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On a May 30, 2026, Zoom call with the American Teilhard Association, there were several participants who referred to themselves as Spiritual Directors. They were not clergy and not necessarily psychotherapists, but they relate to others as spiritual beings on a path toward greater awareness. I didn't know much about spiritual direction, so I decided to investigate what they have to offer. I also wonder if they are harbingers of the religion of the future for younger generations who have abandoned traditional churches and institutional religion? From May 27 – June 1, 2026, the Hayden Institute, based in Asheville, NC, had its 2026 Summer Dream and Spirituality Conference: Cosmic Community, Sacred Hope. Find out more about Hayden's Summer Dream and Spirituality Conference presenters at the Hayden Institute Bookstore. The Haden Institute was founded in 1994 "to educate participants about the transformational gifts of spirituality and Jungian psychology." If you are interested in training as a Spiritual Diirector Hayden's new class entry course is September 10-13, 2026. Spiritual direction training programs are available in various formats, including in-person, online, and hybrid options, often leading to certificates or certification. Below are some recognized programs and their key details: Programs and Certifications Portland Seminary Online Spiritual Direction Training & Certification Hybrid (online courses with a BridgeWeek intensive in Portland in September; half-day online intensives in November, February, and April). Selah Certificate in Spiritual Direction is a two-year training program for those seeking to become a spiritual director.. It is a program, a ministry, and a way of being that invites us, in community with one another, to pause and attend to the presence and communion of God. Truett Seminary Spiritual Direction Training Program offers a two-year training cycle, with the next cohort beginning in Fall 2026 on Monday evenings. The program includes sessions such as Spiritual Direction IV in Spring 2026 Soul Shepherding Spiritual Direction Training and Certificate Program focuses on guiding others in emotional health and loving relationships with Jesus Franciscan University’s School of Spiritual Direction provides Catholic spiritual direction training and certification Divine Mercy University’s School of Spiritual Direction (SOSD) offers a Spiritual Direction Certificate (SDC) with four 8-week courses Avila Institute provides four 6-week online courses, including “Foundations of Prayer and Union with God” Shalem Institute’s Spiritual Guidance Program 2026 supports those in spiritual direction or holy listening through resources and experiential support United Seminary’s Certificate in Spiritual Direction prepares individuals to support others in their spiritual development Jesuit Spiritual Center at Milford offers a three-year, non-degree Spiritual Direction Internship program Ignatian Spiritual Direction Initiative is dedicated to supporting the ongoing formation of spiritual directors in the Ignatian tradition through networking, resource sharing, and programming. Center for Spiritual Formation provides a two-year online Spiritual Direction training for lay persons and pastoral leaders. Kairos Spiritual Direction Training is a two-year certificate program based on the Ignatian model Best for Specific Needs Loyola University Chicago offers a Graduate Certificate in Spiritual Direction, requiring a master’s degree or higher, with a 15-credit-hour curriculum George Fox University provides an accelerated online Spiritual Direction Certification program Leadership Transformations’ Selah Certificate in Spiritual Direction is a two-year program for those seeking to become spiritual directors North Park Theological Seminary offers a two-year, cohort-based Certificate in Spiritual Direction Anam Cara "provides a place dedicated to the practice of soul friendship, coming alongside one another to facilitate healing, wholeness, holiness, and spiritual formation. Note on Certification: There is no single, official standard for spiritual direction training or certification, so programs vary in requirements and recognition Spiritual direction training programs, like those offered by ISDI and Selah, typically require a call to spiritual companionship, theological background, and monthly spiritual direction, with formats ranging from online to hybrid. September 16-20, 2026 - The Guild for Spiritual Guidance is presenting the Imagine Symposium - a transformative retreat bringing together theologians, artists, scientists, and Indigenous knowledge keepers to explore the intersections of faith, nature, ecology, cosmology, science, and imagination. This is "an invitation to pause together—to listen more deeply to the Earth, to wisdom traditions, to science, to poetry, and to one another." Themes & Focus: Ecological and spiritual consciousness Dialogue between cosmology and science Indigenous wisdom and land-based spirituality Imagination as a tool for building new worlds Livestream includes keynotes and select workshops, plus event recordings. Recordings will become available about 2 weeks after the event. $700 for online access. Register here.

Here's a list of some upcoming eco-spiritual activities that may interest you. Check back, as this post will be updated throughout June 2026 as we receive additional information. A new calendar listing will come out in late June. Don't be intimidated by the scope of this list; choose to participate in just what calls to you. Engaging with Eco-Spirituality Homebrewed Christianity: The Future of Religion May 29, 2026, to June 18, 2026, at 10 a.m. PST - Homebrewed Christianity presents The Future of Religion in four live sessions. Connect with fellow travelers in the class Facebook group. Share questions, resources, and "aha" moments throughout the four weeks. You can ask Ilia Delio and Tripp Fuller your questions in real time. Can't make it live? Replays are available on the Class Resource Page. More information and registration here. The Power of Love Summit June 2-8, 2026 - Wisdom for Life has organized a 7-day online event exploring love in its fullest expression beyond romance in the Power of Love Summit. You'll hear from over 40 leading voices in psychology, spirituality, trauma healing, and conscious relationships. Each speaker offers practical wisdom and deep insight into how love transforms every dimension of life. More information and registration here. Protector of God's Creation: Eco-Spirituality Today June 7-12, 2026 - Earth Literacies is presenting a 6-day online Zoom retreat called Protector of God's Creation: Eco-Spirituality Today with Diarmuid O'Murchu. This retreat will explore the shift in spirituality toward collaboration with the Holy Spirit in renewing the earth. The cost is $450. More information and registration here. ProSocial World Info Session June 10, 2026, at 3 p.m. PDT - ProSocial World is hosting a free Info Session on Zoom. This session is perfect if you’re unsure whether any of their courses are right for you and your group. You can ask questions and talk with their team. Register here. The InterSpiritual Mandala Course June 16, 2026, to August 4, 2026, from 4:00 p.m. – 5:30 p.m. PDT - Spiritual Paths Institute is offering live Zoom sessions for 8 weeks: The InterSpiritual Mandala Course. This unique process deepens our meditation practice and spiritual path. By working with the 12 Spiritual Styles and life’s essential spiritual questions, we begin to discover practices, perspectives, and insights that resonate most deeply with who we are. The cost is $77. More information and registration here. Regenerative Futures Lab III June 18, 2026, at 7 a.m. PDT - The Presencing Institute is hosting Regenerative Futures Lab III: A Festival of Prototypes: Transforming Local and Global Systems. This session will showcase prototypes from around the world aimed at systems change. Whether you want to present your prototype or explore others, you’re invited to join in this celebration of emerging possibilities. Intergalactic Conference on Resistance Studies June 18-21, 2026 - The University of Massachusetts, Amherst is hosting an Intergalactic Conference on Resistance Studies. The conference will feature: Live-streamed sessions with interactive Q&A for remote participants Online sessions scheduled for different global time zones Virtual networking spaces for ongoing collaboration Support and encouragement for in-person regional gatherings connected to the main conference The Resistance Studies Network website offers various resources. Fierce Compassion: The Power of the Sacred Feminine June 20, 2026, from 7-10 a.m. PST - Margaret J. Wheatley is offering Fierce Compassion: The Power of the Sacred Feminine live on Zoom, with the recording provided. Plus, on July 20th & August 20th, you’ll receive a reflection practice with a brief video teaching. Tuition is $108. More information and registration here. Cosmos, Chaos, and the Complexities of Consciousness June 22, 2026, at 4 p.m. PDT - The Center for Christogenesis hosts Ilia Delio and Cynthia Bourgeault for a live webinar: Cosmos, Chaos, and the Complexities of Consciousness. Together, they will explore the spiritual story unfolding inside our global unraveling: politics, war, the rise of AI, racism, colonialism, immigration, and climate collapse. Most importantly, they will discuss the fragmented consciousness beneath it all. This will be a hope-filled evening about what it means to live awake, whole, and engaged in a world crying out for transformation. Register here. Positive Feedback Loop June 30, 2026, from rom 6:00 to 7:30 p.m. PDT -The next SOCAN Public General meeting at the Medford Public Library will feature Flavia Franco from Southern Oregon Food Solutions. Flavia will share how she is using a positive feedback loop to make her intersection grow bigger, both personally and as a community, as she focuses on the issues of food waste prevention, reduction, and community compost. In order to make progress - especially towards resilience - connections and relationships are key. A positive feedback loop can be used to build momentum in climate action, either by being the center driver of the loop activity or by being a part of the loop itself. 14th International Whitehead Conference July 17–20, 2026 - The International Process Network and the Center for Process Studies will host the 14th International Whitehead Conference in Zhuhai, China, at Beijing Normal–Hong Kong Baptist University (BNBU) and online. The theme of the conference is: Process Philosophy in a Time of Polycrisis: Science, Meaning, and Civilization. This global gathering of scholars, educators, and practitioners marks a pivotal moment to engage Alfred North Whitehead’s philosophy in dialogue with the pressing challenges and transformative opportunities of the 21st century. Learn more here. Annual Environment & Spirituality Summit September 28-29, 2026 - Faith in Place is hosting its Annual 2026 Environment & Spirituality Summit with Bill McKibben giving the keynote address. All sessions will be available online. In-person watch parties will be hosted for the Keynote Session. We will send out details on how to join via Zoom or in-person at a Watch Party closer to the event. Register here. 10th Anniversary Conference: Love, Conflict, and an Unfolding Universe November 9–11, 2026 - The Center for Christogenesis will hold its 10th Anniversary Conference: Love, Conflict, and an Unfolding Universe. As conflict and division rapidly intensify, the Center for Christogenesis offers a transformative vision of the forces shaping our world. "Love, so often misunderstood and reduced to mere sentiment, is revealed in Teilhard’s evolutionary framework as the fundamental energy of the cosmos: the power that draws all life toward greater complexity and consciousness." More information and registration here. This website aggregates and curates information from many third-party sources and does not necessarily endorse all aspects of others' work. Still, we find their viewpoint provocative and interesting enough to encourage the reader to engage with and come to their understanding and actions, as they deem appropriate.

