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On 2 December 2025 our meeting on Zoom considered this paper. Here is a recording of the panel discussion of A New Ecological Ethic .

Traditional Christianity taught us that mankind held dominion over all creatures and the earth; that the earth was only our temporary home until we entered eternal life and, it can be argued, this has led to the exploitation of Indigenous peoples and the degradation of our planet. But now philosophers and scientists are informing us that all forms of life are interconnected, and it is in our own interests to recognise and value a new ecological ethic. Pope Francis’ encyclical Laudato Si’  further publicised and broadened our understanding of these interrelationships. Inevitably, our long-held beliefs are being challenged as we seek new ways of living in harmony with our neighbours and our environment. Teilhard de Chardin, Pope Francis, and the New Ecological Ethic In 1972, the Norwegian philosopher Arne Naess introduced a new way of thinking about nature called “deep ecology”  to describe a holistic worldview emphasising the interconnectedness of all life [1] . Naess challenged the assumption that humans are the centre of existence and argued instead for an ecocentric perspective, one that recognises every living being as possessing inherent value regardless of its usefulness to humanity. Deep ecology also encourages us to think beyond ourselves. It suggests that our identity isn’t separate from nature. Protecting the environment is really a way of protecting ourselves. Naess called this idea “self-realisation” -understanding that caring for the world is part of understanding who we are. Later, the idea of “integral ecology”  emerged, particularly through the work of cultural historian Thomas Berry [2]  and theologian Leonardo Boff [3] . They envisioned an “Ecozoic Era,”  when humans live in harmony with the earth. Integral ecology looks at more than nature; it connects environmental issues to social and economic problems. It emphasizes that helping the Earth and helping people, especially the poor, go hand in hand. Pope Francis brought this idea to a wider audience in 2015 in his encyclical Laudato Si’ . He described integral ecology as a vision that unites environmental, economic, social, cultural, and ethical realities under a single framework [4] . His central message - “everything is connected” - urges us to see the world not as a collection of separate issues but as a tightly woven whole. Francis explained that we depend on clean water, healthy ecosystems, and a stable climate - and often take these for granted. Integral ecology also points out that environmental problems affect humans differently. Poor communities often suffer the most from climate change and pollution. Francis warned that it is inconsistent to campaign against the destruction of endangered species while ignoring the suffering of human beings, such as victims of human trafficking or communities pushed into poverty. Protecting creation must therefore include defending human dignity. Both deep ecology and integral ecology invite us to move beyond human-centred thinking, to a new ecological ethic. But today, technology and social media bring new challenges. Research shows that overuse of technology can make people more impatient, distracted, and even lonely. In Alone Together , Psychologist Sherry Turkle observed that instead of connecting with others, we sometimes act like machines or try to model ourselves after them, rather than using them as mere tools [5] . Far from solving loneliness, technology can deepen our isolation. The Vatican has addressed these issues too, especially in its 2025 document on artificial intelligence, Antiqua et Nova . The Church sees artificial intelligence as a powerful tool that can help with education, healthcare, and the environment. But it should always serve people and the common good, not replace human care or dignity [6] . This ethical framework is valuable, but it risks portraying artificial intelligence as simply a tool at humanity’s disposal. What it overlooks is the role of technology within evolution itself. Humans are not static creations outside evolution - we are its latest expression [7] . To speak of integral ecology without grounding it in evolutionary reality risks abstraction. Philosopher and Jesuit priest Pierre Teilhard de Chardin adds another layer to this discussion. He believed evolution is not just a natural process but the story of life moving toward unity and love. Technology, for him, isn’t the enemy of nature - it can help humans live more harmoniously with the world if used wisely. True progress comes from using technology to strengthen connection, empathy, and care for life. Yet Teilhard emphasized that science and technology alone cannot lead us into this higher state. True evolution is not a mere accumulation of data but a “heart to heart” process aligning technology with the deeper currents of cosmic love. For him, the future of humanity is “hyperpersonal” - marked by deeper solidarity, empathy, and spiritual union. Mysticism, far from being irrelevant, plays a vital role in evolution, providing the energy of love that drives convergence. In this vision, technology is not an enemy of ecology but part of the evolutionary movement toward wholeness. The real challenge lies within humanity itself. Too often we cling to outdated philosophies or religious assumptions that separate us from nature and from one another. Historian Lynn White once argued that the roots of the ecological crisis are religious, and that its solutions must therefore also be religious [8] . Teilhard’s thought provides such a framework, integrating evolution, spirituality, and technology into a single unfolding story, a new ecological ethic. If we can embrace this vision, technology - including artificial intelligence - can serve a cosmogenic purpose, helping to build a planetary community animated by love. Teilhard wrote that only those paths leading to greater organization, synthesis, and unity represent real progress. The task before us is not to reject or idolize technology but to orient it toward deeper cohesion and solidarity. To participate consciously in evolution is to nurture interconnection at every level of life. In short, deep ecology, integral ecology, and Teilhard’s ideas all encourage us to see ourselves as part of a larger web of life. They remind us that protecting nature, caring for people, and using technology responsibly are all connected. If we can follow this vision, we can help create a world where humans, nature, and technology work together for a better future.   Reflection In our local neighbourhood we now have community gardens and bush care groups that enable residents to support their local environment whilst developing relationships with neighbours they may not otherwise meet. Similarly, there are now online Laudato Si’  groups seeking to implement its principles. What action could you take to implement change? FAQs A New Ecological Ethic What is the difference between deep ecology and integral ecology? Deep ecology, coined by Arne Naess in 1972, shifts the lens from “humans at the centre” to “all life has intrinsic value” [1] . It invites us to see our identity as interwoven with the Earth - when we protect the planet, we protect ourselves. Integral ecology, championed later by Thomas Berry and Leonardo Boff [2][3] , expands that insight by linking environmental care with social justice. It insists that ecological collapse and human suffering are two sides of the same coin. Pope Francis took this vision global in Laudato Si’ (2015), framing it in one phrase: everything is connected [4] . How does Pope Francis’ “integral ecology” challenge our daily choices? Integral ecology asks us to notice the hidden threads between the climate crisis, poverty, migration, and even technology. For example, Francis points out that the poor suffer the most from environmental degradation [4] . If we campaign for endangered whales but ignore the migrant child in detention, we have missed the deeper ethic. Studies confirm the overlap - the UN reports that climate change could push 132 million people into poverty by 2030 if left unchecked [World Bank, 2020] . The call is simple but costly: care for creation must include defending human dignity. What role does technology and AI play in Teilhard de Chardin’s ecological vision? Teilhard saw technology not as the villain of nature but as part of evolution’s unfolding story. For him, progress is not measured by data storage or faster processors but by how well technology helps us deepen empathy, solidarity, and love. Recent Vatican reflections on artificial intelligence echo this tension - AI can revolutionise education and healthcare, but it must serve the common good [6] . Teilhard would add: technology’s true purpose is “hyperpersonal” - building a planetary community that is more united, compassionate, and spiritually alive. Why do some thinkers say religion holds the key to solving the ecological crisis? Historian Lynn White argued decades ago that the roots of the ecological crisis are religious - shaped by worldviews that saw humans as separate from or superior to nature [8] . If faith traditions helped shape the problem, they also hold resources for renewal. Teilhard’s vision reframes Christianity itself as an evolutionary journey toward love and unity, offering spiritual energy for ecological action. Data backs this influence - Pew Research (2021) found that 84% of the global population identifies with a religion , suggesting spiritual frameworks remain one of the most powerful motivators for ecological change. How can Teilhard’s vision inspire our response to today’s environmental and social crises? Teilhard invites us to stop treating science, spirituality, and technology as competing domains. He imagined humanity evolving into a “cosmic communion,” where progress is measured by integration rather than fragmentation. That means using AI to serve the poor, designing economies that honour ecosystems, and nurturing mysticism as the energy source for solidarity. The practical takeaway? We are not bystanders in evolution - we are participants. Every action that builds unity, whether planting a tree, welcoming a stranger, or coding ethically, is part of humanity’s spiritual future. At St Lucia Spirituality we believe the journey is richer when it’s shared. If you’re seeking a place to explore questions, practice mindfulness, or simply belong to an inclusive spiritual community, we invite you to join us. From online discussion groups and meditation gatherings to our growing library of resources, there’s space here for every seeker. Step into the conversation, connect with others, and discover how community can nurture your spiritual growth. About the Author - Robert van Mourik Robert, a co-founder and guiding presence within St Lucia Spirituality, brings a wealth of insight and dedication to our community. While his roots lie in the Catholic tradition, Robert's spiritual journey has been one of profound inquiry and introspection, spanning many decades in search of what he terms "a coherent worldview." Drawing inspiration from luminaries such as Anthony de Mello, Richard Rohr, Diarmuid O’Murchu, and Ilia Delio, Robert's quest for spiritual truth has been shaped by the wisdom gleaned from countless authors and mentors. Their insights have served as guiding beacons, illuminating the path towards deeper understanding and connection. It was in the shared bond of seeking spiritual growth that Robert first crossed paths with John, their encounters over coffee in 2012 marking the genesis of a transformative journey. These intimate gatherings, fuelled by conversations on influential books and the evolving landscape of their perspectives, soon blossomed into vibrant small groups and virtual meetings on platforms like Zoom. Through newsletters, discussion papers, and a shared commitment to fostering meaningful dialogue, Robert has played an instrumental role in nurturing the thriving community of seekers within St Lucia Spirituality. His dedication to facilitating growth, exploration, and connection reflects the essence of the community's ethos - a journey of discovery and transformation, embarked upon together. Footnotes: [1] Naess, Arne. Ecology, Community and Lifestyle: Outline of an Ecosophy . Cambridge University Press, 1989. [2] Berry, Thomas. The Dream of the Earth . Sierra Club Books, 1988. [3] Boff, Leonardo. Cry of the Earth, Cry of the Poor . Orbis Books, 1997. [4] Francis. Laudato Si’ . Vatican, 2015, §138. [5] Turkle, Sherry. Alone Together: Why We Expect More from Technology and Less from Each Other . Basic Books, 2011. [6] Vatican. Antiqua et Nova: Vatican Document on AI . Vatican Press, 2025. [7] Teilhard de Chardin, Pierre. The Phenomenon of Man . Harper & Row, 1959, 36–37. [8] White, Lynn. “The Historical Roots of Our Ecologic Crisis.” Science , 1967, 155:1203–1207.

GREETINGS Our meeting this month discussed the paper, A New Ecological Ethic , prepared by Robert van Mourik. Robert introduced the topic by providing an historical overview of human development that archaeologists have recently determined to be at least 3.3 million years old. He highlighted the shift from communal living to the commodification of land, patriarchal societies and, ultimately, territories and nation states that emerged from the agricultural revolution 12,000 years ago. The emergence of religions 3 - 5,000 years ago furthered these patriarchal attitudes along with a worldview founded in Greek mythology of a sky God who delegates its powers and authority to man. It can be argued that this human centred, dominion view has led to environmental degradation and the subjugation of Indigenous peoples. However, over the last hundred years, quantum physics has taught us that everyone, everything, everywhere is interconnected - a view that is in accord with the highest levels of spiritual awareness. The importance of consciousness in spirituality is the centrepiece article on the home page of our website. Albert Einstein believed that the problems of the world could only be solved by a higher level of consciousness than that which created the problems. This requires an awareness of the interconnectedness of all creation and action that supports the common good.   When I change my level of awareness, I attract a different reality.   The panel (Robert, Sally, Darryl and Janet) explored themes of interconnectedness, ecological literacy, and the need for a new ecological ethic, with participants sharing personal experiences and perspectives on environmental activism, democratic engagement, and the role of the Catholic Church, including Pope Francis’ seminal document Laudato Si . Sally discussed the declining ecological literacy and the importance of understanding bio-regions, emphasizing the need to protect and preserve the environment. She shared her experience at the Rising Tide protest in Newcastle. Darryl highlighted the tension between economic systems based on unlimited growth and the finite resources of the planet, advocating for alternative economic models like local production and reducing food miles. Janet discussed Australia's reliance on coal and iron ore exports, highlighting the challenges of transitioning to sustainable energy sources while supporting affected communities. The meeting focused on raising community awareness of ecological and social issues. The discussion highlighted the need for a worldview that values creation and supports the flourishing of all life, including the economy, and emphasized the influence of Pope Leo's preferential option for the poor on our spirituality. Our year in review The continuing growth in our online community is extraordinary. We are seeing increasing numbers in contributors to our discussion papers, participation in our online meetings on Zoom, and membership of our Facebook group. After establishing our website in 2024 we have recently conducted an extensive review to enhance its discoverability on the internet. Consequently, there has been a significant increase in the number of people around the world who are reading our articles. Can you please help us increase our exposure even further by sharing our newsletters and directing attention to the information available on our website? JOIN US FOR OUR NEXT BUTTERFLY SERIES EVENT What does Salvation in Christianity mean today? Traditionally, salvation is thought to mean God’s saving us from our sins so that we can go to heaven when we die. It presumes that we accept atonement theory, the idea that Jesus died to save us from our sins. But is that view overly simplistic? Could salvation mean more than this, especially if one doesn’t accept the theory of atonement? NEW ON OUR WEBSITE Article & Book Reviews: Faith is not Belief , an article by Adeyeye Samuel Oluwatosin Resurrection: Doubt, Hope and Showing Up , a video recording of our meeting held 4 November 2025. Look out for our Kindred Spirits & Podcasts  as we find inspiration from others. We include links to their websites and podcasts. This month we have added  Root & Branch , a UK group. We can now list your neighbourhood group  so that others can find you or be aware of you. If you would like to join the others listed here, please contact us ! We are also aware of new groups forming. Our website is constantly changing with new information. Bookmark our website in your browser and visit us to keep in touch. FUNDRAISING Recently we wrote to you about our efforts to increase the visibility of our website to search engines. The changes we have introduced so far have already proven effective but we have more to do.  We have budgeted that these changes will cost about $5,000 to $6,000 and we have now raised $3,500. Thank you to everyone who has contributed! We very much appreciate your support. If you can help us raise the remainder we need we shall appreciate that very much. Even small donations are helpful. It is worthwhile remembering that our fees are already heavily discounted. A huge thank you to Kate Dombroski and her team at  Uforia , we could not have accomplished so much without her support. PLEASE SAVE OUR EMAIL Please note our new email, stluciaspirituality@gmail.com , and save it in your safe senders list. We welcome your feedback and invite you to share this with your friends.

