The Gospel of Mary is often interpreted as a Gnostic text. Gnosis is mystical and esoteric and refers to knowledge based on personal experience with the divine. It is an inward ‘knowing,’ and I was interested in interweaving a psychological approach. This book dived into spiritual aspects in an exploration of the soul’s journey and the spiritual heights attained from a psychological position and was instrumental in some components of Sara’s personal development. My character Sara is a messenger for Persephone, and I used this book to examine the deeper, mythical meanings of how our wounds can become the source of spiritual grace. 

The Varieties of Religious Experience has not only been an inspiration to me throughout my career, but has laid the foundation for the entire exploration of the most powerful experiences people have.

By combining psychology and religion, James embarked on a journey to recount and organize our understanding of religious experiences. Importantly, he also related his analysis to religion itself providing a basis for exploring the field of neurotheology – linking the brain and spirituality – long before we had the technology of MRI or PET brain scans.

His remarkable combination of philosophy, psychology, religion, and spirituality

You can’t stay married if you’re dead. Don’t die. Read this book. 

There’s a reason TIME Magazine included the central text of the world’s most prolific recovery organization on its list of Best 100 Nonfiction Books of All Time: the book that gave AA its name likely has saved more lives than any other singular narrative in the past century.

AA not really for you? Reading Alcoholics Anonymous does not mean joining Alcoholics Anonymous. The themes co-authors Bill Wilson and Dr. Bob Smith discuss – and the Twelve Steps of Recovery in particular – have near-universal relevance to anyone attempting to break the grip of alcohol or drugs.

More than eight decades after its publication, the book offers timeless truths that captivate addicts via ironclad identification. 

This book gave me a deeper appreciation of how moral intuitions shape political divisions—not as accidents of ideology but as features of human psychology. Haidt’s metaphor of the elephant and the rider helped me see why rational argument so often fails to persuade across political lines: because reason follows intuition, not the other way around.

His mapping of multiple “moral taste buds”—including authority, loyalty, and sanctity—also challenged the narrow moral frameworks that dominate secular discourse. While I don’t agree with everything—particularly his optimistic lean toward moral equilibrium or his underemphasis on structural power—I admire his effort to move us beyond outrage toward curiosity. It’s a valuable guide for understanding why we talk past one another—and how we might start listening instead.

Guy left his demons in England and set out on a pilgrimage. After mental health issues and a year of being afraid to leave his home, Guy re-entered the world by trekking through 10 countries in 10 months, hoping the journey would heal him. He traveled down ancient paths through changing landscapes, and the charity of everyday strangers kept him and his hope alive.

He finally arrived in Jerusalem, and though neither his physical nor emotional journey ended in the climax he’d hoped, he’d gained understanding. I’ve experienced the clarity that can come with putting physical distance between you and your issues, and though they say not to run away from your problems, sometimes a really long walk can actually help.

This book illustrates how social messages about virtue, worth, and goodness are deeply embedded in and intertwined with our cultural, social, and religious history.

As someone who uses social and historical context to deepen the power of coaching tools and cognitive change strategies, I loved this in-depth exploration of some of the cultural beliefs that underlie the negative self-talk I see in my women clients’ minds so often.

Understanding where these beliefs come from and how we are enforcing them on ourselves makes it a lot easier to change them. 

Tanya (T.M.) Luhrmann tried to do the impossible.

She set out to describe what happens when Christians say God talks to them—and she wanted to do it in a way that makes Christian readers think “huh, she kind of gets us, even though she’s not one of us” and makes nonbelievers think “Oh! Maybe those people are not as crazy as I thought.”

She basically succeeds, and as a result, this book is one of the few accounts of the so-called “Christian Right” that does not drive me up the wall with condescension and reductionism. 

Luhrmann spent four years doing fieldwork in Vineyard churches, an evangelical Protestant denomination that, if you are not one of them, may score fairly high on your craziness scale. These people put their hands in the air during worship, sit at the kitchen table talking to God, and think God gives them predictions and advice… show more.

This book offers an interesting perspective on the potential biological basis for religious experiences and beliefs, supported by scientific research.

Even without a background in neuroscience or psychology, I still found it to be a fully understandable book, well-written but not overly complicated. In the modern era where we need to provide a logical basis and justification, it adds to the overall endeavor to bridge science and spirituality.

While I can’t say this book has many practical tips, it has deepened my perspective on the subject of spirituality, allowing me to better comprehend and visualize physical correlates of certain esoteric experiences.

Humans are inherently superstitious. Even those of us who think of ourselves as scientists will ‘touch wood’ after saying something, or avoid walking under ladders. But why? In this book, Hood argues that these behaviors, and more complex beliefs like religion, develop as a byproduct of something our brains do that is vital for human survival—finding patterns. This is one of the first pop-sci books on psychology I read, and I clearly remember seeing Hood deliver a talk about it while I was at University. It helped stoke my curiosity about the topic, and how our incredible brains can drive such complex and nuanced behaviours. It is still one of my favourites over 10 years later. 

This book is full of stories, using case studies that include the lives of Walt Whitman, Saint Augustine, and Russian writer Leo Tolstoy—that I found fascinating. Here psychologist William James challenges what he—and I—were both taught: namely, that religions are primarily childish fantasies (the view of Sigmund Freud, founder of psychoanalysis, in The Future of an Illusion). But after James, as a young man, experienced a terrifying depression, he describes his surprise at what felt to him like a spiritual breakthrough that enabled him to recover. James skips questions about dogma and belief, instead identifies a range of different “varieties of religious experience” that, far more than “belief,” can give rise to spiritual insight.