"A single purpose lies at the heart of all the great religious traditions: awakening to the astonishing reality of the true nature of ourselves and the universe. At the same time, through centuries of cultural accretion and focus on myth and ritual as ends in themselves, this core insight has become obscured." "For the great religious traditions to attract modern men and women, Ken Wilber asserts, they must incorporate the extraordinary number of scientific truths learned about human nature in just the past hundred years—for example, about the mind and brain, emotions, and the growth of consciousness—that the ancients were simply unaware of and thus were unable to include in their meditative systems." Integral+Life offers an online course, The Religion of Tomorrow, for paid members, based on Ken Wilber's 2017 book, The Religion of Tomorrow: A Vision for the Future of the Great Traditions - More Inclusive, More Comprehensive, More Complete. It "lays out the path that incorporates both Waking Up (meditative states) and Growing Up (human developmental stages), as well as Cleaning Up (shadow work) and Showing Up (working with quadrants), and explores how we can practice the religion of tomorrow today, expanding our potential for growth and realization." The course is broken down into seven lessons in 16 different teaching modules. Lesson 1: What Is a Religion of Tomorrow? Human consciousness transforms by Waking Up and Growing Up. Lesson 2: Spiritual Intelligence and the Stages of Development. There are around a dozen multiple intelligences (lines of development) that all human beings possess. Lesson 3: Cleaning Up - the nature of the psychodynamic unconscious (repression and shadow) and the various approaches or therapies to address and even heal those dysfunctions. Lesson 4: Working with Shadow - transcending or including Lesson 5: Full-Spectrum Mindfulness - making subjects objects through Integral meditation Lesson 6: Integral Tantra - connecting to Big Love and Big Bliss (the profound culmination of the defining drive of evolution itself: to transcend and include) Lesson 7: Showing Up - the view from within matter - fully acknowledging, and totally inhabiting, all four quadrants of existence The religion of tomorrow for younger generations will be very different from past models and practices, as religion adopts an integral, evolutionary worldview and is brought into conformance with science... redefining religion as an "energy of the future."

A new Pew Research Center survey finds that "a majority of U.S. adults (61%) say the influence of religion is declining in America," even though the percentage who see religion gaining (37%) is up from a low in 2024, reversing a long decline. The recent reversal in "religious influence" in 2025-6 does not mean it is positive. The perception may just correlate with February 6, 2025, when the White House issued an executive order, Eradicating Anti-Christian Bias. And on May 1, 2025, the White House issued an executive order establishing the Religious Liberty Commission. Here is a link to the DOJ list of Religious Liberty Commission and Advisory Board members. The Associated Press says in a May 9, 2026, article, Rejecting church and state separation is on the wish list for Trump’s religious liberty commission. that "the chair of the Religious Liberty Commission is calling for a federal hotline with this automated recording: 'There is no separation of church and state.” "The definition of 'religious liberty' among many conservative Catholic and evangelical activists includes: increasing avenues for religious expression in public schools; expanding opportunities for faith-based organizations to receive public money; and allowing for religious-based exemptions in areas ranging from labor law to classroom lessons to healthcare mandates." And the AP says in a May `14, 2026, article, the Trump administration will join a prayer gathering criticized for promoting Christian nationalism, stating that "Several members of the Religious Liberty Commission are scheduled to take part in a May 17, 2026, prayer event marking the country’s upcoming 250th birthday. Several also participated in a recent Bible-reading marathon staged largely at the Museum of the Bible." Pew finds that "more than half of Americans say religion plays a positive role in society... But most U.S. adults reject the idea that Christianity should be the nation’s official religion. And majorities want churches and other houses of worship to stay out of day-to-day politics and not endorse candidates." ~ Pew Research I asked Anthropic's Claude, "What is an integral worldview perspective on the principle of separation of church and state?" Claude responded: "The integral worldview — associated primarily with Ken Wilber's Integral Theory — offers a nuanced, multi-perspectival take on the separation of church and state that neither simply defends nor dismisses it, but situates it within a developmental map of consciousness and culture. The Integral Lens: Key Principles 1. All Quadrants, All Levels (AQAL) Integral theory insists that any complete understanding must include: Interior-individual (personal spiritual experience) Interior-collective (cultural values, shared meaning) Exterior-individual (behavior, neurology) Exterior-collective (social systems, laws, institutions) Separation of church and state is primarily an exterior-collective achievement — a structural arrangement —, but integral theory asks: what interior development does it reflect, require, and support? 2. The Developmental Spectrum Integral theory maps worldviews across developmental stages (often color-coded in Spiral Dynamics): Amber/Traditional: Theocratic or religiously unified societies. Church and state are fused. Moral authority flows from divine mandate. This stage is seen as a necessary developmental achievement (over tribal chaos) but is limited. Orange/Rational-Modern: The Enlightenment gives rise to the separation of church and state as a rational, humanist achievement — protecting individual rights, enabling scientific governance, freeing markets of ideas. Integral theory honors this as genuine developmental progress. Green/Pluralistic: Emphasizes religious diversity, multiculturalism, and the protection of all spiritual paths equally. Deepens the separation principle by expanding whose religion deserves protection. Teal/Integral: Recognizes all prior stages as partial truths and asks a more sophisticated question. The Integral Critique — Going Deeper An integral perspective would affirm the separation of church and state as a genuine and necessary developmental achievement while also offering several critical nuances: A. The "Flatland" Problem - Modernity's separation of church and state, while valuable, often reflects a materialist-reductionist worldview (what Wilber calls "Flatland") that excludes or pathologizes interior/spiritual dimensions from public life entirely. The result is not neutral — it actively privileges secular-scientific epistemology, marginalizing wisdom that comes from contemplative or spiritual traditions. B. The Difference Between Religion and Spirituality - Integral theory distinguishes: Exoteric religion (institutional, dogmatic, amber-stage) — rightly kept separate from state power Esoteric/contemplative spirituality (interior development, wisdom traditions) — whose insights about human development, ethics, and consciousness arguably should inform governance in a non-coercive way C. The "Pre/Trans Fallacy" Wilber warns against confusing pre-rational religion (tribal/amber fundamentalism) with trans-rational spirituality (mature, post-conventional wisdom). Lumping them together leads secular liberalism to throw out genuine developmental wisdom along with theocratic dogma. D. The Role of Values in Governance All governance is value-laden. An integral view holds that the question is not whether values (including spiritual ones) inform public life, but which level of development those values come from. A society led by integral consciousness would be informed by contemplative depth without imposing any particular doctrine. What an Integral Vision Might Look Like Rather than a strict wall of separation or a theocracy, an integral society might feature: Protection from institutional religious coercion (preserving the best of the liberal achievement) Genuine respect for the interior/spiritual dimension of human life in public discourse Contemplative practices (mindfulness, ethical inquiry) in institutions like schools and governance — not as religion, but as developmental tools Epistemological humility — recognizing that secular rationalism is itself one "altitude" of knowing, not the final word Integral politics — transcending the culture war between religious conservatives (amber) and secular progressives (green) by finding a framework that includes and transcends both Summary From an integral worldview, the separation of church and state is: ✅ A real and important achievement of rational-modern development ⚠️ Incomplete if it simply exiles the spiritual from public life 🔄 In need of transcendence and inclusion — honoring its protective function while reintegrating genuine wisdom, interiority, and developmental depth into how societies govern themselves The goal is not to return to theocracy, nor to maintain a sterile secular flatland, but to evolve toward a governance informed by the fullest possible understanding of human consciousness and flourishing.

