Human experience is both revelatory and representative of the larger social context that incorporates the social structure, values, and behavioral patterns of individuals. This essay will provide a critical comparative analysis of human religious experience in disparate contexts separated by approximately 36 years. This analysis will be assisted by Charles Wright Mills' composition, 'Sociological Imagination', applying alternation from "one perspective to another" and highlighting the intersection between 'biography', 'history' and 'social structure' so as to illuminate the bigger picture social context. Furthermore, the interview technique will be applied in a way that illustrates the crucial similarities and differences between my biography and that of the interviewee who will be referred to under the pseudonym Lilly. Religious affiliation will be explored topically through: membership, in membership, ceremonialism and the place of the religious dimension in human history. Religion is explained as a 'unified system of beliefs and practices relating to sacred things' (Durkheim [1912] 1995). Religious affiliation is a dynamic and multifaceted component of human identity and experience, often intertwined with current social conditions. My interviewee Lilly's spiritual fluctuations will be explored in chronological order, detailing the motivations behind periods of membership and in membership. Lilly was born in Dublin, Ireland, in 1962, into a strongly Roman Catholic family of 5. As a result, Lilly was baptized and went to church and Sunday school weekly. After her family's departure from Ireland, Lilly and her family moved to Accrington, England. Lilly then attended Holy Family Catholic School and discontinued high school education due to the fall... halfway down the paper... that their situation was divinely inspired, creating an illusion of afterlife and happiness (Carl et al 2012). He argued crucially that it worked to make people ignore debilitating capitalist oppression (Marx [1844] 2000). In summary, the religious experience and subsequent affiliation of individuals is closely related to existing social conditions. Evidently the subjects examined presented notable parallels and contradictions, united by the directly connected intersection between "biography", "history" and "social structure" (Mills, 1959). It is patently evident that the Australian religious landscape has undergone a complete reconfiguration since 1947 and that the role of institutionalized religion is diminishing, primarily as a result of a revolutionized social climate that embraces alternative forms of worship and individualism..