Introduction For many the common perception of salvation is being saved from damnation at the end of our lives. We frequently hear “Jesus died for our sins” to save us, known as atonement theory. But there is another view that Jesus was killed because of a conspiracy between the state and religious establishments for his rebellious views.  He was a troublemaker who had to be removed. What does it mean to be saved? What are people saved from? Is salvation mainly about going to heaven, or does it begin here and now? Is it something that happens once through Jesus’ death on the cross, or is it a lifelong process of growth and renewal? Is salvation just personal, or does it also have a social and even cosmic dimension? Reflection: before proceeding further, I would suggest that you pause, close your eyes and think about what salvation means to you now. In this paper, my aim is to provide some insights into the meaning of salvation while demonstrating the dynamic nature of theology to illustrate how views of salvation have changed over time. I will start with the understanding of salvation in the early centuries of Christianity, continue with the writings of St Thomas Aquinas, and focus mainly on the views expressed by modern theologians. Salvation in the Early Christian Church In the early centuries of Christianity, salvation was thought of as a process of healing, renewal, and transformation. The New Testament word often translated as “salvation” ( sōtēria ) also means “wholeness” or “healing.” Early Christians believed that in Jesus, God entered human life to restore what had been broken by sin. Church Fathers such as Athanasius of Alexandria described salvation as theosis —becoming one with God. His famous line, “God became human so that humans might become divine” [1]  summed up this belief. The goal of salvation was not to escape from punishment, but to grow into full communion with God, who is love. For the early Church, salvation was both personal and communal. Through baptism and participation in the Eucharist, believers became part of the Body of Christ—the Church—and shared in God’s life. The cross and resurrection were seen as the great signs of God’s love: through them, love conquered death and hope triumphed over despair. Salvation was therefore not just about individuals but about the renewal of all creation [2] . The Theology of Thomas Aquinas In the thirteenth century, Thomas Aquinas brought together the wisdom of scripture, philosophy, and tradition in a systematic way. He saw salvation as a relationship of love between God and humanity. For Aquinas, everything begins with grace, the free and generous gift of God’s love. Humans are naturally drawn to goodness and truth, but sin clouds our vision and weakens our will. Grace restores that relationship and enables us to live as God intended. Faith, said Aquinas, is not something we produce by ourselves; it is a gift given by God’s Spirit that allows us to trust and respond [3] . Salvation, then, consists of both God’s initiative and our cooperation. God offers the gift; we must choose to open our hearts. Aquinas also taught that the Church is the “sacrament of salvation”—the visible community through which God’s grace reaches people in the world. The sacraments, especially baptism and the Eucharist, nourish believers on their journey toward final union with God, known as the beatific vision . Salvation, in his view, is not only forgiveness of sins but participation in God’s own life of love. Aquinas is important for this reason: In the late nineteenth century, Pope Leo XIII declared Thomas Aquinas to be the official theologian of the Catholic Church. Thomism continues to underpin the doctrine of the church today. The Church is stuck in thirteenth century theology, seemingly ignoring significant advances in human  knowledge over the past 800 years! Contemporary Perspectives on Salvation In modern times, theologians have reinterpreted salvation considering new insights from science, psychology, and social justice movements. While the heart of the message remains the same—God’s desire to bring life and love to the world—its meaning has broadened to include personal, communal, and universal/ecological dimensions. Demonstrating that theology is both dynamic and enculturated, Elizabeth Johnson outlines many theological trends (such as liberation theology, feminist theology and creation theology), the majority of which have developed in the past 100 years [4] . Her exposition is informative and demonstrates that while the core elements of faith in Jesus the Christ remain the same, there are subtle differences in beliefs and significant differences in rituals. Modern theologian Roger Haight [5]  emphasises that God’s love is unconditional and constant. God always reaches out; the real question is whether we respond. Salvation, he says, is not about satisfying a distant God but awakening to a love that has always been there. Anthony de Mello [6]  and Richard Rohr [7] describe salvation as waking up to that divine presence already within us and all around us. God’s love is like a mighty waterfall, endlessly flowing. Salvation happens when we stop clinging to the rocks and allow ourselves to be carried by the current of divine grace. Jesus the Christ as Teacher, Role Model, Companion on the Journey For many contemporary thinkers, Jesus’ life and teachings are themselves the clearest expression of salvation. He revealed what a fully human and fully divine life looks like—one lived in total love and trust in God. Through his parables, Jesus the Rabbi taught. As a physician, he healed. Through table fellowship, he modelled inclusiveness and care for neighbour, especially those marginalised by society. In his wanderings around Galilee and to Jerusalem, he was a companion for his disciples on their journey of discovery. Salvation, in this sense, is not just about Jesus’ death but about his life and example. As theologian Marcus Borg wrote, Jesus shows the path of transformation: “The Christian life is about participating in Jesus’ passion for the kingdom of God” [8] . To be saved is to follow his way of compassion, forgiveness, and justice. Indeed, Christianity in its early years was called “the Way”. The Divine–Human Relationship Returning to the insight of the early Church—“God became human so that humans might become divine”—modern theologians see this as an invitation to live in deep communion with God. Karl Rahner and others describe every person as possessing a “supernatural horizon,” a built-in capacity for God. Salvation is discovering and embracing that divine life within us and one another. This also means being freed from both personal and social sin. Personal sin involves the choices that cut us off from love; social sin includes the systems and structures—poverty, racism, environmental destruction—that wound God’s creation. Liberation theologians such as Gustavo Gutiérrez [9]  remind us that salvation must include liberation from injustice and active solidarity with the poor.   Salvation as Right Action—Orthopraxy Salvation is not only about believing correctly ( orthodoxy ) but also about living rightly ( orthopraxy ). It calls for concrete action: feeding the hungry, healing the broken-hearted, caring for the earth. In October 2025, Pope Leo XIV’s first apostolic exhortation, Dilexi Te , was about love  for the poor. To work for justice, he says, is to cooperate in God’s saving action in history. From this viewpoint, salvation is not a one-time event accomplished on the Cross of Calvary, as atonement theory postulates,  but a continuing process. Each day invites new conversion and renewal. The cross reveals the depth of God’s love; the resurrection shows that this love is stronger than any power of death. Personal, Communal, and Universal Salvation In recent decades, ecological theologians have deepened the understanding of salvation even further. Sallie McFague and Elizabeth Johnson remind us that the earth itself is part of God’s body. To destroy the environment is to wound the very fabric of God’s creation. Humanity is not the centre of the universe but part of an interconnected web of life. Johnson extends salvation beyond individual souls to include the whole community of life. Even animals are saved! She is convinced that salvation must be personal, communal, and universal. It involves the healing of the human heart, the renewal of human society, and the redemption of the earth itself. Therefore, salvation must include the healing of the planet—restoring right relationship with all living things. Salvation means the birth of a renewed world, where humans live in harmony with nature and with one another. Wherever compassion, justice, and peace take root, God’s saving presence is at work. Salvation Now and in the Future Salvation is both a present and a future reality. Jesus’ message that “the Kingdom of God is among you” [10]  shows that it begins here and now. Every act of kindness, forgiveness, and justice is a glimpse of that kingdom, a society that offers mercy, compassion and justice, now and not in the hereafter. Yet salvation also points toward a future completion—a time when God’s love will be all in all [11] . Jesuit priest and scientist Pierre Teilhard de Chardin [12] saw salvation as the universe moving toward what he called the “Omega Point”—the final unity of all things in Christ. Creation itself is on a journey toward divine completion. God’s work of salvation is therefore not static or limited to the past but an unfolding process in which humanity and the cosmos evolve toward love and consciousness in God.   Process theologians Alfred North Whitehead and Ilia Delio describe God as deeply involved in this ongoing creation. Salvation happens whenever creation becomes more aligned with love, justice, and wholeness. It’s less about escape from the world and more about participating in God’s creative movement within it. In this broader view, salvation isn’t only about the next life but about how we live today. Conclusion Theology is dynamic, not static. From the early Church’s vision of divinisation, through Aquinas’s theology of grace, to modern understandings that include justice, ecology, and cosmic unity, the Christian meaning of salvation has steadily widened and deepened. Yet its heart remains the same: God’s freely given love drawing all things into life and communion. Salvation is not something we await after death but something we live into every day. It is personal, communal, and universal. Roger Haight provides a useful insight for spiritual seekers. He writes: “Beliefs are expressions of faith and as such are distinct from faith. Beliefs may change while faith at its deepest level remains constant, even as it is modified. [13] After much thought and prayerful reflection over many years, while I am resolute in my faith, my beliefs have changed substantially. I know Jesus the Christ is my teacher, role model and companion on the journey. I believe that, made in the image of God and just like Jesus, I have a temporary human nature and forever divine nature. The lessons I learn from Jesus’  teachings (more than his death of the cross) save me from myself—from rejecting the Prodigal Son (Luke 15:11–32), from the arrogance and pride of the righteous Pharisee (Luke 18:9–14), from following rules that would cause me to ignore the stranger lying bleeding on the side of the road (Luke10: 29–37) and so on. Advancing our understanding of Jesus’ kingdom of God has the potential to save the world from suffering by eliminating hunger and famine through international aid, by rejecting all forms of war for peaceful co-existence, and by reversing the damage to the planet through meaningful ecological programs. But we must wake up and respond! FAQs Salvation in Christianity What is “salvation” in Christianity? Although there are subtle differences within denominations, Salvation is generally understood as God rescuing people from the guilt, power, and final consequences of sin. This brings them into a restored relationship with God through the example and mediation of Jesus Christ’s death and resurrection. Why do I need to be saved? Christians believe that all people sin through their actions or omissions. Sin separates people from God, and the natural result is spiritual death and judgment. Salvation is needed to restore people to God and give eternal life. What must I do to be saved? Christianity teaches that a person is saved by God’s grace through faith in Jesus Christ. Turning to Jesus in repentance is essential. One needs hope and trust that his death and resurrection offers the pathway to eternal life. Jesus taught that we must love God and love our neighbour as ourselves. If we base our lives on love, we will be saved. Is salvation an event or a process? It is sometimes believed that salvation occurred when Jesus died and rose from the dead. This is a narrow interpretation of salvation. This ignores the three years of his ministry, whereby he revealed knowledge of his Father and explained his radical reinterpretation of Judaism. Many Christians speak of a decisive moment of trusting in Christ, but fundamentally, salvation is a continuing process of understanding and following Jesus’ teaching, being transformed and growing in faith, hope and love. Is salvation just personal, or does it also have a social and even cosmic dimension? Christians increasingly answer that salvation is not only personal but also has social and cosmic dimensions. A strong strand in Christian thought holds that “we are not saved alone,” seeing salvation as also about God forming a people and healing social relationships, including issues like injustice, poverty, and exclusion. Following Jesus thus includes participating in social transformation. Many theologians and biblical interpreters also speak of a cosmic dimension, where God’s saving work in Christ ultimately includes the renewal of the entire created order. Here salvation is understood as God’s comprehensive healing of creation—spiritual, moral, and material—so that individuals, human society, and the cosmos are finally brought into right relationship with God.​ At St Lucia Spirituality we believe the journey is richer when it’s shared. If you’re seeking a place to explore questions, practice mindfulness, or simply belong to an inclusive spiritual community, we invite you to join us. From online discussion groups and meditation gatherings to our growing library of resources, there’s space here for every seeker. Step into the conversation, connect with others, and discover how community can nurture your spiritual growth. Upcoming Spiritual Events & Online Gatherings BUTTERFLY SERIES: What does Salvation in Christianity mean today? 3 February 2026, 4:45 pm – 6:15 pm AEST Note: AEST not AEDT Virtual event on Zoom EGISTER FOR OUR VIRTUAL EVENT 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.       On the Incarnation : 54. 2.       Romans 8:19–21. 3.       Summa Theologiae  II-II, Q.2. 4.       Elizabeth Johnson, Quest for the Living God: Mapping Frontiers in the Theology of God, pp. 7–24. 5.       Roger Haight, Jesus Symbol of God, 1999. 6.       Anthony de Mello,  Awareness , 1990. 7.       Richard Rohr, The Universal Christ , 2019. 8.       Marcus Borg, The Heart of Christianity ; Rediscovering a Life of Faith , p. 191. 9.       Gustavo Gutiérrez, A Theology of Liberation , 1971. 10.  Luke 17:21. 11.  1 Corinthians 15:28. 12.  Pierre Teilhard de Chardin, The Phenomenon of Man , 1955. 13.  Roger Haight, Jesus Symbol of God, p.5.

"We are not human beings having a spiritual experience; we are spiritual beings having a human experience." - Pierre Teilhard de Chardin Spirituality is an awareness that there is no difference between matter and spirit. Some define spirituality as man’s search for meaning and others as recognising this awareness. Mystics have long recognised spiritual growth (e.g. The Interior Castle, St Teresa of Avila) while modern authors have written about stages of faith (Stages of Faith, Fowler) and stages of spiritual growth (Integral Spirituality, Wilber).   Wilber proposes various levels of understanding the world, various levels of consciousness. They range between Egocentric (it’s all about me), Ethnocentric (it’s all about my family, tribe, country), Worldcentric (I appreciate my commonality with all in a world beyond my tribe) and Cosmocentric (I appreciate my place within the universe, that I am related to everything, everywhere). Spiritual growth through these levels also requires growth through other levels of development such as physical, emotional and intellectual maturity. We can progress through these various levels at different rates. About two thirds of the world has been identified as living in the first two levels.   Nevertheless, Richard Rohr understands the importance of well-grounded formation in early stages of growth. They have a relative importance as scaffolding, but they are not the building itself. Yet, we don’t need to continue protecting the scaffolding once it’s served its purpose. In the first half of life, our task is to build a container. Eventually we realise that life isn’t primarily about the container but the contents. In the second half of our lives, we might appreciate the ladder we have been climbing all our lives is leaning against the wrong wall. We search for new meaning and understanding in our lives.   Anthony de Mello acknowledged barriers to our recognising reality. Beliefs and attachments blind and restrict us. Carl Jung identified the shadow in our subconscious as restricting our personal growth. However, a clear vision reveals a wondrous world and an inner spirit that seeks to be recognised. Howard Thurman, spiritual adviser to Dr Martin Luther King, wrote about the importance of discerning what makes you come alive because the world needs people who have come alive. This emerging consciousness leads to a new freedom.   Albert Einstein remarked that higher levels of consciousness are required to solve the problems of the world for they cannot be solved at the level of those who created them. We need only listen to the language of our political leaders to recognise that conflicts within our societies are grounded in tribal outlooks. Immigration and care for our planet are other examples requiring higher consciousness to identify solutions. New ways of looking at each other and our world.   The development of the science of quantum theory over the last hundred years is changing our worldview. Past worldviews founded in patriarchal and monarchical attitudes, medieval theology and classical physics are inadequate today to understand the world. The emerging world view recognises that we are all related to each other, to everything, everywhere and even throughout time.   Hence the importance to spirituality of recognising that these various levels of understanding the world exist. We need to grow spiritually and attain a higher consciousness, a greater awareness of a different worldview, so that we can address ourselves to resolving the world’s problems. As we grow, our institutions, religions and our understanding of God will inevitably change. When I change my level of awareness, I attract a different reality. The Importance of Consciousness in Spirituality FAQs The Importance of Consciousness in Spirituality What is “consciousness” in spiritual practice and how is it defined in the article? St Lucia Spirituality describes consciousness as more than thinking – it is awareness of awareness, the sense of being present with life as it is. The article draws on writers like Wilber and van Mourik to show that consciousness includes levels of seeing: from self-centered, to others, to universal awareness. It’s about loosening the grip of ego such that spiritual transformation becomes possible beyond inherited belief. How do belief systems and attachments limit or distort spiritual consciousness? According to St Lucia Spirituality , belief systems often act like glasses: they filter what we see and believe. Attachments to ideas, identity, tradition or fear fix us into patterns that close off deeper awareness. Jung’s concept of the shadow, together with teaching about letting go, are used in the article to show how unexamined beliefs can generate conflict, suffering, and spiritual stagnation. What role does non-dual awareness play, and how can someone cultivate it? St Lucia Spirituality shows non-dual awareness as noticing when distinctions like self-other, mind-body, good-bad collapse into a wider consciousness. Practices recommended include meditation, silent sitting, contemplative prayer, and reading mystical writings. The article suggests that over time, non-dual awareness grows quiet compassion, greater presence, and a less reactive heart. Why is consciousness considered essential for ethical transformation and global change? awareness, injustices, divisions or environmental harm tend to persist because people act from habit or fear. Awareness wakes us up to interconnection. When more people live from higher awareness, their choices – in justice, compassion, environment, community – align more with healing rather than harm. How can someone begin practicing awareness so that consciousness moves from concept into lived experience? According to St Lucia Spirituality , beginning awareness work happens in small daily choices: pausing before reacting, noticing breath, observing thoughts without judgment, practising gratitude, exposing oneself to diverse perspectives. The article suggests journaling about awareness, retreats or silent periods, and loving presence toward self and others. Over time this shapes consciousness from idea to embodied way of being. At St Lucia Spirituality we believe the journey is richer when it’s shared. If you’re seeking a place to explore questions, practice mindfulness, or simply belong to an inclusive spiritual community, we invite you to join us. From online discussion groups and meditation gatherings to our growing library of resources, there’s space here for every seeker. Step into the conversation, connect with others, and discover how community can nurture your spiritual growth. About the Author - Robert Van Mourik Robert, a co-founder and guiding presence within St Lucia Spirituality, brings a wealth of insight and dedication to our community. While his roots lie in the Catholic tradition, Robert's spiritual journey has been one of profound inquiry and introspection, spanning many decades in search of what he terms "a coherent worldview." Drawing inspiration from luminaries such as Anthony de Mello, Richard Rohr, Diarmuid O’Murchu, and Ilia Delio, Robert's quest for spiritual truth has been shaped by the wisdom gleaned from countless authors and mentors. Their insights have served as guiding beacons, illuminating the path towards deeper understanding and connection. It was in the shared bond of seeking spiritual growth that Robert first crossed paths with John, their encounters over coffee in 2012 marking the genesis of a transformative journey. These intimate gatherings, fuelled by conversations on influential books and the evolving landscape of their perspectives, soon blossomed into vibrant small groups and virtual meetings on platforms like Zoom. Through newsletters, discussion papers, and a shared commitment to fostering meaningful dialogue, Robert has played an instrumental role in nurturing the thriving community of seekers within St Lucia Spirituality. His dedication to facilitating growth, exploration, and connection reflects the essence of the community's ethos - a journey of discovery and transformation, embarked upon together.

