Essentially I subjected myself to the conduct of a Feelings Audit. The items I recollected and then retained were those which sat within the boundaries of the research questions and each constituent component of the collective definition of religiosity I had applied in the study. I treated them as a list of items with potential for my bias which might impinge upon the research areas and which needed 'tying down' (Lukiv, 2004, p.1). Some of these items provoked acute and poignant emotions which were also themselves recorded in the audit. The Feelings Audit reflected the stark reality of what makes phenomenological inquiry authentic: with all of my personal dispositions and values, as the researcher, I was at the centre of the interpretative process.