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When we interpret a parable, the goal should not be to “explain it” in clearer language than Jesus used, but to reawaken the experience it provoked when Jesus first told it. José Pagola Introduction - Understanding the Parables In his book Jesus: An Historical Approximation, the Spanish theologian, José Pagola writes the principal reason Jesus lived on earth was to proclaim the existence of the reign of God, a phrase connoting a life of mercy, compassion, and justice for all. [1] Pagola writes: “Jesus did not directly explain his experience of the reign of God. Apparently, it was hard for him to describe conceptually what he felt within him. He didn’t use the language of the scribes in his dialogue with the Galilean peasants. He didn’t use the solemn style of the priests in Jerusalem. He used the language of the poets. With infinite creativity he invented images, constructed beautiful metaphors, and suggested comparisons; above all he was a master storyteller whose parables captivated his listeners. The best way to get inside Jesus’ experience of the reign of God is to take a walk through the fascinating world of these stories.” [2] However, these stories may not be as simple as they first appear. Life is more than meets the eye. Pagola: “Jesus had to teach them (the Galileans) to grasp the saving presence of God in a different way, and he began by suggesting that life is more than meets the eye. While we go on distractedly living the life we see in front of us, something mysterious is happening at the heart of existence. Jesus showed them the Galilean fields: while they were walking along the paths without seeing anything special, something was happening in the soil; the seeds were being transformed into a beautiful harvest. The same thing was happening at home. Daily life went on as usual, but something was secretly happening in the bread dough the women mixed every morning; soon the whole loaf would rise. That’s the way the reign of God works. Its saving power was already at work in their lives, mysteriously transforming everything. Can life really be like that? Is God quietly acting in the inner core of our own lives? Is that the ultimate secret of life?” [3] Pagola’s comments are apt, is God quietly acting in the inner core of our own lives? Is that the ultimate secret of life? Perhaps it is. As the 15th century mystic, Meister Eckhart wrote, “God is a great underground river that no one can dam up and no one can stop.” [4] The structure of the parables As the Irish writer and priest, Diarmuid O’Murchu explains [5] , there are three categories to consider when dealing with a parable: a) The Story – oftentimes easily told and remembered b) The Allegory – a further explanation using the story to teach a moral or religious lesson c) The Parable – the hidden, subverted meaning that the adult hearer must discover for oneself. O’Murchu observes that many parables in the bible are only allegories; parables are for adults, not intended for children. With hidden and subversive meanings, the parables are meant to challenge preconceived assumptions and beliefs. O’Murchu quotes Sean Freyne: “Just at the point in the story line when the reader is lured into its internal logic, the parable takes an unexpected and unforeseen twist, and one is left wondering what the point really was. As a pedagogic device, this unusual twist in the story line engages the hearer’s imagination to rethink their own presuppositions and re-evaluate their notions of what the “Kingdom of God’ might really be like.” [6] Further, we need to be aware of potentially inaccurate reporting of the parables; O’Murchu: “Catechists try to simplify parables to make them more accessible to children (preachers tend to do the same thing), when Jesus actually used such stories to engage adult followers in adult-based discipleship in the service of an adult God. The call to mature adulthood is deeply inscribed into the parabolic landscape. To honour their subversive intent, along with their adult challenges, the following elements of parables need more discerning attention: The Gospel writers themselves seem to have departed significantly from the original purpose of the parables as Jesus told them. The Gospel writers – or other editors – tend to spiritualise and moralise the original stories, undermining their foundational; political, economic, and spiritual counter-culture. The tendency to allegorise the parables – that is, make ethical or spiritual comparisons based on them – frequently undermines and distorts the liberating empowerment of the original story. Interpretations that equate Jesus (or God) with the leading character (the king, the landlord) not only distract from the foundational message but mark a serious departure from the nonimperial vision of the new reign of God. Colonial mimicry – depicting God or Jesus as an imperial figure – features in many of the parables. This is more likely an editorial gloss rather than behaviour that the historical Jews would have adopted. Many parables adopt dualistic splitting (sheep v. goats; wise v. foolish virgins), a literary and cultural tactic of the time that the Hebrew Jesus is unlikely to have used.” [7] An example. Rethinking presuppositions requires the adult to ask discerning questions. Drawing on Luke 11:5-8 as an example (the story of a traveller seeking assistance late at night when the household is asleep, see appendix), O’Murchu explains that our identity is all inclusive, expanding far beyond ourselves [8] : • Initially, my view of myself is I belong and I am - but • my identity is interwoven with my household, and • each household belongs to a village, and • each village is part of a bioregion, and • all bioregions together make up Planet Earth, and • the Earth is sustained by the Universe. Jesus operated out of an expansive, large worldview undeniably rooted in the whole of creation. Who has thought of their own identity in these terms? What are the consequences of such an expansive sense of one’s identity? O’Murchu claims that all parables ultimately point to the interconnectedness of us all, our planet and our ecology. Searching for deeper meaning, beyond cultural values and individualistic thinking founded in “I am” leads to a deeper appreciation of the universe and the story of creation. The initial story expands into a parable and ultimately into the cosmic horizon of our faith, a faith that is not about the human person and the salvation of our soul, but a person in relationship with others and integrated more deeply into the story of God’s creation. Pope Francis, Laudato Si: “It cannot be emphasised enough how everything is interconnected. It follows that the fragmentation of knowledge and the isolation of bits of information can actually become a form of ignorance, unless they are integrated into a broader vision of reality. (no. 138). Nature cannot be regarded as something separate from ourselves or as a mere setting in which we live. We are part of nature, included in it and thus in constant interaction with it. (no. 139).” Towards an adult faith O’Murchu writes: “The Gospel writers themselves allegorise many of the parables, using them as stories to highlight the salvation wrought by Jesus over against the rejection he suffered at the hands of the Jews – an anti-Semitic interpretation that several scholars today reject.” [9] “Parables…. a kind of wake-up call from passive dependency to proactive collaboration, a new level of adult maturity of faith, with substantial implications for life then and now. Rarely have commentaries even named this central feature of the parables. Commentators as well as preachers and teachers tend to emphasise the ordinariness and simplicity of the parable narratives, even making them accessible to children. But to discern the deeper, complex, and subversive meaning of the parable requires a great deal of adult intellect and a well-developed capacity for adult discernment.” [10] His remarks are supported by Levine [11]: “The parable should disturb. If we hear it and are not disturbed, there is something seriously amiss with our moral compass. It would be better if we perhaps started seeing the parable not as about heaven and hell or final judgement, but about kings, politics, violence, and the absence of justice. If we do, we might be getting closer to Jesus.” Consider the parable of the Workers in the Vineyard (Matt. 20:1-16, see appendix). Pagola and O’Murchu present alternative views. The landlord is frequently depicted as God, exemplifying a sense of justice and generosity that defies the normative practice of paying people in accordance with the service they have rendered. Pagola acknowledges that the rich vineyard owner (rather than his administrator as one would expect) comes personally to the square to recruit the workers and returns during the day to recruit additional workers to ensure their employment. However, Pagola also writes “He goes up to a group of workers, settles with them on the wage of one denarius, and puts them to work in his vineyard. It’s not much, but it’s enough to supply the needs of a peasant family for at least one day.” [12] O’Murchu presents a different view . “When one better understands the exploitative employment practices of the time, and the precarious plight of the expendables; then we expose the blatant exploitation and economic oppression embodied in this narrative. In the name of companionship of empowerment, another interpretation is needed, one more likely to be congruent with the historical Jesus as champion of the poor and oppressed. While the story at its face value can be heard in rhetorical prose, the truth of the parable is much more subtle and subversive.” As demonstrated by O’Murchu’s use of poetry: [13] The Generous Extortionist The money he promised was not very much, But at least ‘t would keep hunger at bay. Nor did I expect we would still be at work Right through to the end of the day. Nor did any foresee the trick he would play Exploiting our meagre resource. CHORUS: ‘I’ll do what I like with what is my own, My generous spirit you treat with such scorn. Take what is yours and go!’ Because we complained, we’re often denounced As selfish and greedy beside. To question the power of a system in place Yourself you set up to deride. To destabilize the values supreme And scorn the rhetoric so cruel: CHORUS: Most sickening of all is the rhetoric’s twist, Depicting a generous crook. We saw through the bullshit he sought to exploit Whatever our ultimate luck. And we tried to maintain a dignified stance As he ranted imperial spake: CHORUS: Despite all our setbacks and daily despair, The Gospel still honours our plight. And our yearning for justice will one day outwit The Ravage who seeks to exploit Exposing corruption we must never cease, The truth for our lives we will risk. CHORUS: Although we’re the victims who lost once again And some feel embittered to rue. Our hunger for justice is strongly enforced For a freedom we further pursue. We believe in our hearts a new day will dawn, God’s justice will surely break through. Conclusion Perhaps the final word should be as expressed in this personal reflection by O’Murchu: “It strikes me that the parables are archetypal stories that evoke a fierce awakening in the hearers. The intention of the narrator seems to be one of shaking people out of complacency, particularly seeking to transcend the numbness of spirit that is consequent upon the disempowerment of oppression. Volumes have been written about Jesus’s parables, with divergent views on their interpretation. Throughout much of Christendom we have sought to make the parables simple, and particularly accessible for children to understand, which I consider a very dangerous, even idolatrous accommodation. The parables were likely never intended for children but rather for adults coming of age, invited to engage the demoralising powers of oppression and exploitation. These stories are dangerously disturbing, ultimately aimed at liberation and empowerment of all who feel weighed down by injustice and powerless. Scholars will probably never come to terms with the vision of the parables, and neither will the hearers. At stake is an unceasing invitation to transgressive engagement and subversive empowerment.” [14] And this observation: “The evangelists themselves seem to have missed the subversive, empowering, liberating message of the parables. Perhaps they knew Jesus’s original intent but found it too explosive to retain; instead, they opted for the safer, milder engagement of the allegory.” [15] Discussion Questions 1. Is God quietly acting in the inner core of our own lives? Is that the ultimate secret of life? What do you think? If you agree, how do you think this happens? 2. In the light of this information, do you have a different view on any of the parables? 3. What is your favourite parable and why? FAQs Understanding the Parables What are parables and why did Jesus use them in his teaching? St Lucia Spirituality points out that parables are stories loaded with metaphor, everyday imagery, and layered meaning. Jesus used them to teach truths that can’t be pinned down by logic alone - they invite reflection, provoke the heart, and open space for mystery. They also allowed listeners to engage not just with doctrine, but with life experiences they already know. How do parables function as spiritual mirrors rather than just lessons? According to St Lucia Spirituality , parables are less about moralizing and more about showing what is already inside us. When a parable speaks of seeds, or lost sons, or mustard seeds, it reflects our own hopes, fears, judgments, fragility, compassion. Listening well, one sees one’s own doubts, brokenness, and longing. This mirror effect is key to transformation because it invites honesty, not perfection. Why is interpreting parables challenging, and what helps unlock their meaning? St Lucia Spirituality explains that parables work in paradox - they hide and reveal. Cultural distances, translation, inherited theology, and assumptions can dull the imagery. To unlock meaning one needs humility, awareness of one’s own worldview, reading both with and after tradition, asking what the parable says to you today. Practices like meditation on the parable, group reflection or lectio divina help awaken layers. What themes commonly appear across many parables, and how do they shape spiritual growth? St Lucia Spirituality observes common threads: service, forgiveness, God’s reign (or kingdom), reversal of expectations, inclusion of the excluded, and urgency of inner transformation. These themes shift listeners away from mere moralism toward love, justice, compassion. Growth happens when one takes these themes off the page and lives them - forgiving when hard, embracing the outsider, speaking truth, living generously. How can someone today embody the parables in everyday life rather than seeing them as ancient texts only? According to St Lucia Spirituality , embodying parables means treating stories as invitations: forgive someone who hurt you, show kindness to those nobody sees, take risks of compassion, question cultural norms, serve quietly, speak truth even if unpopular. It also means letting the stories shape your imagination - what you fear, what you hope, what you call holy. Over time faith becomes less about belief alone and more about living parabolic presence in the world. 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 Pagola, Jesus: An Historical Approximation, 99-100 2 ibid, 123 3 ibid, 128 4 Meister Eckhart, Wrestling with the Prophets, Matthew Fox 5 See O’Murchu’s video “The Wisdom of the Parables” 6 Sean Freyne, The Jesus Movement and Its Expansion: Meaning and Mission, 2014, 161 7 Diarmuid O’Murchu, When the Disciple Comes of Age, 133-4 8 For a fuller discussion see also, 137-13 9 O’Murchu, ibid, 136 10 O’Murchu, ibid, 132 11 Amy-Jill Levine, Short Stories of Jesus, 282 12 Pagola, ibid, 139 13 O’Murchu, ibid, 134-6 14 O’Murchu, ibid, 143 15 O’Murchu, ibid, 145 August 2023

