, bangladesh, uganda, and pakistan. three major research projects study of exegesis and programmes ltd ('the business of transformation and the transformation of business') the kendal project ('patterns of the sacred in contemporary society') the burnley project (see andrew holden religious cohesion in times of conflict: christian-muslim relations in segregated towns (2009)) introductory passages from some recent essays 'on transgressing the secular: spiritualities of life, idealism, vitalism' in steven j. sutcliffe and ingvild saelid gilhus (eds), new age spirituality: rethinking religion. durham: acumen; in press the context of this essay is set by two major schools of thought. on the one hand, it is argued that the secularization of christianity ends with the secular, a condition that is self-sufficient . emile durkheim (1971), steve bruce (2002) and david voas (2009) are among those who argue the case. on the other, there is the argument that the secular is insufficient. insufficiencies generate transgressions of the secular condition; movement into the non-secular. a hegemonic secular age is but a pipe dream. among others, georg simmel (1997), peter berger (1999) and charles taylor (2007) argue along these lines. the incontestable marginalization of christianity means that it is now possible to test the idea that the outcome of the decline of christianity is a self-sufficient secular age; and the opposite idea that insufficiencies of the secular generate sufficient transgression to prevent the advent of a secular age; and to promote 'alternative' spiritualities. rather than providing a review of all the evidence that counts for and against the two arguments, the aim is to strike at the very heart of the idea of self-sufficiency. in face of the evidence supporting the self-sufficiency argument – most noticeably the collapse of christianity and corresponding movement into the secular - the aim is pursued by arguing that secular sources of motivation are currently in operation. the transgressive thesis maintains that the secular - the very state of affairs that scholars like durkheim and bruce hold to be self-sufficient - is frequently believed to be insufficient. the secular is not enough; not able to cope on its own. accordingly, it generates transgression; movement out of itself to the beyond: quite often towards, or into, 'new age' inner-life spirituality. the temporal context of the essay lies with what is taking place today; or in the recent past. the best way of criticising the self-sufficiency argument is to find evidence of transgression at a time when – according to the self-sufficiency argument – it should not be taking place: that is, when certain countries are allegedly entering, or have already entered, a secular age. geographically speaking, attention is limited to northern quarters of the european union (eu): an area running from the baltic to the atlantic. 2012: 'theorizing the sacred: the role of the implicit in yearning “away”' implicit religion, 15 (4), pp. 477-521 existentially, what is it to live within the secular without the sacred? in the absence of religion, can secular frames of reference provide worthwhile sources of significance? for charles taylor, 'religious longing, the longing for and response to a more-than-immanent transformation perspective … remains a strong independent source of motivation in modernity'. in line with this contention, i argue that the secular is frequently taken to be inadequate: to self-deflate. the essay applies a range of arguments: the role played by ideals, the implicit, the yearning emanating from the imperfect (that is the secular frame of reference); and the roles played by what the perfect (that is the sacred) has to promise. rather than being some kind of end-point – self-sustaining, self-containing, self-limiting - the secular frame of reference readily generates momentum towards, sometimes into, the 'truly' perfect. the notion of 'a secular age' has to be qualified accordingly. the argument has implications for the study of 'indifference' to religion/spirituality, and to the investigation of 'non-religion'; better, the 'non-sacred'. 'transpersonal pakistan' international journal of transpersonal studies; in press the essay is controversial. the argument that sufi-inspired transpersonal experiences, practices and processes are widespread does not match the popular view of pakistan as a major homeland of islamic 'fundamentalism' and militancy. neither does the argument match the views of all those islamists who bind sufism to the transcendent theism of tradition. in various ways and to varying degrees, the most illustrious of sufi saints move away from tradition and the alterity of the godhead. for this reason saints can serve as a powerful font of transpersonal humanism, an universal humanism of humanity which plays a critical role in holding the nation together. exploration of 'transpersonal pakistan' also serves to illu

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