"We are not human beings having a spiritual experience; we are spiritual beings having a human experience." - Pierre Teilhard de Chardin Spirituality is an awareness that there is no difference between matter and spirit. Some define spirituality as man’s search for meaning [1]  and others as recognising this awareness [2] . Mystics have long recognised spiritual growth (e.g. The Interior Castle, St Teresa of Avila) while modern authors have written about stages of faith (Stages of Faith, Fowler) and stages of spiritual growth (Integral Spirituality, Wilber).   Wilber proposes various levels of understanding the world. They range between Egocentric (it’s all about me), Ethnocentric (it’s all about my family, tribe, country), Worldcentric (I appreciate my commonality with all in a world beyond my tribe) and Cosmocentric (I appreciate my place within the universe, that I am related to everything, everywhere). Spiritual growth through these levels also requires growth through other levels of development such as physical, emotional and intellectual maturity. We can progress through these various levels at different rates. According to Wilber, about two thirds of the world has been identified as living in the first two levels.   Nevertheless, Richard Rohr understands the importance of well-grounded formation in early stages of growth [3] . They have a relative importance as scaffolding, but they are not the building itself. Yet, we don’t need to continue protecting the scaffolding once it’s served its purpose. In the first half of life, our task is to build a container. Eventually we realise that life isn’t primarily about the container but the contents. In the second half of our lives, we might appreciate the ladder we have been climbing all our lives is leaning against the wrong wall. We search for new meaning and understanding in our lives.   Anthony de Mello acknowledged barriers to our recognising reality [4] . Beliefs and attachments blind and restrict us. Carl Jung identified the shadow in our subconscious as restricting our personal growth. However, a clear vision reveals a wondrous world and an inner spirit that seeks to be recognised. Howard Thurman, spiritual adviser to Dr Martin Luther King, wrote about the importance of discerning what makes you come alive because the world needs people who have come alive. This emerging consciousness leads to a new freedom.   Albert Einstein remarked that higher levels of consciousness are required to solve the problems of the world for they cannot be solved at the level of those who created them   [5] . We need only listen to the language of our political leaders to recognise that conflicts within our societies are grounded in tribal outlooks. Immigration and care for our planet are other examples requiring higher consciousness to identify solutions. We need new ways of looking at each other and our world.   The development of the science of quantum theory over the last hundred years is changing our worldview. Past worldviews founded in patriarchal and monarchical attitudes, medieval theology and classical physics are inadequate today to understand the world. The emerging worldview recognises that we are all related to each other, to everything, everywhere and even throughout time.   Hence the importance to spirituality of recognising that levels of consciousness exist. We need to grow spiritually and attain a higher consciousness so that we can address the resolution of the world’s problems. As we grow, our institutions, religions and our understanding of God will inevitably change.   When I change my level of awareness, I attract a different reality. Change can happen As Wilber noted above, most of the world exists in the lower levels of consciousness, perhaps unaware that higher levels of consciousness exist. But once aware, how do we change if we wish to? Here are some suggestions:   Cultivate non-dual consciousness by abandoning “either/or” dualistic thinking in favour of “both/and” thinking. Develop a meditation practice as recommended by Rohr and Cannato. Allow your consciousness to move from your head to your heart. Rohr offers some guidance here in a meditation. [6] Cultivate an awareness of higher states of consciousness.    As Judy Cannato was nearing the end of writing her last book , she discovered that a mass removed from her back was cancerous. She describes her experience over the subsequent months and her change in consciousness, in particular:   Perhaps the most freeing insight that has come in the last few months is that it is helpful to throw away “beliefs”. To me beliefs tend to be mental constructs, assertions about  reality, not reality itself. My beliefs tended to come from my head, not my heart. They are accompanied by rules and regulations – and not far behind comes judgement.   Without beliefs to uphold, I find that the temptation to judge begins to fall away. Each time I have judged, especially when I have thought something to be “wrong”, I can track the judgement back to a belief – something more rooted in my head and unconsciousness than in my heart and compassion. By endeavouring to let go of judgement, my heart becomes more open to the flow of divine love. Ego gets out of the way a little more, and then love can flourish. [7]   Reflection Questions Have you been aware that different states of consciousness exist, that they each have a different understanding of the world? A different worldview? What could you do to live into higher levels of consciousness? Could you identify with Judy Cannato’s experience described above?   Further reading Awareness, Anthony de Mello SJ Falling Upwards, Richard Rohr Field of Compassion, Judy Cannato   FAQs The Importance of Consciousness in Spirituality (Unabridged) What are the levels of consciousness described by Wilber and how many people live in lower levels? According to St Lucia Spirituality , Ken Wilber maps consciousness in stages: Egocentric (self only), Ethnocentric (tribe or group), Worldcentric (all people), and Cosmocentric (everything, everywhere). The article states that about two thirds of the world still operate in the first two levels - meaning many are seeing through smaller lenses without knowing higher awareness is even possible. How do beliefs, attachments and the shadow block spiritual awareness? In The Importance of Consciousness in Spirituality , Robert van Mourik draws on Anthony de Mello, Carl Jung, and others to show how beliefs (mental constructs) and attachments restrict seeing. The shadow - unconscious fears, shame, unowned parts of self - dims awareness. When beliefs dominate from the head rather than the heart, they often come wrapped in rules, judgments, and fear - which obscure rather than illuminate spiritual growth. Why does shifting from “either/or” dualistic thinking to “both/and” thinking matter for spiritual growth? St Lucia Spirituality offers that dualistic thinking, which divides truth into right/wrong, us/them, saint/sinner, supports lower levels of consciousness. Moving toward “both/and” thinking enables us to hold paradoxes without rushing to judgement. This shift allows inclusion, complexity, and mystery - and opens space for spiritual maturity and compassion, which are essential for higher levels of consciousness according to Wilber and Rohr. What practices help raise awareness of consciousness and deepen spiritual transformation? According to St Lucia Spirituality , some practices offered in the article to help grow consciousness include meditation (as Rohr and Cannato recommend), cultivating non-dual awareness (letting go of strict belief systems), moving awareness from head to heart, and doing reflection on state of consciousness. Also noticing when judgement arises and tracing it back to belief - this helps free the heart to live more compassionately. How does higher consciousness relate to solving global problems and transforming institutions? St Lucia Spirituality reflects that higher consciousness is not just inner work - it has outer consequences. The article quotes Einstein saying that problems cannot be solved at the level of thinking that created them. Many of today’s crises - climate change, social injustice, political tribalism - are grounded in lower levels of consciousness. As more people awaken awareness, institutions (churches, governments, NGOs) must evolve too. What once served as scaffolding (rules, doctrine) becomes less important than the contents of consciousness - love, connection, wisdom. At St Lucia Spirituality we believe the journey is richer when it’s shared. If you’re seeking a place to explore questions, practice mindfulness, or simply belong to an inclusive spiritual community, we invite you to join us. From online discussion groups and meditation gatherings to our growing library of resources, there’s space here for every seeker. Step into the conversation, connect with others, and discover how community can nurture your spiritual growth. About the Author - Robert Van Mourik Robert, a co-founder and guiding presence within St Lucia Spirituality, brings a wealth of insight and dedication to our community. While his roots lie in the Catholic tradition, Robert's spiritual journey has been one of profound inquiry and introspection, spanning many decades in search of what he terms "a coherent worldview." Drawing inspiration from luminaries such as Anthony de Mello, Richard Rohr, Diarmuid O’Murchu, and Ilia Delio, Robert's quest for spiritual truth has been shaped by the wisdom gleaned from countless authors and mentors. Their insights have served as guiding beacons, illuminating the path towards deeper understanding and connection. It was in the shared bond of seeking spiritual growth that Robert first crossed paths with John, their encounters over coffee in 2012 marking the genesis of a transformative journey. These intimate gatherings, fuelled by conversations on influential books and the evolving landscape of their perspectives, soon blossomed into vibrant small groups and virtual meetings on platforms like Zoom. Through newsletters, discussion papers, and a shared commitment to fostering meaningful dialogue, Robert has played an instrumental role in nurturing the thriving community of seekers within St Lucia Spirituality. His dedication to facilitating growth, exploration, and connection reflects the essence of the community's ethos - a journey of discovery and transformation, embarked upon together. Appendex [1] Diarmuid O’Murchu, Quantum Theology, 14 [2] Ilia Delio, The Not-Yet God, 32-33 [3]  CAC Meditations Dec 7, 2016 https://cac.org/daily-meditations/transcend-and-include-2016-12-07/ [4]  Anthony de Mello SJ, Awareness, 63-64 [5]  Quoted by Richard Rohr https://cac.org/daily-meditations/a-special-note-from-fr-richard-why-contemplation/ [6] CAC Meditation July 5, 2024 https://cac.org/daily-meditations/balancing-heart-and-action/ [7] Judy Cannato, Field of Compassion, 185-189

This reflection explores faith as evolving trust rather than rigid belief, and how openness to mystery can mature the spiritual life. One of the things I have consistently maintained — long before my public reflections began — is that faith is not belief. The two have been carelessly interchanged for so long that many no longer recognize the distance between them. Even the dictionary, and to some extent the Bible, often present them as identical. But if you pay close attention to the movement of thought and language, you’ll notice subtle shifts that betray their difference. What most people call faith is simply belief — a mental conclusion dressed up as conviction. Belief is cognitive; it lives in the mind’s need for structure and certainty. It is the comfort of having something to hold onto, something to name, something to defend. Belief gives order to chaos — not necessarily by understanding the chaos, but by labelling it. Faith, on the other hand, is psychological maturity in motion. It does not need to label everything before it can breathe. It does not rest on the false security of having answers, but on the quiet trust that meaning will reveal itself through experience, reflection, and time. Belief is static — it draws boundaries around knowledge and calls them sacred. Faith is dynamic — it understands that truth is alive and must be met, not merely memorized. Where belief builds walls, faith opens windows. Belief seeks the comfort of certainty; faith accepts the discipline of uncertainty. Belief operates in the realm of the known; faith grows in the soil of the unknown. That’s why many who claim to have “strong faith” often only have strong belief — reinforced by repetition, not reflection. They confuse loyalty to a narrative with intimacy with truth. Yet, genuine faith is not loyalty to a narrative at all; it is the courage to remain open even when every narrative fails. From a psychological standpoint, belief is the ego’s defence mechanism against existential anxiety. It says, “I must know something, even if it’s wrong, so I don’t fall apart.” Faith, by contrast, is the ego’s surrender to the possibility that it doesn’t have to know — that not knowing does not equate to meaninglessness. Belief clings; faith trusts. Belief insists; faith listens. Belief needs a system; faith needs space. If you truly have faith, you don’t need belief. Because faith is not built on certainty; it is built on consciousness — the deep awareness that truth transcends our definitions of it. Belief demands validation; faith simply lives. This is also why belief — not faith — is the root of all extremism. Every fanatic, every crusader, every zealot is driven not by faith but by belief — belief so absolute that it cannot tolerate ambiguity. Belief must win; faith has nothing to prove. Belief, when it hardens, becomes ideology. And ideology, when it demands loyalty, becomes violence — whether physical, emotional, or intellectual. It’s belief that divides the world into “us” and “them.” It’s belief that legitimises domination, persecution, and exclusion — all in the name of God, nation, or truth. Faith, on the other hand, has no enemies. It doesn’t need to conquer or convert. It sees truth as too vast to belong to any one camp. Where belief breeds arrogance, faith births empathy. And yes, extremism is rampant in all religions — Christianity included. You see it in the way people weaponise doctrines, demonise dissent, and sanctify ignorance in the name of loyalty. You see it in the fear of questioning, in the pride of certainty, in the addiction to being right. Faith is not afraid of being wrong. It is not afraid of learning. It is not afraid of mystery. So when I say faith is not belief, I mean that faith is the antidote to the arrogance that belief produces. Faith is what remains when certainty dissolves. It is the openness to truth without needing to possess it, and the humility to live without needing to win. Belief says, “I know.” Faith whispers, “I am learning.” And perhaps that is where the sacred truly begins — not in what we can prove, but in what we can still wonder about. FAQs for Faith is Not Belief What is the main difference between faith and belief? The article argues that belief is a mental construct — a need for certainty and structure — while faith is an open, evolving trust in the unfolding of truth. Belief clings to definitions; faith lives in awareness and wonder. Why does the author say that belief, not faith, leads to extremism? Because belief, when rigid and absolute, becomes ideology. It divides the world into “us” and “them,” demands loyalty, and rejects ambiguity. Faith, in contrast, is humble and inclusive — it has no need to conquer or convert. How does faith relate to psychological maturity? Faith is described as “psychological maturity in motion.” It reflects the ability to live without needing every answer, to trust the process of learning and unfolding meaning, rather than clinging to mental certainties for comfort. Why does the author claim that many people confuse belief for faith? Because most people equate conviction with depth, mistaking certainty for spiritual strength. The author suggests that what is often praised as “strong faith” is merely reinforced belief — repetition without reflection. What does the author mean by saying 'faith whispers', 'I am learning'? This final line encapsulates the theme: faith is not about knowing or winning arguments but about remaining open, humble, and teachable. It is the posture of curiosity and trust that allows continual growth in understanding and empathy. About the Author Adeyeye Samuel Oluwatosin is a Nigerian writer, entrepreneur and educator. At St Lucia Spirituality we believe the journey is richer when it’s shared. If you’re seeking a place to explore questions, practice mindfulness, or simply belong to an inclusive spiritual community, we invite you to join us. From online discussion groups and meditation gatherings to our growing library of resources, there’s space here for every seeker. Step into the conversation, connect with others, and discover how community can nurture your spiritual growth.