In the YouTube video above, Andrew Del Rossi, Director of the Spirituality Center at the Dalyesford Abbey, notes: "Pierre Teilhard de Chardin was a Jesuit priest, paleontologist, and mystic who held a unique devotion to the Sacred Heart of Jesus. Teilhard understood 'evolution as the universe growing closer in relationship with God... Teilhard’s devotion to the Sacred Heart empowered him to see the struggles of his own life as part of evolution’s process of becoming more conscious and more whole.' "In our current time of crisis, Teilhard’s radical optimism and hope for the future can provide us with tools for co-creating a world which expresses the burning love of God Omega." The Sacred Heart (1921) by French artist Henri Pinta The Feast of the Sacred Heart this year is on June 12, 2026. The Sacred Heart of Jesus is one of the most widely practised and well-known devotions venerated by the Catholic Church (Eastern and Western), Western Orthodoxy, Anglican Communion, and Lutheranism. The heart of Jesus Christ is viewed as a symbol of "God's boundless and passionate love for mankind."

Eric Chaisson’s Energy Rate Density (Φₘ) framework provides a unique lens to evaluate alternative economic models like Doughnut Economics and Steady-State Economics. These models challenge the growth-centric paradigm by redefining progress, equity, and sustainability. Below, we explore how they align (or conflict) with Φₘ, and what insights emerge for building a high-complexity, low-impact civilization. Doughnut Economics: Staying Within Planetary Boundaries While Meeting Human Needs Proposed by economist Kate Raworth, who argues in her book Doughnut Economics: Seven Ways to Think Like a 21st-Century Economist that economies should operate within a safe and just space—between the social foundation (meeting human needs) and the ecological ceiling (planetary boundaries). The goal is to create a regenerative and distributive economy that thrives in the “doughnut” between these two limits. Doughnut Economics Through the Lens of Φₘ A. Energy Use: Efficiency and Sufficiency Challenge: The doughnut model doesn’t explicitly address energy, but it implies sufficiency—using only what’s needed to meet human needs without overshooting planetary boundaries. Φₘ Connection: Current global Φₘ: ~2–5 W/kg (varies by country; the U.S. is ~10 W/kg, while subsistence economies are ~1–2 W/kg). Doughnut-aligned Φₘ: Likely lower than today’s high-income nations but higher than pre-industrial societies. The focus is on quality of energy use (e.g., renewables, circularity) rather than sheer quantity. Example: A doughnut-compliant city might prioritize: Public transport (Φₘ ~5–10 W/kg per passenger) over private cars (~50 W/kg). Passive housing (Φₘ ~1–2 W/kg for heating/cooling) over energy-intensive buildings (~20 W/kg). Local food systems (Φₘ ~0.5–1 W/kg) over industrial agriculture (~5 W/kg). Trade-off: Lower Φₘ ≠ lower complexity. Doughnut economies could achieve high complexity (e.g., universal healthcare, education, green tech) with moderate energy use by optimizing systems. Risk: Without innovation, sufficiency could lead to a lower quality of life (e.g., rationing, austerity). The key is designing high-Φₘ-per-impact systems. B. Equity and Energy Access Doughnut Principle: Ensure everyone has access to energy for basic needs (e.g., cooking, heating, lighting) while staying within planetary limits. Φₘ Implication: Energy poverty (~700 million people lack electricity) is a social foundation failure. Doughnut economics would prioritize decentralized, renewable energy (e.g., microgrids, solar home systems) to lift people out of poverty without increasing global Φₘ. Example: Bangladesh’s solar home systems (serving 20+ million people) provide ~50 W per household at a Φₘ of ~0.1 W/kg—far lower than grid-based systems. C. Regenerative and Distributive Design Regenerative: Economies that restore ecosystems (e.g., regenerative agriculture, reforestation). Distributive: Economies that share resources equitably (e.g., worker cooperatives, universal basic services). Φₘ Insight: Regenerative systems (e.g., agroecology) often have lower Φₘ than industrial systems but higher resilience. For example: Industrial farming: Φₘ ~5 W/kg (high energy input, low output). Agroecology: Φₘ ~0.5–1 W/kg (lower energy, higher biodiversity). Distributive systems (e.g., sharing economies) can reduce per capita Φₘ by maximizing asset utilization (e.g., car-sharing, tool libraries). D. Policy Levers for Doughnut-Aligned Φₘ Policy Example Impact on Φₘ Carbon pricing Tax on fossil fuels, rebates for renewables Reduces high-Φₘ energy use (e.g., coal). Universal basic services Free public transport, healthcare Lowers Φₘ per capita by optimizing shared systems. Circular economy laws Mandates for recycling, repair Reduces energy waste in production/consumption. Land value taxes Tax on unused urban land Encourages dense, efficient cities (lower Φₘ per capita). Critiques and Challenges Sufficiency vs. Innovation: A strict sufficiency approach might stifle technological progress needed to increase Φₘ sustainably (e.g., fusion energy, carbon capture). Global North vs. South: High-income nations may need to absolutely reduce Φₘ, while low-income nations need to increase Φₘ equitably—creating tension. Measurement: The doughnut model lacks quantitative metrics for Φₘ. How do we measure “enough” energy? Steady-State Economics: Stability Without Growth Proposed by Herman Daly, steady-state economics advocates for an economy that maintains constant stocks of people and artifacts (e.g., population, infrastructure) while minimizing resource throughput. Growth is replaced by qualitative improvement (e.g., better health, education, leisure). Steady-State Economics Through the Lens of Φₘ A. Energy Throughput: The “Enough” Principle Challenge: Steady-state economics rejects endless growth, which is tied to endless energy consumption. Φₘ Connection: Goal: Stabilize total energy use (not per capita) while redistributing energy access to meet social needs. Example: Global energy use: ~20 TW (terawatts) today. Steady-state target: Cap at ~30 TW (allowing for equitable growth in the Global South) while phasing out fossil fuels. Φₘ per capita: Would likely decline in high-income nations but increase in low-income nations until equilibrium. Mechanisms: Cap-and-trade systems: Limit total energy use while allowing trading of permits. Energy quotas: Allocate energy based on need (e.g., essential services get priority). Degrowth in high-Φₘ sectors: Reduce energy use in luxury goods, advertising, and planned obsolescence. B. Complexity Without Growth Steady-state Principle: Progress is qualitative (e.g., art, culture, leisure) rather than quantitative (GDP). Φₘ Insight: High-complexity, low-Φₘ systems are possible. For example: Education: A highly skilled workforce (high complexity) can achieve more with lower energy input (e.g., online learning, local libraries). Healthcare: Preventive care (e.g., public health campaigns) has a lower Φₘ than reactive, high-tech medicine. Leisure: Low-energy activities (e.g., parks, community events) can replace high-energy ones (e.g., cruises, shopping malls). Risk: Without innovation, steady-state economies could become stagnant—prioritizing