Is God “Spirit Energy”?
- John Scoble
- Jun 16
- 8 min read
Updated: Sep 14
A fundamental question for all spiritual seekers is “what or who is God?”
Diarmuid O’Murchu, an Irish Catholic priest and social psychologist, theologian and anthropologist, suggests that Christianity needs to rework the tradition. He argues that Christianity did not begin 2000 years ago but rather 7,000,000 years ago. More controversially, he suggests that the Spirit preceded God the Father in the Trinity. In making these arguments, he relies on the explosion of human knowledge through the sciences - physics, biology, psychology, anthropology and environment.
Quantum physics is a critical component here. Science has shown that all matter consists of vibrating particles of energy. One cannot summarise quantum physics in one sentence. Readers should do their own research on this.
Some guidance is provided by the Bhagavad Gita, perhaps the most respected Hindu scripture and a part of the Upanishads. The Gita was written in about 300BCE, no doubt capturing in writing the oral tradition passed down over some centuries in India and the subcontinent. It describes a conversation between Arjuna, a warrior Prince, and Krishna, a God avatar.
Krishna counsels Arjuna on the essence of divinity:
“Listen closely and I will explain the essence of Divinity. First, know that I have two aspects, a lower and a higher. My lower self is the realm of nature (prakriti). According to the ancient system of knowing, this is comprised of eight basic components: earth, water, fire, air, ether (space), mind, intellect (higher mind, buddhi), and ego. Note that these basic components are arranged in ascending order from gross matter (physical and chemical elements) to the more subtle and refined: mind, intellect, and ego (which is the basic sense of being a physical self). And note that all eight of these components, even the very subtle ones, belong to prakriti, the cosmos, the world of nature.
“Beyond this world of nature I have a second, higher aspect that is distinct from all of nature and yet interacts with it. This is My spiritual realm (Purusha). Purusha is the life force, the source of consciousness in all beings, and the animator of all life. This mysterious power supports and sustains the entire universe.
“The commingling of these two realms, nature (which is inert matter) and spirit (which is life consciousness), is the womb of all beings. Life itself originates in this union of nature and spirit. The entire universe evolves from these two aspects of Me, and will finally dissolve into Me.
“I am Pure Consciousness, Arjuna, the underlying essence of all elements and beings. Nothing whatsoever exists separate from My Divinity. There is no power in the cosmos that does not emanate from Me and belong to Me. The entire universe is suspended from Me as if I were the string in a necklace of jewels. The gems may differ vastly, but the force holding them all together, the central thread, is Me, Divinity.
“I am the innate nature of everything. In pure water I am the sweet taste. In the sun and moon I am the radiance. In the very centre of human beings, I live as virility and courage. I am the sacred word Om, which designates the Divine, and I am the sound of it heard throughout the universe.
“I am the slight, delicate scent, the sweet fragrance of the earth. I am the brilliance in both fire and sun. I am the light of Divinity in all beings. I am the subtle spirit in spiritual practices that gives them their existence — I am the love in the devotee, for example, or the austerity in the ascetic, or the sweet sense of charity in the giver.
“I am the primordial seed of all entities, the power of discrimination (buddhi) in those who are intelligent, the splendour within all resplendent beings and things.
“Of the strong, I am their might and vigour. As I am beyond all attachments, I am the power in unselfish desire. I am the subtle force in good actions that puts them in harmony with the welfare of humanity. I am the innate urge to help others.” [1]
Compare and contrast this explanation of Divinity with the song composed by St Francis of Assisi in about 1224CE:
The Canticle of the Sun
Most High, all powerful, good Lord,Yours are the praises, the glory, the honour, and all blessing. To You alone, Most High, do they belong, and no man is worthy to mention Your name.
Be praised, my Lord, through all your creatures, especially Sir Brother Sun, who brings the day; and you give light through him. And he is beautiful and radiant in all his splendour! Of you, Most High, he bears the likeness.
Praised be You, my Lord, through Sister Moon and the stars, in heaven you formed them clear and precious and beautiful.
Praised be You, my Lord, through Brother Wind,and through the air, cloudy and serene,and every kind of weather through which you give sustenance to Your creatures.
Praised be You, my Lord, through Sister Water, which is very useful and humble and precious and chaste.
Praised be You, my Lord, through Brother Fire,through whom you light the night and he is beautifuland playful and robust and strong.
Praised be You, my Lord, through Sister Mother Earth,who sustains us and governs us and who producesvaried fruits with coloured flowers and herbs.
Praised be You, my Lord, through those who give pardon for Your love, and bear infirmity and tribulation.
Blessed are those who endure in peacefor by You, Most High, they shall be crowned.
Praised be You, my Lord, through our Sister Bodily Death,from whom no living man can escape.
Woe to those who die in mortal sin.
Blessed are those who will find Your most holy will,for the second death shall do them no harm.
Praise and bless my Lord, and give Him thanks and serve Him with great humility.”
If one ignores the power-laden language (“Lord”, “Most High”) that is typical of post-Constantine Christianity, there are significant parallels between the Gita and the Canticle. There is reasonable evidence to suggest from science and the writing of enlightened persons and mystics of all religious traditions down through the ages that God is not a being, but rather a mystical source of energy and love; and that all of nature, from the beginning of time, is driven by energy and love.