Butterfly Series #46 Resurrection Resurrection sits where faith and doubt meet. This Butterfly conversation explores how the first witnesses grappled with surprise, how the Church learned to tell the story, and how resurrection keeps unfolding in our lives now. The panel names the grace of “noticing” rather than proving, honours the women at the tomb, and invites a grown-up faith that can hold ambiguity, science, and mystery together. Resurrection is not only an event in the first century or a promise after death. It is a pattern of divine life that keeps calling us to wake up, clean up, grow up, and show up with hope. Highlights The Gospel variations remind us that truth often arrives through many voices. Experience rarely speaks in one tone. Their differences reflect real memory, reflection, and unfolding understanding, not a tidy or scripted tale. Recognition takes time. Emmaus and the garden show continuity and holy difference at once. Women lead the witness. The story begins in the voices that were often sidelined elsewhere. Resurrection enlarges reality. Think transformation of the whole self, not a simple return to former conditions. Practice over proof. Live the rhythm now: wake up to presence, clean up shadow, grow up in perspective, show up in love.   What we learned (Time-stamped highlights) Different Gospel accounts are a feature, not a flaw. The variety of resurrection stories points to lived experience rather than tidy myth-building. The panel notes that the Gospels do not try to make the story smooth. They let it be layered, surprising, and real.“Having different Gospel accounts is something I am very comfortable with.” [7:28–7:54] Recognition takes time. Resurrection does not arrive like a headline but like a quiet shift in perception. On the road to Emmaus and in the garden, recognition comes through relationship and presence, not instant certainty. “There is something different, but also something the same.” [16:00–16:38] Women lead the witness. The first voices that proclaim resurrection are those who were often dismissed in public life. The story begins with the ones who stayed, listened, and showed love to the end. “Women are central to this.” [8:38–9:18] Resurrection enlarges reality, it does not undo death. This is not a simple return to life as it was. It is transformation of the whole self. Margaret’s seed and plant image expresses continuity becoming fullness. “Our future existence is like the plant that grows from a seed.” [27:10–27:40] Practice over proof. Resurrection is meant to be lived, not solved. The pattern is daily: wake up to presence, clean up old stories and shadow, grow up in perspective and compassion, show up in love and justice. “The first resurrection is waking up in this lifetime.” [33:30–34:06] Resurrection as the experience of the community. The early witnesses did not talk about abstract doctrine. They spoke of encounter, change, and courage to love again. “Resurrection is not the experience of Jesus. It is the experience of the people who were there.” [12:18–12:31] “ Jesus is alive. That was the expression they used.” [12:39–12:45] Hope that dances around dark corners. Resurrection faith does not deny grief or endings. It moves with courage through them, trusting a life that continues to rise. “Belief in the resurrection sends us dancing around dark corners trusting in a tomorrow we cannot see.” [10:17–10:25] A spirituality that becomes action. We show resurrection when we forgive, include, risk kindness, tell the truth, hold the hurting, and do not turn away. “I seek to be resurrection for others, but I also have to be resurrection for myself.” [45:24–45:57] Reflective Prompts Where am I being invited to recognise life where I assumed only endings? Which practice helps me notice rather than control: silence, Scripture, examen, or service? How might I honour the first witnesses by amplifying sidelined voices today? FAQs for Butterfly Series #46: Resurrection What do Christians mean by resurrection if the Gospel accounts differ? Resurrection means God brought Jesus through death into a new mode of life that still bore continuity with the Jesus his friends knew. The four Gospels tell the story from different angles to highlight recognition, mission, and worship rather than laboratory proof. Difference here serves theology and testimony. Why did some disciples fail to recognise the risen Jesus at first? The texts emphasise surprise and transformation. Recognition often arrives through a relational cue like hearing one’s name or a familiar action like breaking bread. These scenes underline both continuity and change in the risen Christ. Source: Bible Gateway – Luke 24 and John 20 How does Paul talk about the “resurrection body”? Paul contrasts perishable with imperishable and natural with spiritual to signal transformation of the self, not abandonment of embodiment. His seed and plant image suggests continuity becoming fullness. Source: Bible Gateway – 1 Corinthians 15 Is resurrection only a future hope, or also a present practice? It is both. The early Church proclaimed Jesus is alive, and Christians learned to live resurrection now through baptismal life, mercy, justice, and Eucharist. To “show up” with compassion is to let resurrection pattern our ordinary days. Source: Center for Action and Contemplation – “Action and Contemplation” How can I hold faith and doubt together without losing heart? Treat doubt as a doorway to deeper trust. The witnesses themselves wrestled with fear and confusion. Practices like the examen, simple contemplative prayer, and honest conversation with community steady the heart while questions do their refining work. Source: Ignatian Spirituality – “The Daily Examen” At St Lucia Spirituality we believe the journey is richer when it’s shared. If you’re seeking a place to explore questions, practice mindfulness, or simply belong to an inclusive spiritual community, we invite you to join us. From online discussion groups and meditation gatherings to our growing library of resources, there’s space here for every seeker. Step into the conversation, connect with others, and discover how community can nurture your spiritual growth. Upcoming Spiritual Events & Online Gatherings BUTTERFLY SERIES: A New Ecological Ethic 2 December 2025, 5:45 pm – 7:15 pm AEST Note: AEST not AEDT Virtual event on Zoom EGISTER FOR OUR VIRTUAL EVENT Related Reflections in the Butterfly Series Waking Up - Awareness is the beginning of transformation. A reflection on noticing presence in ordinary life and learning to trust the quiet invitations within. Read here:   https://www.stluciaspirituality.com/post/waking-up Growing Up - Wisdom expands as our perspective widens . Exploring how wisdom forms across the lifespan and how perspective matures with experience, relationship, and humility. Read here:   https://www.stluciaspirituality.com/post/growing-up Cleaning Up - Healing begins with gentle curiosity, not judgment. Looking gently and honestly at the parts of ourselves that need healing, repair, or release. Read here:   https://www.stluciaspirituality.com/post/cleaning-up Showing Up - Love becomes real when it takes form in action. The movement from inner awareness into embodied love and service in the world. Read here:   https://www.stluciaspirituality.com/post/showing-up Streams of Development - Spiritual maturity moves through multiple dimensions of growth. How our emotional, relational, cognitive, ethical, and spiritual capacities grow together over time. Read here: https://www.stluciaspirituality.com/post/streams-of-development 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.

GREETINGS Our November online meeting considered the Resurrection based on our discussion paper. Something highly significant occurred following Jesus’s death that animated his community of followers. It must have been quite extraordinary. First discovered by Mary Magdalene and other women, for the men had fled, the resurrection is a more complex story than commonly presented or understood. Our panel comprising Lee-Anne Perry, Kevin Liston, Rev Dr. Margaret Wesley and Kevin Treston conducted a wide-ranging discussion on the significance of this astounding event reflected in varying accounts in the Gospels. It was an ambitious undertaking considering the limited time we had available. In summary, the Resurrection: can be seen as a continuation of original blessing, offering hope in the face of darkness and affirming the enduring nature of divine grace. represents an insight into a larger universe of life beyond death, even beyond our lives as we know them today, lives that have purpose and direction. That we are like seeds that already contain the plant that will emerge one day. There is life after death even though we may not comprehend it now. offers faith and hope, confirming that God loves us and encourages us to promote the reign of God, a society of mercy, compassion and justice for all. represents more than a physical state following death. In ancient times, body, mind, and soul were not distinguished; St Paul might have been referring to the transformation of the real self (the soul or consciousness) rather than the physical body. The Gospel accounts written some years after the event sought to portray this impact through metaphors and story, rather than a simplistic retelling of history. provides lessons for our own lives wherein we all experience disruptions or deaths initiated by significant changes such as ill health, bereavement or changes in employment. Each change, however, is an opportunity for a rebirth, another resurrection, for us. You can view a recording of our online discussion here . PARTICIPATION IN ST LUCIA SPIRITUALITY We invite you to to share your experiences with our community. For example, you can share your ideas, books you are reading and questions you are asking by writing to us . You can also offer your comments on our Facebook page and engage in discussions. This is an important supplement to the information available on our website. We invite you to get involved, have your say! Others may benefit from your experience.  In recent weeks we have seen several new members join our Facebook group. JOIN US FOR OUR NEXT BUTTERFLY SERIES EVENT A New Ecological Ethic Traditional Christianity taught us that mankind held dominion over all creatures and the earth; that the earth was only our temporary home until we entered eternal life and, it can be argued, that this has led to the exploitation of Indigenous peoples and the degradation of our planet.  But now philosophers and scientists are informing us that all forms of life are interconnected and it is in our own interests to recognise and value a new ecological ethic. NEW ON OUR WEBSITE Look out for our Kindred Spirits & Podcasts as we find inspiration from others. We include links to their websites and podcasts. We can now list your neighbourhood group so that others can find you or be aware of you. If you would like to join the others listed here, please contact us ! We are also aware of new groups forming. In addition to last month's discussion paper on Resurrection , the previous month’s paper, When the Divine Was Decentralised , continues to attract attention. The article, Catholic Renewal , by John Warhurst is also topical. Also, Faith is Not Belief , another article by Adeyeye Samuel Oluwatosin. We welcome comments on our articles and papers and also invite contributions; you can submit them by writing to us . Our website is constantly changing with new information. Bookmark our website in your browser and visit us to keep in touch. FUNDRAISING Recently we sought support to fund an extensive review of our website to aid its discoverability on the internet. You may have noticed several changes including how our articles are presented and the inclusion of discussion points or Frequently Asked Questions  that expand on the content. In addition, much has been done that you cannot see but is essential to aid discoverability by search engines or Artificial Intelligence. Consequently, we have seen a significant increase in the number of visits to our website. We estimated this activity would cost in the order of $6000, even after heavy discounting of our fees. We are halfway to our target and would appreciate any further assistance to defray these costs. Even small contributions are appreciated.  PLEASE SAVE OUR EMAIL Please note our email, stluciaspirituality@gmail.com , and save it in your safe senders list. We welcome your feedback and invite you to share this with your friends. However, please use the unsubscribe link below if you no longer wish to receive them.

GREETINGS Our online meeting participants considered the discussion paper,  Who am I to judge? conducting a wide-ranging discussion about various spiritual perspectives, sharing stories consistent with the theme of inclusion and exclusion. They outlined the challenges faced by marginalised communities and stressed the importance of connection and acceptance.   Personal stories dominated the discussion and included the following: a visit to a leper colony in a Calcutta slum racial bias and the dehumanising effect of rules the significant gap in life expectancy between people with and without intellectual disabilities the health challenges of indigenous students, including leprosy in the Northern Territory people facing addiction and mental health issues the significant number of women with children awaiting suitable accommodation Many participants shared the circumstances that led to changes in thinking and a greater appreciation of the importance of inclusivity. An example was the experience of two participants volunteering at the Emanuel City Mission in South Brisbane. The discussion highlighted the importance of overcoming fear and engaging with those who are different, drawing on spiritual maturity to encourage inclusivity and empathy. JOIN US FOR OUR NEXT BUTTERFLY SERIES EVENT When the Divine Was Decentralized What if the ancient verse in Genesis 1:1 "In the beginning, God created..." doesn’t describe some distant deity, conjuring a world out of void, a God apart from creation, but rather a God diffusing into it? How would that change our understanding of God? What other beliefs do we hold that we might have to reconsider? BUTTERFLY SERIES 7 October 2025, 5:45 pm – 7:15 pm AEST Virtual event on Zoom EGISTER FOR OUR VIRTUAL EVENT NEW ON OUR WEBSITE Look out for our Kindred Spirits & Podcasts  as we find inspiration from others. We include links to their websites and podcasts. We can now list your neighbourhood group  so that others can find you or be aware of you. If you would like to join the others listed here, please contact us ! We are also aware of new groups forming. Articles, Book Reviews & Reflection: Ordination  by Dr John A. Dick-Leuven            Our understanding of priests, bishops, and deacons has changed dramatically in the church’s long history. Heart and Mind: The Four Gospel Journey for Radical Transformation  by Alexander John Shaia            Book review We Cannot be Self-Made  by Richard Rohr             An introduction to the concept of Ubuntu. We Are Microcosms of the Divine  by Adeyeye Samuel Oluwatosin             A reflection on Original Blessing and human wholeness. Orthodoxy: The Death of True Spirituality  by Adeyeye Samuel Oluwatosin             If spirituality is meant to be a living, breathing journey into truth, then orthodoxy is the embalmed corpse of that journey. Applying Intelligence to Spiritual Growth             Reflection Our website is constantly changing with new information. Bookmark our website in your browser and visit us to keep in touch. FROM OUR ARCHIVES Do you realise that our website has a very good search function? Enter keywords into the search box in the menu bar and find articles and information stored in our archives. As we add new material this function will become increasingly useful. For example, this paper  Honoring Multiple Truths: An Integrative Pathway to Peace in Israel/Palestine  remains relevant today. A just resolution to the Israel/Palestine conflict requires acknowledging and honoring truths that are seemingly contradictory. Examples from other domains show how this can be accomplished and offer a potential pathway to an enduring, long-term peace. PLEASE SAVE OUR EMAIL Please note our new email, stluciaspirituality@gmail.com , and save it in your safe senders list. We welcome your feedback and invite you to share this with your friends.