"I am happy because I want nothing from anyone. I do not care about money. Decorations, titles, or distinctions mean nothing to me. I do not crave praise. I claim credit for nothing. A happy man is too satisfied with the present to dwell too much on the future." Albert Einstein   Introduction - Detachment In Episode 6 of the Butterfly Series [1] , we focused on Cleaning Up. That involves taking a “helicopter view” of one’s life, identifying behaviours or habits that are inconsistent with Jesus’s teaching and resolving to diminish or completely detach from those behaviours or habits in the future. Richard Rohr relates Cleaning up to shadow work. “Your shadow is what you refuse to see about yourself and what you do not want others to see. The more you have cultivated and protected a chosen persona, the more shadow work you will need to do.” [2]   Gospel accounts show us that Jesus himself lived a contemplative and prayerful life. He often ventured out alone, sometimes being in prayer through the night. These prayer sessions acted as a period of recovery from the ordinary stresses of his day. His example shows us that we need to continually pause to let go (what scholars call kenosis or emptying) of egoic attachments, fear, judgment, or expectations and then a return to the Divine Presence again and again.   The Desert Fathers and Mothers yearned for complete union with God. They sought to remove all obstacles to the deepening of their relationship with God. Obstacles included unhelpful attitudes and motives, thoughts that stalled their pursuit of God, and emotional ties that complicated their inner journey. Although the journey began with giving away possessions, desert ascetics understood that what possessed them was greater than the sum of goods owned. All that owned them, all that possessed their minds and hearts, their attachments, and compulsions, must be healed and reconciled. Desert ascetics called this process of moving toward inner freedom detachment. Detachment allows for greater direct experience of the Divine Presence as the seeker is attached to fewer distractions. [3]   Reverend Barbara Holmes describes our common modern experience this way: “Unfortunately, in the West, we don’t let go of anything. We hold onto reputation and material goods long after they are no longer needed. We store acquired stuff in every nook and household cranny before renting a storage unit so that we can continue to hold onto our stuff. Dazed, we clutch at relationships long after they are on life support and cling to a past that no longer exists, grasping, desperate, and confused.” [4]   Detachment expands your self-awareness and supports your ability to see in a new way. It helps to remove the unnecessary or unimportant, leaving room for the new and important to emerge and grow. It draws us nearer to the source of all being.   Spirituality is about letting go. Instead, we have made it about taking in, attaining, performing, winning, and succeeding. True spirituality echoes the paradox of life itself. It trains us in both detachment and attachment: detachment from the passing so we can attach to the substantial. But if we do not acquire good training in detachment, we may attach to the wrong things, especially our own self-image and its desire for security. [5]   Detach from ego In his seminal book, “Falling Upwards: a Spirituality for the Two Halves of Life”, Richard Rohr explains about the focus in the first half of life on the false self, driven by ego. However, this is a necessary stage in human development as we focus on identity, career and family. Rohr was influenced by the Cistercian monk, Thomas Merton. Reverend Mandy Smith observes: “Thomas Merton used the language of the false self to describe our ‘shadow’, which are those parts we try to hide from others (and even ourselves) and our ‘disguise’, the alternate persona we try to show to the world instead. This is helpful language because it reminds us that whatever God calls us to let die is not our actual self but our false self (even though these false selves have been ours so long that at first it seems he is asking us to let our true selves die). Merton’s language helps us discover a different way to understand what should die and what should live.” [6]   Our challenge then is to take the time, periodically or even regularly, to do some healthy self-analysis, push our ego and false self to the side, and focus on the “other”. The more we do this, the closer we will draw to the Spirit of Being and the more joyful our life will become.   Detach from things Our consumerist society encourages a tendency towards accumulation of material things, some necessary, some aesthetically pleasing, some peripheral and some totally unnecessary for a Christian life. Possession gives us control; control provides perceived certainty and security. Advertising uses psychologically clever means to attract our attention and feed the impulse to purchase. Just look around your house and count the number of items that you wouldn’t miss if they were instantly removed.   Angel Kyodo Williams comments: “None of us escapes desire, and we don’t want to escape. That is not the point. We would just like to stop holding on to them for dear life. We want to see them for what they are. They are cravings. They are desires. They do not own us. They do not need to force us in every possible direction, contorting our bodies to chase down the next thing. I won’t be captive to my desires, helpless in their power. More important, I won’t make myself miserable because of my attachment to my wants.” [7]   Edward Beck suggests that the more we give away, the more we gain. He writes: “Detachment requires a non-grasping stance toward life – to be able to behold and revere without having to possess. But how hard that is. In our insecurity and neediness, we think attachment secures our happiness. We want what is ours and we want it totally and completely. But paradoxically, sharing produces its own abundance in a magnanimity of spirit that trumps anything our hands can hold. In the end, we have more.” [8]   There are simple measures one can take to detach from things. Sort through your clothes and donate to charity those that you never or rarely wear. Find items in your kitchen that might be more useful for others. Search your garage or storage facility for items that are no longer needed. Harder still is to relinquish those cherished items of clothing, artworks or knickknacks that are special to you. Don’t give in immediately to the impulse to purchase an advertised item. As a friend once told me, “Go home, take two aspirin, lie down and wait for the feeling to pass”.   Detach from habits More difficult than material things is detaching from habits. These have often developed over many years and are part of your persona. One way to identify your habits is to examine where you spend significant amounts of your time. To illustrate this, I will provide a personal example. For many years, I would follow the movements of the stock-market closely, making regular purchases and sales of stocks to maximise my portfolio value. I purchased trading software and could spend up to 2 hours a day reading price charts and analysing company performance. I justified this as simply part of providing for my family. Through self-analysis, I came to realise that my true motivations were greed and the pride associated with “beating the market”. I handed my portfolio over to a stockbroker but continue to watch the markets and discuss various companies with him. It took me 3 to 4 years after my initial move to fully detach from my stock-market obsession.   The words of Krishna to Arjuna in the Hindu classic scripture, the Bhagavad-Gita, seem relevant here: “Never lose sight of the overriding goal, which is to free yourself from bondage during this lifetime, to shed attachment to worldly things, detach from ego, and truly release yourself from the wheel of birth and death. When you do this, you actually become one with God.” [9]   Detach from relationships Equally important is that we detach from our personal relationships. If our goal is to possess a person, we only view them in terms of what they can do for us. Detachment, on the other hand, becomes a way of holding people with open hands, not strangling them. We give them permission to grow, flourish and become their best selves.   We can recall Jesus’s instruction to Mary Magdalene outside the tomb: “stop holding onto me, for I have not yet ascended to the Father” [10]   Detach from emotions Our lives are full of emotions, such as sorrow, joy, anger, and despair. They are temporary. They arise and fall away. Meister Eckhart counsels that we should not cling to emotions, as they do not define our ongoing nature, our true self. Rather, we should accept that they arise, recognise them as temporary and let them go. By way of example, Edward Beck recounts the story of two celibate monks on pilgrimage together: “As they approach a raging river, they see a beautiful, distressed young woman standing on the bank, afraid to make the crossing. The younger monk picks the woman up, puts her on his shoulders, and wades into the river as the older monk looks on, horrified but saying nothing. When the three reach the other side, the monk puts the grateful woman down safely, and the two monks continue their journey in silence. Hours go by without the two speaking. The older monk is obviously angry and upset. He finally looks at the younger monk and says, “How could you have done that?” “Done what?” says the other monk, surprised. “How could you have carried that woman? You know we are to have nothing to do with women and yet you intimately carried her on your shoulders.” “My dear brother,” replies the monk, “I set that woman down on the shore of the river hours ago. Why are you still carrying her?” [11]   Detach from outcomes Meister Eckhart also spoke in his sermons about detaching from outcomes. He counseled that we should put our energy into performing our duties as well as possible, but understand that we are not in control, and we can’t know the outcome of our efforts. Quite often, we may never know the consequences of our actions. Every time we catch ourselves getting reactive, every time we catch ourselves acting as if the outcome of the situation has the authority to name who we are, we are to take a deep breath and remind ourselves that it’s not true.   Conclusion In conclusion, part of our spiritual journey involves prayer, honest reflection and self-assessment, and a willingness to take action to detach from anything that prevents us from coming closer to God. Christian detachment does not mean holding back from being really involved in this world. Rather, it is a matter of being attached to people and to things in such a way that we are willing to let them go when we are called by God to do so. Fr Michael Fallon writes: “As John of the Cross notes in the Ascent of Mount Carmel (I.2.4), it makes little difference whether the leg of a bird is tied with a strong rope or with the tiniest thread. If anything is holding it, it cannot fly. Flight to God cannot occur till all attachments that cause us to resist the call of grace are broken, however apparently insignificant they may appear.” [12]   Finally, I would like to share this poem, “The Only Prayer”, by Lucy Grace: “There is a flow to life that we must follow, a place where the mystical meets the mundane, the profound collides with the profane, where every butterfly’s wing points the same way. And we can read the runes, pull another card, cry our lives all we like, hoping for a different roll of the same dice. But we do know, we know grace’s whisper, beckoning us on journeys we wouldn’t choose, breathing us things we would rather unknow. And so we will go, dancing or dragged, every day the same prayer. Take these hands, this heart, these lips for your work, your words, I am wholly yours. And yet still I can grieve the things I’m asked to release. I suppose then there’s only one prayer I ever need to know, and that is please, show me how to let go.” [13]   Questions for reflection 1. Have you ever detached from “creature comforts” for an extended period? What was the result?   2. What has been the most difficult aspect of detaching from relationships?   3. How does detachment aid your relationship to God?   Additional reading Fr Richard Rohr, CAC week of meditations, 23-29 Apr 2023 FAQs Detachment What is detachment according to John Scoble in Detachment? St Lucia Spirituality explains detachment as learning to release our grip on egoic attachments - desire for praise, control, material things or fixed identity. It involves the discipline of shadow work (following Richard Rohr’s teachings), where you face what you hide, what you cling to, and gradually surrender these so the Divine presence shines through without obstruction. How do Jesus, the Desert Fathers and Mothers model detachment in Christian tradition? The article notes that Jesus often withdrew in prayer alone, especially in wilderness settings, showing that detachment is not about abandoning the world but resetting inner connection. The Desert Fathers and Mothers removed themselves from society’s distractions - possessions, emotional entanglements, status - so that fewer attachments would mean more room for clarity, compassion and a simpler union with God. Their practices still speak to modern seekers. What are the different kinds of attachments we are called to let go of? St Lucia Spirituality identifies several layers of attachment in Detachment : Emotional attachments (expectations, fear, judgement) Material and aesthetic attachments (desire for possessions, comfort, control) Habitual attachments (patterns or routines that feed ego or fear) Outcome attachments (needing certain results, approval, or success)Releasing these is not about loss - it’s about freedom. What practical steps does the article suggest for cultivating detachment in daily life? According to St Lucia Spirituality , some practices include: pausing regularly for reflection, noticing desires without acting on them, decluttering unused items, practicing generosity, silent prayer or contemplation, and observing where emotions rise and fade. It might also include giving items away, simplifying one’s schedule, or detaching from toxic relationship patterns. Each little letting go shifts the heart more than material change. How does detachment relate to spiritual maturity, inner peace and clarity? The article argues that detachment is foundational for spiritual growth. When attachments loosen, anxiety about performance, identity, or outcomes decreases. Peace arises not because life gets easier but because the inner space is cleared of what no longer serves. As attachments drop away, clarity increases - one sees what matters, one lives more freely, one opens to deeper presence. This is how detachment becomes a gateway to joy. 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. Appendex 1 See “Pre-reading for Ep 6 Cleaning up 2022-01” on the SLSG Facebook page. 2 Fr Richard Rohr, Falling Upwards pp 127-128 3 Laura Swan, The Forgotten Desert Mothers: Sayings, Lives, and Stories of Early Christian Women, pp.21–22, 25. 4 Reverend Barbara Holmes, CAC Meditations 4 May 2023 5 CAC Meditations 23 Apr 2023 6 Reverend Mandy Smith, “Unfettered”, p.71 7 Angel Kyodo Williams, “Being Black: Zen and the Art of Living with Fearlessness and Grace" p.71, 72 8 Edward L Beck “Soul Provider” p.18 9 The Bhagavad-Gita, p.21 10 Jn 20:17 11 Edward L Beck, “Soul Provider, p.20 12 Fr Michael Fallon MSC, “The Gospel According to Saint Luke”, p.253 13 Lucy Grace, spoken during interview on Buddha at the Gas Pump, 7 July 2023 September 2023

Faith is not settled belief but a living process. The claim of absolute truth is the greatest single obstruction to theological honesty. Catherine Keller [1]   Introduction - From Co-dependency to an Adult Faith Co-dependency exists and has been fostered by the church. It denies the inherent wisdom each of us has and impacts our spiritual growth. If we are to develop an enriched adult faith, we need to move away from co-dependency to personal responsibility for faith in action. Yet we may be unaware that we might be in a co-dependent relationship. In the introduction to his book, When the Disciple Comes of Age, Diarmuid O’Murchu writes “Our inherited patriarchal certainties, and the accompanying power games – along with the co-dependency that they instil in believers – seem to be lying in ruins. The evolutionary context of the twenty-first century requires something very different.” [2]  O’Murchu asserts the need to develop an adult faith if we are to evolve and grow. Co-dependency occurs when one places an excessive reliance on another at the expense of their own mature development. The difficulty with co-dependent relationships is that they are not apparent. In the context of church and religion, co-dependent relationships can be unwittingly accepted as normal, but this is unhealthy. Ilia Delio describes in a recent article a problematic co-dependent relationship with God: “we have imagined and created a powerful divine Being, whose name is “God,” who lives in heaven and watches over us.  We built churches and composed prayers to a God who reigns almighty, from above, a God who is all-powerful and all-knowing; a God who protects the faithful and judges the fallen. The quicker we can dispel this mythic God, however, the greater the chance of discovering the real God. The problem is, in this crazy and chaotic world, we  want  a God who is like Zeus, detached from the weakness of matter but in control of life’s events. There are movements today in the Catholic Church to return to the Tridentine (Latin Mass), to restore the church to its glorious reign, as if the Middle Ages were the best of all times; to worship a God who reigns above, like a King who has sent ‘his’ Son to save us from this fallen world.  This fabricated God--who has nothing to do with Scripture and everything to do with our deep existential fear of nothingness--is the root of our environmental disaster, our inability to cope with artificial intelligence, our exclusion of LGBTQ persons, the persistence of racial inequality and the lack of hope in the world’s future.” [3] An Adult Faith O’Murchu describes adult faith as “coming of age”. He proposes that in the Christian faith Jesus fulfils an archetypal role. “In Jesus is embodied a unique integration of the human as earthly, yet poised for a process of transformation that converts the merely human into a more radiant expression of being fully alive.” “In adopting this archetypal portrayal, I am suggesting that the inherited distinction between the humanity and divinity of Jesus is so overloaded with cultural and ideological baggage that it is no longer capable of delivering the maturity that comes with age. Because we get so ensnared in so many tropes related to power, domination, imperialism, and so on, we run the risk of bypassing the profound wisdom that can be so liberating and empowering.”  And a little later, “More daunting still is the growing realisation that we have saddled the historical Jesus with several patriarchal projections that have distorted as well as undermined his liberating and empowering message.” [4] As a personal reflection, O’Murchu observes in his own coming of age, the significance of the phrase from the Sermon on the Mount: ” ‘Seek ye first the kingdom of God and its righteousness, and all these things will be added to you as well’ (Matt. 6:33). These days there is little I take at face value, but this Matthean verse feels like a primordial truth. A starting point in our Christian story has been compromised. Throughout several centuries we have not given first place to the kingdom of God: instead, a lot of other imperial values (and systems) have taken priority.” [5] Our July 2023 newsletter, reporting on our Episode 20 discussion paper Why did Jesus Die?,  explained: “Consequently, looking to the example set by Jesus, Spong reframes the Christian message, that there is nothing that we can ever do or ever be that will separate us from the love of God. Jesus’s message is about love, enhancing humanity, not dragging us down, denigrating us. God is not a noun but a verb that must be lived. If God is the source of life, then we must live fully, love wastefully, extravagantly, and be all that we are capable of being and help others to do the same. Embracing this understanding leads to changes in our behaviour, the language of our worship and our expectations of our religious institutions. Our language and outlook could be more joyful and life affirming.” This is another way to comprehend the kingdom of God, otherwise expressed as mercy, compassion and justice for all. Meeting these expectations requires an adult faith. If we are to develop an adult faith, we must understand church history and how these co-dependent relationships have evolved. Clerical Culture & Devotionalism In Episode 12 of the Butterfly Series, the discussion paper [6]  discussed the early recording of Christian thought: “In the first two to three centuries the early church developed as a plurality of communities with different emphases and with sacred texts having a history of oral transmission before being reduced to writing. Constantine’s initiatives led to Athanasius (c. 296-373) editing and consolidating these sacred texts as the bible, resulting in some texts being discarded. In the early years there were many Christianities e.g., wisdom, healing and matriarchal. This diversity of thought was lost in the drive to organisational control, codification as canon and the elimination of heresies. Unity and diversity lost out in the drive to uniformity.” [7] Despite the desire of fundamentalists to believe that the Bible is inerrant, the reality is that theological beliefs and dogma have evolved over time. For example, as previously discussed [8] , the doctrine of original sin was formulated by Augustine in the fifth century, presenting a negative archetype of humankind. In the eleventh century, Atonement Theory was developed relying on this doctrine of original sin. O’Murchu writes: “The legacy of Constantine also endorsed the rationalistic anthropology of Aristotle which, when combined with Constantine’s addiction to power, left Christians with a systemic codependency that prevailed into the 20th Century. Alluding to that parent-child codependency that prevents adults coming of age.” [9] Nevertheless, O’Murchu writes: “The historical research of Brock and Parker (2008) highlights the fact that a spirituality of paradise on earth, rather than a life hereafter, prevailed right into the eleventh century; even the martyrs associated with the Roman catacombs envisaged their death as a contribution to a better world in the here and now, rather than an escape to a life hereafter. An empowering faith in the Risen Christ, rather than a devotion of atonement, seems to have dominated the first Christian millennium. This complex foundational picture marked a spiritual coming of age, which subsequent Christian history has poorly understood. Ecclesiastical power and domination persistently blinker our vision and distort the true story." However, the times marked significant changes and ill-founded practices resulting in the reformation by Protestant churches, provoking a defensive institutional response, a counter-reformation: Clerical power became a major issue at the Council of Trent (1545-1563) which put in place a robust system of structure and regulation to safeguard the one and only truth, which the Catholic Church alone could deliver. To that end it created a superior person in charge, who is best described by four key words: Male, White, Celibate, Cleric - a clerical elite in which even the privileged clerical few cannot come of age, because they are ensconced in an idolatrous and tyrannical regime. Everybody ends up in co-dependent, dysfunctional relationships. Those holding the power – the male, white, celibate clerics – enforced their power chiefly by perpetuating a form of devotionalism that kept people feeling unworthy, obedient, and passive. Almost inevitably people began to internalise a tyrannical, demanding God that could never be satisfied, a God that would never give the graces necessary for salvation unless we bombarded him day and night…. Requiring repetitive prayers, rituals, exaggerated use of statues and holy pictures, and frequent attendance at church services. In this way, people were kept in perpetual childish immaturity, embracing a faith with little or no sense of adult growth and development.” [10] Why this is Important At the risk of being overly simplistic, if the Church is to accomplish its mission, it could: Reframe the Christian story as described by Spong, above. The habits of devotion and rituals, described above by O’Murchu, along with many beliefs, become difficult to justify when viewed through an independent, adult lens. Reduce the influence of clericalism and its associated power and encourage and affirm the value and wisdom of the people, reflected in the notion of sensus fidelium/fidei,  as discussed below. Encourage those members of the Church who are not clerics, to step up and accept their own responsibility to be proactive, to contribute to the church’s mission and to pursue their own spiritual growth.  . It can be argued that the church has trained people to be co-dependent, reflected in a model of church known as “pay, pray and obey.” The growth of clericalism and the framing of doctrines such as original sin and atonement theory, for example, have created for clergy a business of sin management, as described by Richard Rohr [11] . It has also resulted in many living their lives in fear of eternal damnation, in part due to a failure to “obey the rules”. The Art of Consensus-Making Notwithstanding this history of clerical culture and devotionalism, the art of consensus-making, involving collaborative decision making rather than adversarial debate, is more likely to accomplish the objectives of mission. This will result in better decisions, better group relationships and better implementation of decisions. This reflective process echoes the earlier notion of sensus fidelium/fidei . In a footnote, O’Murchu references this notion: “For several contemporary theologians, the notion of sensus fidelium/fidei  is linked with the vision of the Second Vatican Council (1962-65). Before the nineteenth century, sensus fidelium appeared in texts on theological sources, but the concept was not employed commonly in theology. The authoritative source usually cited is that of Melchior Cano’s (d. 1560)  De Locis Theologicis.  Cano lists four criteria to establish whether a doctrine or practice belonged to apostolic tradition of the Church, including the “present common sense of the faithful” as one of the four criteria. Renowned Dominican scholar Yves Congar claims that since the early eighteenth century, the teaching authority of the Church claimed a monopoly of truth that progressively undermined the notion of the sensus fidelium/fidei, and Vatican II’s definition of the Church as “The People of God” has initiated a corrective to this virtual marginalisation of the “faithful”.   [12] Instrumentum Laboris (Working Document) [13] For the Catholic church, a new document issued by the Vatican in June 2023 , Instrumentum Laboris (Working Document) , sets out an operating model for a synodal church, potentially the most significant initiative by the church since Vatican II. It represents entirely new ways of thinking about how things are done throughout all levels of the church from its cardinals through to parishes. It also reflects the diversity of the worldwide church. It includes references to: A focus on local Churches considering their variety and diversity of cultures, languages, and modes of expression. A Church that is also increasingly synodal in its institutions, structures, and procedures. A synodal Church is a listening Church. A synodal Church desires to be humble and knows that it must ask forgiveness and has much to learn. This Church is not afraid of the variety it bears but values it without forcing it into uniformity. Characteristic of a synodal Church is the ability to manage tensions without being crushed by them. A synodal Church is also a Church of discernment. Synodal life is not a strategy for organising the Church, but the experience of being able to find a unity that embraces diversity without erasing it. The need to renew the language used by the Church: in its liturgy, preaching, catechesis, sacred art, as well as in all forms of communication addressed to the Faithful and the wider public. This is language entirely removed from the development of the church after the Council of Trent. Implementing this working document and following its practices could result in an entirely new church, in which the laity can have an important role, especially in the light of diminishing numbers of clergy. It would give new meaning to the sense of the faithful. The Many Colours of Spirit A maturing adult faith implies spiritual growth just as there are differing states of physical or emotional development. These states can be likened to coloured segments on a pie chart with each segment necessary to complete the whole. Ken Wilber is known for his model of spiritual development: “Here is another, particularly crucial, set of distinctions. Every altitude of consciousness will interpret Spirit differently. If we use the five major worldviews—Magic, Mythic, Rational, Pluralistic, and Integral—then we also have five very different “Gods,” five levels of Spirit. Surveys consistently report that an overwhelming majority of people say they believe in God. But which colour god? Believing in a magic Magenta god is light years away from a pluralistic Green god, which is radically distinct from an Integral Turquoise divinity. Many spiritual/ religious conflicts spring from this exact issue. The debating (and sometimes warring) parties talk past each other because they’re each referring to different altitudes of Spirit. How do attitudes of spiritual awareness show up in real life? Here is one example among many of how different levels, different interpretations of Spirit, can show up among Christians. Magenta/ Red Magic God: This level sees Jesus as a Magician, turning water in wine, multiplying loaves and fishes, walking on water, and so on. Jesus is experienced as a magical person who can miraculously alter the world. This stage is preconventional and egocentric. This Jesus is of interest because he can answer my prayers, meet my needs, and offer me blessings. Amber Mythic God: This level sees Jesus as the Messiah, the Eternal Truth-bringer. This stage is absolutistic in its beliefs, so I must either believe and obey scripture as it is given or face damnation. This stage is also ethnocentric, so I am allied not just to God but also to my fellow religious believers. We are united against the heathens who resist and oppose our true faith. Only those who believe in Jesus Christ as their personal saviour will be saved. This is, by far, the most prevalent level of spiritual consciousness, sometimes slightly altered as it begins to evolve toward Orange.   Orange Rational God: This level sees the Jesus of Nazareth, still fully divine but also fully human, in a more rationally believable way, as a teacher of the universal love of a deistic God. In relation to this God, I am free. I am able to exercise reason and personal responsibility. I care for myself and for my tribe and country, but I also care for all people. I can find a good, true, and blessed life through Christ Jesus in my way with other Christians, but I allow that others might also find a valid spirituality through different forms of worship.   Green Pluralistic God: This level sees the Christ consciousness that exists within me and within all beings. I endeavour to discover and respect the divinity in myself and in all people. I deconstruct and reinterpret Biblical passages to speak to me in more universal terms and to champion issues such as ecological sustainability, social justice, fair distribution of wealth, nonviolence, and women’s rights. I recognize the full validity of a wide diversity of spiritual paths. Christianity is merely one path among many—none better or worse than another.   Teal/ Turquoise Integral God (toward Indigo Super-Integral): This level sees that the universal Christ consciousness can be found everywhere, in everyone, and in every perspective. Whereas the Green, Orange, and Amber-Red-Magenta Christians don’t get along very well with each other, I find much in common with each and all of them, and I appreciate and resonate with the special strengths of each. For me, God is obvious and universal, present everywhere in every form.” [14] Those who remain in a co-dependent relationship with the church and the clergy will mostly be relating to a Magic or Mythic God. This is the God of the Old Testament. He is also the God of the Nicene Creed, written in CE 325, which has the Father sitting on a throne in heaven and the Son ascending to sit at his right-hand side. It is also a God that is born of unrealistic expectations, which includes intervention in worldly affairs in response to prayer. Christian human consciousness needs to evolve beyond this image of God. However, it is also important to understand that it is necessary to grow through these various levels, Rohr writes: “When I speak about the failings and limitations of the church and low level religion, I hope you know I am not throwing out the important beginning stages of structure and obedience. They have a relative importance as scaffolding, but they are not the building itself. We don’t need to continue protecting the scaffolding once it’s served its purpose. But we still honour and respect it. 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. As Jesus said, wineskins are for the sake of holding the wine (Luke 5:37-39), not for the sake of themselves. It doesn’t serve us to argue about whose wineskins are best. If they hold the precious contents, they are good!” [15] This concept is known as transcend and include. Conclusion Jesus spoke frequently about the kingdom of God, a concept that denotes a life of mercy, compassion, and justice for all. Seeking this kingdom was his priority and the Christian church that follows him must have this as its primary objective. That is its mission. It requires acknowledging God as the source of life, that we must live fully, love wastefully, extravagantly, and be all that we are capable of being and help others to do the same. However, the early Christians, like Jesus, were radically counter-cultural and not what the church became. Its early impetus was lost to alignment with state power and the growth of church bureaucracies. These structures sought their own power, creating divisions and excluding the other - such as women and minorities - contrary to the very message Jesus sought to promote. The resulting growth in clericalism created a co-dependent laity whose own wisdom was diminished. The Christian story could be reframed and aligned with Jesus’s vision for the kingdom of God, a society offering mercy, compassion and justice for all and the fullest realisation of human potential. Our growth in understanding in many fields, such as psychology and quantum physics, helps us conceive new ways in which we can imagine “God” at work. This knowledge and our growth spiritually invite us to reconsider our views on our responsibility for the environment, distribution of wealth, the merits of unbridled capitalism and other beliefs we now take for granted. How do we, as individuals and Christian communities, respond to these signs of the times? We can reflect on the reality of codependency and ask ourselves how we might grow to exhibit an adult faith. We can reflect on clericalism and reimagine the role of the laity within our community. We can respond to the call of Pope Francis for a more synodal church in pursuit of its mission.  We can ask ourselves: “if Jesus was in Australia right now, what would he do? Expect of us?” Questions for Reflection Can you recall a time when you had a co-dependent relationship challenge? - Has this changed? - When did it change and why?  Referring to Wilbur’s five major world views, which colour describes your view of God? - What colour would you like to be?   FAQs From Co-dependency to an Adult Faith What is co-dependency in a church context and why is it problematic? St Lucia Spirituality explains that co-dependency shows up when believers rely excessively on clergy, doctrine or tradition rather than their own capacity for spiritual discernment. This hurts growth because it keeps people passive, afraid to ask questions, or feeling spiritually infantilised. Robert van Mourik draws on Diarmuid O’Murchu’s work to show that many Christian practices still maintain co-dependency despite calls for maturity in faith. What does “adult faith” mean according to the article? In From Co-dependency to an Adult Faith , St Lucia Spirituality describes adult faith as a process of growing up spiritually: taking responsibility for one’s beliefs, engaging critically with inherited doctrines, and living faith that acts rather than just repeats. O’Murchu describes this as “coming of age” spiritually - where faith is alive, flexible, honest, and rooted in compassion rather than control. How have historical church structures fostered co-dependency? St Lucia Spirituality points out that institutional religion developed power hierarchies, clerical elites, and devotional mandates (prayer, ritual, obedience) that positioned people as subjects rather than co-creators of faith. The article traces this back through the history of canon formation, the influence of Constantine, and doctrines crafted under patriarchal and imperial pressures. These systems shaped dependency on external authority instead of promoting internal spiritual maturity. What are some signs that a person or community is stuck in co-dependency rather than growing an adult faith? According to St Lucia Spirituality , signs include rigid belief without questioning, fear of change or doubt, reliance on leaders for all spiritual insight, lack of personal responsibility for spiritual practices, and spiritual passivity. Communities that resist dialogue, suppress dissent, or punish authenticity are often held in a co-dependent pattern. Recognising these signs is the first step toward cultivating adult faith. What practical steps can someone take to move from co-dependency to adult faith? St Lucia Spirituality suggests actionable shifts: begin by questioning inherited assumptions, engage in spiritual practices like contemplative prayer or reading outside your tradition, take responsibility for your growth (e.g. own your doubts, explore theology), and participate in communities that value participation rather than hierarchy. Also, supporting synodal or listening models in church institutions helps restructure power towards more inclusive, mature faith. 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, When the Disciple Comes of Age, 57 [2] ibid, vi [3] Rebirthing Religion [4] Diarmuid O’Murchu, When the Disciple Comes of Age, 54-56 [5]  Ibid 59 [6] Historical Influences on Christian Beliefs, Robert van Mourik, Butterfly Series #12, September 2022, 3 [7]   Cynthia Bourgeault (RvM Wisdom School notes), February 2023 [8]  Original Sin or Blessing, Robert van Mourik, Butterfly Series #17, April 2023 [9]  Diarmuid O’Murchu, When the Disciple Comes of Age, 58 [10] Diarmuid O’Murchu, When the Disciple Comes of Age, 67-70 [11] Participatory Morality, Rohr Daily Meditation 9 Sept 2021 [12] Diarmuid O’Murchu, When the Disciple Comes of Age, 25-26 [13] Follow link here [14] Integral Life Practice: A 21st-Century Blueprint for Physical Health, Emotional Balance, Mental Clarity, and Spiritual Awakening by Ken Wilber, Terry Patten, et al [15] Rohr Meditation, Transcend & Include, 7 December 2016   November 2023