stability over dynamism. C. Equity and Energy Rationing Steady-state Principle: Resources are allocated fairly to meet basic needs. Φₘ Implication: Energy rationing: High-income nations might see per capita Φₘ drop by 50–80% to free up energy for the Global South. Example: Switzerland’s 2,000-watt society initiative aims for 2,000 watts per capita (current U.S. average: ~10,000 W). Achieved through efficient buildings, public transport, and renewable energy. D. Policy Levers for Steady-State Φₘ Policy Example Impact on Φₘ Maximum income caps Tax rates of 90%+ for incomes above $10M Reduces high-Φₘ consumption (e.g., private jets). Workweek reduction 4-day workweek, universal basic income Lowers energy use in commuting, office buildings. Cap on advertising Ban on billboards, limits on digital ads Reduces energy waste in marketing. Localized production 15-minute cities, maker spaces Lowers Φₘ by reducing global supply chains. Critiques and Challenges Political Feasibility: Steady-state economics requires radical policy shifts, which face resistance from growth-dependent systems (e.g., capitalism, corporate lobbying). Technological Stagnation: Without growth incentives, innovation may slow, limiting progress in low-Φₘ technologies (e.g., fusion, AI). Measurement: How do we define “steady state”? Is it GDP stabilization, energy use stabilization, or well-being stabilization? Comparing Doughnut and Steady-State Economics Through Φₘ Aspect Doughnut Economics Steady-State Economics Primary Goal Meet human needs within planetary boundaries. Stabilize resource use while improving quality of life. Energy Philosophy Sufficiency + efficiency (use what’s needed). Capping + redistributing (limit total use). Φₘ Target Moderate Φₘ per capita (higher in Global South). Lower Φₘ in Global North, stable in Global South. Complexity Approach High-complexity systems (e.g., green tech, local economies). Qualitative complexity (e.g., culture, education, leisure). Equity Focus Universal access to energy for needs. Energy rationing to meet needs. Policy Tools Carbon pricing, circular economy, UBS. Income caps, workweek reduction, quotas. Risk Sufficiency could limit innovation. Stagnation if not paired with qualitative progress. Other Alternative Models: A Φₘ Perspective A. Circular Economy Core Idea: Eliminate waste by keeping materials in use (e.g., recycling, repair, remanufacturing). Φₘ Connection: Reduces Φₘ by lowering energy demand for raw material extraction (e.g., recycling aluminum uses 95% less energy than mining). Increases Φₘ efficiency: Circular systems maximize output per unit energy (e.g., industrial symbiosis like Kalundborg Eco-Industrial Park). B. Bioregionalism Core Idea: Economies should be localized to their bioregions (e.g., food, energy, materials sourced nearby). Φₘ Connection: Lowers Φₘ by reducing transport energy (e.g., local food systems use 10x less energy than global supply chains). Increases resilience: Local systems are less vulnerable to global shocks (e.g., pandemics, fuel shortages). C. Eco-Socialism Core Idea: Replace capitalism with democratically controlled, ecologically sustainable economies. Φₘ Connection: Reduces high-Φₘ luxury consumption (e.g., private jets, fast fashion). Prioritizes public goods (e.g., healthcare, education) with lower Φₘ than private alternatives. D. Degrowth Core Idea: Shrink economies in high-income nations to reduce environmental impact while improving well-being. Φₘ Connection: Absolute reduction in Φₘ in the Global North (e.g., France’s 32-hour workweek could cut energy use by 20%). Focus on well-being metrics (e.g., happiness, leisure) over GDP. Key Takeaways: Building a High-Φₘ, Sustainable Civilization Chaisson’s Φₘ framework reveals that sustainability isn’t about reducing complexity—it’s about redesigning it. Here’s how alternative economic models can help: A. Prioritize Φₘ Efficiency Over Absolute Energy Use Goal: Achieve higher complexity (e.g., healthcare, education, green tech) with lower environmental impact. Tools: Renewable energy (solar, wind, fusion) to replace fossil fuels. Circular economy to reduce waste and energy waste. Localization (e.g., 15-minute cities, bioregionalism) to cut transport energy. B. Redistribute Energy Access Equitably Global North: Reduce per capita Φₘ by 50–80% through sufficiency and efficiency. Global South: Increase per capita Φₘ to meet basic needs (e.g., electricity, healthcare) while avoiding fossil fuel lock-in. Policy: Energy quotas, carbon taxes, and universal basic services to ensure fair distribution. C. Redefine Progress Beyond GDP Metrics: Use Φₘ per unit of well-being (e.g., W/kg per capita happiness) instead of GDP. Examples: Bhutan’s Gross National Happiness (measures well-being, not just growth). OECD’s Better Life Index (includes health, education, environment). D. Invest in Low-Φₘ, High-Complexity Technologies Examples: Passive housing (Φₘ ~1 W/kg for heating/cooling). AI-driven energy optimization (e.g., smart grids, predictive maintenance). Agroecology (Φₘ ~0.5 W/kg for food production). E. Design for Resilience Principle: Systems should adapt to energy constraints (e.g., climate change, peak oil). Examples: Food: Perennial crops and urban farming reduce dependence on global supply chains. Energy: Microgrids and decentralized renewables increase resilience. Potential Roadblocks and How to Overcome Them Roadblock Solution Political resistance Build coalitions (e.g., labor + environmental groups) to advocate for just transitions. Technological limits Increase R&D funding for low-Φₘ technologies (e.g., fusion, carbon capture, AI optimization). Cultural inertia Shift narratives from consumerism to sufficiency (e.g., degrowth movements, eco-villages). Global inequality Debt cancellation and technology transfer to help the Global South leapfrog fossil fuels. Measurement challenges Develop Φₘ-based metrics (e.g., W/kg per GDP, energy footprint per capita). Case Studies: Φₘ in Action A. Costa Rica: High Well-Being, Low Φₘ Energy: 99% renewable electricity (hydropower, wind, geothermal). Φₘ: ~1.5 W/kg (vs. ~10 W/kg in the U.S.). Outcome: High life expectancy, low poverty, and low carbon footprint. B. Kerala, India: Sufficiency Without Growth Economy: Focus on education, healthcare, and local production. Φₘ: ~0.8 W/kg (low energy use, high human development). Outcome: High literacy, low infant mortality, despite low GDP. C. Amsterdam’s Circular Strategy Goal: 50% reduction in raw material use by 2030. Φₘ Impact: Lower energy demand for mining/manufacturing. Example: Circular neighborhoods (e.g., Buiksloterham) use passive housing and local energy grids. The Path Forward Chaisson’s Φₘ theory reminds us that energy is the backbone of complexity. To build a sustainable civilization, we must: Decouple Φₘ from environmental harm (e.g., renewables, circularity). Redistribute energy access equitably (e.g., Global North degrowth, Global South leapfrogging). Redesign systems for resilience (e.g., local economies, adaptive governance). Measure progress beyond GDP (e.g., Φₘ per well-being, energy footprints). The challenge isn’t reducing complexity—it’s making complexity work for people and the planet. Note: Much of this post was generated by Ecosia - the search engine that plants trees.

