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I've written a detective series myself, set in an imaginary, and slightly futuristic, Chinese city. The novels have an extremely tenuous relationship with the real world, since the hero is the city's Hell and ends up with a sidekick who is a demon.

You can, I think, have a quiet and steady protagonist and not run the risk of terminal dullness as long as exciting things happen to them and around them, and crime is the ideal genre for making this come about.

Only in the English countryside could violent death remain something that is 'cosy.'

Because contemporary paganism is essentially so new, its underlying ethical structure is not particularly sophisticated.

There are a few people who are, let's say, personality-challenged, who would like to set up a cult, but in large part they fail due to the innate stroppiness and independence of their fellow pagans.

Authors as diverse as Rudyard Kipling, E. Nesbit, and J. R. R. Tolkien have shaped modern paganism as greatly as any theological underpinnings.

Much of what Karl Popper contributed to the philosophy of science has now passed into mainstream thought, into the currency of that nebulous, tricky ontology known as 'common sense.'

Just so that we are clear on this, I am in favour of teaching children about different beliefs. I am not in favour of indoctrinating them in any particular belief, including my own: these issues should be presented as beliefs, not as fact.

I think that the power of the Silent Minute lies in its inherent lack of external direction: what participants actually do during that minute - prayer, contemplation, focus - is up to them.

I have issues with anyone who tries to claim that science is unworkable - creationists who deny evidence for past history, yet are happy to benefit from the products of the methodology that they otherwise deny.

For me, spiritual practice is a lot closer to art than science.

Some religious practitioners make absolutist claims for their beliefs: I've no interest in doing this, nor do I have any interest in converting people, which is doubtless a relief to anyone who has feared finding me on their doorstep asking if they'd like to know more about Odin.

Contemporary paganism gives me a subjective lens through which the world in which I live can be interpreted on an aesthetic and an ethical basis. I'm interested in narrative, myth, and story, in folklore and the way we connect to the turning of the seasons and the natural world.

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