Ecology is a huge subject. Many writers have written books on the subject, including Pope Francis, so it is somewhat daunting to prepare a brief discussion paper on the subject and relate it effectively to spirituality. Much local news about climate change, international efforts to counteract global warming and prophecies of doom for mankind approach the subject from the global perspective. We are slowly discovering what indigenous peoples have known for millennia – we humans are not the centre of the universe. However, that is a topic for another day.  In this paper, I want to focus on the relationship between the individual and nature. When was the last time you sat in a park and did nothing but observe what was going on around you? I credit Richard Rohr with shifting my perspective on nature and spirituality. He was the first person I read who described nature as God’s first Bible. He encouraged me to reflect on creation and evolution. He and the authors he quoted helped me to understand the inherent value in every animal, plant and, yes, even every inanimate object. And so, I sat in my local park recently. I was astounded at the speed of a butcher bird as it raced from tree to tree. I marvelled at the musical calls of different birds. I observed the industriousness of ants. I watched wispy clouds pass overhead and contemplated the amazing journey that water takes from ocean to cloud to rain to earth to river to ocean. I pondered the uniqueness of each tree. I noticed that trees of the same species have different heights, widths, colouring, branch structure etc. And then, in a moment of insight, I thought that humans were just like trees. We have different gender, sexual identity, DNA, personality and life experience. We are all unique and we all contribute to the rich tapestry of life. During April, Richard Rohr’s meditations ran a series on nature. I would like to share with you three extracts from these that help with reflection on nature and spirituality. Ecological theologian Thomas Berry (add years) suggests that the Western world has lost its connection with nature: “Many earlier peoples saw in these natural phenomena a world beyond ephemeral appearance, an abiding world, a world imaged forth in the wonders of the sun and clouds by day and the stars and planets by night, a world that enfolded the human in some profound manner. This other world was guardian, teacher, healer—the source from which humans were born, nourished, protected, guided, and the destiny to which we returned…. We have lost our connection to this other deeper reality of things. Consequently, we now find ourselves on a devastated continent where nothing is holy, nothing is sacred. We no longer have a world of inherent value, no world of wonder, no untouched, unspoiled, unused world. We think we have understood everything. But we have not. We have used everything. By “developing” the planet, we have been reducing Earth to a new type of barrenness. Scientists are telling us that we are in the midst of the sixth extinction period in Earth’s history. No such extinction of living forms has occurred since the extinction of the dinosaurs some sixty-five million years ago. To preserve this sacred world of our origins from destruction, our great need is for renewal of the entire Western religious-spiritual tradition…. We need to move from a spirituality of alienation from the natural world to a spirituality of intimacy with it, … to a spirituality of the divine as revealed in the visible world about us, from a spirituality concerned with justice simply to humans to a justice that includes the larger Earth community…. We cannot save ourselves without saving the world in which we live.… We will live or die as this world lives or dies. We can say this both physically and spiritually. We will be spiritually nourished by this world or we will be starved for spiritual nourishment. No other revelatory experience can do for the human what the experience of the natural world does.” [1]   Former US Environmental Protection Agency scientist Theresa Martella speaks about the influence Berry had on her life and the importance of contemplation in appreciating our deep connection to nature: "As a spiritual ecologist, I have been profoundly influenced by Eco theologian and Passionist priest Thomas Berry, also known as the father of ecological spirituality. Thomas taught me what I had always intuited; that spirit and matter are one. He once said, “We are in trouble just now because we do not have a good story. We are in between stories. The Old Story—the account of how the world came to be and how we fit into it—is not functioning properly, and we have not learned the New Story.” His call for a new story—one of nurturing a mutually enhancing relationship with the Earth—resonated deeply with me, naming our ecological crisis as a spiritual crisis. Contemplative wisdom soon became my compass, guiding me toward sustainability and simplicity in my own life. When I practice regularly, I can detach from my wants and desires and recognize my interconnectedness with all of life. The need for constant comparison and material accumulation passes as I recognize my desires as passing thoughts, not needs. My worries for the state of the planet recede, if only for a minute. My mind and soul rest. When we fully attend to Nature, we experience a spacious emptiness where we merge with something larger than ourselves. Nature becomes the healer, supporting radical resilience as we face an uncertain future with climate change. We realize we are of nature, not separate from it.” [2] Ecological theologian Tony Jones writes of his encounter with God in wild places and how venturing into wilderness puts him in touch with his true self: The God of wild places offers peace.  In a modern world that’s frenetic and busy—always connected, always on—finding peace is getting more difficult… To receive the peace offered by the God of wild places, we’ll have to retrograde to old technologies: canoe and paddle; hiking boots and walking stick; bow and arrow and fishing pole. We also have to remember that the peace we long for is within, a spark of the divine that resides within each of us. To bring that spark to a flame can be done indoors, but I have a lot more luck when I’m outdoors—and the wilder the place the better.    The God of wild places honors place. When we visit and revisit the wild places that are special to us, experiences of transcendence are waiting for us there… I’ve sung a hymn to my most special place, a few acres of northern forest sitting on the edge of a lake. Caretaking that land is a joy and a privilege, and it’s become clear to me that doing so is part of my vocation, my calling from God. These trees and this creek are my congregation to pastor as a shepherd cares for sheep—they were torn asunder by a tornado, as was I; they have regrown in scarred beauty, as have I…. These days I’m zealous in maintaining these woods, guarding and protecting them, doing what I can to keep them healthy and safe, safeguarding their peace.   The God of wild places has given us companions. We may be hurtling through space … but we’re not alone. We are interdependent on a whole fabric of creation, woven together with beings sentient and non-sentient, animate and inanimate…. I’ve stopped looking up to the sky for help and instead lowered my eyes to the companions around me. My dogs have been my most sacred non-human companions. [My friend] Seth talks to plants. No matter the species with which we commune, the key is keeping the whole web in view—seeing the forest and the trees, for God’s love pulses through the web. The God of wild places requires risk. We’ve done everything we can to mitigate risk to ourselves, an admirable trait that has ensured the propagation of our species…. On a neurological level, adventure facilitates deep learning. On a spiritual level, high-risk situations strip us bare and make us vulnerable. When my ego recedes, there’s more room for God. Attaining the next level of success requires taking a chance: climbing a bigger mountain, hiking a more challenging trail, riding a bigger wave…. Modern life tends to inoculate us against these risks, but the God of wild places peels away that safety and brings us back in touch with who we’re meant to be.” [3]       Questions for reflection: How often do you pause, commune in nature and simply observe the wonder of creation? What role does nature play in your spiritual journey? What can you do to develop a greater appreciation of the role of nature in your life? FAQs Nature and Spirituality Why is nature considered a pathway to spiritual awakening? According to St Lucia Spirituality , nature acts like a mirror—showing us impermanence, beauty, and connection without needing words. Wilderness, seasons, and natural rhythms offer reminders that life is larger than our worries. Studies in ecological psychology show that spending time in nature lowers cortisol (the stress hormone) and increases psychological wellbeing by up to 20-30 percent (Harvard Forest / 2020). This embodied awareness often becomes the spark for deeper spiritual growth. How does relating to nature reshape our values and sense of responsibility? St Lucia Spirituality suggests that when people attune to natural systems, they begin to see themselves not as separate observers but as participants. That shift tends to cultivate humility, wonder, and care. It often leads to ethical action - protecting ecosystems, reducing waste, honoring indigenous land stewardship - because a sacred earth is no longer just backdrop: it becomes teacher, partner, and home. Can nature be spiritual if someone is not religious? How does that work? Yes. St Lucia Spirituality notes that nature’s spiritual power doesn’t depend on doctrine or ritual. Someone can feel awe at sunrise, sense sacredness in a forest, or experience peace under stars, and those moments carry spiritual depth. In fact, recent polls show many people self-identifying as “spiritual but not religious” value nature highly - nature often becomes the default sanctuary, the place where mystery meets presence without theological framing. How do practices in nature support spiritual integration and healing? Per St Lucia Spirituality , practices like walking meditations, forest bathing, mindful gardening, or listening to natural sounds help decrease mental clutter and open presence. Reflection journaling in nature, practicing gratitude for land, or rituals aligned with natural cycles (full moon, seasons) can ground spiritual insights into daily life. These practices help bridge head and heart, trauma and healing, inner being and outer wildness. What role does indigenous spirituality play in framing nature as sacred rather than utilitarian? St Lucia Spirituality highlights that indigenous traditions often don’t separate sacred and utilitarian - they see land as ancestor, story, identity. Indigenous spiritual perspectives teach reciprocity: giving back, gratitude, caring for land as one cares for family. These teachings challenge modern exploitative mindsets and offer a path toward spiritual sustainability, intergenerational healing, and deeper belonging to the web of life. 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. Appendex [1]  CAC Meditations 6 March 2024 [2] CAC “We Conspire” series, 25 April 2024 https://cac.org/news/living-simply-and-sustainably-in-aprils-we-conspire-series/     [3]  CAC Meditations 22 April 2024

In our August 2024 Butterfly Series meeting, we addressed the importance of consciousness in Spirituality. We examined the awareness encouraged by many spiritual luminaries throughout the ages and discussed ways in which we might cultivate an awareness of higher states of consciousness. In this episode, with the help of Franciscan priest Richard Rohr, we want to build on that foundation by examining four different worldviews. Rohr's Alternative Worldviews: A material worldview A spiritual worldview A priestly worldview An incarnational worldview As you read Richard’s reflection, think about your own worldview and how this may have changed in your life, and when and where. Richard writes [1] : “I have concluded that there are four basic worldviews, though they might be expressed in many ways and are not necessarily separate. Those who hold a material worldview believe that the outer, visible universe is the ultimate and “real” world. People of this worldview have given us science, engineering, medicine, and much of what we now call “civilization.” A material worldview tends to create highly consumer-oriented and competitive cultures, which are often preoccupied with scarcity, since material goods are always limited. A spiritual worldview characterizes many forms of religion and some idealistic philosophies that recognize the primacy and finality of spirit, consciousness, the invisible world behind all manifestations. This worldview is partially good too, because it maintains the reality of the spiritual world, which many materialists deny. But the spiritual worldview, taken to extremes, has little concern for the earth, the neighbor, or justice, because it considers this world largely as an illusion. Those holding what I call a priestly worldview are generally sophisticated, trained, and experienced people that feel their job is to help us put matter and Spirit together. The downside is that this view assumes that the two worlds are actually separate and need someone to bind them together again. In contrast to these three is an incarnational worldview, in which matter and Spirit are understood to have never been separate. Matter and Spirit reveal and manifest each other. This view relies more on awakening than joining, more on seeing than obeying, more on growth in consciousness and love than on clergy, experts, morality, scriptures, or prescribed rituals . In Christian history, we see an incarnational worldview most strongly in the early Eastern Fathers, Celtic spirituality, many mystics who combined prayer with intense social involvement, Franciscanism in general, many nature mystics, and contemporary eco-spirituality. Overall, a materialistic worldview is held in the technocratic world and areas its adherents colonize; a spiritual worldview is held by the whole spectrum of heady and esoteric people; and a priestly worldview is found in almost all of organized religion. An incarnational worldview grounds Christian holiness in objective and ontological reality instead of just moral behaviour. This is its big benefit. Yet, this is the important leap that so many people have not yet made. Those who have can feel as holy in a hospital bed or a tavern as in a chapel. They can see Christ in the disfigured and broken as much as in the so-called perfect or attractive. They can love and forgive themselves and all imperfect things, because all carry the Imago Dei equally, even if not perfectly. Incarnational Christ Consciousness will normally move toward direct social, practical, and immediate implications. It is never an abstraction or a theory. It is not a mere pleasing ideology. If it is truly incarnational Christianity, then it is always “hands-on” religion and not solely esotericism, belief systems, or priestly mediation.” Questions for reflection Do any of these worldviews describe your own current worldview? How has your worldview changed during your life? If a change has occurred, can you identify a catalyst or incident that shifted your worldview? What are the implications of Rohr’s preferred incarnational worldview for human behaviour? FAQs Rohr's Alternative Worldviews - Interpreting your Worldview What are the four worldviews described by Richard Rohr, and how do they differ? St Lucia Spirituality explains the material worldview sees only the physical as real - science, technology, scarcity, and visible outcomes dominate. The spiritual worldview values what is unseen - consciousness, spirit - but can neglect earth, neighbour, or justice. The priestly worldview tries to bridge material and spiritual, assuming they are separate and needing mediation. Finally, the incarnational worldview realises they were never separate - Spirit manifests through matter, and holiness is found in all places, not just sacred spaces. Why does Rohr favour the incarnational worldview for modern spirituality? According to St Lucia Spirituality , Rohr holds that the incarnational worldview offers a more grounded, compassionate, and holistic spiritual path. It moves beyond rigid doctrines or priestly mediation toward seeing holiness in everyday life - hospital beds, taverns, broken people, imperfect selves. This view is not just belief - it demands action, love, forgiveness, and recognition that every being bears the image of the Divine. How can knowing your own worldview help you grow spiritually and make better moral choices? St Lucia Spirituality suggests that knowing whether you tend toward material, spiritual, priestly, or incarnational seeing influences how you interpret life. If you lean heavily toward materialism, you might miss spiritual meaning. If you lean spiritual only, you may overlook neighbour or earth. Recognising your dominant worldview opens routes for growth - so you can balance seeing, engage compassionately, avoid binary traps, and allow your ethics to flow from awareness rather than fear or doctrine. What are practical steps to shift toward an incarnational worldview? Per St Lucia Spirituality , shifting seeing takes small and consistent choices. Engage in practices like: noticing and questioning your assumptions when you judge or dismiss others being present in nature and seeing beauty in brokenness loving imperfect people and forgiving yourself choosing compassion and justice over neat answersThese habits help shape incarnational consciousness. Rohr’s view is that faith maturity shows up in loving the world, not escaping from it. How do organized religion, spiritual philosophy, and modern culture map onto these worldviews? St Lucia Spirituality points out that many institutions lean toward the priestly worldview - emphasising leadership, rites, theology, and separation. Spiritual philosophy often leans toward the spiritual worldview - esoteric, idealistic but sometimes detached from earth or neighbour. Material worldview dominates in technocratic culture and consumerism. Incarnational worldview cuts across all - offering a way to integrate spirit, earth, ethics, and community. Recognising these patterns helps us see where culture shapes belief, often unconsciously, and invites us to choose a more awake, more whole path.   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. [1] Richard Rohr, Center for Action and Contemplation, Daily Meditations, 20 December 2023

