In my dissertation, I suggested that a hermeneutical process of secularisation had led to the sociological definitions and understandings rising to the fore, with assumptions made regarding their accuracy. A contemporary equivalent of this would be to hear ‘news that has been uttered in a way to make it sound authoritative when it has no factual foundation’ a.k.a. ‘fake news’ and use this over a number of decades to be an absolute definition, only to discover that the original information was factually incorrect. No-one can begin to estimate the damage caused by such a statement, yet there is a great deal of damage, not only in the those who are members of the institutionalised church but also in those who have left the church, with the understanding that religion is to blame. Some of these have tried to leave religion behind, but still claim that they are spiritual.
As John Pridmore says above, religion provides a language through which the spiritual aspects can be explored. Christian spirituality is defined by its explicitly Christian content – the Trinity, the Church and the sacramental mysteries. Sandra Schneiders defines spirituality as ‘a project of life-integration pursued by consistent self-transcendence toward ultimate value.’ It is about developing a perceptive, meditative, and transforming relationship with something that is identified as being sacred. For Christians, sacredness is found in God, and the outward transformation is seen as a life full of prayer and actions which spill out into the community.
Religionless spirituality often tries to remove any known vestiges of institutional religion. However, for it to remain viable and applicable to one’s life, it also picks up items or habits that are perceived to be of value.  Many of these are ‘borrowed’ from the religions that are being actively rejected but are possibly repackaged in a way that is not instantly identifiable. A new set of rituals and symbology is therefore applied to that spiritual journey, without the person recognising that they have inadvertently created a set of religious accessories, akin to those they wished to be free of in the first place.
So I come back to Pridmore’s first quote about whether spirituality needs religion. My thoughts are that we cannot have one without the other. But I’d be interested to know what you think on this matter.
 Alister E. McGrath, Christian Theology: An Introduction. Oxford; Blackwell, Fourth Edition, 2007, 447.  Sandra M. Schneiders, “Religion and Spirituality: Strangers, Rivals, or Partners,” The Santa Clara Lectures, Vol. 6 no. 2, February 6, 2000, accessed March 29, 2018.http://liturgy.co.nz/spirituality/reflections_assets/schneiders.pdf.