Resurrection is fundamental to Christianity. It has been said that Christianity would not have inspired the disciples to spread the Good News if Jesus had not risen from the dead. The promise of eternal life after death is a powerful one. In this paper, my purpose is to explore the Resurrection. What is the official Christian teaching? Is there life after death? What does resurrection of the body mean? What do non-Christian religions say about resurrection? What does modern science tell us to inform our Christian tradition? This is a herculean task for a non-theologian. So, my observations may be over-simplified.   Official Christian teaching  I will begin with my own Roman Catholic tradition. The Catechism of the Catholic Church addresses the credal statement “On the third day he rose from the dead” at paragraphs 638-658. It summarises the teachings as follows: “Paragraph 656 Faith in the Resurrection has as its object an event which is historically attested to by the disciples, who really encountered the Risen One. At the same time, this event is mysteriously transcendent insofar as it is the entry of Christ's humanity into the glory of God. For this reason the risen Christ is not publicly visible to the world but only to his disciples, to those who came up with him from Galilee to Jerusalem, who are now his witnesses to the people.   Paragraph 657 The empty tomb and the linen cloths lying there signify in themselves that by God's power Christ's body had escaped the bonds of death and corruption. They prepared the disciples to encounter the Risen Lord.   Paragraph 658 Christ, "the first-born from the dead" (Col 1:18), is the principle of our own resurrection, even now by the justification of our souls (cf. Rom 6:4), and one day by the new life he will impart to our bodies (cf. Rom 8:11).”   This teaching relies upon a literal interpretation of the Scriptures that Jesus physically appeared to the disciples. Is it equally plausible that the appearances of Jesus were spiritual experiences that were difficult to explain, particularly 30 to 40 years after the events? While most Christian denominations affirm some form of bodily resurrection, there are variations in interpretation and emphasis across traditions. The Catholic Church teaches the literal resurrection of the body at the end of time, but some Protestant and other Christian traditions interpret this doctrine differently — either more symbolically, spiritually, or with less detail.   Resurrections during Jesus’ ministry The Gospels record three specific stories in which Jesus raises individuals from the dead, demonstrating his authority over life and death. Each account appears in the Synoptic Gospels (Matthew, Mark, and Luke), with slight variations.   Jairus’ Daughter (Matthew 9:18–26, Mark 5:21–43, Luke 8:40–56) in which a synagogue leader named Jairus asks Jesus to heal his dying daughter. The Widow’s Son at Nain (Luke 7:11–17) whom Jesus revives during his funeral procession.   Lazarus (John 11:1–44) Jesus’ close friend Lazarus dies and is brought back to life From these stories, one might reasonably conclude that each of the gospel authors was at pains to demonstrate Jesus’ power over death and his compassion for grieving people. The stories give credence to Jesus’ own resurrection and his promise to the disciples of resurrection and eternal life. On the other hand, one could conclude that the stories were written as, and meant to be understood as, metaphorical stories about new life after death rather than historical accounts of actual events. Jesus’ Resurrection Let’s examine the stories of Jesus’ resurrection. In the gospel of Mark (16:1-8), Mary and Salome enter the tomb; find a young man and are reported to have told no one because they were afraid. In Matthew (28:1-10), Mary and the other Mary approach the tomb; there is an earthquake; an angel rolls back the stone; they ran to tell the disciples; Jesus appears to them and the disciples go to Galilee. In Luke (24:1-12), Mary, Joanna, Mary mother of James and other women find the empty tomb; two men in dazzling clothes appear; the women tell the disciples but are not believed; Peter runs to the tomb and was amazed. In John (20:1-18), Mary sees an empty tomb; tells Peter and the one whom Jesus loved; they run to the tomb and then return home; then Mary is alone at the tomb and looks inside; she finds two angels in white; she sees Jesus but doesn’t recognise him initially; she goes and tells the disciples. What are we to make of these accounts and the differences in the detail contained within them. Are they to be read literally or metaphorically? I am going to assume that the reader has a reasonable understanding of how the written scriptures came to be, including: the historical and cultural backgrounds of the authors, the fact that they recorded the verbal tradition at least three decades after the events; that they were written for different audiences and social circumstances; as well as the problems of translation from Aramaic to Greek and Latin. These are some of the realities of scriptural interpretation. Meaning is regularly debated by theologians. How do Christians who believe in a literal interpretation of the New Testament explain these differences?    I understand they are not accurate historical records, as we know history today.   They seek to convey the radically different teaching of Jesus, the profound transformative experience of the disciples and the mystery of his resurrection. The post resurrection appearances of Jesus transformed a sad and frightened group of people into teaching zealots willing to die for their faith. Something profound and wonderful took place.   Jesus’ appearances after death After Jesus’ resurrection, three biblical accounts describe Him appearing to people who do not initially recognize Him.    In Luke 24:13–35, two disciples are walking to the village of Emmaus when Jesus joins them, but they are kept from recognizing Him. They speak with Him about recent events, including His own crucifixion. Only after He breaks bread with them are their eyes opened, and they recognize Him—at which point He vanishes.   In John 20:11–18, Mary Magdalene sees Jesus outside the empty tomb but thinks He is the gardener. She only recognizes Him when He calls her by name: “Mary.”   In John 21:1–14, the disciples are fishing when Jesus appears on the shore. They do not recognize Him at first. It’s only after He instructs them to cast their nets, and they catch a huge number of fish that the beloved disciple realizes it is the Lord.   What are we to make of these strange events? Why was Jesus not originally recognised? Are we dealing here again with the inadequacy of the written word to explain the presence of Jesus in the hearts of the disciples rather than true physical presence? These stories suggest that the risen Jesus could be present yet hidden, and that recognition often comes through relationship, revelation, or sacramental action (like breaking bread). This speaks to the transformed nature of Jesus’ resurrected body and the need for spiritual perception to recognize Him.   In 1 Corinthians 15:44, St Paul contrasts the “natural body” with the “spiritual body”. This implies a body transformed by the Spirit, no longer subject to decay or death. Could we be dealing with a bodily existence which is different from the original human form – what some have come to call a “subtle body”. The idea of Jesus' resurrection body being like a “subtle body” has been used by some theologians and scholars, particularly in modern or mystical theology, to describe the transformed, glorified nature of Christ’s resurrected form. It refers to a non-gross, energetic or luminous body that is spiritual yet real — not entirely material as we know it, but still individual and embodied. It could appear and disappear, pass through locked doors, yet still eat and be touched. Teilhard de Chardin and Karl Rahner are among those who explored the mystery of the glorified body in ways that highlight its transcendent yet tangible nature. St Paul’s letters St Paul provides the earliest written canonical tradition with his letters to the Galatians written circa 48CE through to Romans circa 68CE. The first gospel, Mark, was written after 66CE.   Unlike the gospel authors, Paul’s focus is on the theological meaning of Jesus’ own resurrection and its implications for believers. He presents Christ’s resurrection as the first instalment ("first fruits") of a greater harvest: the resurrection of all believers. He emphasizes that Jesus' resurrection inaugurates a new kind of life — immortal and glorified, not merely a return to earthly life (like Lazarus). Jesus' resurrection is permanent — a new mode of existence. This is the kind of resurrection Paul says awaits believers. For Paul, resurrection is not just a miracle — it is the foundation of Christian hope.   The Gospel miracle stories, and Paul’s theology complement each other: the former show Jesus’ authority over death, the latter proclaims the ultimate meaning of that authority.   Other faith traditions Beliefs about bodily resurrection vary significantly across religious traditions. Some affirm a literal, physical resurrection; others emphasize a spiritual afterlife or reincarnation. Here's an overview of what major faith traditions teach about bodily resurrection:   In Judaism, belief in bodily resurrection is traditional but not universal. In Christianity, Orthodox, and most Protestant traditions teach a future general resurrection of the dead at the end of time. Islam teaches a strong belief in bodily resurrection and final judgment. Zoroastrianism teaches bodily resurrection. At the end of time, the dead will rise and be judged. Hinduism does not teach bodily resurrection, but rather reincarnation. The atman (soul) is reborn in a new body, based on karma. Buddhism focuses on rebirth and liberation. Nirvana is liberation from the cycle of rebirth. Sikhism rejects bodily resurrection; teaches reincarnation and liberation. Finally, atheism believes that there is no resurrection and no afterlife  (note: atheism is also a form of faith). It is perhaps worth noting that reincarnation was debated in the early church. Fourth century theologian Pelagius believed in reincarnation. He was opposed by others, including St Augustine, was denounced as a heretic and excommunicated by Pope Zosimus in 418CE.   Contemporary Science Contemporary science, as a discipline based on empirical observation and natural laws, does not support the possibility of bodily resurrection in the literal, traditional religious sense — that is, the reanimation or transformation of a dead, decomposed body into a living, eternal form.   From a biological standpoint, death is irreversible. Once the body decomposes, especially the brain, its original state cannot be restored. Cells and tissues begin to break down within minutes to hours after death; full bodily resurrection would require reassembling vast amounts of information and material. Mainstream science therefore holds that bodily resurrection is impossible based on what we know about physics, biology, and entropy.   Nevertheless, it is worth observing that modern empirical science is not competent to speak about Christian resurrection, not because it is incompetent but because it generally limits itself to empirically verifiable reality. Theological reflections on resurrection are beyond its scope.    Philosophers tend to focus on personal identity tied to resurrection. Even if resurrection were possible, what makes “you” still you? Is continuity of consciousness necessary? If a future version of “you” were re-created molecule by molecule, would it still be you? Some contemporary theologians and scientists speculate that the resurrection of the body lies outside the scope of natural science, as it involves divine action in a new creation. Conclusion The Abrahamic religions of the world, claiming approximately 4.3b followers from a world population of approximately 8.2b, believe in the resurrection of Jesus and an afterlife where one’s soul and body continue to exist. Christian tradition, inspired by scripture, holds these beliefs as core tenets.   Ultimately, for the individual spiritual seeker, we are dealing with faith and mystery and therefore must accept that we cannot know with certainty. One respected friend, Kevin Liston, offers this assessment:   “Once dead, people do not come back to life. Dead people do not come out of graves nor do humans disappear into thin air. Something else is going on in the scripture narratives. That Jesus lives, after human death, means that human living is only part of the story. This is usually explained in terms of life after death in another realm of existence. In fact, there is only one realm of existence, and we already live in it but our ability to perceive the whole reality is limited by our human condition. The real universe of life (or of ‘being,’ as philosophers would say) is much larger and more extensive than what we can humanly know or experience. It is not that we go from one world to another at human death but that we are transformed in a way that enables us to participate in the same total universe in quite a different way.  The revelation of resurrection is the realisation and discovery that life does not end with human death. It is becoming aware of a greater universe of life, a larger reality.”   What does your conscience tell you about the resurrection? Is it worth pondering the mystery that is resurrection? If Kevin is right, we should stop worrying about a next life and just focus on being the best person we can be in the one we are living now. Questions for reflection How do you choose to interpret the Scriptures regarding Jesus’ resurrection and the promise of resurrection of the body? Do you think the resurrection is physical, metaphorical or metaphysical? How does that influence your worldview and the way you live your life? FAQs - Searching for Resurrection Did the resurrection really happen? From a historical standpoint, it cannot be proven like a scientific event. However, many scholars point to the empty tomb tradition, the personal transformation of fearful disciples into bold witnesses, and the early proclamation of resurrection as strong historical indicators that something extraordinary happened. For believers, it is accepted as the central act of God in history. It justifies personal transformation and guides conscious living. Source: John Scoble, A St Lucia Spirituality perspective Were the appearances of Jesus after death hallucinations or visions? Hallucinations are usually private and subjective, but the resurrection appearances are reported as shared spiritual experiences by groups (e.g. the Twelve, 500 at once as in 1 Corinthians 15). The accounts also describe physical interactions such as eating and touching, which go beyond typical visionary phenomena. They often involved spiritual experiences and healing energy. Source: John Scoble, A St Lucia Spirituality perspective Why is resurrection considered proof of Jesus divinity? In Christian theology, resurrection vindicates Jesus’ identity and message. It is seen as God’s confirmation that Jesus is not only a prophet but the Son of God. Paul writes that Jesus was “declared son of God with power by his resurrection from the dead” (Romans 1:4). For believers, the promise of eternal life provides a purpose for life and inner peace. Source: John Scoble, A St Lucia Spirituality perspective What does resurrection mean for life after death? The resurrection means death is not the end: just as Jesus was raised so too will humans be raised to life with God. It offers hope of eternal life, transformation beyond death, and the assurance that love and life ultimately triumph over suffering and mortality. It also provides a reason for integrating spirituality into daily life. Source: John Scoble, A St Lucia Spirituality perspective At St Lucia Spirituality we believe the journey is richer when it’s shared. If you’re seeking a place to explore questions, practice mindfulness, or simply belong to an inclusive spiritual community, we invite you to join us. From online discussion groups and meditation gatherings to our growing library of resources, there’s space here for every seeker. Step into the conversation, connect with others, and discover how community can nurture your spiritual growth. 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.

A Reflection on Genesis, Energy, and the Fractals of Being Many years ago, I stumbled on something in Genesis 1:1 that felt too significant to ignore. It didn’t come with thunder or visions. Just a subtle shift in perspective. But it planted a seed. "In the beginning, God created..." Simple, right? But the Hebrew word translated as “created” is “bara”—and it’s not as tidy as our English suggests. It doesn’t always mean “to make something from nothing.” More often, it implies ordering, separating, or bringing into expression. And that’s where the crack began. What if this ancient verse was not describing some distant deity conjuring a world out of void, but rather, a decentralizing of divinity? Not God apart from creation, but God diffusing into it. That idea would later be labelled heresy. Some call it pantheism, others panentheism, mysticism, or “New Age confusion.” But the more I studied—not just theology but science, cosmology, metaphysics—the more coherent and honest this view appeared. What if Genesis 1:1 wasn’t the tale of a magician, but of a mirror breaking into billions of fragments, each one carrying the light of the whole? The Problem with the Traditional Model Classical theism (especially in Abrahamic religions) insists on a duality: God is “up there”—perfect, holy, untouchable. We are “down here”—fallen, filthy, in need of rescue. It’s a neat system for control. But it fractures reality. If all things came from God, then how can God remain separate from all things? If creation is divine in origin, then it cannot be wholly profane in essence. Even early Hebrew cosmology doesn’t teach absolute dualism. That came later, through Greek metaphysics, Roman power structures, and religious empire-building. The deeper you go into mysticism—Hebrew, Christian, Sufi, Eastern—the more you find a common whisper: The divine is not “out there” but interwoven into the very structure of existence. The Science of Stardust and Interconnection Let’s move from theology to physics. Modern science now tells us: You are made of atoms forged in stars. Every carbon, nitrogen, oxygen atom in your body was formed in a stellar explosion. Reality is fractal. The same patterns repeat across micro and macro levels. Quantum entanglement connects particles across vast distances. At the subatomic level, nothing is isolated. Matter is not solid. It is energy—vibrating, relational, and interconnected. Science isn’t describing God. But it’s eroding the old paradigm of separateness. And it’s remarkably compatible with a decentralized view of the divine. In this framework God is not a being among beings, but the ground of Being itself. God is not elsewhere, but in all, through all, and becoming with all. And so, the idea of divinity as decentralization is not just spiritually intuitive—it is scientifically plausible. Why This View Is Dangerous (To Religion) Because it dismantles control structures. If the divine is embedded in you, If you do not need a mediator, a ritual, a tithing scheme to access sacredness, If you are not separate, lost, or damned by default— Then you become ungovernable by fear. This view challenges The idea that only some people or texts are sacred. The narrative that you are broken and in need of religious repair. The claim that questioning doctrine is rebellion against “God.” It doesn’t destroy meaning. It returns meaning to the whole. It doesn’t turn you into a god. It simply says: you, too, are made of light. So Where Does That Leave Us? Not in dogma. Not in atheism. Not in certainty. But in something truer: A humble awareness that no religion has all the answers, and that no ideology is immune to contradiction or corruption. A refusal to trade one control system for another. An openness to seek—not because we’re lost, but because we are becoming. The divine is not somewhere else. It is here—and it is you, and it is everything that exists and breathes and evolves. So maybe Genesis 1:1 isn’t about divine separation after all. Maybe it’s the beginning of divine dispersion—a sacred fractal unfolding across time, matter, and consciousness. The decentralisation of divinity. And maybe, just maybe, your awakening is not heresy. It’s remembering.   When the Divine Was Decentralised - Questions for reflection How would you describe your view of “God”? Is the author’s view of God one you could pray to or worship – how would it impact your life? If you accept the author’s propositions, what impact could this have on your religious beliefs? FAQs - When the Divine Was Decentralised What does “decentralising the divine” mean in Genesis 1:1? It reframes “In the beginning, God created” from a distant deity acting outside creation to a view of divinity present within creation itself - God diffusing through the fabric of reality rather than standing separate from it. The essay links this to the Hebrew bara, which often implies ordering or bringing forth, not just creating from nothing, and argues that a diffused, immanent divine better fits both mystical traditions and today’s understanding of interconnection. Is this view pantheism or panentheism - and why does the difference matter? Pantheism says the universe is identical with the divine. Panentheism says the divine is in all things and also more than all things. The article nods to both labels while emphasizing lived experience of an indwelling presence - a ground of being that breathes through matter, life, and consciousness. Practically, panentheism preserves awe and transcendence while inviting responsibility for a world that is not spiritually disposable. How does modern science support an immanent or decentralised view of God? Stardust (NASA & astrophysics research):  The elements in our bodies were forged in stars, which makes interconnection a physical baseline rather than a metaphor. Fractals (mathematics and systems theory):  Self-similar patterns recur across scales in nature, a useful image for a divine presence expressed through repeating forms of order and relation. Entanglement (Harvard-Smithsonian Center for Astrophysics):  Quantum systems can exhibit nonlocal correlations, undermining a strictly separative picture of reality and resonating with the article’s critique of hard dualism. The essay does not claim physics proves God - only that the science of connection better fits an immanent frame than a strict above-here divide. How could this perspective shape personal spirituality and ethics today? Seeing the divine woven through matter reframes identity and action: Self:  Less shame, more dignity - you are not outside sacredness. Practice:  Meditation, reflection, and community become ways of tuning into the field you already inhabit. Ethics:  If the world is saturated with value, care for people and planet stops being optional. The article’s invitation is simple: stop searching only “out there.” Attend to the light in what is - including you. Does decentralising divinity undermine religion - or renew it? It challenges control systems that depend on separation and gatekeeping, but it does not dismiss meaning, ritual, or community. By centering a presence within life rather than only beyond it, the view invites humility, accountability, and service - a faith practiced as awakened participation in a living cosmos, not mere assent to distant authority. Further reading Reimagining God  by Robert van Mourik From Co-dependency to an Adult Faith  by Robert van Mourik About the Author Adeyeye Samuel Oluwatosin is a Nigerian writer, entrepreneur and educator. At St Lucia Spirituality we believe the journey is richer when it’s shared. If you’re seeking a place to explore questions, practice mindfulness, or simply belong to an inclusive spiritual community, we invite you to join us. From online discussion groups and meditation gatherings to our growing library of resources, there’s space here for every seeker. Step into the conversation, connect with others, and discover how community can nurture your spiritual growth.