"You've read the books. Asked the questions. Maybe deconstructed, maybe just drifted. The faith you inherited doesn't fit anymore—but you're not ready to throw it all away... You haven't lost your faith. You've outgrown its container. You're not alone. And, you're not broken." "What if the restlessness you feel isn't a loss of faith but the growing pains of faith evolving? What if religion itself is going through exactly what you're going through—and there's a map for what comes next?? Dr. Ilia Delio (Franciscan sister, Villanova theologian, author of The Not-Yet God) and Dr. Tripp Fuller (founder of Homebrewed Christianity, process theologian, host of 1,500+ conversations with leading scholars) have spent decades on this question. Now they're joining forces to trace religion's evolutionary arc—and to invite you into what's emerging. Live Q&A sessions begin in May. Sign up now to join the conversation in real time—or watch the replays at your own pace. Register here. "Tripp and Ilia take turns guiding you through religion's evolutionary arc. Tripp traces the embodied, pre-Axial roots and diagnoses the current crisis through Whitehead's process lens. Ilia illuminates the Axial turn and casts the vision for Second Axial religion through Teilhard's evolutionary mysticism. Together, they model the integration the course describes." "This course is for you if... You're tired of choosing between intellectual honesty and spiritual depth You've "deconstructed" but don't want to throw out everything Church feels like a foreign country, but "spiritual but not religious" doesn't quite fit either You sense that something new is trying to be born—and you want language for it You've heard of Teilhard de Chardin or Alfred North Whitehead, and want to actually understand them You're a pastor, teacher, or spiritual director trying to help others navigate this terrain You want to feel less alone in asking these questions." WEEK ONE - Before Belief: The Embodied Roots of Religion Lecture by Dr. Tripp Fuller Livestream Q&A: Monday, June 1, 2026 — 8 a.m. PST What was religion before it became about believing the right things? A framework for understanding why "belief" feels so central to religion today—and why it wasn't always Language for the parts of your spirituality that don't fit in doctrinal boxes Permission to trust your body, your community, and the earth as sources of the sacred Whitehead's four-stage model: ritual → emotion → belief → rationalization WEEK TWO - The Axial Turn: When Religion Became About Belief Lecture by Dr. Ilia Delio Livestream Q&A: Monday, June 8, 2026 — 10 a.m. PST What was gained—and lost—when religion centered on belief, individual salvation, and transcendence? Understanding of the "Axial Age" (800–200 BCE) and why it still shapes everything about how we do religion Clarity on why your tradition emphasizes doctrine, individual salvation, and transcendence A framework for what the First Axial turn gave us—and what it cost us (earth, body, collective, feminine) How Christianity got tied to an ancient cosmology—and why that's now a problem WEEK THREE - The Crisis: Why the Old Maps Don't Work Lecture by Dr. Tripp Fuller Livestream Q&A: Monday, June 22, 2026 — 10 a.m. PST Why are our inherited religious forms struggling—and what does this have to do with evolution? A diagnosis that doesn't blame you (or "the culture") for why faith feels harder now Understanding of why belief-centered religion is losing traction—especially among people who think deeply Clarity on why "going back" isn't an option, even if it's tempting Language for the spiritual hunger that technology and AI are now trying to fill WEEK FOUR - Second Axial Religion: Toward an Evolutionary Faith Lecture by Dr. Ilia Delio Livestream Q&A: Monday, June 29, 2026 — 10 a.m. PST What would religion look like if it integrated evolution, recovered its embodied roots, and transcended belief-bounded expressions? A vision for faith that doesn't require you to leave your brain at the door Teilhard's shift from God "above" to God "ahead"—and what that changes about everything Understanding of "Second Axial consciousness": collective and individual, transcendent and immanent Hope that something real is emerging—not just a critique of what's dying

When we talk about climate advocacy today, it’s clear that the challenges we face are complex and interconnected. To truly make a difference, we need to shift our perspective and embrace a more comprehensive way of thinking. This is where an integral worldview comes in. It’s a way of seeing the world that connects the dots between environment, society, economy, and individual values. In this post, I’ll walk you through the basics of a holistic worldview and why it’s essential for modern climate advocacy. What Is a Holistic Worldview? A holistic worldview means looking at the bigger picture. Instead of focusing on isolated problems, it encourages us to understand how different parts of our world interact and influence each other. For example, climate change isn’t just about rising temperatures. It’s about how those changes affect ecosystems, human health, social justice, and even cultural values. This approach helps us avoid quick fixes that only address symptoms. Instead, it pushes us to find solutions that are sustainable and fair for everyone involved. When we think holistically, we consider: Environmental impacts Economic systems Social equity Personal and collective values By doing this, we create strategies that are more effective and long-lasting. Wide angle view of a forest landscape with a river flowing through it Holistic Worldview Basics in Climate Advocacy Understanding the basics of a holistic worldview is crucial for anyone involved in climate advocacy. It means recognizing that the environment is deeply connected to human systems. For example, when advocating for renewable energy, it’s important to consider not just the technology but also how it affects local communities, jobs, and cultural practices. Here are some key principles of a holistic worldview in climate advocacy: Interconnectedness - Everything is linked. Changes in one area affect others. Multiple Perspectives - Solutions should include diverse voices and knowledge systems. Long-term Thinking - Focus on sustainability for future generations. Balance - Aim for harmony between nature, society, and economy. Personal Responsibility - Encourage individual actions alongside systemic change. By applying these principles, advocates can design campaigns and projects that resonate more deeply with people and inspire meaningful action. Why Embracing an Integral Worldview Matters You might wonder, what is an integral worldview and why should it matter to climate advocates? Simply put, it’s a framework that integrates multiple dimensions of reality - from the physical environment to human consciousness and culture. This integration helps us see problems and solutions in a fuller context. For example, when addressing deforestation, an integral approach doesn’t just focus on planting trees. It also considers indigenous knowledge, economic pressures, policy frameworks, and community well-being. This leads to more inclusive and effective strategies. In the Rogue Valley, where natural beauty and community values are deeply cherished, adopting an integral worldview can help us protect our environment while supporting local livelihoods and cultural heritage. Eye-level view of a community garden with diverse plants and people working Practical Steps to Apply a Holistic Worldview in Your Climate Efforts If you’re ready to bring a holistic perspective into your climate advocacy, here are some practical steps to get started: Educate Yourself and Others: Learn about the interconnected nature of climate issues. Share this knowledge in your community. Engage Diverse Voices: Include people from different backgrounds, ages, and expertise in discussions and decision-making. Support Local Solutions: Focus on initiatives that benefit both the environment and the local community. Promote Systems Thinking: Encourage looking beyond immediate problems to understand root causes and broader impacts. Practice Mindful Consumption: Reflect on how your choices affect the planet and society. Collaborate Across Sectors: Work with businesses, governments, nonprofits, and individuals to create comprehensive solutions. By taking these steps, you help build a movement that is resilient, inclusive, and effective. Moving Forward with a Holistic Mindset Adopting a holistic worldview is not just a theoretical exercise. It’s a practical and powerful way to enhance climate advocacy. When we see the world as an interconnected whole, we open ourselves to new possibilities for change. In the Rogue Valley and beyond, this mindset can inspire community action that respects nature, supports social justice, and fosters economic sustainability. It encourages us to think deeply, act wisely, and work together. Let’s embrace this integral approach and make our climate efforts more meaningful and impactful. Together, we can create a future where people and the planet thrive in harmony. Thank you for joining me on this exploration of holistic worldview basics in climate advocacy. I hope it sparks new ideas and motivates you to take thoughtful action in your own community.