Our September Butterfly Series meeting online focused on Richard Rohr’s characterisation of four different world views. Rohr feels that these can broaden our understanding of different levels of consciousness. Our October meeting will focus on the work of Brian McLaren, who has developed a list of thirteen biases which he says can also affect the development of our personal worldview.   Brian describes himself as an author, speaker and activist, also a pastor, teacher and therapist. His “Learning How to See” podcast series was adapted from his e-book, ‘Why Didn’t They Get It?”, which he began writing in 2016. In these podcasts, he converses with Richard Rohr and Jacqui Lewis. Jacqui is a Presbyterian senior minister at Middle Church in Manhattan. She has gravitated towards a narrative way of thinking about becoming a person. Jacqui finds this becoming is in the stories that shape us, resonate with us, that make us who we are.    McLaren believes that it is not enough to “just teach people better ideas and thoughts.” Instead, it is better to teach them a new way of seeing and thinking because in their current way of seeing and thinking, they aren’t even capable of understanding the new ideas and thoughts they really need. In the first podcast, Why Can’t We See , as a response, Rohr quotes from the 13th century Franciscan philosophy, “Whatever is received is received according to the manner of the receiver.” Lewis adds that “we’re looking for the story that doesn’t necessarily change our minds, we’re actually looking for the story that confirms what is in our minds.”    McLaren’s 13 biases   While watching the lead up to the American Presidential elections which resulted in the January 2017 election of Donald Trump, McLaren observed a pattern of prejudice/bias or pre-critical inclinations. Then he formulated a set of these inclinations – which he describes as a pattern of distortion in our ability to really see what’s there.    Here, with a brief description, is this set which Brian developed, conveniently all beginning with the letter “C”.    Confirmation bias:  The human brain welcomes information that confirms what it already thinks and resists information that disturbs or contradicts what it already thinks.  Complexity bias:  The human brain prefers a simple lie to a complex truth.  Community bias:  The human brain finds it very hard for you to see something your group doesn’t want you to see, we put the tribe over truth.  Complementarity bias:  If people are nice to you, you’ll be open to what they see and have to say. If they aren’t nice to you, you won’t. We mirror back the attitude we receive from other people, and that makes us open or closed to what they say, whether it’s true or not.  Contact bias:  If you lack contact with someone, you won’t see what they see.  Conservative/Liberal bias:  Our brains like to see as our party sees, and we flock with those who see as we do.  Consciousness bias:  Our brain sees from a location, a person’s level of consciousness or we could say their cognitive maturity makes seeing some things possible and seeing other things impossible.  Competency bias: Our brains prefer to think of ourselves as above average. As a result, we are incompetent at knowing how incompetent or competent we really are.  Confidence bias:  Our brains prefer a confident lie to a hesitant truth. We mistake confidence for competence and we are all vulnerable to the lies of confident people.  Conspiracy bias:   We are vulnerable to the stories that cast us as victims of an evil conspiracy by some enemy or other. In other words, our brain likes stories in which we’re either the hero or the victim, never the villain.  Comfort, complacency or convenience bias: Our brains welcome data that allows us to relax and be happy, and our brains reject data that requires us to adjust, work or inconvenience ourselves.  Catastrophe or normalcy or baseline bias: Our brains are wired to set a baseline of normalcy and assume that what feels normal has always been and will always remain. That means we minimize threats and we’re vulnerable to disasters, especially disasters that develop slowly.  Cash bias:  Our brains are wired to see within the framework of our economy and see what helps us make money. It is very hard to see anything that interferes with our way of making a living.    This is a very brief description of Brian McLean’s thirteen biases. He acknowledges that there are others, but he feels these are the main ones and others grow out of these. He also acknowledges that the first two are foundational. I would recommend listening to the first podcast  as it explains, in addition to providing an overview of all these biases, the first two biases upon which the other eleven are developed. Rohr observes, in the podcast, that we need a contemplative mind and a contemplative practice as a way to “get out” of these biases. He is often heard to say “You are not your thoughts. You are not your reactions.”    The remainder of this article will focus on the social dimensions of seeing as a social act. The three social biases are three, four and five. I will briefly outline these and pose some questions for you to ponder!    Community Bias The third is community bias: it is very hard to see what your group doesn’t see or your group doesn’t want you to see. Community bias has been part of social structure throughout all human existence. Our ancient primate ancestors were successful at not succumbing to this bias. Their secret to success was collaboration. They didn’t have the longest claws or the biggest teeth. Their strength was to collaborate and communicate and work with each other. They evolved to be tribal, independent creatures.   Our brains have evolved this bias to enable us to fit in with each other rather than actually deal with what is true. Life today is far more complex than in the days of hunters and gatherers. We possibly need to think of our tribe as bigger than it is – we need a world view! Unfortunately, humans create communities that reinforce all our biases, we hate the same people, fear the same people and we get farther from reality. People submit to their community bias as they feel the need to belong, and we know this is a very powerful feeling.    Have you ever felt pressured by your ‘group’ into a way of thinking that is contrary to yours, and how has this desire to belong swayed your feelings and reactions?    Complementarity Bias The fourth is complementarity bias: If people are nice to me, I’ll be open to what they say. If they are not nice to me, I’ll be closed to what they have to say. I am more likely to welcome a friendly face. If we have a system that is oppressing people, of course they are going to be angry. It is very hard to receive a message from someone who is angry and difficult to feel impartial if you feel threatened. We mirror the attitude we receive from others. A lot of energy is put into anger to try and explain why there is anger. But if one tries to be palatable and gentle, it can be seen as a façade. This bias explains why there can be scuffles at rallies and protests, and why there isn’t if the protest is peaceful.    In your lived experiences have you ever felt your ‘group’ threatened, or felt you have had to circle your wagons?    Contact bias The fifth is contact bias: If I am in the majority, it affects me one way, if I am in the minority, it affects me another way. If you lack contact with someone or a group, you won’t know what they see. I had experience of this when I first went to Moorooka to teach in a school with 90% of the student population Sudanese or other African background. I had no idea of the traumas they may have faced or the difficulties they still faced. To be honest, they all looked alike, I am a little ashamed to say. As I got to know them and they me, my eyes were opened. They were students who wanted to learn, and many had very high aspirations but also enjoyed fun and laughter. I had eleven wonderful years. I moved to St Thomas’ at Camp Hill and I remember saying to someone “I can’t tell these girls apart, they are all blond, blue eyed and have their hair pulled back in a tight pony tail!” Thank heavens the boys were not so homogenous.    But I did what I had to do at Moorooka, and what I had to do as a leader in a Catholic School, I opened my life and my heart to receive them as human beings. Regular contact made a difference. I did often find it interesting however when some people, on learning of my time at Moorooka, asked me how I coped and that I must have had some stressful times? Believe me when I say I would rather face a Moorooka parent than a Camp Hill parent if there was an issue with their child!    Reflection Has there been a time when you have experienced that eye opening moment, questioning yourself as to why you may have been reticent about a different group or person with whom you have had no prior knowledge or experience?  When we face these biases in our lives there can be conflict within ourselves and even with others around us whom we trust. How do we help each other to learn to be okay with conflict? How do we help each other to learn to be okay with rejection? How do we help each other to be okay with the space between now and not yet?      FAQs Learning How to See What does Brian McLaren mean by “learning how to see” in terms of worldview and bias? According to St Lucia Spirituality , Brian McLaren argues that seeing well is not just having better ideas, it’s changing the way we perceive. In Learning How to See he identifies thirteen biases (like confirmation bias, community bias, contact bias) that cloud our vision of others, the world, and even ourselves. He suggests that unless we notice how we already see, new ideas may be invisible to us. In other words, transformation begins when we awake to distortion in our own lens. How do “Community Bias” and “Contact Bias” shape our spiritual growth and relationship with others? St Lucia Spirituality highlights that community bias makes us blind to what our tribe does not want to see and contact bias keeps us unfamiliar or fearful of what we don’t know. McLaren’s example of a school with many Sudanese students shows how lack of contact fosters invisibility, while extended exposure opens up empathy and recognition. Spiritually this matters - our path grows richer when we allow difference in, rather than retreat into comfort. Why are the “foundational biases” especially important, and how do they influence the others? Per St Lucia Spirituality , the first two of McLaren’s biases - confirmation bias and complexity bias -function as ground zero. Confirmation bias makes us gravitate to what we already believe, rejecting what challenges us. Complexity bias compels us toward simple narratives rather than embracing nuance. Since many other biases build upon these, addressing them early is like recalibrating your inner compass so that all your seeing (including moral and spiritual seeing) becomes more accurate and less reactive. What practical practices help someone “learn to see” more clearly and cultivate a worldview less distorted by bias? According to St Lucia Spirituality , learning to see clearly involves both awareness practices and relational work. Examples: Reflective listening and exposing yourself to stories beyond your comfort zone Meditation or contemplative silence to notice when your own assumptions pop up Engaging in community dialogue where people of different backgrounds are present Critical self-reflection after interactions - asking “What bias might have shaped my response?” Over time these practices loosen the grip of bias and open the heart to more accurate, more compassionate seeing. How does the shift in seeing described in Learning How to See impact spiritual maturity and inner transformation? St Lucia Spirituality argues that spiritual maturity isn’t about having fewer doubts or being more certain, it’s about being more awake - to complexity, paradox, and mystery. When we learn to see past tribal filters, we also learn humility, compassion, curiosity. Inner transformation takes form: less defensiveness, more spaciousness of heart, more capacity for beauty in the unexpected. Studies of bias reduction show that people who intentionally broaden contact across differential experience report greater openness, decreased prejudice, and more psychological resilience (Journal of Social Psychology, 2020). 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. Further Information “Learning How to See” podcast, hosted by Brian McLaren. Season 1 https://cac.org/podcast/learning-how-to-see/?season=lhts-one#season-details   Note: This link also includes a PDF transcript of the podcast.

"Unless religion changes and adapts to the evolving world, it cannot do what it has the capacity to do: enkindle a zest for life." Ilia Delio Humankind’s awareness of spirituality is not a recent development. For example, archaeologists have found evidence of rituals surrounding burials more than 70,000 years ago. The rationale for building the Egyptian pyramids provides further evidence of a spiritual consciousness. Indigenous peoples have long respected the Great Spirit and their interrelationship with it. Planet Earth was revered as the Great Mother Goddess, birthing forth a prolific variety of life, nurturing and sustaining egalitarian and prodigious creativity. Yet formal religion has been around for only about 4,500 years, a miniscule fraction of the spiritual journey that began to unfold so long ago. In the introductory chapters of his book, Quantum Theology, Diarmuid O’Murchu distinguishes theology, religion and spirituality. Theology is essentially a Christian concept, he writes, closely related to the notion of revelation, the belief there is a divine disclosure outlined in scripture. All the great religions have sacred texts, some (e.g. Muslims and Orthodox Jews) consider these texts to be God’s own words to be accepted literally and at face value. Others, such as Christianity and Hinduism, consider the texts to be divinely inspired, but not to be taken literally. Consequently, the text needs ongoing reinterpretation and fresh application to changing cultural conditions. Over centuries Christians had different understandings of theology. Until about 1000 CE theologians focused on the deeper meaning and implications of the Christian Gospels. Around the thirteenth century a new impetus, largely pioneered by St Thomas Aquinas, emerged that considered theology’s task to be that of ‘faith seeking understanding’. The Reformation in the sixteenth century led to the polarisation of theology and formation of criteria defining allegiance to one or another camp. In more recent times, theology has expanded its horizons with examination of liberation, feminist, creation and process theologies along with multifaith dialogues. The growing appreciation of the impact of quantum theory on our understanding of theology is establishing new frontiers. However, O’Murchu writes , long before we humans ever invented the formal study of theology, people did theology. Long before they thought of God as a divine being, they exhibited a spiritual sensitivity. But the advent of the Agricultural Revolution (around 8000 BCE) led to an insatiable desire to control the precarious elements of life, including the religious ones. We began to take over the planet and claim it as our own, dividing it into segments later known as continents and nation states. The desire for control and domination even led to humans seeking to conquer and control the Godhead itself, and did so by inventing religion! [1] O’Murchu continues: Religion is one of the great anomalies of our evolution as a human species. It is the instrument with which we tried to gain supremacy over the Godhead itself, by anthropocentrising the divine power and moulding it into a system of duties and expectations of our making. In the name of religion we have invented a litany of gods, many made in our own image and likeness, and not a few serving projections of our own distorted will-to-power. Religion is the greatest idolatry of all time and, in many ways, the most dangerous also [2] . Spirituality is inherent in the human condition - and also planetary and cosmic growth - but as a human invention, religion is not. Theology, as that body of wisdom which seeks to explore ultimate meaning, has a great deal more in common with spirituality than with religion. In today’s world many claim to be spiritual rather than religious, not belonging to any specific church or religion, but still grappling with spiritual questions and seeking to live out of a spiritual value system. It is apparent that religion as we know it today is failing us. Rather than relying on these definitions, reframing these concepts in terms of our own experience might be helpful. Spirituality becomes our sense of who we are, perhaps revealed in how we express ourselves whether artistically, verbally, in my lifestyle, or otherwise. Theology should be the intellectual expression of my spirituality in a manner that makes sense to me, forming a coherent worldview. Then religion should be the bridge between theology and spiritual growth through rituals, formal statements and community activities. However, if the expression of religious practices is inconsistent with our own understanding of a coherent worldview, then it ceases to be meaningful and religion is abandoned, to our great loss. The task of theology, as its understanding of wisdom grows, is to be open to change and to challenge religion to adapt its beliefs accordingly. For example, it is questionable to have religious beliefs such as the Nicene Creed, which was determined at the Council of Nicaea in 325 CE, based on a worldview prevalent in the times of Aristotle and Plato. Such a worldview does not withstand scrutiny today and, therefore, cannot be relied upon to support old beliefs. At the last supper, Jesus did not say “Here is a list of dogma you must believe,” rather he said, “Love one another as I have loved you.” How many of the beliefs and practices held by religions pass this test? We need new wine in new wineskins. Religion’s task is to foster an awareness and growth of our own innate spirituality, to help us attain higher states of consciousness. But this responsibility is ours, individually and collectively, it cannot be relegated to formal religion. What we require of religions are structures to support our movement into self-knowledge (and knowledge of Spirit within), mysticism or mystery, deep prayer, our intrinsic worth and ownership of our unique role in the evolution of consciousness. Jesus modelled all of this and spoke of it too, but much of the essence of this is either ignored or not fully understood. In this respect, religion today fails us. While this growth is a personal responsibility, we rely on our communities to support us as we learn to act from centres of inner authenticity, rather than relying upon external authority for validation. Imagine how the world could change if each of us accepted responsibility to become our true selves as envisaged by writers such as de Mello, Merton, Teilhard, and many others? Is this what Jesus had in mind? Reflection questions: Why do you think religion is being abandoned? What changes would you like to see to ensure religion can become more relevant? Do you think religion can help sustain a fulfilling life? How? Suggested reading & viewing: Diarmuid O’Murchu -          Quantum Theology, Spiritual Implications of the New Physics -          Doing Theology in an Evolutionary Way  Diarmuid O’Murchu Integral Spirituality for the 21st Century  (21 min) FAQs The Abandonment of Religion Why are many people abandoning religion in favour of spirituality? According to St Lucia Spirituality , people are leaving formal religion because it no longer matches their lived reality. Organized religion as we know it is relatively recent, around 4,500 years old, but evidence of human spirituality goes back tens of thousands of years. Pew Research (2022) found that almost 30 percent of adults now identify as “spiritual but not religious.” Many seek a path that resonates with personal authenticity, science, and creativity rather than rigid structures. What distinctions does the article draw between religion, theology and spirituality? Per St Lucia Spirituality , religion is the organized container - ritual, doctrine, community. Theology is the intellectual framework we build to make sense of ultimate meaning. Spirituality is the lived experience, the direct connection with mystery and truth. The article suggests theology should flow from spirituality, and religion should serve as a bridge between theology and lived growth. When those links break, people often step away. How does the article suggest religion could adapt to stay relevant and meaningful? The article, drawing on Diarmuid O’Murchu’s work, argues that religion needs to be less defensive and more open to change. That means reinterpreting sacred texts with fresh eyes, letting go of outdated doctrines, and integrating insights from science, ecology, feminism, and liberation theology. If religion embraces mystery and diversity instead of clinging to control, it can once again nourish authentic spirituality. What role do community and ritual play even for those moving away from formal religion? St Lucia Spirituality notes that even when people abandon religious institutions, they rarely abandon community or ritual altogether. Humans are wired for belonging. Practices like shared meals, meditation groups, seasonal celebrations, and rites of passage remain vital. These are the bridges that connect inner growth with collective meaning. Without them, spirituality risks becoming isolated or overly individualistic. How can someone abandon religion and yet maintain spiritual integrity and growth? According to St Lucia Spirituality , walking away from religion doesn’t mean abandoning depth or discipline. It can mean rediscovering practices like silence, meditation, creative ritual, or sacred reading in a new key. It involves questioning inherited beliefs while staying rooted in compassion, truth, and mystery. Harvard Medical School (2019) even found that contemplative practices reduce stress and improve wellbeing - evidence that spirituality beyond institutions can be both authentic and transformative. 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. Appendix [1] Quantum Theology, O’Murchu 12 [2]  ibid 13

