A major question that has surfaced for sociologists of religion in the 1970's is what constitutes "religious experience". The 1960's saw a considerable revival of interest in Weber's concept of "disenchantment (cf. Baum 1970) and the issue of secularization. The most common projection being made was that modern man, exposed to science and bureaucratic structures on every side, is increasingly incapable of experiencing the mysterious and the sacred. Concurrent with this discussion of secularization, however, arose a number of social movements which had in no way given up on participation in the realm of "enchantment": the Jesus movement (Ellwood 1973a; Enroth et al., 1972), sorcery and witches' covens (Freedland 1972; Castaneda 1972), spiritualism (Nelson 1969), and a whole host of other movements representing the longstanding tradition of an "alternative reality" (Ellwood 1973b). All of these various expressions emphasized the notion of self transcendence and the classical contrast between the profane realm and the sacred. In short, on one level there has recently been considerable discussion of secularization and disenchantment, on the other hand there has been a strong movement to counter the disenchanted character of modern society.