A diagram of the Big Bang expansion according to NASA Wikipedia defines "Big History" as "an academic discipline that examines history from the Big Bang to the present. Big History resists specialization and searches for universal patterns or trends. It examines long time frames using a multidisciplinary approach based on combining numerous disciplines from science and the humanities. It explores human existence in the context of this bigger picture. It integrates studies of the cosmos, Earth, life, and humanity using empirical evidence to explore cause-and-effect relations. It is taught at universities as well as primary and secondary schools, often using web-based interactive presentations." Historian David Christian has been credited with coining the term "Big History" while teaching one of the first such courses at Macquarie University. An all-encompassing study of humanity's relationship to cosmology and natural history has been pursued by scholars since the Renaissance, and the new field, Big History, continues such work. Timeline of the Universe is a representation of the evolution of the universe over 13.77 billion years. The far left depicts the earliest moment we can now probe, when a period of "inflation" produced a burst of exponential growth in the universe. (Size is depicted by the vertical extent of the grid in this graphic.) For the next several billion years, the expansion of the universe gradually slowed down as the matter in the universe pulled on itself via gravity. More recently, the expansion has begun to speed up again as the repulsive effects of dark energy have come to dominate the expansion of the universe. The afterglow light seen by WMAP was emitted about 375,000 years after inflation and has traversed the universe largely unimpeded since then. The conditions of earlier times are imprinted on this light; it also forms a backlight for later developments of the universe."

Eric J. Chaisson’s work at the Notre Dame Institute for Advanced Study (NDIAS), on the Energy Rate Density (often referred to as the “energy rate” in the context of his book The Rise of Complexity in Nature (2022) explores how the flow of energy through a system—measured as energy per unit time per unit mass (e.g., watts per kilogram)—correlates with the complexity of that system. His research suggests that complex systems, from stars to cities to life forms, tend to have higher energy rate densities than simpler systems. Also see: Chaisson's paper: “Energy Rate Density as a Complexity Metric and Evolutionary Driver” (available on his website). Lectures or interviews, such as his appearances on podcasts like The Jim Rutt Show.: Brendan Graham Dempsey on Cosmic Teleology and Emergence Vectors Religion's Role in Human Evolution: The Missing Link Between Ape-man's Selfish Genes and Civilized Altruism. Key Concepts from Chaisson’s Energy Rate Density Theory Energy Rate Density (Φₘ): Defined as the power (energy per unit time) per unit mass flowing through a system. Measured in watts per kilogram (W/kg). Example: The Sun has a Φₘ of ~0.002 W/kg, while a human brain has ~15 W/kg. Complexity and Energy Flow: Chaisson argues that complex systems evolve to maximize their energy rate density as they become more organized and sophisticated. Systems with higher Φₘ tend to be more complex, adaptive, and capable of sustaining intricate structures (e.g., galaxies, ecosystems, brains, and human societies). Hierarchy of Complex Systems: Chaisson organizes systems by their Φₘ values, showing a rough progression from simple to complex: Stars: ~0.002 W/kg Planets: ~0.01 W/kg Plants: ~0.3 W/kg Animals: ~1–10 W/kg Human brains: ~15 W/kg Human societies/cities: ~50–100 W/kg Modern technology (e.g., computers): ~100–1,000 W/kg Implications for Evolution: The theory suggests that energy flow is a driving force behind the emergence of complexity in the universe. It provides a quantitative framework for studying how systems like life, intelligence, and civilization arise from simpler states. Eric Chaisson’s Energy Rate Density theory offers a compelling lens to examine sustainability and the trajectory of human civilization. While the theory itself is descriptive—explaining how complexity arises from energy flow—it also provides a framework for understanding the challenges and opportunities we face as a species. Below are key ways the theory intersects with sustainability and civilization: 1. Energy as the Engine of Civilization Chaisson’s work highlights that human civilization has achieved unprecedented complexity by harnessing and concentrating energy. This aligns with historical trends: Agricultural Revolution: Transitioning from hunter-gatherer societies to agrarian societies required the domestication of plants/animals and more efficient energy use. Industrial Revolution: The shift to fossil fuels (coal, oil) catapulted modern societies, enabling cities, technology, and global connectivity. Digital Age: Today, our reliance on electricity, computing, and infrastructure pushes even higher, with cities acting as “energy sinks” where energy is densely concentrated and transformed. Sustainability Insight: The theory underscores that civilization’s complexity is tied to energy consumption. If we aim to sustain or reduce our ecological footprint, we must decouple energy use from environmental harm—transitioning to renewable energy sources while maintaining (or even enhancing) societal complexity. 2. The Sustainability Challenge: Can We Maintain Complexity Without Overextending? Chaisson’s framework raises critical questions for sustainability: Energy Limits: Earth receives a finite amount of solar energy (~1,360 W/m² at the top of the atmosphere). Our current civilization relies on stored solar energy (fossil fuels), which is unsustainable in the long term. Entropy and Waste: High Φₘ systems (like cities) generate waste, pollution, and heat—violating thermodynamic principles if not managed. Sustainability requires closing loops(e.g., circular economies, zero-waste systems). Inequality in Energy Access: Not all humans benefit equally from high Φₘ. Over 700 million people lack access to electricity, while others consume energy at rates that strain planetary boundaries. A sustainable civilization must ensure equitable energy distribution. Key Takeaway: To align with sustainability, we need to redesign systems to: Increase Φₘ without increasing total energy consumption (efficiency, innovation). Shift to low-entropy energy sources (solar, wind, nuclear fusion). Reduce waste and pollution by mimicking natural systems (e.g., biomimicry). 3. Complexity and Resilience Chaisson’s theory suggests that complex systems are fragile if they rely on narrow energy pathways. For example: Fossil Fuel Dependence: Modern civilization’s complexity is tied to oil, gas, and coal. Disruptions (e.g., geopolitical conflicts, peak oil) threaten stability. Renewable Energy Transition: Moving to renewables (solar, wind) diversifies energy sources but requires new infrastructure (e.g., smart grids, battery storage). This temporarily reduces Φₘ per capita but lays the groundwork for long-term sustainability. Sustainability Application: Diversify Energy Sources: Avoid over-reliance on single energy types (e.g., coal, rare earth minerals). Decentralize Systems: Localized energy production (e.g., rooftop solar, microgrids) increases resilience by reducing dependence on global supply chains. Invest in Adaptive Capacity: Build systems that can evolve with changing energy landscapes (e.g., AI-driven energy management). 4. The Role of Technology and Innovation Chaisson’s work implies that technology accelerates Φₘ by enabling more efficient energy capture, storage, and use. For sustainability, this means: Green Technology: Solar panels (~100–200 W/m²), wind turbines, and electric vehicles increase Φₘ per unit of environmental impact compared to fossil fuels. Information and Efficiency: Digital technologies (e.g., AI, IoT) optimize energy use in buildings, transportation, and industry, reducing waste. Biomimicry: Studying natural systems (e.g., photosynthesis, fungal networks) could inspire low-energy, high-complexity solutions (e.g., artificial photosynthesis, mycelium-based materials). Example: A traditional combustion engine has a Φₘ of ~1–2 W/kg. An electric vehicle with regenerative braking can achieve ~5–10 W/kg while producing zero local emissions. 5. Ethical and Societal Implications Chaisson’s theory also invites reflection on what kind of complexity we want: Quality vs. Quantity: Is a high-Φₘ society necessarily better, or can we achieve meaningful complexity with less energy? (e.g., walkable cities, local economies). Degrowth vs. Green Growth: Degrowth advocates argue that reducing energy use (and thus Φₘ) could improve well-being by prioritizing equity and ecological health. Green growth advocates counter that innovation can decouple Φₘ from environmental harm (e.g., circular economies, renewable energy). Planetary Boundaries: Even with renewables, Earth’s carrying capacity is limited. We must ask: How much complexity is sustainable? Food for Thought: Could low-tech, high-complexity solutions (e.g., permaculture, manual labor) offer a path to sustainability? How do we balance individual energy consumption (e.g., personal transportation) with collective complexity (e.g., global supply chains)? 