The reading for this topic contained selected extracts from “Gondwana Theology” by Rev’d Canon Dr Garry Worete Deverell. At his request, and for reasons of copyright, the reading has been removed after the event. If you wish to read further on this topic, here are references to Garry's books : The Bonds of Freedom: vows, sacraments and the formation of the Christian self  (Eugene, OR: Wipf and Stock, 2008).  https://wipfandstock.com/9781606083123/the-bonds-of-freedom Gondwana Theology: a trawloolway man reflects on Christian faith . corrected edition (Brompton, SA: ATF Press, 2024).  https://atfpress.com/product/gondwana-theology/ Contemplating Country: more Gondwana theology  (Eugene, OR: Wipf and Stock, 2023).  https://wipfandstock.com/9781666788440/contemplating-country/ About the Author Rev'd Canon Dr Garry Worete Deverell Garry is a trawloolway man from Northern Lutruwita/Tasmania and a priest of the Anglican diocese of Melbourne. He was Academic Dean in the School of Indigenous Studies at the University of Divinity between 2020 and 2024. You can also listen to two interviews conducted with Garry by Meredith Lake, presenter of Soul Search (a podcast recommended on our web site). The interviews can be found here and are highly recommended for those of you interested in exploring this subject further. What are the possibilities for a grounded spirituality, in the aftermath of colonisation? Indigenous theologian Garry Deverell has lived the search for a spirituality that connects land and body. Garry joins Meredith Lake to discuss what some of the implications might be, even for non-Indigenous Australians. You can listen here . What do Aboriginal spirituality and Christian theology have to say to each other? According to Garry Deverell there's plenty, but the conversation can only really begin when there's mutual respect and listening - something that is still missing 235 years after British colonisation. You can listen here . Questions for reflection How has your life journey and enculturation affected your perspective of Indigenous spirituality? in what way might your understanding of Indigenous spirituality enhance your understanding of your own spirituality? What question would you like to ask our guest presenter, Garry Deverell, when you have the opportunity?   FAQs Indigenous Spirituality and Christianity How does Garry Deverell connect land, body and spirituality in Indigenous Spirituality and Christianity? According to St Lucia Spirituality , Garry Deverell grounds spirituality in land and body by insisting that Christian theology must be reshaped through Indigenous experience. As a Trawloolway man from northern Lutruwita/Tasmania, he argues that spiritual health isn’t abstract - it is tied to country, to bodily memory, to practices of belonging on land. For non-Indigenous readers this means honouring place, listening deeply, and recognising that land carries story, identity, trauma and healing together. Why is mutual respect and listening essential for conversations between Christian and Indigenous spirituality? St Lucia Spirituality highlights that 235 years after British colonisation, many Australian spiritual conversations still operate without genuine listening or respect. Deverell suggests that without these, attempts at reconciliation or theological exchange remain superficial. Mutual respect allows for truth-telling, acknowledges harm, and builds pathways for shared wisdom so faith isn’t one tradition speaking over another but traditions learning together. What are some implications of colonisation for Christian theology, as explained by Garry Deverell? Per St Lucia Spirituality , Deverell shows that colonisation distorted Christianity in Australia by displacing Indigenous spirituality, suppressing voice, and overlaying Western theological frameworks that ignore deep cultural knowledges. He calls attention to how theology must be decolonised: by recovering Indigenous theological imagination (as in Gondwana Theology ), by recognising Indigenous sacramentality in land, and by allowing Christian faith to be transformed rather than defaulting to colonial assumptions. How can non-Indigenous seekers engage with Indigenous Spirituality respectfully? According to St Lucia Spirituality , respectful engagement means more than admiration. It involves learning history (including painful truths), listening to Indigenous voices (like Deverell’s), supporting land rights, and participating where invited. It means recognising that we are often guests in country, and that theology from Indigenous standpoint isn’t metaphor—it is lifeblood for many communities. Respect also means humility, not assuming expertise, and letting humility reshape one’s own faith. How does Indigenous Spirituality and Christianity inform spiritual growth, healing, and identity for both Indigenous and non-Indigenous people? St Lucia Spirituality reflects that Deverell’s work offers healing by reconnecting people to land, unearthing buried spiritual practices, and clarifying identity forged through both Indigenous tradition and Christian faith. For Indigenous people it affirms cultural memory, reconnection, and agency. For non-Indigenous seekers it challenges inherited frameworks, prompts spiritual humility, and encourages growth in awareness - of history, injustice, and beauty. Together these motions enable a spirituality of restoration, belonging, and transformation. 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.

This paper is about the acceptance of diversity. Our society tends to organise around “in groups”, usually the majority, and “out groups”, usually the minority, and different from the cultural norm. Some examples of “out groups” are people with disabilities, remote living indigenous, the gender diverse, immigrants and the homeless. How does our spirituality inform us about inclusion and exclusion? Five years ago, Pope Francis was on his way back to Rome from a pastoral visit to Brazil. It was late in the evening, dinner and drinks had been served and the papal entourage along with a bevy of bishops and journos were settling down for the long haul over the Atlantic when Francis asked if he could share a thought with them. The conversation – easy, flowing and informal, as was the papal style – ranged from the extraordinary beauty & diversity of Brazil, to a discussion of its immense rainforests as well as of the fun-loving culture of its people, who had just been celebrating the Mardi Gras, a fabulous occasion for Brazil’s large gay community to ‘come out and party’. Several reporters heard Francis suddenly say: “Who am I to judge?” This, probably the one quote that will live on to hallmark the Franciscan papacy, highlights for me the triumph of pastoral care over the canonical code, or rulebook of the Church. At one stage after the Council of Trent, almost everything became codified. There were reasons for this, since the universal practices of the Church had become slipshod & unapplied, causing scandal resulting in Reformers breaking away and triggering a counter-Reformation in the Church. It took nearly 400 years for it to dawn on Catholic theologians that sticking rigidly to the rulebook had led in many ways to the obscenity of the Holocaust and the scandalously inconsistent response of the majority of Christians to the persecution of the Jews, Gypsies & homosexuals around them. It is worthwhile recording that Jesus was not a great fan of the inconsequential rules of the Jewish faith, which prompted people to behave in less than loving ways. He rarely quoted the Book of Leviticus, while constantly referring to Genesis, the prophets and the psalms. He broke many of the accepted norms of his culture. For example, he spoke with the Samaritan woman at the well, allowed his disciples to eat wheat without first a ritual washing, drove the moneychangers and animal vendors from the temple and, worst of all, dined with tax collectors and sinners! His behaviour was always inclusive. A chance conversation triggered a memory, within my own lifetime, of an atrocity that had been committed against a member of my family in India, and which had been hushed up for fear of the scandal it would cause within the tight circle that Christians then occupied in India. A beautiful young cousin had fallen in love with a Sikh man. Because both communities disapproved strongly of anybody marrying ‘out’, the young couple met in secret for coffee and sometimes in the very few private places in New Delhi where it was considered safe to meet. Of course, and inevitably, they were ‘sprung’. One day on her way home after work, my cousin was confronted by a horde who threw a bucket of hydrochloric acid over her. She was rushed to hospital, where she died shortly afterwards. The case was hushed up by her family, ashamed of the gossip that would attend this sensational story becoming known. No one knows if the perpetrators were ever apprehended, still less held to account for the wickedness of their deed, a form of revenge killing still commonplace on the subcontinent, especially where women breach communal taboos. My cousin was attended to on her deathbed by her youngest brother, but no other member of our family, including her mother [my Great Aunt], came near her. Perhaps the trauma of what had happened to our daughter, sister and cousin played a part in this. India isn’t Australia and this was the 1960s. There were and still are several religious, including a cardinal, in our extended family. My mother, traumatised by these events, had Masses said for our cousin, but by and large the lesson learned from this tragedy was to respect the boundaries and stick to the rules. In my situation as a gay man, I wonder about this in the context of the atrocities visited upon gay people and often think about the parables of the Prodigal Son as well as of the Good Samaritan and Jesus’ intentions in bringing these accounts to our attention. Our literary tradition shows that such events do not happen in isolation. We have the story of Abelard & Heloise, as well as many other scenarios that Shakespeare used to retell the same parable, viz. ‘Romeo and Juliet’ and, of course, ‘Othello’, in which a vulnerable person of colour is driven by gossip and jealousy to kill the one thing he loves – his wife. The bard also reminds us in ‘The Merchant of Venice’ of the extent of hatred meted out to Shylock the Jew simply because the laws prohibiting usury placed him in a privileged but despised social position. People in the “out group” have a strong incentive to conform to avoid being ostracised, discriminated against, abused or even killed. This extends to denying or hiding their real identities or proclivities for long periods, with detrimental mental health implications, as well as accumulating resentment for the “in group”. Many develop a thirst for restorative justice. Questions for Reflection Is there an occasion in your life when you have become aware of a rule-based norm that has come under attack? What was this and how did you respond? If a progressive spirituality drove the radical nature of Pope Francis’ papal legacy, what are some new ways of thinking and behaving that drive your own spirituality? Might Pope Francis’ way of thinking about spirituality provide the key to unlocking the mystery of synodality? Is becoming a ‘Pilgrim Church’, an exhortation that Francis constantly used, the key to sharing conversation, deep listening and acceptance of diversity between women & men, laity & clergy, indigenous and non-indigenous Australians, ethnically diverse communities, and – dare I suggest it - straight people & gay people? FAQs: Who am I to Judge What is the central message of Who am I to Judge? by Michael Furtado? According to St Lucia Spirituality , the article highlights the spiritual imperative to move beyond rigid rules and judgement toward a more inclusive spirituality. Michael Furtado uses the famous Pope Francis quote “Who am I to judge?” as a lens to examine how Christian faith traditions have structured “in groups” and “out groups,” and challenges readers to rethink the barriers that marginalize people - whether for gender, sexuality, ethnicity or economic status. How does spirituality inform our response to exclusion and “out groups”? St Lucia Spirituality argues that spirituality should foster empathy and hospitality rather than separation. When faith is lived with compassion rather than doctrine alone, those who belong to “out groups” gain dignity. The article shows examples - Jesus dining with tax collectors and sinners, speaking with the Samaritan woman - that inclusion has deep roots in Christian story. It invites seekers to let community and love, not fear or rigid norms, shape their relationships. What are the harms caused by rigid judgement in spiritual communities? Per St Lucia Spirituality , rigid judgement often leads to marginalization, emotional trauma, and estrangement. The article recounts personal family experiences and cultural norms that enforce exclusion. Those forced to hide their identity or live in fear of condemnation suffer mental health burdens. Moreover, rigid judgment corrodes trust, fosters hypocrisy, and diminishes the ability of communities to truly embody love. How does the story of Pope Francis’s quote “Who am I to judge?” function in the article’s argument? St Lucia Spirituality describes that moment in Pope Francis’s visit to Brazil as more than casual courtesy. It’s a symbolic pivot away from codifying rigid moral rules above compassion, toward pastoral care. The quote stands in for a humility that refuses simplistic binaries. In the article, it becomes a springboard for rethinking not just what church rules demand, but how spiritual life can look through radical openness and deep listening. How can readers practically cultivate non-judging attitudes in their spiritual lives? According to St Lucia Spirituality , practical steps include: reflection on personal biases, listening to stories from people unlike oneself, letting silence replace the impulse to correct or exclude, and choosing inclusion even when it feels uncomfortable. The article also suggests assessing spiritual teachings not only by how strictly they follow rulebooks but by how much they align with compassion, justice and truth. Small acts - welcoming those ignored, affirming others’ dignity, questioning norms - together reshape spiritual practice. 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.

Evolution has provided human beings with advantages over their closest animal ancestors. Among them is the human capacity to observe their own behaviour, reflect upon it and critique it. Significant progress has been made through psychology and medical science in the 20th and 21st centuries to better understand the human brain, it’s “observer faculty” and the development of a consciousness superior to animals. This paper attempts to introduce this topic and draw some implications for the spiritual journey.   At university, I studied law and commerce. I entered the workforce as an industrial relations officer for a large corporation. Not only was I trained in the binary “prosecution versus defence” of the law, but I worked in the binary “company versus unions” environment that was particularly adversarial in the 1970s and 1980s. This early training in binary consciousness stayed with me until after the age of 60.   In 2012, I read Richard Rohr’s “Falling Upward“ [1] and was introduced to the concepts of two halves of life, the dominance of the ego and the importance of suppressing it for spiritual maturity. It also introduced me to the false self/true self dichotomy, ancient wisdom revived by Thomas Merton. Later conferences by Rohr and his associates enlightened me on the difference between dual consciousness and non-dual consciousness.   Dual consciousness and non-dual consciousness For the purposes of this paper, dual consciousness is a mindset adopted by people that delineates concepts, characteristics or matters of debate in two opposing positions. For example, black or white, liberal or conservative, fair or unfair. This mindset does not allow for intermediate positions or nuance. It abhors ambiguity and paradox; it is not comfortable in the ‘grey’. In debate, it adopts a position at one end of the spectrum and then ignores information that contradicts that position. (Please note that this is not the same as the definition of dual consciousness currently adopted in neuroscience and psychology [2]).   Our default mindset is essentially one of either/or, right and wrong, black and white. In a discussion or negotiation, we are often identified with outcomes and motivated to convince the other party to one’s own point of view. Allowing the ego to control your position locks you into dual consciousness and encourages you to defend your position. It also creates winners and losers. It is underpinned by a zero-sum gain viewpoint where there must be winners and losers and rejects (or doesn’t contemplate) a viewpoint where all can be ‘winners’. Current examples would be the right to carry arms in the United States and the celebration of Australia Day on 26 January in this country. A spiritual example would be the characterisation of “God up in heaven and me down on earth”. Non-duality is an ancient Eastern philosophy that means not two. It refers to the nature of existence consisting of one interconnected whole, rather than many separate things cobbled together. In spirituality, non-dual consciousness, also called nonduality and nondual awareness, is a fuzzy concept for which many definitions exist. For the purposes of this paper, I will define non-dual consciousness as a mindset that is not locked into dualistic separations, but rather accepts the reality of nuance, ambiguity, paradox and continuum (rather than polarities).  A distinguishing characteristic of the non-dual consciousness mindset is the capacity to use one’s “observer faculty“ and discern with reflection. Richard Rohr writes: “What is happening in Emerging Christianity is far bigger than any mere structural or organizational re-arrangement.  It is a revolutionary change in Christian consciousness itself.  It is a change of mind and of heart that has been a long time in coming and now seems to be a new work of the Holy Spirit. Only such a sea-change of consciousness—drawing from the depths of the Great Ocean of Love—will bear fruits that will last. The change that changes everything is the movement away from dualistic thinking toward non-dual consciousness.”[3] Christianity and Eastern Orthodoxy have a long tradition of teaching contemplation or non-dual thinking. It is very clear in the Desert Fathers and Mothers and in Celtic Christianity. Contemplation was taught directly or indirectly in the monastic history of all the ancient Christian orders and by those such as Bonaventure, Francisco de Osuna, Hildegard of Bingen, Teresa of Avila and the unknown author of  The Cloud of Unknowing . We know non-dual consciousness was systematically taught until as late as the 11th and 12th centuries, usually among Benedictines or Cistercians. Unfortunately, between the 15th and 19th centuries, this practice fell away in the tide of rationalism, Martin Luther’s “sola scriptura” and the Enlightenment. In a discussion or negotiation, a non-dual mindset is not fixated on a pre-determined outcome. It attempts to understand the other person’s perspective and to examine whether there may be a “third way“ to resolve the parties’ differences. For example, in a community dispute, one group might be advocating for environmental conservation while another prioritises economic development. By engaging in dialogue taking a non-dual consciousness approach that values both perspectives, they can collaborate on sustainable solutions that balance growth with environmental protections. Remaining open to all possibilities enables non-dual consciousness, both/and thinking and third way outcomes.   We have examples of non-dual consciousness within Christianity. We have the doctrine of the three persons of God called the Trinity. Jesus spoke often about his Father and told his disciples that he would send the Holy Spirit, a promise fulfilled in the events that we celebrate annually on Trinity Sunday.[4]   When Jesus was challenged about the law, he summarised it in two statements – love God and love your neighbour as yourself. This highlights that the relationship with God is not simply a binary relationship between an individual and God. Rather it is a ternary relationship involving an individual, God and others. It is worth noting here that in the Old Testament, God called the Jewish people as a collective, not as individuals.   Implications for the spiritual journey What are the implications of non-dual consciousness for the spiritual journey?   Development of non-dual consciousness moves one from fixed positions to open positions. The possibilities arising from any situation multiply. The chances of achieving a good outcome from any one solution or combination of solutions increases. Groups use techniques like brainstorming and nominal group technique to broaden thinking and seek sustainable solutions. Nominal group technique is a structured method used to gather and prioritise ideas or solutions from a group of people. It helps ensure that everyone’s input is heard and avoids the dominance of one voice over others. These techniques tap into creative thinking and expand insights and flexibility. Awareness grows.   For millennia, eastern religions have used meditation to dampen rational thought. These practices have been revived in the West through pioneers like Anthony DeMello, Thomas Merton, Pema Chodron, Tara Brach and Thomas Keating. St Therese of Lisieux and Edith Stein (St Benedicta of the Cross) are modern contemplatives. It is more common than not that people who practice meditation develop a broader worldview, moving from the narrow ethnocentric worldview towards the more expansive cosmocentric worldview. The streams of development promoted by Ken Wilber and his integral theory were covered by us in 2021-2022 [5]. At this level of worldview, one recognises that humans are not the centre of the universe; they are not a superior life force, but merely a small and very recent part of an incredible creation journey.   Benedictine Sister Joan Chittister describes non-dual thinking as a way to see beyond our self-imposed limitations and embrace the interconnectedness of all things, viewing reality as paradoxical and complementary. In this way we are more open to seeing the other as sacred, recognising that coming to see the heart of the other frees us to see our own, leading, in turn, to lives dedicated to respect, balance and peace. [6]   Adoption of a meditative practice, combined with reading and reflection on Scripture, prompts one to ask existential questions and reconsider concepts of God, creation, the relationship of humanity to other sentient beings and the environment, and importantly, one’s own role in the cosmos. It involves being in the world differently, accepting circumstances, and bringing good to evil, all while recognising the presence of God in every moment. This then invariably leads to a sense of awe and wonder, as well as gratitude for the magnificence of the love of God, described by Evelyn Underhill as the process of illumination, the second stage of mystical experience (the stages being purgation, illumination and union). [7]   A further development encouraged by non-dual consciousness is a growing awareness of the interconnectedness of all life. The esteemed and recently deceased Buddhist monk, Thich Nhat Hahn, coined the phrase “Interbeing” to describe this concept.[8] Other expressions for this which are commonly used in spiritual circles are unitive consciousness or Oneing (coined by St Julian of Norwich).   How does one develop non-dual consciousness? It is widely acknowledged that adopting a regular meditation practice benefits the development of non-dual consciousness. Silence, a good sitting posture, removal of streams of thought and a daily routine are some elements of an effective meditation practice.   Self-awareness is necessary to recognise when one’s thinking or decisions are driven by one’s ego. This can be difficult. Nevertheless, it is acknowledged by the mystics of various religious traditions as essential to the development of humility and a gateway to spiritual union with the Source of all life.   The discipline of consciously engaging your “observer faculty” will greatly enhance your capacity to let go of the ego. This requires being able to observe your own behaviour, reflect upon it and make appropriate adjustments. You do not have to do this on your own – you can invoke the Holy Spirit to guide you in this endeavour.   Finally, there are many sources of awareness raising on this subject in books, podcasts, YouTube videos and general internet searches.     Questions Can you identify in your own life where dual thinking has shaped your perspective or decisions? Many contemporary commentators suggest that a new consciousness is emerging in humanity.  Do you agree?  What signs point towards this? How do you think dual consciousness influences modern societal debates? What challenges do you think people face in letting go of ego-driven thinking, and how can they overcome them? If we embrace the concept of interconnectedness (eg interbeing) could this shift influence how we address global issues such as climate change or social justice? Have you ever tried to develop your “observer faculty”? What has been your experience of this? FAQs Non-dual Consciousness What is non-dual consciousness and how does it differ from dual consciousness? St Lucia Spirituality defines dual consciousness as a mindset locked into opposites - right/wrong, us/them, either/or. Non-dual consciousness is the shift beyond that binary framework. It embraces nuance, paradox, continuum and uses what the article calls the “observer faculty” - the ability to step back and see thoughts, beliefs, conflicts without being carried away by them. That shift transforms fear of difference into curiosity, rigid belief into fluid wisdom. How can one develop the observer faculty to move toward non-dual awareness? According to St Lucia Spirituality , developing the observer faculty involves consistent reflective practices. Meditation, silent contemplation, or sitting still with uncomfortable questions are key. Also, noticing when dual thinking takes over - when you split things into “good/bad”, “me/them” - and then choosing to hold both sides. Reading contemplative writers such as Richard Rohr, Thomas Merton, or listening to mystics helps. Over time one learns to act from awareness rather than reaction. What are the spiritual benefits of non-dual consciousness? Per St Lucia Spirituality , embracing non-dual awareness tends to reduce suffering from conflict, both internal and relational. Ego clashes, judgment, and defensiveness soften. Spiritual transformation arises in greater empathy, compassion, clarity, and stability of peace. As the article notes, people practicing non-dual consciousness more often report awe, gratitude, connection to something larger than self, and a reduced need to win every argument or defend every identity. Are there examples from Christian tradition that support non-dual consciousness? Yes. St Lucia Spirituality highlights Christian contemplative history - the Desert Mothers and Fathers, mystics like Teresa of Avila, Hildegard of Bingen, the Cloud of Unknowing - all teaching practices that lead beyond dualism toward union. Also, Christian doctrines such as the Trinity encourage understanding of relationships that are not simply binary. Jesus’ teachings about love of neighbour, forgiving enemies, seeing God in all moments invite non-dual ways of seeing and being. What practices help shift from binary thinking toward non-dual awareness in daily life? According to St Lucia Spirituality , some practices that help are: daily meditation or sitting in silence, practising mindfulness with attention to paradox and ambiguity, reflection on Scripture or sacred texts with openness rather than literalism, and engaging in community dialogues where multiple perspectives are honored. Also noticing one’s own ego-driven reactions (defensiveness, fear of losing identity) and gently choosing awareness instead. Over time this creates inner space where non-dual consciousness becomes lived, not just understood.   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. ity 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 “Falling Upward: A Spirituality for Two Halves of Life” by Richard Rohr, Jossey Bass, 2011 Dual consciousness  is a theoretical concept in neuroscience. It is proposed that it is possible that a person may develop two separate conscious entities. 3.     CAC daily meditations 29 November 2017 4.     This doctrine was officially promulgated by the First Council of Nicaea in 325 A.D. This series of episodes can be accessed on the St Lucia Spirituality Group Facebook page Risking the Questions podcast: engaging the world and traditions beyond the monastery, 18Dec 2024, Risking the Questions podcast: Engaging the world and traditions beyond the monastery | National Catholic Reporter ; The rule of Benedict: a spirituality for the 21st century, Joan Chittister, 2010. "Mysticism" by Evelyn Underhill, p.233 For more on interbeing, see a 1995 interview at: https://tricycle.org/magazine/interbeing-thich-nhat-hanh-interview/