Teilhard de Chardin wrote extensively on concepts like “Life itself originates in this union of nature and spirit” and the movement of evolution towards an Omega point. He was banished by the Catholic Church to China for his efforts but has since been rehabilitated and praised for his extraordinary insight.
In “Ecological Spirituality” by O’Murchu, Sr Joan Chittister is quoted as follows: “we know now from quantum physics that matter is simply fields of force made sense by the spirit of Energy”[2]
So, is O’Murchu correct in asserting that the Christian tradition should be reworked? Is God indeed Spirit Energy?
As we reflect on this question, we should remember the warning of St Augustine: “if you comprehend it, it is not God”.
FAQs Is God “Spirit Energy”?
What do Christian theologians mean when they say “God is spirit,” and does that equal being energy?
Many Christian traditions teach that God is non-material, invisible, not bound by space or time (that is what “spirit” in scripture implies). Saying God is spirit does not automatically mean God is “energy” in the scientific sense. Theologians in Eastern Orthodox Christianity make a key distinction between God’s essence (what He is in Himself) and His energies (what God does, how He reveals Himself) (Essence–Energies Distinction) (Wikipedia). According to that view the energies of God are how humans experience His presence, power, and love - but His essence remains beyond what we can fully grasp.
What are some arguments for believing God might be “spirit energy”?
One argument comes from the idea that spiritual energy fits our modern language and metaphors: energy, vibration, frequency, force are familiar to many people today, so calling God “energy” feels more accessible (Integral Christian Network) Integral Christian Network. Another comes from Christian mystical traditions and newer writings that emphasise that God’s Spirit is active, powerful, life-giving, transforming - almost like a force or source of vitality. Also Christian scholarship (for example on “spiritual energy” in Christianity) describes spiritual energy as the divine influence that regenerates, transforms, sanctifies believers (WisdomLib).
What are the theological objections to saying God is spirit energy?
A common objection is that energy is a created reality (in science) whereas God is uncreated; equating God with energy risks making God part of creation instead of the Creator. For example, the theology blog “Dear Theophilus” argues that the idea of God as energy does not align with biblical descriptions of God’s transcendence and uniqueness (GCU blog) Grand Canyon University. Also, Christian doctrine generally holds God’s essence to be beyond being fully known, and that God is distinct from everything created -using “energy” metaphorically can be helpful, but it often falls short of capturing who God is in Christian theology.
How do ordinary spiritual experiences support or challenge the idea of God as energy?
Many believers report experiences where God feels like a presence, power, warmth, or force moving in or through them. These subjective experiences can support the language of energy because they feel dynamic, alive, moving. On the other hand theological tradition would caution that feelings are not always reliable indicators of metaphysical truth; experiences may point toward God’s energies or presence, but are not the same as doctrine about who God is. Empirical research (Pew Research, 2023) shows that roughly one third of U.S. adults believe in a “higher power or spiritual force in the universe” rather than a God as traditionally described in the Bible.
What practical spiritual implications follow if I believe God is spirit energy?
If one holds to God being spirit energy (or uses that metaphor), it can shift how one prays, worships, perceives spiritual growth, and lives daily. For example one might focus more on feeling God’s movement, seeing God in nature, in art, in relationships, or in moments of awe. One may also lean into contemplative practices, silence, meditation, mindfulness, or creative expression as ways to tune into that energy. But it also means keeping theological guardrails: recognizing that metaphor helps, but should not replace biblical revelation, doctrine, and belief in God’s personal nature. Belief in spirit energy can deepen a sense of wonder, presence, awe - but for many Christian traditions, God remains personal, relational, not just “power” or “force.”
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About the Author - John Scoble
John's journey began in the heart of a traditional Roman Catholic family in Sydney, where he was raised with steadfast faith and reverence. Now residing in the serene surroundings of St Lucia, Brisbane, alongside his beloved wife, John finds solace and inspiration in the tranquil rhythms of life. With four adult children and a cherished grandchild also calling Brisbane home, John's family is his anchor, providing love, support, and a sense of belonging.
While spirituality has always been a cornerstone of his life, it was three transformative events in 2012, including a sacred pilgrimage to the Holy Lands, that ignited a profound shift in John's spiritual trajectory. Embracing retirement as an opportunity for deeper exploration, John immersed himself in extensive reading and soulful reflection.
Over the course of a decade, this journey of self-discovery has led John to reevaluate and transcend many of his traditional beliefs, embracing instead the timeless wisdom and cosmic perspective inherent in Christianity. Influenced by luminaries such as St. Francis of Assisi, St. Teresa of Avila, and Richard Rohr, John's spiritual evolution has been marked by a deepening resonance with the essential truths of his faith and a profound connection to the divine unfolding within and around him.
Footnotes
1. Jack Hawley, “The Bhagavad Gita - a Walkthrough for Westerners”, Chapter 7 paras 4-11.
2. Diarmuid O’Murchu “Ecological Spirituality”, Kindle p.43.
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