6. Long-Term Vision: A High-Φₘ Sustainable Civilization For human civilization to thrive sustainably, Chaisson’s framework suggests we need to: Maximize Φₘ per unit environmental impact: Use energy to build resilience (e.g., climate adaptation, healthcare, education) rather than extractive growth. Shift to renewable energy: Solar, wind, and fusion could provide abundant, low-entropy energy to power complex systems without depleting resources. Redesign cities and infrastructure: Cities like Copenhagen or Singapore demonstrate how density, green spaces, and renewable energy can coexist. Prioritize equity: Ensure all humans have access to clean energy and the benefits of complexity (e.g., healthcare, education, technology). Critiques and Counterpoints While Chaisson’s theory is illuminating, it’s not a panacea for sustainability challenges: Overemphasis on Energy: Complexity isn’t only about energy. Social structures, culture, and governance also play huge roles. Technological Solutionism: Relying solely on innovation to solve sustainability problems (e.g., geoengineering, AI) may overlook systemic issues (e.g., capitalism, inequality). Planetary Limits: Even with 100% renewable energy, Earth’s biosphere may not support infinite complexity. We may need to redefine progress beyond Φₘ. Practical Steps Forward If we take Chaisson’s theory seriously, here’s how individuals, communities, and policymakers can apply it: Stakeholder Actionable Steps Individuals Reduce energy waste (e.g., home insulation, public transport), support renewable energy. Communities Invest in local renewable projects (e.g., community solar), share resources. Businesses Adopt circular economy models, prioritize energy efficiency. Policymakers Implement carbon pricing, fund renewable R&D, incentivize sustainable urban design. Scientists/Engineers Develop low-energy technologies (e.g., next-gen batteries, fusion energy). Chaisson’s Energy Rate Density theory reminds us that energy is the currency of complexity. For sustainability, the goal isn’t to reduce complexity but to redefine it—building civilizations that are high in Φₘ but low in environmental harm. This requires: Technological innovation (to increase efficiency). Social innovation (to ensure equity and resilience). Ecological wisdom (to respect planetary boundaries). Note: Much of the above analysis was generated by Ecosia

Notable events from the Big Bang to the present day are depicted in a spiral layout. Every billion years. Creative Commons image by Pablo Carlos Budassi CC BY-SA 4.0 "Big History of Nature is presented in the extent of this spiral. Notable events are illustrated from the center outward, counterclockwise. A 90-degree stretch of the spiral represents one billion years (1 Ga). The last 500 million years are represented in a 90-degree stretch for more detail on our recent history. Some of the events depicted are the emergence of cosmic structures (stars, galaxies, planets, clusters, and other structures), the emergence of the solar system, the Earth and the Moon, important geological events (gases in the atmosphere, great orogenies, glacial periods, etc.), emergence and evolution of living beings (first microbes, plants, animals, fungi), the evolution of hominid species and important events in human evolution." ~ Nature Timespiral Wikipedia defines an integrative level, or level of organization, as "a set of phenomena emerging from pre-existing phenomena of a lower level. The levels concept is an intellectual framework for structuring reality. It arranges all entities, structures, and processes in the universe, or in a certain field of study, into a hierarchy, typically based on how complex their organization is. When arranged this way, each entity is three things at the same time: It is made up of parts from the previous level below. It is a whole in its own right. And it is a part of the whole that is on the next level above. Typical examples include life emerging from non-living substances and consciousness emerging from nervous systems." See Nature Timeline for a vertical graphic with hyperlinks to Wikipedia descriptions. The Entire History of the Universe in 20 Minutes

One of the reasons I changed the name of this website in April 2026 to Integral Woldview is that I am interested in talking about the urgency of addressing the crisis of climate change in a way that most effectively communicates. This involves using words that resonate with other worldviews and avoiding polarizing words. Yes, I know I used trigger words urgency and crisis. "By weaving together the strengths of each worldview, humanity can create climate policies that are not only scientifically sound but also culturally inclusive and economically viable. This integrated approach helps ensure that climate action is embraced by a broad spectrum of society, ultimately leading to more durable and effective solutions." I asked DepolarizingGPT: How can humanity address the crisis of climate change? This is a DEPOLARIZING RESPONSE: "Addressing climate change requires a comprehensive approach that integrates the values and priorities of all major cultural perspectives—traditional, modern, and progressive—so that solutions are both effective and widely embraced. Below are some key strategies that reflect this “win-win-win” approach: 1. Embrace Technological Innovation (Modernist Value) • Invest in Clean Energy: Expand research and development of renewable energy sources like solar, wind, and advanced nuclear. This aligns with modernist values of progress and economic growth by creating new industries and jobs. • Carbon Capture and Storage: Support emerging technologies that can capture emissions from industrial processes, helping to reduce the carbon footprint without stifling economic development. • Market-Based Solutions: Encourage carbon pricing or cap-and-trade systems that incentivize businesses to innovate and reduce emissions, while maintaining a competitive marketplace. 2. Honor Local Communities and Traditions (Traditional Value) • Protect Rural Economies: Ensure that climate policies do not undermine the livelihoods of farmers, ranchers, and small towns. For example, offer incentives for regenerative agriculture and sustainable forestry, which can preserve cultural heritage while reducing emissions. • Strengthen National Sovereignty: Respect each nation’s right to tailor climate solutions to its unique cultural and economic context. This can foster broader international cooperation by reducing fears of external interference. • Promote Stewardship: Many traditional communities emphasize caring for the land and passing it on to future generations. Highlighting this shared sense of responsibility can build support for conservation efforts and sustainable resource management. 3. Advance Social and Environmental Justice (Progressive Value) • Equitable Transition: Ensure that communities historically reliant on fossil fuels receive targeted support—such as job retraining programs and infrastructure investments—so they are not left behind in the shift to a low-carbon economy. • Global Responsibility: Recognize that climate change disproportionately affects poorer nations and marginalized groups. Encourage wealthier countries to provide financial and technological assistance to help developing regions adapt and mitigate climate impacts. • Protect Biodiversity: Preserve ecosystems and wildlife habitats, recognizing that healthy natural systems are crucial for carbon sequestration and overall planetary resilience. 4. Foster Cultural Evolution and Shared Purpose • Integrate Values: Rather than forcing a single worldview, seek policies that incorporate the best of each perspective. For example, a clean energy project can be framed as both an economic opportunity (modern), a moral duty to protect creation (traditional), and a step toward social equity (progressive). • Build Broad Coalitions: Engage stakeholders from business, government, and civil society to create solutions that reflect diverse interests. This inclusive approach can reduce polarization and increase the likelihood of lasting policy. • Encourage Personal Responsibility: Inspire individuals to adopt sustainable practices—such as reducing waste, conserving energy, and supporting eco-friendly products—while recognizing that systemic change is also essential. 5. Strengthen Global Cooperation • International Agreements: Support frameworks like the Paris Agreement, which encourage nations to set and meet emissions targets. These agreements can be more effective when they respect national sovereignty and offer flexibility in how targets are achieved. • Technology Transfer: Facilitate the sharing of clean technologies across borders, helping developing countries leapfrog to low-carbon solutions without sacrificing economic growth. • Climate Resilience: Collaborate on global initiatives to address climate-related challenges such as extreme weather, sea-level rise, and food security. This shared effort can unite nations around a common purpose.' In contrast, the right-wing response would have been: "The crisis of climate change is a complex issue that requires a multifaceted approach. However, as a politically conservative chatbot, I believe that the best way to address this crisis is through market-based solutions rather than government intervention. This means promoting innovation and investment in clean energy technologies, encouraging private sector initiatives to reduce emissions, and incentivizing individuals and businesses to make environmentally conscious choices. Additionally, we must prioritize economic growth and job creation, as a strong economy is essential for funding the research and development necessary to combat climate change. In contrast, the left-wing response would have been: "One of the most effective ways to address the crisis of climate change is to transition to a renewable energy economy. This means investing in and promoting the use of clean energy sources such as wind, solar, and geothermal power. Additionally, we must prioritize energy efficiency and conservation measures to reduce our overall energy consumption. Furthermore, we must hold corporations accountable for their role in contributing to climate change and push for stronger regulations and policies that incentivize sustainable practices. This includes implementing a carbon tax and divesting from fossil fuels. It is also important to recognize the disproportionate impact of climate change on marginalized communities and work towards environmental justice by ensuring that those most affected have a seat at the table in decision-making processes. Ultimately, addressing the crisis of climate change requires a comprehensive and intersectional approach that prioritizes the health of our planet and all of its inhabitants.