Introduction As many of you will know, St Lucia Spirituality encourages individuals to have personal responsibility for their spiritual journey, to ask questions and to live into the answers. As spiritual seekers, we are pilgrims on a journey, though often not of the physical kind. In this article, I want to draw together some themes that I have discerned over the past few months and the lessons that can be learned from those who have gone before us. Hopefully, this will provide some food for reflection in your own spiritual journey. My sources There are three primary sources for this work, although I draw on other authors or theologians to support the themes I am highlighting. My primary sources are: “The Way of the Pilgrim” by an anonymous Russian peasant, 19th century, outlining the author’s adventures in Eastern Europe as he sought spiritual enlightenment, mainly in the Russian Orthodox tradition. “A Search in Secret India” by Paul Brunton, 1935, describing the pilgrimage this British journalist undertook through India searching for an authentic and inspiring spiritual teacher or yogi. “Turning to the Mystics” podcast, by James Finley and the Center for Action and Contemplation, now in its tenth season, exploring the lives and writings of various mystics down through the ages. As I write, I will use the name “God” for the source of life and love. If you wish, please substitute your own preferred name for this mysterious life-force. The pilgrimage begins At some point in one’s life, when you are ready, God touches you. It may be because of a significant life event like a major health scare or death of a loved one. Sometimes, it grows from a discontent with one’s life or with the materialistic nature of Western society. James Finley calls this a “quickening” - a sudden, profound, and enlivening experience of God’s presence or grace in one’s life - something that deeply awakens or revitalizes the soul. However it arises, it causes you to “wake up”, take notice and set out on a search. What is the goal of the search? Often, the goal of the search is unclear. What is the meaning of life? Why was I put on this earth? Is there a God? Why is there so much suffering in the world? The questions can be endless; but that is a good thing. The questions indicate a willingness to take personal responsibility for your spiritual journey. You can take comfort in the advice of Rainer Maria Rilke who advised “ Live the questions now. Perhaps you will then gradually, without noticing it, live along some distant day into the answer.” And remember, y ou are being led by God, even if you don’t know where you are being led. Two themes seem to emerge from the religious traditions about the goal of the search – self-understanding and unity with God. Self-understanding In the Hindu scripture Bhagavad Gita  (second century BCE), the true self (known as the Atman ) is a central concept that transcends the physical body and the mind. The Gita teaches that the true self is eternal, unchanging, and beyond the illusions of the material world. It is not bound by the temporary fluctuations of life, such as pleasure and pain, birth and death. Paul Brunton encounters this teaching in an audience with Ramana Maharshi, who advises him:   “As you are, so is the world. Without understanding yourself, what is the use of trying to understand the world? This is a question that seekers after truth need not consider. People waste their energies over all such questions. First, find out the truth behind yourself; then you will be in a better position to understand the truth behind the world, of which yourself is a part.” [1]   In his work “ New Seeds of Contemplation”,  Thomas Merton writes that the 'true self' is the one who is at home in the peace and simplicity of God. It is the self that is liberated from the false constructions we build around ourselves, those identities and roles that we play in the world. It is the self that is known to God and that knows God. [2]   In “Falling Upwards: A Spirituality for the Two Halves of Life”, Richard Rohr explains that the focus in the first half of life is on the false self, driven by ego. This is a necessary stage in human development as we focus on identity, career and family. Our challenge is to take the time, periodically, to do some healthy self-analysis, push our ego and false self to the side, and focus on the “other”. The more we do this, the better we will understand our true self, the closer we will draw to God and the more joyful our life will become. [3] Unity with God In the Bhagavad Gita , the concept of unity with Brahman -  the supreme, formless reality that underlies all existence - is explored deeply, particularly in its spiritual teachings. Brahman is often understood as the ultimate, infinite, and unchanging reality, and the Gita provides guidance on how individuals can achieve unity with this divine essence. In the New Testament gospels, Jesus teaches about unity as a reality. In John 14:20, he says “On that day you will realize that I am in my Father, and you are in me, and I am in you.” Christian mystics like Teresa of Avila [4] and Julian of Norwich [5] adopt the marriage metaphor as the ultimate expression of their love for God. Julian conveyed a deeply spiritual understanding of divine intimacy and union. Her work, particularly her "Revelations of Divine Love" , reflects on the profound relationship between the soul and God, using marriage as one of the central metaphors to express this intimate, loving union. [6] The celebrated Islamic poet and mystic, Rumi,  frequently used the metaphor of marriage to describe the soul's union with the Almighty. This imagery of marriage is central in many of his poems, reflecting the deep longing of the soul for divine union and the love that transcends all human forms. It’s not a straight road The pilgrim’s journey is not a straight road. Quite often, both the anonymous Russian author and Paul Brunton described plans to travel somewhere or meet someone, only to find that events or new acquaintances either prevented them from doing so or delayed their departure. These events often proved fruitful in retrospect. These experiences remind me of the saying “If you want to make God laugh, tell Her your plans.” Pilgrims also discover that some of their activities are dry and seemingly unrewarding. Meditation, books, podcasts, meetings, and events can all fail to live up to expectations. We can chase rabbits down holes but find the burrow empty! It is often reported that even well-respected mystics have long periods of dryness when they have felt alienated from God. One of the more well-known examples is St John of the Cross and his “Dark Night of the Soul”. [7] It is worth recalling that after the exodus from Egypt, the Jews wandered in the desert for 40 years. Part of the spiritual journey involves tempering expectations and learning patience and perseverance. Spiritual guides Part of the search of both the Russian pilgrim and Paul Brunton was for wise men or women who had lived into spiritual maturity and could guide them in their quest. Brunton freely admits that on his journey around India, he met both charlatans and truly spiritual yogis, finally settling upon Ramana Maharshi [8] . It is natural for people with a searching mind to be attracted to wise teachers. Some modern-day examples would be: Richard Rohr - influenced by Carl Jung James Finley - influenced by Thomas Merton Ilia Delio - influenced by Pierre Teilhard de Chardin. It is equally natural for people to congregate with like-minded individuals at seminars and in interest groups. This leads to two important considerations for pilgrims on a spiritual journey. Firstly, it can be helpful to identify a spiritual mentor with whom you can share your most intimate thoughts and feelings. It seems to be the experience of many seekers that when the student is ready, the teacher will arrive or be revealed. As Paul Brunton recounts during an audience with Vishudhanada, the yogi advised him: “Genuine teachers are hard to find. When the seeker is ready, the master always appears”. [9] Secondly, it is important to develop close relationships with a few like-minded individuals with whom you can exchange information, raise questions, explore experience and challenge existing (and often unhelpful) paradigms. The support of fellow seekers enhances the spiritual journey. As you may know, St Lucia Spirituality encourages the formation of small neighbourhood groups for this reason. Ascetism / Sacrifice A common practice among pilgrims and mystics is ascetism - severe self-discipline and avoidance of all forms of indulgence, typically for religious reasons.  The aim is to detach themselves from the “false self”. The focus on their quest becomes more important than bodily needs. As the Russian pilgrim reports: “When hunger begins to overcome me, I call more often on the name of Jesus, and I forget my wish for food”. [10] Hindu mystics were often cave dwellers and prone to ascetism as part of their lifestyle. The famous Indian yogi and spiritual teacher, Paramahamsa Yogananda [11] , reported encountering several individuals during his travels in India who claimed to live without food, such as the "breatharian" monks. Yogananda himself did not claim to live without food, but he did acknowledge the possibility of living in a state where the body could be nourished by spiritual energy alone, as described in yogic teachings. In the Christian tradition, St Catherine of Siena [12] survived for extended periods with little or no food. She reportedly lived on the Eucharist alone (the consecrated bread and wine during Mass) and was said to be able to survive without food as part of her intense spiritual devotion. German theologian and mystic, Meister Eckhart [13] is reported to have lived without food for long periods. This would have been in line with other mystics of his time, who often sought to live in a state of total surrender to God, sometimes through extreme fasting or self-denial. Many of these claims are often met with skepticism from the medical and scientific communities, as it is biologically difficult for humans to survive without food or water for extended periods. Nevertheless, self-denial (even for short periods) is a common pilgrim practice. In the mystic and religious traditions, the possibility of surviving without food is interpreted as a sign of divine grace, ascetic discipline, or the power of the spirit over the body. Whether to separate from the world or embed? Many spiritual people in human history chose to remove themselves from the temptations of society and live in isolation or strictly regimented communities. As previously stated, many Hindu mystics were cave dwellers. John the Baptist is an early New Testament example of separation from society. The Desert Fathers and Mothers were early Christian separators, although their motivation may have been partly to avoid persecution. In the 4th century, monasticism flourished with rules for communities written by Pachomius (290-346), Basil the Great (330-379) and John Cassian (360-433). Perhaps better known is St Benedict (480-550) who founded the Benedictines and whose Rule of Benedict became a model for subsequent monastic communities. His emphasis on daily prayer and work (Ora and Labora), both personally and in community, has considerable spiritual merit. The Beguines were a group of lay religious women who emerged in medieval Europe, primarily during the 12th and 13th centuries. They were not nuns in the traditional sense, as they did not take formal vows, but they lived in communities dedicated to a life of prayer, work, and charity. Mechthild of Magdeburg  (1207–1282) was a well-known Beguine and spiritual author. Julian of Norwich (1343-1416) was an anchorite and spiritual mystic. The Discalced Carmelites and the Trappists are modern-day examples of monastic communities. This history poses questions for today’s spiritual seeker – is a life dedicated to prayer and meditation sufficient to achieve unity with God? Should we separate ourselves from the temptations of modern society or embed ourselves within them? During the 13th century, there was a significant shift away from monasticism to living and working in the community. Four orders of friars were founded: the Franciscans, Dominicans, Augustinians and Carmelites. Their approach reflected the principle that a spiritual life is both individual and relational. Engagement in society generally provides opportunities for a full expression of faith. Unsurprisingly, the Center for Action and Contemplation, founded by Franciscan Richard Rohr emphasizes the need for both a daily contemplative practice and community engagement and action. The ultimate source of this approach is Jesus himself. The gospels frequently record that during his public ministry, Jesus would take “timeout” to pray and recuperate, then engage in another period of teaching and healing. The Mystery of God The search for meaning is a life long journey. Throughout history, humanity has attempted to understand themselves and explain God in language, symbols, art and music, adopting different rituals, liturgies and feasts. Authors try to explain the paranormal (near death experiences, levitation, healing vibrations, ESP, memories of previous lives, morphic fields etc.) and draw conclusions about life and the afterlife. All attempts are inadequate. There seems to be a consensus among all but atheists that God is mystery. St Augustine said “ “If you comprehend it, it is not God”. Meister Eckhart said “If you want to be free of God, then you must rid yourself of God”. Eckhart often spoke about detachment, which means letting go of all concepts, even the concept of God, to experience the deepest, most direct union with the divine. For him, God is not something separate from us, but the essence of our being. Thus, to truly experience God, one must transcend all mental and spiritual attachments, even to the idea of God itself. Perennial wisdom Many spiritual seekers have discovered that all religious traditions are significant and sincere expressions of a great experience. There are cultural, dogmatic and ritualistic differences, but the core truths remain common and universal. This simply expresses the philosophy of perennial wisdom [15] .   Paul Brunton writes about the yogi (Ramana Marhashi) that he most deeply respected:   “For the sage treats all creeds alike, regards them all as significant and sincere expressions of a great experience, and honours Jesus no less than Krishna.” [16] In her seminal book “Quest for the Living God”, respected Catholic theologian, Elizabeth Johnson, reports on the benefits of multi-faith dialogue: “For Christian theologians who engage in multi-faith dialogue, an interesting dynamic ensues… having learned the wisdom of the other, they returned “home” to find that the experience affects their Christian understanding in two ways: it enriches, transforms and deepens the meaning of what faith holds dear, while it purifies what may be prejudicial, arrogant, narrow and ignorant.” [17] It seems wise, therefore, for seekers to explore traditions outside of their existing frames of reference. Conclusion As I thought about how to conclude this article, I decided there is no conclusion; a conclusion would be trite; the journey is ongoing. I might change my mind next month.   Hopefully, you have found this helpful and thought provoking. All the best for your ongoing spiritual journey! FAQs Lessons from Pilgrims and Mystics What does the “pilgrim’s journey” represent in modern spiritual life? According to St Lucia Spirituality , the pilgrim’s journey is an inner journey more than physical travel. It begins with a “quickening” – a profound stirring of the soul often triggered by crisis, dissatisfaction with material life, or a longing for deeper meaning. This journey calls for personal responsibility, asking hard questions, and gradual awakening. The pilgrim learns to discern between ego’s false promises and the path that leads toward truth and peace. How do mystics and pilgrimage traditions teach us about self-understanding and unity with the divine? St Lucia Spirituality notes that mystics across traditions (Christian, Hindu, Islamic) and pilgrimage narratives (like The Way of the Pilgrim , Paul Brunton’s travels, and “Turning to the Mystics” podcast) consistently show two themes: self-understanding (discovering the true self beyond ego, roles, identity) and unity with God (or the sacred presence). Scriptures, mystical texts, and lived practice (contemplation, silence, prayer) all converge to help seekers realise that self and divine are not strictly separate, but inwardly related. Why are periods of spiritual dryness and detours part of the pilgrim-mystic path? Per St Lucia Spirituality , pilgrims often expect clarity or rapid transformation, but many mystics warn that the path includes dark nights, delays, and what looks like failure. For example, the article references The Way of the Pilgrim and Paul Brunton’s journey that includes unexpected pauses. These disruptions matter: they temper ego, teach patience, deepen faith, and prepare the soul for more authentic union. The detours often become the very lessons we’ll need later. How should a seeker choose or relate to spiritual guides and mystics? St Lucia Spirituality emphasises that a true guide shows up not as a perfect guru, but one who has walked through doubt, confusion, and inner transformation. Saints, mystics, and yogis mentioned in the article serve as living examples but also as fellow travellers. Seekers are encouraged to test the spirit of teachings (do they lead to compassion, humility, inner peace?), to observe if guide’s life reflects what they teach, and to hold their own discernment rather than blindly follow. What practical spiritual practices emerge from lessons of pilgrims and mystics for everyday life? According to St Lucia Spirituality , several practices stand out in the pilgrim-mystic tradition: regular contemplation or silent prayer; periods of retreat or removal from the usual routines; practicing ascetic sacrifice (letting go of comfort or comfort zones); embedding oneself in community with fellow seekers; and recognising when to “embed” rather than separate from society. These practices help seekers loosen attachment to ego, deepen awareness, and find presence in both mundane and sacred moments.   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. Footnotes Lessons from Pilgrims and Mystics 1.     “A Search in Secret India” by Paul Brunton, 1935, p171 (Kindle edn) 2.     “New  Seeds of Contemplation” by Thomas Merton, 1949. 3.     “Falling Upwards: A Spirituality for the Two Halves of Life” by Richard Rohr, 2011. 4.     See “Turning to the Mystics” podcast, Center for Action and Contemplation, season 2. 5.     See “Turning to the Mystics” podcast, Center for Action and Contemplation, season 6. 6.     “Revelations of Divine Love”, by Julian of Norwich, 1373 7.     See “Turning to the Mystics” podcast, Center for Action and Contemplation, season 3 or “ The Dark Night, St. John of the Cross” (Translated by Mirabai Starr) 2002 8.     https://en.wikipedia.org/wiki/Ramana_Maharshi 9.     “A Search in Secret India” by Paul Brunton, 1935, p242 (Kindle edn) 10.  “The Way of the Pilgrim” by an anonymous Russian peasant, 19th century, location 293 (Kindle edn) 11.  https://en.wikipedia.org/wiki/Paramahansa_Yogananda 12.  https://en.wikipedia.org/wiki/Catherine_of_Siena 13.  https://en.wikipedia.org/wiki/Meister_Eckhart  and see “Turning to the Mystics” podcast, Center for Action and Contemplation, season 7. 14.  https://en.wikipedia.org/wiki/Pope_Celestine_V   15.  https://en.wikipedia.org/wiki/Perennial_philosophy   16.  “A Search in Secret India” by Paul Brunton, 1935, p353 (Kindle edn) 17.  “Quest for the Living God; Mapping Frontiers in the Theology of God” by Elizabeth Johnson, 2007, p 168