Greetings Our October online meeting was remarkable in the number of registrations we received and the widespread interest in Adeyeye’s discussion paper When the Divine was Decentralised .   As we had a far greater number of registrants than previously, we changed our format to a panel discussion involving Ann Aboud, Les Savage, Lisa Bagnall and Robert van Mourik who shared their evolving views of God. Some of the main points of discussion were: The impact of advances in human knowledge on the characterisation of God. The inadequacy of the Greco-Roman view of God and a medieval theology that still underpins Christian teaching. Does this fulfill our desire for a more dynamic, life-giving view of God in view of what we know now about the universe? The presence of God in all creation with love as God’s fundamental essence. Divinity is found in everyday life and not just within the confines of a church. The importance of community for spiritual seekers. Small groups were preferred over large institutional communities. These provide the opportunity to explore alternative views of God's nature within a safe space. The importance of maintaining relationships with people of different religious views while embracing one’s own evolving beliefs. The format of the meeting was praised for its depth and engagement, with participants appreciating the panellists’ openness. The facilitator clarified that the purpose was not to diminish any one perspective but to explore big picture ideas about faith and spirituality. We are seeking to understand why two thirds of the registrants did not join us online. Perhaps that was due to confusion arising from the change to Daylight Saving Time in the Southern states. We would welcome feedback . Participation in St Lucia Spirituality We invite you to to share your experiences with our community. For example, you can share your ideas, books you are reading and questions you are asking by writing to us . You can also offer your comments on our Facebook page and engage in discussions. This is an important supplement to the information available on our website. We invite you to get involved, have your say! Others may benefit from your experience. JOIN US FOR OUR NEXT BUTTERFLY SERIES EVENT RESURRECTION Once dead, people do not come back to life. Dead people do not come out of graves nor do humans disappear into thin air. Something else is going on in the scripture narratives. That Jesus lives, after human death, means that human living is only part of the story. The revelation of resurrection is the realisation and discovery that life does not end with human death. It is becoming aware of a greater universe of life, a larger reality. 4 November 2025, 5:45 pm – 7:15 pm AEST Note: AEST not AEDT Virtual event on Zoom EGISTER FOR OUR VIRTUAL EVENT FUNDRAISING Recently we wrote to you about our efforts to increase the visibility of our website to search engines. The changes we have introduced so far have already proven effective but we have more to do.  We have budgeted that these changes will cost about $5,000 to $6,000 and we have already raised about half of this amount. Thank you to everyone who has contributed! We very much appreciate your support. It is worthwhile remembering that our fees are already heavily discounted. A huge thank you to Kate Dombroski and her team at  Uforia , we could not have accomplished so much without her support. NEW ON OUR WEBSITE Articles & Book Reviews: The Language of God – Science and Religion  by Francis Collins Searching for the Hidden Spring  by Richard Foster Birth of a Dancing Star: My journey from Cradle Catholic to Cyborg  by Ilia Delio Catholic Renewal  by John Warhurst Our website is constantly changing with new information. Bookmark our website in your browser and visit us to keep in touch. Look out for our Kindred Spirits & Podcasts  as we find inspiration from others. We include links to their websites and podcasts. We can now list your neighbourhood group  so that others can find you or be aware of you. If you would like to join the others listed here, please contact us ! We are also aware of new groups forming. PLEASE SAVE OUR EMAIL Please note our email, stluciaspirituality@gmail.com , and save it in your safe senders list. We welcome your feedback and invite you to share this with your friends.

This article, entitled "Five Streams of Catholic Renewal" by John Warhurst, was first published on 23 September 2025 by Flashes of Insight ( https://flashesinsight.com/ ) and brought to our attention by the Australasian Coalition for Catholic Church Reform ( https://acccr.com.au/ ): Pope Leo begins his pontificate just as many renewal-minded Catholics of long standing are discerning their future position. There are five identifiable, but not exclusive, options being openly considered by groups and individuals around the world. Synodality embraced The first option is to enthusiastically tackle the challenge of implementing the global Synod on Synodality program. This is the most trusting and hope-filled position. It is a new step for some reformers, who are prioritising working within, sometimes in leading roles, the church’s developing synodal structures at diocesan and parish level. Convinced that the church has taken on board their advocacy, they now turn inwards with renewed determination. Insider-outsider stance The second position is to purposefully maintain an insider-outsider stance, taking on some insider synodal contributions while remaining some distance from the church establishment. This is the business-as-usual option. It is driven by scepticism balanced by love for their faith and, to a lesser extent, by respect for the institution. Such reformers maintain an educated distance as friendly critics. Many are sad to see synodality principles being watered down at the local level. Anger at inaction The third stance is to ramp up simmering anger at an institution that continues to dither and prevaricate. Those disappointed with Pope Francis’ performance on issues like equality for women in the church are disinclined to accept a more centrist and moderate Leo as the answer. If the church chooses to settle down after Francis’ disruptions, such reformers remain deeply disenchanted at the lack of real progress. Building lay voices The fourth option is to pivot toward building a lay Catholic voice that becomes a permanent part of church infrastructure alongside bishops, religious, and priests. involves drawing closer to established groups like the St Vincent de Paul Society, and newer ones like Catholics for the environment or Catholics for refugees. These reformers are attracted to amplifying the Catholic voice in the public square and to public ministries more than to internal reform. Personal spirituality The fifth choice emphasises developing personal spirituality, with or without connection to the official church. These reformers no longer put faith in the institution nor support its infrastructure. Individually or in small groups, they rely on their own spiritual resources to map a good life of their own design. This journey is increasingly ecumenical and inter-faith. Time and alternatives Time will tell how attractive these options or other variants turn out to be. I am not alone in being deeply conflicted. Another alternative beckons: retreating from active participation in struggles over the legacy of Vatican II. John Warhurst is an Emeritus Professor of Political Science at the Australian National University in Canberra and a prominent contributor to ACCCR. FAQs - Catholic Renewal What is the Synod on Synodality? The Synod on Synodality, initiated by Pope Francis in October 2021, is a multiyear, worldwide undertaking during which Catholics were asked to submit feedback to their local dioceses on the question “What steps does the Spirit invite us to take in order to grow in our ‘journeying together?’” Following the second global assembly in Rome in October 2024, local churches were asked to implement a synodal process and report back on progress in mid-2026. Source: John Scoble, A St Lucia Spirituality perspective What does synodality mean? Synodality is a process that involves prayerful speaking, deep and respectful listening to all perspectives, and constructive dialogue. It was clearly the intention of Pope Francis that synodality would become part of the DNA of the Catholic Church – the way it included all voices of the faithful in its mission. The Synod Assembly report (2024) stated: “At the root of this process is the acceptance, both personal and communal, of something that is both a gift and a challenge: to be a Church of sisters and brothers in Christ who listen to one another and who, in so doing, are gradually transformed by the Spirit.” Pope Leo XIV has indicated his intention to continue with the synodal process initiative. Source: John Scoble, A St Lucia Spirituality perspective What was Vatican II? Vatican II, or the Second Vatican Council, was a major ecumenical gathering of the Catholic Church held from 1962 to 1965, convened by Pope John XXIII and continued by Pope Paul VI. Its primary aim was to modernize the Church to connect more effectively with the contemporary world and renew nearly every aspect of Catholic life, including worship, theology, governance, and the Church’s relationship with other Christian communities and religions. Reformers often describe Implementation of Vatican II recommendations as glacial. In many areas, reformers have experienced entrenched opposition and protection of the status quo. Source: John Scoble, A St Lucia Spirituality perspective What is the Catholic Church's teaching on equality of women? The Catholic Church teaches that men and women are equal in dignity and worth before God, but does not support complete equality in roles within the Church, especially regarding ordained ministry. The Church’s theological understanding of gender is based on complementarity: men and women have different, but equally valuable, gifts and roles. Women are welcomed in significant leadership and administrative roles, but cannot be ordained as priests or deacons, a position reaffirmed by recent popes and official Church teaching. For many women, this is a source of great pain and a strong indication that they are not considered by a male-dominated Church to be truly equal before God. Source: John Scoble, A St Lucia Spirituality perspective At St Lucia Spirituality we believe the journey is richer when it’s shared. If you’re seeking a place to explore questions, practice mindfulness, or simply belong to an inclusive spiritual community, we invite you to join us. From online discussion groups and meditation gatherings to our growing library of resources, there’s space here for every seeker. Step into the conversation, connect with others, and discover how community can nurture your spiritual growth. About the Author - John Warhurst John Warhurst  is an Emeritus Professor of Political Science at the Australian National University in Canberra and a prominent contributor to ACCCR.

The content of this book is keenly topical, dealing with the links between Science and Religion. The author, Francis Collins, is a geneticist who was in charge of the US Human Genome Project, commissioned during the time of the Clinton & Obama Presidencies, so the Report on which this book is based may by now be slightly overtaken by more recent scientific discourse. Collins' work is important because he is still held in high regard by forces within the Trump administration.   The literature on the links between science and religion is multifarious and, after reading it, I arrived at the conclusion that it is a mistake, oftentimes made by participants with a foot in both the science and religion camps - such as myself - to regard these spheres as mutually exclusive.    Contrary to the ways in which Science and Religion have been weaponised, there is considerable overlap between traditionalists and progressives on the one hand, both of them categorisable as religious, and scientists on the other, the latter encampment also professing religious belief as well as trenchant atheism in some circles.    Collins shows how the evidence accumulated by both sides of this seemingly unbridgeable chasm turns out in large chunks to be more than merely syllogistic. Put another way, since Science and Religion are properly developmental and evolutionary, with new developments evident in both spheres, Collins shows how they can achieve a degree of compatibility that 'true Believers' on both sides all too easily reject.   In conclusion, for this Catholic reviewer, embedded within the Catholic theological tradition with its strong emphasis on spiritual & mystical experience, formerly restricted to the phenomenon called the supernatural, no incompatibility occurs. I commend the book. FAQs The Language of God by Francis Collins - Science and Religion What is Francis Collins’ main argument in The Language of God? Francis Collins, a geneticist who led the Human Genome Project, argues that science and faith are not enemies but potential partners. He introduces “BioLogos” as a framework for understanding evolution as a divine tool rather than a threat to belief. Surveys suggest that about 40% of scientists in the United States identify as religious (Pew Research Center, 2009), highlighting that Collins’ perspective is not as unusual as some might think. How does Collins connect science and religion in the book? Collins weaves his expertise in genetics with his personal Christian faith, suggesting that DNA itself can be read as the “language of God.” He critiques the false choice between strict atheism and rigid creationism, proposing instead that faith and science are both developmental paths seeking truth. His approach echoes broader scholarship showing that most Americans (59%) believe science and religion are often in conflict, but many also find ways to reconcile them in practice (Pew Research Center, 2015). Why is The Language of God considered significant in the science and religion debate? The book gained attention because Collins was not only a leading scientist but also a public figure trusted by multiple U.S. administrations. His dual credibility helped bridge polarized debates. For readers weary of “weaponised” arguments between scientists and theologians, Collins offers a rare middle ground. His view resonates with wider ecumenical and interfaith movements, which show increasing openness to dialogue rather than division. What criticisms or limitations exist in Collins’ approach? Some critics argue that Collins’ synthesis has been overtaken by newer developments in genetics and theology. Others suggest that his framework does not fully satisfy those deeply committed to either atheism or creationism. Still, the book remains a milestone for encouraging respectful dialogue. In fact, research on dialogue-based education shows that exposure to both scientific and spiritual perspectives increases critical thinking and empathy (Journal of Interdisciplinary Studies, 2017). How does this book help believers and skeptics alike? For believers, Collins’ work provides intellectual permission to embrace science without abandoning faith. For skeptics, it models how a respected scientist can hold personal belief without rejecting evidence-based research. The Catholic tradition, with its mystical emphasis on both reason and revelation, finds no contradiction here. Readers seeking harmony rather than hostility may find Collins’ book a gentle but firm handrail across what can feel like a chasm. At St Lucia Spirituality we believe the journey is richer when it’s shared. If you’re seeking a place to explore questions, practice mindfulness, or simply belong to an inclusive spiritual community, we invite you to join us. From online discussion groups and meditation gatherings to our growing library of resources, there’s space here for every seeker. Step into the conversation, connect with others, and discover how community can nurture your spiritual growth.

Higher states of consciousness recognise that beyond our apparent differences we are all one. View the One video here One Birdtalker [Verse 1] I've played the teacher, the preacher, guru Maintaining postures separating me and you As if the thoughts of God were mine and mine to speak I've listened with an agenda so I could prove All of the shit I believe to be true Just to hide the fear of being weak [Chorus 1] Burn the scorecards, balance out the scales We are one wind distracted by our different sails Underneath what's detectable with eyes Every particle's vibrating with the same life [Verse 2] If we keep running around deciding who's right and wrong Then tell me, where are we headed? How can we all belong When all our logic is colliding And it's constantly dividing me from you [Chorus 2] So damn those eager protestations on your tongue Shut your brain up long enough to hear the lowly hum Underneath what's detectable with eyes Every particle's vibrating with the one life [Bridge] Beyond the land of the right, the land of the wrong There's a field waiting for us All the notions of you, the notions of me We finally agree don't mean a thing [Chorus] Burn the scorecards, balance out the scales (Beyond the land of the right, the land of the wrong) We are one wind distracted by our different sails (There's a field waiting for us) Damn those eager protestations on your tongue (All the notions of you, the notions of me) Shut your brain up long enough to hear the lowly hum (We finally agree don't mean a thing) Underneath what's detectable with eyes (Beyond the land of the right, the land of the wrong) Every particle's vibrating with the one life (There's a field) "One" is available to download and stream now! iTunes: FAQs for One (Birdtalker) What is the meaning behind One (Birdtalker)? This piece invites readers to see beyond division and recognize that beneath what seems separate, we share one life. Using the song Birdtalker , the article unmasks how posture, judgment, labels, and comparison create walls. The message calls us to burn scorecards, quiet our agendas, and listen to the hum beneath appearance so that we can live as one instead of many. How does “One (Birdtalker)” challenge us about unity and division? It challenges us by asking whether our need to be right is costing us connection. The lyrics quoted in the article talk about setting aside protestations, refraining from proving beliefs, and discovering unity rather than forcing it. It is a reminder that unity does not mean uniformity. Instead, it is an invitation for difference to meet within shared life. How can someone live the “oneness” described in the article? You live it by noticing where you draw lines that keep others out, whether in thought, words, or posture. Then you choose differently: listen before judging, welcome instead of defending, stay curious rather than clinging to certainty. The article suggests practical steps such as dropping scorecards, pausing the ego, and tuning in to the deeper vibration that connects you to another person. What spiritual practices help us move toward unity with others? Practices such as silence, contemplative listening, meditating on passages like John 17, confessing our own tendencies toward “us versus them,” and surrendering our need to prove ourselves can help. The article also draws on the five streams of development: relational work through empathy, emotional work through reconciling hurt, cognitive work through expanding worldview, ethical work through justice, and spiritual work through prayer. Together, these streams sustain the journey toward unity. Why does the “One” message matter for today’s world? It matters because our time is marked by deep fractures of ideology, identity, and fear. The One (Birdtalker) article reminds us that unity is not about erasing difference but about discovering the deeper life that animates all beings. In a world that often defaults to division, this message offers an alternative: we do not have to belong by subtraction, but by remembering that we already belong. That awareness opens the way for healing, justice, and love to take root. At St Lucia Spirituality we believe the journey is richer when it’s shared. If you’re seeking a place to explore questions, practice mindfulness, or simply belong to an inclusive spiritual community, we invite you to join us. From online discussion groups and meditation gatherings to our growing library of resources, there’s space here for every seeker. Step into the conversation, connect with others, and discover how community can nurture your spiritual growth.