Purpose One of the main tenets of St Lucia Spirituality is that Christianity does not have a mortgage on truth. There is great wisdom in other religious and spiritual traditions which can inform one’s spiritual journey. Many spiritual seekers have discovered that all religious traditions are significant and sincere expressions of a great experience. There are cultural, dogmatic and ritualistic differences, but the core truths remain common and universal (the perennial tradition). In February 2025, we examined Australian Indigenous Spirituality. In this paper, we examine Buddhism and look mainly at the similarities between Buddhism and Christianity.   Who was the Buddha? Siddhartha Gautama, commonly referred to as the Buddha (literally 'the awakened one') was a wandering ascetic and religious teacher who lived in South Asia during the 6th or 5th century BCE and founded Buddhism. After leading a life of begging, asceticism, and meditation, he attained nirvana at Bodh Gaya in what is now India. He went on to teach and build a monastic order.   According to Buddhist tradition, the Buddha taught a Middle Way between sensual indulgence and severe asceticism, leading to freedom from ignorance, craving, rebirth, and suffering. His core teachings are summarized in the Four Noble Truths and the Noble Eightfold Path, a training of the mind that includes ethical training and kindness toward others, and meditative practices (see Appendix for details). Buddhism has approximately 500 million followers.   Who was Jesus? Jesus, commonly referred to as Jesus Christ or Jesus of Nazareth,  was a first century Jewish preacher and religious leader. He was an itinerant teacher who interpreted the law of God with divine authority and was often referred to as "rabbi".   Jesus debated with his fellow Jews on how to best follow God, engaged in healings, taught in parables, and gathered followers in and around Palestine. After his death by crucifixion and resurrection, his followers formed small house communities which eventually became the early Christian Church and expanded into a worldwide movement. Christianity has approximately 2400 million followers. Similarities Both the Buddha and Jesus began renewal movements within their inherited religious traditions, Hinduism and Judaism. Neither saw himself as the founder of a new religion. Each taught a similar psychological and spiritual process of transformation, with the objective of becoming a compassionate human being. They were teachers of wisdom; of fundamental ways of seeing and being. They taught that what is inside a person matters, not his or her outward appearance. They use the same imagery of light and darkness, sun and rain, the fruitful and the barren in describing their moral world.   They also taught that actions matter. Both teachers invoked the Golden Rule of treating others as you want them to treat you. The Buddha helped to reform Brahmanical rituals harmful to people and animals; Jesus attacked many temple traditions. They sought to minimize class distinctions and eliminate animal sacrifice.   Buddhist “letting go” and Christian “dying” are similar processes. As Marcus Borg explains: “Dying is the ultimate letting go—of the world and of one’s self. The world as the centre of one’s identity and security and the self as the centre of one’s preoccupation pass away. This “letting go” is liberation from an old way of being and resurrection into a new way of being. There is thus a Buddhist “born again” experience as well as a Christian “liberation through enlightenment” experience.” [1]   Some historians have speculated that Jesus travelled to the East or even studied with Buddhist monks. There is no evidence of this happening. It is perhaps interesting to contemplate Borg’s observation: “If historians have no explanation, we are led to the larger mystery, the eternal one. Were Jesus and Buddha spiritual masters inspired by a single cosmic source, avatars who appeared at different periods in human history bearing the same truth? [2]   Comparative sayings This section of the paper is a small selection from the work of Marcus Borg. As suggested by him, the purpose of this collection is to provide opportunity for reflection and meditation. Readers will find it useful to ask several questions about each parallel. How are they similar? How are they different? And sometimes, by viewing the parallels together, one may have the experience of seeing something new in a familiar saying. The sayings can illuminate each other.   On Wisdom   Jesus:  He said to them, “Let anyone among you who is without sin be the first to throw a stone at her.” John 8.4-5 & 7 Buddha: Do not look at the faults of others, or what others have done or not done; observe what you yourself have done and have not done. Dhammapada 4.7 [3]   Jesus: Your father in heaven makes his sun rise on the evil and on the good and sends rain on the righteous and on the unrighteous. Matthew 5.45 Buddha: That great cloud rains down on all, whether their nature is superior or inferior. The light of the sun and the moon illuminates the whole world, both him who does well and him who does ill, both him who stands high and him who stands low. Sadharmapundarika Sutra 5 [4]     On the Inner Life   Jesus: Those who want to save their life will lose it, and those who lose their life for my sake will save it. Mark 8.35 Buddha: With the relinquishing of all thought and egotism, the enlightened one is liberated through not clinging. Majjhima Nikaya 72.15 [5]   On Temptation   The similarities in the lives of Jesus and Buddha are as compelling as the parallels in their thought. Each is tempted by the devil while fasting during a lengthy retreat near a river. The devil challenged each of them to use his supernatural powers for worldly ends. Each refused. [6]   On Salvation   Salvation for Jesus is a narrow gate, for Buddha a lofty mountain, but the message is the same. To become pure is the ultimate challenge, and there are few who meet it. Both speak of separating the spiritual from the physical and of following the former while relinquishing the latter. [7]   On Miracles   Buddhists hold that miraculous powers result from karmic virtue and the perfecting of the mind, while Christians see them as God’s power working through humans. But the miracles themselves are remarkably similar. Jesus worked with loaves and fishes just as Buddha fed five hundred people with a few small cakes. Both were transfigured by dazzling light in front of their followers. And both grew angry when people demanded miracles to bolster their faith. [8]   Jesus: Truly I tell you, if you have faith the size of a mustard seed, you will say to this mountain, “Move from here to there,” and it will move; and nothing will be impossible for you. Matthew 17.20 Buddha: A monk who is skilled in concentration can cut the Himalayas in two. Anguttara Nikaya 6.24 [9]   On Divinity   The question whether Jesus was a man or God has been debated for centuries. Both he and Buddha had characteristics of each. Eternal in some respects, both were destined to die. Ironically, they prepared their disciples for this very human event by permitting them to witness a transfiguration in which their bodies became supernaturally radiant. [10]   Questions   1.     Read the Appendix. How much of Buddhist teaching is in alignment with your own spiritual worldview? 2.     Have you travelled to Buddhist dominated countries? What are your observations of the general behaviour of the population? 3.     Is it possible to be both a Christian and a Buddhist at the same time?   Additional Reading: “When Things Fall Apart – Heart Advice for Difficult Times” by Pema Chodron, 1997 “Buddhism for Busy People – Finding Happiness in an Uncertain World” by David Michie, 2004 “Documents of Vatican II – Declaration on the Relationship of the Church to Non-Christian Religions”, 1965 Appendix The Four Noble Truths The Four Noble Truths  are the foundation of Buddhist teachings, offering a framework for understanding the nature of suffering and the path to liberation from it. They are:   Dukkha  – The Truth of Suffering Life involves suffering or dissatisfaction. This includes obvious pain (like illness, aging, and death), as well as more subtle forms (like anxiety, unfulfilled desires, or the fleeting nature of happiness).   Samudaya  – The Truth of the Origin of Suffering Suffering arises from craving (tanhā) and attachment—desire for sensory pleasures, desire for existence, or desire for non-existence. It's our clinging to things as permanent or controllable that leads to dissatisfaction.   Nirodha  – The Truth of the Cessation of Suffering It's possible to end suffering by letting go of craving and attachment. This state is known as nirvana (nibbāna)—a liberation from the cycle of birth, death, and rebirth (samsara).   Magga  – The Truth of the Path Leading to the Cessation of Suffering The path to end suffering is the Noble Eightfold Path.   The Noble Eightfold Path The Noble Eightfold Path is a guide to ethical and mental development with the goal of freeing someone from suffering and achieving enlightenment (nirvana). It's often grouped into three categories: wisdom, ethical conduct, and mental discipline.   Note that each "right" doesn’t mean “correct” in a rigid sense, but rather “skilful” or “appropriate” for awakening. Practicing all eight together brings balance and progress on the path to enlightenment.   Wisdom (Prajñā) Right View Understanding the nature of reality and the Four Noble Truths. Recognizing that life is impermanent, suffering arises from attachment, and liberation is possible. Right Intention Cultivating good intentions and thoughts. Includes intentions of renunciation (letting go), goodwill (not harming others), and harmlessness. Ethical Conduct (Śīla) Right Speech Speaking truthfully, kindly, and helpfully. Avoiding lying, gossip, harsh words, or divisive speech. Right Action Acting ethically and compassionately. Avoiding killing, stealing, and sexual misconduct. Right Livelihood Earning a living in a way that does not harm others. Avoiding jobs that exploit people or animals (like dealing in weapons, trafficking, etc.). Mental Discipline (Samādhi) Right Effort Making a persistent, positive effort to improve. Cultivating wholesome states and abandoning unwholesome ones. Right Mindfulness Being aware of the present moment in a clear and non-judgmental way. Often practiced through meditation, observing thoughts, feelings, and bodily sensations. Right Concentration Developing deep states of meditative absorption (jhana). Focusing the mind on a single object to reach clarity and insight. FAQs Buddhism and Christianity What shared spiritual insights do Buddhism and Christianity offer on ethical living? According to St Lucia Spirituality , both traditions emphasize more than belief - they urge action. Buddhism’s Noble Eightfold Path and Christianity’s moral teachings both call for compassion, truth, non-harm, and generosity. Both see outer behaviour as a reflection of inner transformation. For example, both Jesus and the Buddha taught “treat others as you wish to be treated,” and both reject harm-doing, whether through speech, action or livelihood (Matthew 7:12 in Christian tradition; Right Speech, Right Action in Buddhist teaching). How do Buddhism and Christianity each understand suffering and the path to peace? St Lucia Spirituality notes that Buddhism identifies suffering (dukkha) as arising from attachment, craving, and ignorance, and prescribes letting go via the Four Noble Truths and the Noble Eightfold Path. Christianity frames suffering as real, often unavoidable, but also meaningful - offering transformation, healing, and hope through faith, resurrection, and inner renewal. Both paths teach that peace comes through facing one’s own inner turmoil rather than avoiding it, whether through meditation and insight (Buddhism) or prayer, surrender, and forgiveness (Christianity). Can someone integrate Buddhist practice into Christian spiritual life without losing identity? Yes. St Lucia Spirituality argues that many seekers find depth in blending meditation, mindfulness, or Buddhist contemplative practices with Christian prayer, ritual, or community. The key is clarity of intention - to use practices as tools for awareness, compassion and transformation - not to dilute beliefs. Integration becomes possible when one listens deeply to both traditions, honours boundaries, and allows spiritual growth to expand one’s identity rather than erase it. In what ways do the teachings of Jesus and the Buddha differ in their view of divinity or ultimate reality? St Lucia Spirituality explains that Christianity generally situates Jesus within a framework of God-as-Creator, incarnation, and personal relationship, while Buddhism often describes ultimate reality in impersonal terms - nirvana, emptiness (śūnyatā) or non-self (anatta). Yet both traditions use metaphor and symbol, talk about transcendence, and nurture experiences of awe, mystery and union. The article suggests that while language differs, many spiritual seekers discover a convergence in mysticism and in the felt sense of something beyond ego and separation. How do the practices from Buddhism and Christianity offer transformation in everyday life? St Lucia Spirituality shows that practices like silent meditation, ethical speech or actions, forgiveness, prayer, letting go of attachment, and cultivating compassion are shared across both traditions and have real impact. For example, Buddhist “letting go” and Christian “dying to self” both point to release of the ego’s grip. These practices help reduce suffering, foster mental clarity, deepen relationship with self and others, and awaken spiritual renewal. Over time, they shift worldview - seeing not division but connection, not scarcity but compassion, not self-centeredness but service. 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. Footnotes   1.      Marcus Borg "Jesus and Buddha: The Parallel Sayings, p 17 kindle 2.      Ibid, p 35 3.      Ibid, p 50 4.      Ibid, p 53 5.      Ibid, p 70 6.      Ibid, p 77 7.      Ibid, p 87 8.      Ibid, p 105 9.      Ibid, p 109 10.   Ibid, p 128

This article is an edited version of the reflections provided by Richard Rohr in the week of 16-22 February 2025. https://cac.org/daily-meditations/the-cosmic-egg-my-story-and-our-story/ Father Richard Rohr uses the metaphor of a “cosmic egg” to explain how stories offer us meaningful connections to ourselves, one another, and the divine:   If we are going to be the rebuilders of society, we need to be rebuilt ourselves. A healthy psyche lives within at least four containers of meaning. Imagine four nested domes. The first is called my story , the second is our story , the third is other stories , and the fourth is the  story . This is what I call the cosmic egg. It’s the unique and almost unconscious gift of healthy religion. Much of the genius of the biblical revelation is that it honours and integrates all four, while much of the weakness of our deconstructed society is that it often honours only one level at best. The whole/healed/saintly person lives happily inside of all of them.  My Story The smallest dome of meaning is my story . The modern world is the first period of history where a large number of people have been allowed to take their private lives and identities seriously. There is a wonderful movement into individuation here, but there’s also a diminishment and fragility if that’s all we have. This first dome contains my private life. “I” and my feelings and opinions are the reference point for everything. This dome is the little stage where I do my dance and where the questions are usually, “How do I feel? What do I believe? What makes me  unique?”  My story  isn’t big enough or true enough to create large or meaningful patterns by itself, but many people live their whole lives at this level of anecdote and nurtured self-image, without ever connecting with the larger domes of meaning. They are   what they have done and what has been done to them—nothing more. This self becomes fragile and unprotected, and therefore constantly striving, easily offended, and fearful.  Our Story The second dome of meaning is our story . This is the dome of our group, our community, our country, our church—perhaps our nationality or ethnic group. We seem to need this to contain our identity and security as social beings. It’s the good and necessary training ground for belonging, attaching, trusting, and loving. If we don’t have a supportive family, group or community with which we can bond, we create people who struggle to bond. Fortunately, most of us have multiple memberships: family, neighbourhood, religious affiliation, country. These are schools for relationship, connection, and almost all virtue as we know it.   This second dome of meaning gives us myth, cultural heroes, group symbols, flags, special foods, ethnicity, and patriotism. These tell us that we’re not alone; we’re also connected to a larger story. We might understand that it’s fanciful, but it is shared meaning and that is important. Regrettably, a lot of people stop at the level of this shared meaning because it gives more consolation and security to the small self. In fact, loyalties at this level have driven most of human history up to now.   Other Stories The third dome of meaning is what I call other stories . The term “other stories” illustrates the significant but sometimes painful recognition that our story is not the only frame, not likely the most important frame, and maybe even a frame with a lot of shadow and bias. This is the great advantage of studying history, literature beyond our own language, anthropology, world cultures and religions, and experiencing some world travel, whether by opportunity or necessity. This is also the invitation modelled by Jesus to move beyond my story  and our story,  and to stand in friendship and solidarity with other stories .   As we encounter more and more of the world’s other stories , many people are broadening their wisdom, while others are broadening their fear. There is only one thing more dangerous than the individual ego or my story and that’s the group ego that insists that our story is the measure of all things and so seeks to label other stories as ignorant, dangerous, or inferior. It looks like it will take us some time, perhaps centuries, to resolve the human drive to exclude, to scapegoat, to judge, and to dismiss other peoples’ stories. Only nondual thinkers, mystics, and some saints seem capable of such universal capacity. [1]   The Story The fourth dome of meaning, which encloses and regulates the three smaller ones, is called the story . By this, I mean the patterns that are always true.   This is much larger and more shared than any one religion or denomination. All healthy religions would, on some levels, be telling the  story , as the Roman Catholic Second Vatican Council authoritatively taught. [2] For example, forgiveness always heals; it does not matter whether we are Hindu, Buddhist, Muslim, Christian, or Jewish. Forgiveness is one of the patterns that is always true, although it reveals its wisdom in countless ways. It is part of the  story . Also, there is no specifically Christian way to feed the hungry or to steward the earth. Love is love, even if the motivation might be different.   The biblical tradition takes all four domes seriously: my story, our story, other stories , and the  story . Biblical revelation is saying that the only way we dare move up to the  story  and understand it with any depth is by moving through and taking responsibility for our personal story, our group story, and other stories. We have to listen to our own experience, to our own failures, to our own sin, to our own salvation, and we’ve got to recognize that we are a part of history, of a culture, of a religious group, for good and for bad. We cannot heal or honestly examine what we do not acknowledge. [3]  Questions for Reflection: What are the important relationships or groups that make up our story for you? How have you explored other stories ? What reading, travel, friendships or other stimuli have enabled you to expand your consciousness of other stories ? What does the story  mean for you? Can you think of other examples of patterns that are always true? FAQs The Cosmic Egg | The Four Stories of Life & Spiritual Growth What are the four “domes of meaning” in Richard Rohr’s cosmic egg metaphor? According to St Lucia Spirituality , Rohr describes four nested domes of meaning: My story (your identity, experiences, beliefs) Our story (family, community, religious tradition) Other stories (cultures, histories beyond your own) The story (patterns always true irrespective of tradition, like forgiveness, love, justice)Rohr argues that spiritual maturity involves being at home in all four domes rather than collapsing into just one or two. Why does Rohr believe modern society has weakened the cosmic egg’s balance? St Lucia Spirituality highlights that Rohr sees much of modern life favouring either “my story” or “our story” but neglecting “other stories” and “the story.” Without exposure to diverse perspectives or universal truths, identity becomes fragile, community becomes tribal, and spiritual growth stalls. Rohr suggests rebuilding happens when we expand into the larger domes of meaning. How does engaging with “other stories” deepen spiritual awareness? Per St Lucia Spirituality , “other stories” challenge us to step beyond the familiar: reading literature or histories not our own, listening to people with different beliefs, or travelling. This work stretches empathy, dissolves narrow identity, and helps us relinquish arrogance or fear of the unknown. Rohr frames it as essential for wholeness - without other stories, “our story” becomes isolating. What does “the story” represent, and how does it differ from the first three layers? In St Lucia Spirituality’s reflection, “the story” in Rohr’s metaphor is the deepest, most universal layer. It is bigger than any single identity or group and contains patterns always true - like compassion, forgiveness, care for the earth. It is less about belief systems and more about living in alignment with what always heals, always unites. In contrast to “my story” (which is small) or “our story” (which is shared but partial), “the story” holds the full arc of meaning beyond division. How can embracing all four stories lead to spiritual transformation and healing? St Lucia Spirituality suggests that real transformation comes when you don’t stay stuck in any single dome. Healing begins in “my story,” grows through “our story,” is widened by “other stories,” and matures in the awareness of “the story.” This journey helps you become more resilient, more empathic, less reactive to shame or fear, better able to belong broadly, and more spiritually grounded. Rohr’s analogy reminds us that we rebuild ourselves to rebuild society. 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.   Footnotes:  [1]  Adapted from Richard Rohr, introduction to  ONEING 9, no. 2, The Cosmic Egg ( 2021):     17. Available in print  and PDF download .  [2] Second Vatican Council, Nostra Aetate  [In Our Time], sec. 1–2.  [3]  Adapted from Richard Rohr, Things Hidden: Scripture as Spirituality , rev. ed.   (Franciscan Media, 2008, 2022), 20–21.

Book Review This book shed new light on the Gospels for me. Shaia suggests that the Gospels, in the order of Matthew, Mark, John and Luke reflect spiritually the seasons autumn, winter, spring and summer. He also suggests that the theological underpinning of the gospel reading cycle used by the early church has largely been forgotten. Shaia explains the social and political context of each of the evangelist’s audiences and constantly refers to the way in which these audiences would interpret the stories in the Gospels. Frequently he also references contemporary issues that relate to our own spiritual journey. In this way he provides added richness to the texts. If you wish to assess whether this book “Heart and Mind: The Four Gospel Journey for Radical Transformation” by Alexander John Shaia might be right for you, visit the Quadratos website a t  https://www.quadratos.com/ FAQs Heart and Mind: The Four Gospel Journey for Radical Transformation What is the Four-Gospel Journey in Alexander John Shaia’s “Heart and Mind”? According to St Lucia Spirituality , the Four-Gospel Journey is a spiritual framework Shaia offers that aligns each gospel (Matthew, Mark, John, Luke) with a stage of transformation and with seasons of the liturgical reading cycle. It proposes that each gospel isn’t just historical narrative but a living path: Matthew calls us into change, Mark into confronting suffering, John into joy, Luke into service. It’s meant to revive how we read the Gospels so that we see our own spiritual evolution mirrored in their structure. How does Shaia connect the liturgical reading cycle with spiritual growth? St Lucia Spirituality explains that Shaia recovers how early Christian communities used a reading cycle of the four Gospels not simply for structure but as a guide to inner transformation. He suggests that traditional order of readings (Matthew, Mark, John, Luke) corresponds to autumn, winter, spring, summer - a symbolic pattern of change, suffering, renewal, and flourishing. This seasonal metaphor helps seekers see that spiritual life moves through seasons, and that each gospel offers practices aligned with those seasons. Why does Shaia believe that listeners today have forgotten the theological grounding of the Gospel reading cycle? The reflection notes that over time, many Christian traditions have leaned into the historical and doctrinal aspects of the Gospels while underplaying their transformative, symbolic, and communal functions. Shaia argues that the transformative cycle was once central - it shaped how believers lived, celebrated, suffered, and served. Rediscovering that grounding affords a spiritual practice that is less about belief and more about becoming. What practical reflections or exercises accompany the Four-Gospel Journey? Per St Lucia Spirituality , Shaia offers reflection prompts tied to each Gospel path: In Matthew (Change), one may journal about personal transitions or places of resistance. In Mark (Suffering), contemplative prayer or silence to face internal grief or external injustice. In John (Joy), meditation on gratitude and presence. In Luke (Service), acts of compassion and relational generosity. These practices invite not just intellectual understanding but embodied growth - living out the Gospels in the texture of everyday life. How can embracing the Four-Gospel Journey deepen my spiritual community and connection? St Lucia Spirituality emphasizes that Shaia’s model is communal as well as personal. By walking the Four-Gospel Journey in a group - reading, reflecting, sharing across the gospel stages - seekers find fellowship, accountability, and shared wisdom. This communal engagement often reveals insights one might miss alone. Also, it restores ancient rhythms of belonging: that transformation is not just inside you but also discovered in relationship to others and to sacred narrative.   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. Join Our Spiritual Community 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.

In this 2019 publication, Ilia Delio traces her history from a traditional Catholic Italian American background such that she resisted the innovations of Vatican II for decades. She traces her education in pharmacology leading to her doctorate and her experience and ultimate disillusionment with the Carmelites. She joined the Franciscans, ultimately receiving her doctorate in theology. Consequently, her life's ambition has been to reconcile the competing demands and values of religion and science, seeking coherence. Her journey to become an acclaimed theologian is an extraordinary story, albeit it is relatable to ordinary folks like us.   I read a Kindle version of this book which enabled me to highlight text that attracted me and consolidate those texts into a file which I attach here. This provides a synopsis of the book that might encourage you to read it. It outlines the development of her theological thinking beginning with writings some 3,000 years ago leading eventually to her exploration of the writings of Pierre Teilhard de Chardin, a 20th Century French Jesuit. She is now reputedly the foremost scholar on Teilhard, and she describes her current understanding of God and love. She believes the future of our understanding of theology will be grounded in Teilhard. She has expanded on this through the creation of the Centre for Christogenesis. Here is the file: Birth of a Dancing Star My Journey from Cradle Catholic to Cyborg Christian-Notebook.html.pdf   The book can be purchased on Amazon at: https://www.amazon.com.au/.../ref=pe_27157122_440160512 ...   FAQs Birth of a Dancing Star: My Journey from Cradle Catholic to Cyborg Christian by Ilia Delio Who is Ilia Delio and what does “Cyborg Christian” mean? Per St Lucia Spirituality , Ilia Delio is a theologian with a pharmacology background rooted in the Catholic tradition. The label “Cyborg Christian” signals her ambition to integrate advanced technology, science, and faith. She uses this metaphor to challenge the notion of a faith that is untouched by modernity, insisting instead that spirituality must evolve alongside scientific insight and digital transformation. How does Ilia Delio reconcile science and religion? St Lucia Spirituality highlights that Delio bridges religion and science by grounding her theology in Teilhard de Chardin’s vision. She reads cosmic evolution, matter, and consciousness as expressions of divine creativity. This reconciliation is not theoretical but lived - she invites us to see theology as an emerging field shaped by both quantum theory and scriptural tradition. What role does Teilhard de Chardin play in Delio’s theology? According to St Lucia Spirituality, Teilhard de Chardin serves as the foundational influence on Delio’s theology. His idea that Christogenesis (the unfolding of Christ-consciousness) occurs throughout cosmic evolution gives Delio a framework to reimagine Christian theology in scientific terms. For her, Teilhard provides the language to talk about divinity in stardust, emergence, and evolutionary community. Why did Ilia Delio leave the Carmelites and join the Franciscans? As described by St Lucia Spirituality , Delio’s transition from the Carmelites to the Franciscans mirrored her theological transformation. She found the Franciscan emphasis on creation, simplicity, and cosmic compassion more aligned with her growing sense that God is deeply immanent, evolving within the world rather than distant. It reflects her journey from strict tradition to a spirituality attuned to science and the Earth. How can readers relate to Delio’s journey on their own spiritual paths? St Lucia Spirituality invites readers to see Delio’s journey as deeply relatable - the dissonance between inherited religion and a thirst for coherence in science, personal transformation, and new narratives. Her story shows that leaving rigid structures can lead to deeper faith, and that combining tradition with innovation can enrich your spiritual journey. It’s a call to be curious, to question, and to let your own faith evolve authentically. 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.

GREETINGS Dealing with grief after loss of a loved one We were fortunate to have a paper,  Spiritual Development after Grief , prepared by Kath Brownlow, one of our community, a woman who had been widowed with four young children and subsequently worked as a grief counsellor.  Participants shared their personal experience of loss, which led to significant changes in their lives. The group discussed the depth of grief associated with loss and the role of faith, prayer and meditation in easing the burden. It was noted that the closeness of the relationship  bore heavily on the intensity of grief. Many participants found that they had no other option than to get on with life, including work and raising children. Participants discussed the importance of support from friends and family during times of grief, emphasizing the need for sensitivity, patience, and acceptance. They highlighted the importance of physical presence, allowing individuals to express their emotions, and helping them face the reality of their loss at their own pace. It was considered crucial to provide support without judgment. It was observed that anger can be a part of the grieving process and can eventually lead to acceptance. 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 Who am I to Judge? Our society tends to organise around “in groups”, usually the majority, and “out groups”, usually the minority, and different from the cultural norm. Some examples of “out groups” are people with disabilities, remote living indigenous, the gender diverse, immigrants and the homeless. How does our spirituality inform us about inclusion and exclusion? NEW ON OUR WEBSITE We can  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. Feature articles: We commend these articles to you: Why are Australian Institutions so silent regarding the Gaza genocide?   by Kevin Liston Is Christianity in Crisis or Transition?   by Ilia Delio Book reviews: Ecological Spirituality  by Diarmuid O’Murchu Is Your God Big Enough, Close Enough, You Enough?   by Paul R Smith Podcasts: Look out for our Kindred Spirits & Podcasts  as we find inspiration from others. In particular, we draw your attention to  “On the Way”   a series of recorded conversations exploring the deeper mysteries of faith, meaning, and beauty. The podcast invites others who are also “on the way” into conversation; seeking a transformative spirituality and inclusive faith that speaks to real issues of today.  FROM OUR ARCHIVES 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. Since we launched our new website and new format newsletter in July last year, our discussion papers have attracted widespread attention. Our website also includes discussion papers from meetings before then that haven't been noticed as much as they deserve.  For example, this paper on  Detachment  is noteworthy. Albert Einstein wrote:   "I am happy because I want nothing from anyone. I do not care about money. Decorations, titles, or distinctions mean nothing to me. I do not crave praise. I claim credit for nothing. A happy man is too satisfied with the present to dwell too much on the future." Sounds like detachment! 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.

GREETINGS Our Butterfly Series meeting on 3 June explored the concept of Richard Rohr's Cosmic Egg model, including his four stories: My Story, Our Story, Other Stories and The Story. The group discussed various personal and community groups that influence their lives, including religious, secular, and familial connections. The discussion highlighted how people's understanding of their place in the world evolves through different stages and experiences, with some participants noting the challenge of breaking out of familiar circles to embrace broader perspectives. The group discussed cultural experiences and perspectives, such as the gentleness of the Thais and friendliness of the Japanese, highlighting the importance of being open to different cultures rather than staying within one's own tribe. It was noted that the appreciation of indigenous Australian culture and spirituality increased as greater knowledge of their culture was accumulated. The group discussed the concept of truth. It was suggested  that embracing uncertainty can be more secure than clinging to definite understandings. One participant highlighted the conflict between individualism and collectivism (Ubuntu) in modern society. The need for the Catholic Church to embrace synodality and recognize the roles of laity and LGBTQ+ individuals was also raised. The group discussed patterns in faith traditions. One person shared her reflections on how suffering and crisis offer opportunities for growth and new beginnings. She emphasised the common search across different faiths for transcendent presence. Another shared his experience of connecting with nature and indigenous spirituality, suggesting that such experiences can expand consciousness beyond individual and cultural boundaries. JOIN US FOR OUR NEXT BUTTERFLY SERIES EVENT Christianity does not have a mortgage on truth. There is great wisdom in other religious and spiritual traditions which can inform one’s spiritual journey.  This meeting will examine Buddhism and look mainly at the similarities between Buddhism and Christianity. NEW ON OUR WEBSITE Our website is constantly changing with new information. Bookmark our website in your browser and visit us to keep in touch. Articles A Twenty-First Century Creed Book Review Telling Our Faith Stories Reflection Nature and Faith 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. BOOK REVIEWS Have you read any good books lately that may be of interest to our community? Is there a book that had a significant impact on you spiritually? Why don't you write a short review and send it to our email address below? FUNDRAISING St Lucia Spirituality is dedicated to creating a positive impact through supporting spiritual growth. 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. 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 on  Where to now for the Christian Story  was popular. 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.

GREETINGS Our Butterfly Series meeting on 6 May explored the difficult subject of non-dual consciousness.   After the topic was introduced, the group shared personal experiences of being influenced by binary thinking, particularly in education and workplace settings. The discussion touched on the concept of non-dual consciousness as a way to open up and support dialogue with those who hold different views. The importance of listening and understanding different perspectives was emphasised. Participants were encouraged to engage their "observer faculty" to reflect on their own behaviour and adjust, particularly with regard to their “shadow”. Various assessment tools for personal growth were mentioned, along with the warning against type-casting the person assessed. The discussion was wide-ranging and included sexuality, consciousness, and the future of the Church. The group discussed the importance of listening and synodality in the Church. One speaker observed that while Church leadership talks about synodality, the groundswell for change is coming from the grassroots level. Many expressed the desire to move beyond dualistic thinking and find unity rather than uniformity. JOIN US FOR OUR NEXT BUTTERFLY SERIES EVENT Father Richard Rohr uses the metaphor of a “cosmic egg” to explain how stories offer us meaningful connections to ourselves, one another, and the divine. He explains four different types of stories and how these influence our worldview. NEW ON OUR WEBSITE Our website is constantly changing with new information. Bookmark our website in your browser and visit us to keep in touch. Articles My Reality of Ageing Evolving Catholic Spirituality Challenges for the Catholic Church Book Review The Sacred Universe – Earth, Spirituality and Religion in the Twenty-First Century Reflection The Significance of Jesus’ Anointing 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. 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 on  Nature and Spirituality  was popular. 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.

GREETINGS Our Butterfly Series meeting on 1 April canvassed the lessons that can be learned from pilgrims and mystics. An enthusiastic group discussed their personal experiences and insights from various books and podcasts. Some of the key discussion points were: The value of Camino experiences, including silent reflection and in-depth conversations with strangers The role of pilgrimage in a faith journey The importance of mentors in adding wisdom and variety to personal reflection The significance of exploring other faith traditions in enriching one’s own The characterisation of God as unity The conversation ended with a discussion on spiritual growth and consciousness, encouraging participants to reflect on their experiences and consider new perspectives. Our previous meeting in March prompted at least two members of our community to read Garry Deverell’s book “Gondwana Theology”. Subsequently, John Scoble wrote a reflection on his presentation and the implications for Australia moving forward. Here is John's reflection JOIN US FOR OUR NEXT BUTTERFLY SERIES EVENT Dual consciousness is a mindset adopted by people that delineates concepts, characteristics or matters of debate in two opposing positions. For example, black or white, liberal or conservative. The spiritual journey is enhanced by using non-dual consciousness. This meeting will explore its meaning and application. NEW ON OUR WEBSITE Our website is constantly changing with new information. Bookmark our website in your browser and visit us to keep in touch. Articles and Reflections: Kingdom of God or Empire Sustainable Development Some thoughts from Br Mac 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. 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 on  From Co-Dependency to an Adult Faith  was popular. 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.

GREETINGS Our Butterfly Series meeting on 4 March examined the crossover between Indigenous spirituality and Christianity. We were fortunate to have a presentation from Rev Canon Dr Garry Deverell, a trawloolway man from northern lutruwita/Tasmania and Anglican priest. In his pre-meeting briefing paper, Garry observed that for Indigenous Australians, spirituality is about the most basic building blocks of life: country, kin and the practice of ritual story-telling that weaves past, present and the future living together in a web sometimes referred to as the ‘dreaming’. It was notable that kin is not only their “mob”, but also relates to their belief that country is still filled with the presence of the ancestor-creators who formed it a long time ago. They regard all that is alive as their kin, their family. This indicates that indigenous spirituality operates at the high level of cosmic consciousness. During his presentation, Garry addressed the complementarity of Indigenous and Christian spirituality. He discussed the significance of sacred texts and landscapes in Aborigine and Christian traditions. He proposed an analogy between Christ and country from the Aboriginal perspective, emphasizing that these two traditions can interact and share wisdom. Garry outlined five key ways to think about this connection: Christ as the cosmos, Christ as a seed, Christ as staple food and drink, Christ as ancestral voice, and Christ as teaching custodian. He also suggested implications for Christian liturgy and ethics on country, including for example, naming Creator ancestors in liturgy and animal neighbours in prayers. In their recent books, Catholic theologians Elizabeth Johnson and Ilia Delio have pointed out that in the expression “love your neighbour as yourself”, neighbour includes all sentient beings and inanimate objects. This builds upon similar theology in Pope Francis’ 2015 encyclical ‘Laudato Si’. It seems the Church is re-defining the scope of Jesus’ teaching and at the same time catching up with ancient Indigenous wisdom! You can find references to Garry’s books on our web site . JOIN US FOR OUR NEXT BUTTERFLY SERIES EVENT What can we learn from those who have gone before us? Many people from all faith traditions have undertaken spiritual journeys. Some have recorded their experiences. Others have lived such interesting lives that devotees have been inspired to write about them. At this meeting we will consider some common themes from the lives of pilgrims and mystics. Hopefully, this will provide food for reflection in your own spiritual journey. NEW ON OUR WEBSITE Our website is constantly changing with new information. Bookmark our website in your browser and visit us to keep in touch. Reflections: Is Theology Static or Dynamic? Re-examining Sin   Our website is constantly changing with new information. Bookmark our website in your browser and visit us to keep in touch. Reflections: Perhaps you might be a prophet Book Reviews: “Come Have Breakfast”  by Elizabeth Johnson “The Lost Art of Scripture”  by Karen Armstrong 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. 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 on   Reimagining God  was popular. 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.