GREETINGS At our August online meeting we reviewed the principal article on the importance of consciousness in spirituality on our website’s home page. We feature this article because it goes to the very heart and purpose of our community, one that supports seekers of spiritual growth. This is why we have established our website . As we grow spiritually, we recognise that many beliefs we hold may be misplaced or aren’t that important. Ultimately, we see that we are all connected with each other, that we are One. This is illustrated very well in this short video . The lyrics of the song warrant reflection. However, egocentric or ethnocentric worldviews cannot recognise this Oneness. For example, as Jeremy Lent explains in his article, Honoring Multiple Truths: An Integrative Pathway to Peace in Israel/Palestine , a more nuanced discussion of the underlying issues is needed, reflective of a higher level of consciousness. He writes: “When we engage in political discourse, we must choose our words carefully to avoid adding to the polarized grandstanding dominating the media ..… the mindless use of blanket terms such as “pro-Israel” or “pro-Palestinian” only serves to smother the deeper issues of human rights under a cacophony of tribal rivalry.” His article presents a far more nuanced and comprehensive discussion of the underlying issues than we are accustomed to seeing in our media or hearing from our politicians. We recommend it to you. JOIN US FOR OUR NEXT BUTTERFLY SERIES EVENT Interpreting your worldview: Our next meeting will examine some different worldviews suggested by Richard Rohr to broaden our understanding of different levels of consciousness. He distinguishes between: A material worldview A spiritual worldview A priestly worldview An incarnational worldview NEW ON OUR WEBSITE Over the last month we have added: A list of authors that we have found inspirational and influential . Short reflections that John Scoble has prepared on video . A meditation by Richard Rohr that helps us understand consciousness . An excellent 30-minute video presentation by Ilia Delio on her latest book “The Not-Yet God.” Book reviews: Doing Theology in an Evolutionary Way by Diarmuid O’Murchu, 2021. One River, Many Wells by Matthew Fox, 2004. The Return of the Prodigal Son – a Story of Homecoming by Henri Nouwen, 2014. Consciousness & Creation: Discover a pathway into the mystery of God’s quantum universe by Les Savage, 2023 Do you realise that our website has a very good search function? Enter key words into the search box in the menu bar and find articles and information stored in our archives. As we add new material this function will become increasingly useful. Our website is still under construction and we shall be adding information on kindred organisations, podcasts and neighbourhood groups soon. Bookmark our website in your browser and visit us to keep in touch. The development of our community has been built so far on a Catholic/Christian foundation; however, we acknowledge religion is not the only path to spiritual growth. We welcome suitable material from other viewpoints, you can contact us through the website or by email . PARTICIPATING IN ST LUCIA SPIRITUALITY We invite you to to share your experiences with our community. For example, you can share your ideas, books you are reading and questions you are asking by writing to us. You can also offer your comments on our Facebook page and engage in discussions. This is an important supplement to the information available on our website. We invite you to get involved, have your say! Others may benefit from your experience. FUNDRAISING St Lucia Spirituality is dedicated to creating a positive impact through spiritual enlightenment. We have to spend funds to access the resources we provide you and the things we can’t do ourselves such as computer related stuff. We rely on the generosity of individuals like you to defray these inevitable costs of our volunteer work.  Your donation will enable us to reach more people and make a difference in their lives. We very much appreciate the donations we have already received. PLEASE SAVE OUR NEW EMAIL Please note our new email, stluciaspirituality@gmail.com , and save it in your safe senders list. We welcome your feedback and invite you to share this with your friends.

We are currently in the middle of the “Season of Creation”. “What is that?” you may ask. It is a celebration of creation of our planet by about 350 Christian Churches around the world. In 1989 Ecumenical Patriarch Dimitros I proclaimed September 1 as the Orthodox Day of Prayer for Creation . Subsequently, the World Council of Churches (WCC) extended the celebration until October 4, the feast day of St. Francis of Assisi. More information is available at https://seasonofcreation.org/about/ Pope Francis made the Roman Catholic Church's warm welcoming of the season official in 2015, not long after publishing Laudato Si ’. This weekend  Catholics in dioceses all around Australia have been invited to participate in the Season of Creation Convocation. Fr Frank Brennan SJ prepared this homily for the occasion and St Lucia Spirituality decided his thought-provoking homily was worth sharing. Here is the transcript and an audio file of the homily. Fr Brennan is part of a Jesuit team of priests working in the Toowong, St Lucia, and Indooroopilly parishes in the Archdiocese of Brisbane.   The Celebration of Creation audio (16 minutes) Listen at  https://soundcloud.com/frank-brennan-6/homily-15924     The Celebration of Creation transcript: This weekend in dioceses all around Australia we have been invited to participate in the Season of Creation Convocation.  We are are called together during this convocation to ‘wonder’, ‘weave’ and ‘heal’ the Earth and the whole of creation.  This nationwide convocation is part of the annual Season of Creation which is an international ecumenical series of events running from September 1 to October 4, the feast of Francis of Assisi.  During this season, the Christian family unites for a worldwide celebration of prayer and action to protect our common home.  If you’re like me, you need to crank yourself up to enthuse about these sorts of events.    In 2015, Pope Francis published his encyclical  Laudato Si’: On Care for our Common Home . His inspiration and starting point was Francis of Assisi.  The pope introduced his encyclical with a reflection on the saint whose name he took as pope:  ‘Saint Francis is the example par excellence of care for the vulnerable and of an integral ecology lived out joyfully and authentically. He is the patron saint of all who study and work in the area of ecology, and he is also much loved by non-Christians. He was particularly concerned for God’s creation and for the poor and outcast. He loved, and was deeply loved for his joy, his generous self-giving, his openheartedness. He was a mystic and a pilgrim who lived in simplicity and in wonderful harmony with God, with others, with nature and with himself. He shows us just how inseparable the bond is between concern for nature, justice for the poor, commitment to society, and interior peace.’ 1    Hoping that the encyclical would not just sit on the shelf gathering dust, the Vatican’s Dicastery for Promoting Integral Human Development set up a  Laudato Si’ Action Plan .  Like all Vatican dicasteries, it does not have much by way of resources, and it does not have a presence on the ground.  It’s like a think tank in Rome with just a few people to assist along the way.  But the platform on the internet invited local groups to network and to do something about climate change.      The Action Plan gives us seven goals on which to aim so that we might live an Integral Ecology in the spirit of Laudato Si’. 2     1.     Response to the Cry of the Earth  (greater use of clean renewable energy and reducing fossil fuels in order to achieve carbon neutrality, efforts to protect and promote biodiversity, guaranteeing access to clean water for all, etc.)    2.     Response to the Cry of the Poor  (defence of human life from conception to death and all forms of life on Earth, with special attention to vulnerable groups such as indigenous communities, migrants, children at risk through slavery, etc.)    3.     Ecological Economics  (sustainable production, Fair-trade, ethical consumption, ethical investments, divestment from fossil fuels and any economic activity harmful to the planet and the people, investment in renewable energy, etc.)    4.     Adoption of Simple Lifestyles  (sobriety in the use of resources and energy, avoid single-use plastic, adopt a more plant-based diet and reduce meat consumption, greater use of public transport and avoid polluting modes of transportation, etc.)    5.     Ecological Education  (re-think and re-design educational curricula and educational institution reform in the spirit of integral ecology to create ecological awareness and action, promoting the ecological vocation of young people, teachers and leaders of education etc.)    6.     Ecological Spirituality  (recover a religious vision of God’s creation, encourage greater contact with the natural world in a spirit of wonder, praise, joy and gratitude, promote creation-centred liturgical celebrations, develop ecological catechesis, prayer, retreats, formation, etc.)    7.     Emphasis on Community involvement and participatory action to care for creation at the local, regional, national and international levels (promote advocacy and people’s campaigns, encourage rootedness in local territory and neighbourhood ecosystems, etc.)   In 2020, five years after  Laudato Si , the Interdicasterial Working Group of the Holy See on Integral Ecology published a document  Journeying Towards Care For Our Common Home.   As can only happen in the Vatican, this document is even longer than the original encyclical.  It all becomes a bit daunting.  How can I actually make a difference to the planet?  What is there in my power to do?  This document concluded by asking in the words of Luke’s gospel: ‘What is it that we should do?’ (Lk 3:14).     It’s no surprise that the Interdicasterial Working Group said, ‘There is no single answer to this question.  As in John the Baptist’s response to the crowds who asked this question, there are different tasks for each of us, according to our age and condition and the role we have in the Church or in society. But there is one answer that applies to all of us, since each of us has the responsibility to protect our common home and to show concern for our neighbours, whether near or far in space and time. Like every summons to conversion, this call to ecological conversion is addressed to each of us personally and demands a discernment and change in the way we live.’    The working group then quoted directly from  Laudato Si : ‘We can no longer speak of sustainable development apart from intergenerational solidarity. Once we start to think about the kind of world we are leaving to future generations, we look at things differently; we realize that the world is a gift which we have freely received and must share with others… Intergenerational solidarity is not optional, but rather a basic question of justice.’ 3     As the Portuguese Bishops put it: ‘The environment is part of a logic of receptivity. It is on loan to each generation, which must then hand it on to the next’. 4     During the week, I watched Ajay Banga, the new President of the World Bank speaking at the Lowy Institute.  I was aware that his predecessor had retired early, having been burnt over his ambivalence about the effects of fossil fuels on climate change.  Banga is an Indian who was the son of a military officer who was moved to many placements around India.  He spoke of the capacity for religious and racial tolerance he developed as a boy moving around India.  Once he became established in business, Banga moved to the USA and became fabulously rich being the CEO of outfits like Mastercard which he expanded exponentially.  He has now come from the private sector with a commitment to making a real difference in the public sector.  It was refreshing to hear his disarmingly simple and optimistic approach to problem solving.  He told us: ‘We’ve expanded our mission and vision: To create a world free of poverty on a liveable planet.’ 5   He said: ‘We’ve committed to deploy 45% of World Bank Group funds toward climate, with half of development finance for mitigation and half for adaptation, by 2025. In the Pacific region 97 percent of our climate financing goes to adaptation.’ He acknowledged ‘that the World Bank alone won’t be enough to provide the trillions required annually for climate, fragility, education, hunger alleviation, health care, and inequality.’    Banga repeated his simple image of a triangle: 6   ‘If you look at the state of the world, I try and look at the challenges we face as being on three sides of a triangle.     ‘And one side of the triangle is the longer-term issue of “one versus many”: essentially the inequality, poverty aspect … you could feel it because of gender or ethnicity or religion or being born on the wrong side of the tracks. And it might be exhibited in the form of access to education or health care or clean air or water or, frankly, opportunities of all types…    So that’s one side of the triangle. The other side of the triangle to me is the challenge of humanity versus nature. And today we discuss that as climate and biodiversity and forest degradation and the challenges of all the aspects of climate and nature that society has begun to discuss now.     ‘And the reason these two sides of the triangle don’t fall down is because the third side is what keeps them up.  And the third side is the trade-off between long-term and short-term.  And whether you’re a politician, a CEO, or a teacher, society [incentives] you towards short-termism.  Whereas the nature of these two sides of the triangle is that these are very deep-rooted problems that require longer-term solutions.’    I found this image of the triangle helpful and hopeful.  We are confronting very protracted long-term problems but each of us can do our bit and encourage others to hold in tension the one versus the many, humanity versus nature, and the long term versus the short term.  There will be ongoing scientific, economic, and political debates about renewables, gas, and nuclear.  There will be ongoing philosophical and moral debates about the relative responsibility of developing and developed economies, the latter of which have contributed more than their share to global warming in the past.  Banga insists that the answers are not black and white but are found pragmatically in the grey areas of life with everyone’s interests being considered, including the interests of future generations.  In  Laudato Si’ , Pope Francis goes to great pains to point out:  ‘On many concrete questions, the Church has no reason to offer a definitive opinion; she knows that honest debate must be encouraged among experts, while respecting divergent views.’ 7    ‘There are certain environmental issues where it is not easy to achieve a broad consensus. Here I would state once more that the Church does not presume to settle scientific questions or to replace politics. But I am concerned to encourage an honest and open debate so that particular interests or ideologies will not prejudice the common good.’ 8     This past week, Pope Francis has been in our neighbourhood.  Unsurprisingly, he could not be lured to the wealthy, middle order, pluralist democracy, Australia.  We don’t make the cut as being part of the peripheries which are so central to Francis’s thinking.  Instead, he went to Indonesia, Papua New Guinea, Timor Leste and Singapore.  The churches in all those four places have a cardinal; Australia does not.  When meeting with civil leaders in the mineral rich Papua New Guinea, Pope Francis said: ‘These environmental and cultural treasures represent at the same time a great responsibility, because they require everyone, civil authorities and all citizens, to promote initiatives that develop natural and human resources in a sustainable and equitable manner. A manner that improves the wellbeing of all, excluding nobody, through concrete programmes, international cooperation, mutual respect and agreements beneficial to all parties.’ 9     Pope Francis then went on to Timor Leste, and, as is typical, spoke with disarming simplicity when addressing the hundreds of thousands of Timorese who turned out for the papal mass in Dili:     ‘I have been thinking a lot about what is the best thing Timor-Leste has? Its sandalwood? Its fishing? These are not the best things. The best thing is its people. I cannot forget the people on the side of the road, with the children. How many children you have! The people, the best thing they have is the smile of their children. And a people that teaches its children to smile is a people that has a future.    ‘But be careful! For I have been told that crocodiles come to some beaches; crocodiles come swimming and have a stronger bite than we can keep at bay. Be careful! Be careful of those “crocodiles” who want to change your culture, who want to change your history. Stay faithful. And do not go near those “crocodiles” because they bite, and they bite hard.’ 10     Committed to intergenerational solidarity, we should always be thinking of the children – those who are to come after us.  What do we need to do so that the children of the future will have good cause to smile?  What do we need to do to keep the crocodiles at bay?  Let’s wonder, weave and heal the Earth and the whole of creation.  Aiming for all seven goals of  Laudato Si’ , we will realise how ‘inseparable the bond is between concern for nature, justice for the poor, commitment to society, and interior peace’.  Let’s pray, dream, hope, plan and act so that we might create a world free of poverty on a liveable planet.  FAQs Celebration of Creation What is the Season of Creation, and why does it matter today? St Lucia Spirituality explains that the Season of Creation runs from September 1 to October 4 and is observed by over 350 Christian churches worldwide. It was inaugurated in 1989 by Ecumenical Patriarch Dimitrios I and extended by the World Council of Churches. Today it matters because it reminds us that caring for the planet is not optional faith work but a spiritual calling, especially as science shows biodiversity loss is accelerating and ethics must respond. How does Laudato Si’ shape Christian engagement with ecology as described in the article? According to St Lucia Spirituality , Pope Francis’s encyclical Laudato Si’ anchors ecological care in theology by calling for integral ecology - where concern for Earth and concern for the poor are inseparable. The article highlights that the Vatican’s Laudato Si’ Action Plan and the working group stress intergenerational justice, protecting water and biodiversity, ethical consumption and community involvement. Ecology becomes prayer in action. What are the seven goals of Integral Ecology and how can individuals participate? St Lucia Spirituality lists the seven goals mentioned under Laudato Si’ Action Plan: responding to the cry of the Earth; defending the cry of the poor; ecological economics; simple lifestyles; ecological education; ecological spirituality; and community involvement. Individuals can live these by choosing sustainable habits, reducing waste, learning from Indigenous stewards of land, participating in community care, and aligning values with justice and creation’s harmony. How can prayer, reflection and action combine in celebrating creation in everyday life? St Lucia Spirituality suggests that celebrating creation means more than appreciating sunsets. It involves prayer or liturgy seeing creation as sacred, reflection on how our lifestyle supports or harms Earth, and tangible action: conserving water, reducing plastic, choosing plant-rich diets, supporting ethical businesses, advocating for policy changes. Fr Brennan’s homily reminds us that wonder, gratitude, healing and care are spiritual practices that also reshape our world for good. Why is caring for creation inseparable from justice and human dignity? According to St Lucia Spirituality , the cry of the Earth and the cry of the poor are always one. Environmental collapse does not fall evenly - droughts, floods, and resource loss strike hardest at communities with the fewest safety nets. The article insists that to love neighbour means defending ecosystems that neighbour depends on. Creation care becomes justice when we recognise that protecting rivers also protects children, safeguarding forests also safeguards Indigenous identity, and restoring soil also restores dignity. It is not an “extra” for faith - it is the Gospel lived through ecology. At St Lucia Spirituality we believe the journey is richer when it’s shared. If you’re seeking a place to explore questions, practice mindfulness, or simply belong to an inclusive spiritual community, we invite you to join us. From online discussion groups and meditation gatherings to our growing library of resources, there’s space here for every seeker. Step into the conversation, connect with others, and discover how community can nurture your spiritual growth. Appendix   [1]  Laudato Si’  10. [2] See  https://laudatosiactionplatform.org/laudato-si-goals/ [3]  Laudato Si’  159. [4] Interdicasterial Working Group of the Holy See on Integral Ecology,  Journeying Towards Care For Our Common Home: Five Years after Laudato Si’,  2020, pp. 219-220. [5]  https://www.worldbank.org/en/news/speech/2024/09/10/remarks-by-world-bank-group-president-ajay-banga-at-lowy-institute-in-sydney-australia [6] Banga repeated what he had said at the World Economic Forum on 9 January 2024.  See  https://www.weforum.org/agenda/2024/01/world-bank-president-ajay-banga-priorities/ [7]  Laudato Si’  61. [8]  Laudato Si’  188. [9]  https://www.vatican.va/content/francesco/en/speeches/2024/september/documents/20240907-papua-nuovaguinea-autorita.html [10]  https://www.vatican.va/content/francesco/en/homilies/2024/documents/20240910-timor-leste-messa.html

John Scoble This is a brief message to introduce you to the subject matter for the next few episodes of the butterfly series. These will be called “streams of spiritual development”. There have been significant advances over the past 50 years in science, psychology and mindfulness. Researchers, academics and theologians have explored new ways of seeing the world and the human condition. One group, led by Ken Wilber, has developed integral theory, which suggests in part that humans develop morally and spiritually in four different but related streams; waking up, growing up, cleaning up and showing up. Waking Up  Refers to  any spiritual experience which overcomes our experience of the self as separate from God. Sometimes called mindfulness, it involves developing an awareness of our interrelationship with all of creation. View our Waking Up Article Here Growing up  Refers to the process of psychological and emotional maturity that persons commonly undergo, both personally and culturally.  View our Growing Up Article Here Cleaning Up Refers to practices that examine personal addictions and other unhelpful habits that prevent one from drawing closer to God. It is often referred to as “shadow work”. View our Cleaning Up Article Here Showing Up  Means bringing our heart and mind into the actual suffering and problems of the world.  It means engagement, social presence, and a sincere concern for justice and peace for others beyond ourselves.  View our Showing Up Article Here In the butterfly series episode 4, we will provide an introduction to this four stream model. Then in episodes 5-8, we will deal with each of these streams in more detail. We hope that this framework will be useful for you in exploring your own spiritual development and encourage you to ask questions and seek answers through research and prayer. FAQs for “Streams of Development” What are the streams of development in spirituality? Streams of development are the different channels through which a person matures - emotional, relational, cognitive, moral, and spiritual. Instead of a single ladder of growth, the article explains that we are shaped by multiple currents flowing at once. You might advance far in prayer but remain underdeveloped in relationships, or grow ethically while neglecting inner silence. Seeing development as streams reminds us to nurture balance rather than relying on one strong current to carry everything. Source: Integral Life – Four Roles of Human Growth Why are multiple streams important for spiritual growth? Focusing on only one area creates imbalance. Someone who excels in theology but ignores emotional maturity may become brittle or defensive. A person deeply contemplative but ethically stagnant may retreat into private comfort rather than public witness. The article emphasizes that growth is multidimensional, and maturity means letting all the streams - heart, mind, conscience, and spirit - flow together toward integration. Source: Center for Action and Contemplation – Richard Rohr on Holistic Transformation How do Waking Up, Cleaning Up, Growing Up, and Showing Up align with the streams of development? The article explains that the four stages of spiritual growth are carried forward by five key streams - emotional, relational, cognitive, ethical, and spiritual. Waking Up is nurtured by the cognitive stream (how we expand our worldview) and the spiritual stream (prayer, silence, awareness). These together awaken us from autopilot into God’s presence. Cleaning Up flows through the emotional stream (naming wounds and feelings) and the ethical stream (aligning choices with integrity). This stage clears the clutter of shadow and unhealthy patterns. Growing Up is shaped by the cognitive stream (maturing worldview), the relational stream (building trust and compassion), and the ethical stream (living values beyond ego or tribe). This stage broadens how we see and act in the world. Showing Up depends on all five streams working in harmony. Emotional depth fuels empathy, relational maturity builds community, cognitive clarity guides wisdom, ethical integrity grounds action, and spiritual practice sustains presence. This is where inner growth bears fruit in the world. Together, the streams keep the stages flowing in balance - maturity is less about speed and more about keeping these currents alive in harmony. What blocks or distorts the streams of development? Fear, shame, and denial often clog the flow. Spiritual bypass is another obstacle — using prayer or waking up experiences to avoid the harder work of cleaning up wounds or growing up emotionally. The article cautions that fragmentation happens when one stream races ahead while others stagnate. Showing up with integrity requires clearing these blockages so the streams can flow together. Source: Psychology Today – “Why Personal Growth Gets Stuck” How can someone nurture multiple streams in daily life? Start small. Choose one stream that feels weak and give it attention. Journaling helps the emotional stream, vulnerability strengthens the relational stream, study and dialogue widen the cognitive stream, small acts of integrity grow the ethical stream, and silence or prayer deepen the spiritual stream. The article suggests that these practices prepare us to move naturally into waking up, cleaning up, growing up, and showing up with wholeness. Source: Abide – “How to Start Practicing Christian Meditation” At St Lucia Spirituality we believe the journey is richer when it’s shared. If you’re seeking a place to explore questions, practice mindfulness, or simply belong to an inclusive spiritual community, we invite you to join us. From online discussion groups and meditation gatherings to our growing library of resources, there’s space here for every seeker. Step into the conversation, connect with others, and discover how community can nurture your spiritual growth. 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. November 2021

John Scoble Introduction Rather than provide a video from a single person on this subject, we have decided to introduce the topic of Waking Up by providing a series of quotes from diverse sources. Waking up refers to a realisation that the way in which we have viewed our world has been an illusion, that reality is something different and we want to understand what that is. Waking Up is a personal experience and therefore is different for each person. For some it is a blinding moment of insight, like that expressed by Thomas Merton below. For others it is a slowly developing realisation of truth and ultimate reality, as Richard Rohr explains below. These passages are not to be read once and forgotten; rather they are to be pondered. Choose the ones that really speak to you and reflect upon them deeply, keeping in mind the following questions. Questions for Reflection What do you think it means to “wake up”? From the passages below, what do you think are some of the characteristics of a person who has “woken up”? As you awaken, how do you think your view of yourself will change? Your worldview? James Finley would say that the fact that you are reading this document means you are on the path to “waking up!   Kabir Heminski Living Presence – The Sufi Path to Mindfulness and the Essential Self “Most education ignores the human soul, or essential Self. This essential Self is not some vague entity whose existence is a matter of speculation, but our fundamental “I”, which has been covered up by social conditioning and the superficiality of our rational mind. In today’s world we are in great need of a form of training that would contribute to the awakening of the essential Self. Such forms of training have existed in other eras and cultures and have been available to those with a yearning to awaken from the sleep of their limited conditioning and know the potential latent in the human being. We are made to know ourselves; we are created for this self-awareness; we are fully equipped for it. What could be more important than to know ourselves?” Richard Rohr 4 January 2018 https://cac.org/growing-and-waking-up-2018-01-04/ “Our life is a dance between the loneliness and desperation of the false self and the fullness of the True Self, which is re-discovered and experienced anew as an ultimate homecoming. The spiritual journey is a path of deeper realization and transformation; it is never a straight line, but a back and forth journey that ever deepens the conscious choice and assent to God’s work in us. It is growing up, yes, but even more it is  waking up .”   Jon & Vangelis – I’ll Find My Way Home https://www.youtube.com/watch?v=21Qg2wYRmRc Lyrics:      I’ll Find My Way Home     From the SLSG Facebook page: “What does spirituality mean? Anthony de Mello begins his book Awareness with these words: “ Spirituality means waking up . Most people, even though they don’t know it, are asleep. They’re born asleep, they live asleep, they marry in their sleep, they breed children in their sleep, they die in their sleep without ever waking up. They never understand the loveliness and the beauty of this thing we call human existence.” In another place, “ An awakened person: a person who no longer marches to the drums of society, a person who dances to the tune of the music that springs up from within . Awareness means to watch, to observe, to understand, to wake up.” Howard Thurman, spiritual advisor to Dr Martin Luther King: “There is something in every one of you that waits and listens for the sound of the genuine in yourself. It is the only true guide you will ever have. And if you cannot hear it, you will all your life spend your days on the ends of strings that somebody else pulls.” What does it mean to wake up? What is the tune of the music that springs from within? What is the sound of the genuine that is our only true guide?” Thomas Merton Conjectures of a Guilty Bystander “In Louisville, at the corner of Fourth and Walnut, in the center of the shopping district, I was suddenly overwhelmed with the realization that I loved all those people, that they were mine and I theirs, that we could not be alien to one another even though we were total strangers … There is no way of telling people that they are all walking around shining like the sun.” Pema Chödrön (A Buddhist author) Start Where You Are: A Guide to Compassionate Living “We already have everything we need. There is no need for self-improvement. All these trips that we lay on ourselves—the heavy-duty fearing that we’re bad and hoping that we’re good, the identities that we so dearly cling to, the rage, the jealousy and the addictions of all kinds—never touch our basic wealth. They are like clouds that temporarily block the sun. But all the time our warmth and brilliance are right here. This is who we really are. We are one blink of an eye away from being fully awake.” Mark E. Thibodeaux God’s Voice Within: The Ignatian Way to Discover God’s Will “The next two chapters will explore the characteristics of these two spirits: the false spirit, often referred to by Ignatius as “the evil spirit” or “the enemy of our human nature,” and the true spirit, often referred to as “the good spirit.” It is important to understand that Ignatius’s idea of the false spirit seemed to be broader than what is commonly referred to as the devil, although the devil would surely be included in the definition. Jesuit Father William Huete puts it this way: The false spirit equals the devil plus the trauma of tragic circumstances such as cancer or hurricanes, plus destructive experiences and behaviors, plus psychological baggage, plus emotional weaknesses, and so on. The false spirit is anything that draws me away from God and God’s loving plan for the world. Likewise, when referring to the true spirit, Ignatius was speaking not only of the Holy Spirit but also of anything else that would draw me…” Jack Hawley The Bhagavad Gita: A Walkthrough for Westerners “Do not identify your true Self merely with your mortal body. “Real, as used in spirituality, means that which is eternal, never changing, indestructible. This is the very definition of “Reality”. That which is Real never ceases to be. Anything that is impermanent, even if it lasts for a very long time and seems durable, eventually changes and thus does true Reality. The wise ones understand the difference between the Real and the not-Real. When you fully understand this profound fact, you will have attained the zenith of all knowledge.” Judy Cannato Field of Compassion “My beliefs have tended to come from my head, not my heart. They’re accompanied by rules and regulations and not far behind comes judgment. What does sustain me is what I know to be true I know love, and love never seeks to separate or excuse. I know freedom and freedom never lets ego and fear have the final say. I know I am not alone, that we are connected in the web of life and we feel the connection most powerfully when we operate from within the Field of Compassion.” Richard Rohr - 1 June 2021 https://cac.org/four-shapes-of-transformation-2021-06-01/ “Waking Up  refers to any spiritual experience which overcomes our experience of the self as separate from Being in general. It should be the goal of all spiritual work, including prayer, sacraments, Bible study, and religious services of any type. The purpose of waking up is not personal or private perfection, but surrender, love, and union with God. This is the Christian meaning of salvation or enlightenment.” James Finley - 18 November 2021 https://cac.org/seeing-ourselves-as-god-sees-us-2021-11-18/ Jim envisions God saying to each of us, in the midst of our struggles:   “You know what? . . .  I’m in love with you. I’m so in love with you that I’m utterly giving myself away [to you] as invincibly precious in my eyes, in the midst of the unresolved matters of your heart. I find in these unresolved matters no obstacle to how infinitely precious you are to me as I pour out and give myself to you as life of my life. . . .” Discover the full Streams of Development series: ·        episode 4 – introduction - Nov 2021 ·        episode 5 – waking up - Dec 2021 ·        episode 6 – cleaning up - Jan 2022 ·        episode 7 – growing up - Apr 2022 ·        episode 8 – showing up - May 2022 FAQs for “Waking Up” What does “waking up” mean in spiritual terms? Waking up is about becoming conscious, seeing God, yourself, and the world without the fog of illusion. It is the first stage in the journey described in the article: waking up, cleaning up, growing up, and showing up. To wake up is to move beyond autopilot and begin noticing where your life is reactive rather than intentional. Why is waking up considered essential before change can happen? You cannot heal what you refuse to notice. Waking up exposes patterns, assumptions, and blind spots that drive your choices. Without that awareness, attempts to change are often shallow or short-lived. The article emphasizes that true transformation always starts here, when you can see yourself and your world with fresh eyes. Source: Richard Rohr – “Waking Up” (Center for Action and Contemplation) How can someone practically begin to wake up spiritually? Practical steps can be surprisingly simple. Pause during the day to breathe and notice your thoughts. Journal about recurring emotions or judgments. Try meditating on a short phrase of Scripture and ask: Where am I being invited to awareness? Over time, these practices make space for new clarity. The article suggests beginning gently, with consistency rather than intensity. Source: Mindful – “How to Wake Up to Your Life” What are the common resistances to waking up? The biggest obstacle is fear: fear of discomfort, fear of loss, fear of seeing what you would rather keep hidden. Ego resists because it wants control and predictability. Another trap is spiritual bypass, where you pretend to be “awake” by covering pain with religious language. The article reminds us that real awakening is rarely comfortable, but it is always liberating. Source: Psychology Today – “Why Waking Up is Hard to Do” Why does waking up matter for both personal and communal transformation? Awakening isn’t just personal—it ripples outward. A person who wakes up influences their family, workplace, church, and community by living with honesty and clarity. Systems remain unhealthy when people stay asleep, repeating inherited distortions. The article points out that waking up is the foundation for authentic showing up: awake people change culture. Source: Integral Life – “Waking Up, Growing Up, Cleaning Up, Showing Up” At St Lucia Spirituality we believe the journey is richer when it’s shared. If you’re seeking a place to explore questions, practice mindfulness, or simply belong to an inclusive spiritual community, we invite you to join us. From online discussion groups and meditation gatherings to our growing library of resources, there’s space here for every seeker. Step into the conversation, connect with others, and discover how community can nurture your spiritual growth. 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. December 2021