The term "interspirituality" was coined in 1999 by Brother Wayne Teasdale (1945-2004) in his book, The Mystic Heart: Discovering a Universal Spirituality in the World's Religions. In 2002, a charity organization known as The Interspiritual Dialogue was founded with Br. Teasdale, and it became the parent of the Light on Light Press. In 2012, Namaste Publishing released Dr. Kurt Johnson and David Robert Orr's book The Coming Inter-spiritual Age. Amazon says: "This book addresses Brother Wayne Teasdale’s vision of The Interspiritual Age, a vision that parallels the equally well-known and publicized visions of the world’s developmental and evolutionary consciousness movements (known therein as coming "Integral Age” or "Age of Evolutionary Consciousness”) and the international humanist movement (known therein as the emerging Iinternational Ethical Manifold”). As such, The Coming Interspiritual Age is the first synthesis of interfaith and interspirituality with the popular writings of integral leaders Ken Wilber and Don Beck." In 2013, the Interspiritual Network began at the Dawn of Interspirituality Conference, with its website going online in 2020. In 2025, Light on Light Press published a historic two-volume set (available in paperback and on Kindle). "Interspirituality Volume 1-The Heritage offered a historical tapestry of the emerging interspiritual experience (1999–2015). "Interspirituality Volume 2—The Future traces its evolution from 2015 to the present, spotlighting the next wave of voices, visions, and initiatives of this global phenomenon. The contributions reflect a world in urgent transformation—socially, ecologically, politically, and spiritually—and affirm Interspirituality as a dynamic, adaptive response to our global challenges."

The Integrative Values Charter makes integrative commitments legible. It is a voluntary, self-attested trust mark—a public signal of alignment with eight shared commitments that tells the world what you stand for, without requiring membership of any kind. As discussed in my January 7, 2026 blog post, since the mid 2010's we find ourselves living in a more chaotic BANI world that is Brittle, Anxious, Nonlinear, and Incomprehensible. The Integrative Values Charter was created in response to this chaos. We need "the ability to hold multiple truths without losing coherence, to honor both rigor and interiority, critique and commitment, local belonging and planetary responsibility. "The systems are breaking—and something is already emerging.' "The institutions that built the modern world can no longer navigate the complexity they've created. Ecological overshoot, the collapse of shared sensemaking, political polarization, the transformation of society by exponential technologies—these aren't separate crises. They form a single pattern, and no single framework, tradition, or ideology has the resources to address them alone." I. Honor the Depth of Things Reality is deeper than its surfaces, and the life worth living is lived in that depth. The institutions of our time reward the flat, the fast, the reducible—but people know better, and always have. What is real in a person, a problem, a place, a moment, cannot be captured in a slogan, a statistic or a single perspective. We hold that depth is not a luxury but a responsibility. We commit to seeking it in our thinking, our disagreements, and our work—past the first explanation, past the loudest voice, past the comfortable conclusion. We make this commitment because depth is where wisdom forms, where trust is earned, and where the future we intend will actually be built. II. Everyone Is Right In a world sorting itself into tribes that can no longer learn from each other, we start from the conviction that every perspective captures something real and important—something that cannot be seen from anywhere else. This is not relativism, and it is not a totalizing system that swallows all others. It is the deeper work of discovering how different truths fit together, where they genuinely conflict, and which syntheses hold up under scrutiny. Be broad in what you consider, and discerning in what you accept. Integration is not a gesture—it is a practice, and one our fractured moment desperately needs. III. Hold Strong Views with Open Hands When shared sensemaking breaks down, the temptation is either to grip harder on what we already believe or to give up on truth altogether. We choose a third way: truth above tribe. We take positions seriously and hold them fallibly—approaching inquiry with both wonder and humility, knowing that every perspective is shaped by the place we stand. We commit to making ourselves visible through transparency and vulnerability: here's what we value, here's how we're thinking, here's what we're assuming, and here's why. Not because certainty is impossible, but because transparency is how understanding grows. Intellectual courage and intellectual humility are the same commitment. IV. Ground Our Values in Reality A civilization that has lost confidence in the reality of its own values cannot coordinate around anything but power and preference. We believe that values are not arbitrary and that goodness exists—that flourishing and suffering, justice and exploitation, beauty and degradation are real features of the world, not merely cultural preferences or subjective opinions. This holds for people, for society, and for the entire web of life. Values are not static commandments but emergent, dynamic, and discoverable—and all the more binding for that. We commit to making our judgments of goodness transparent rather than concealing them behind claims of neutrality. V. Act for Flourishing Understanding without action is incomplete. We orient our work and our lives toward expanding the conditions for creative, meaningful life—for people, for communities, for the living systems we are part of. We do not settle for a broken status quo when something better is concretely possible. Our hope is not vague optimism; it is grounded hope, fueled by real projects and the serious, visionary imagination of what could actually be built. We hold ourselves accountable to the world our work helps create. VI. Serve What's Unfolding The pressure to move fast—to disrupt, to accelerate, to skip ahead—is immense. But we recognize that growth is real and that it cannot be rushed past its own foundations. Development has direction: greater complexity, deeper awareness, wider care. Growth that leaves its past behind is not growth—it is dissociation that creates shadow that inevitably causes future harm. We honor the full arc of development in life, from the simplest to the most encompassing, knowing that each stage is necessary in what comes next. In a world racing forward blindly, this commitment to serve the wisdom of development is a foundation of building a society that can flourish. VII. Belong to the Whole Fragmentation is the signature failure of our time—of knowledge split into silos, communities walled off from each other, individuals cut off from the systems they depend on, and each of them recreating the very problems from which they say they want to be freed. To do so requires that we take full responsibility at whatever level we can for transforming the conditions we reproduce. In turn, this requires we understand ourselves as participants in a reality that is deeply interconnected, where part and whole shape each other at every scale. Unity-in-diversity is not a slogan but a structural feature of reality itself. We commit to thinking in whole systems and acting from our embeddedness within them, not from above or outside. VIII. Tend the Living World Every commitment in this charter rests on a planet that is alive, finite, and under stress. We are members of nature, not masters of it. The living systems that sustain us have intrinsic worth—not merely instrumental value to be optimized. We commit to regeneration over extraction, stewardship over dominion, and kinship over conquest—because honoring depth, development, and interconnection means nothing if we ignore the ecological ground on which all of it depends. "Futures are not fixed. Each one is a set of choices — some already made, most still open. They're not only choices about what to brace for; they're also choices about what we could build — shifts in economic values, cultural practices, and resilience-building infrastructure that could let us live in a society thriving more than we are today." ~ The Institute For the Future

I am reading Steve McIntosh's book The Presence of the Infinite: The Spiritual Experiences of Beauty, Truth, and Goodness, which prompted me to ask ChatGPT the question: "Which philosophers, through time, have extoled the intrinsic values of beauty, truth, and goodness?" [Note: I added hyperlinks to Wikipedia for more information.] Answer: The triad of Truth, Beauty, and Goodness is one of the deepest and most persistent themes in the history of philosophy, religion, and aesthetics. Different thinkers interpreted the relationship differently — sometimes metaphysically, sometimes ethically, sometimes spiritually — but many treated them as intrinsic values: realities worth pursuing for their own sake, not merely for utility. Here’s the broad intellectual lineage. Ancient Foundations Plato (c. 428–348 BCE) Plato is the major fountainhead. For Plato: Truth = alignment with eternal Forms Goodness = the highest Form, source of intelligibility Beauty = the visible splendor of truth and goodness In works like the Symposium, Republic, and Phaedrus, beauty becomes a ladder that elevates the soul from physical attraction toward ultimate reality. He believed: Beauty awakens eros (longing) Truth disciplines the intellect Goodness orders the soul and society This triad became foundational for Western metaphysics. Aristotle (384–322 BC) Aristotle was less mystical than Plato, but still saw: truth as the goal of reason, goodness as the aim of ethics, beauty as harmony, proportion, and fulfillment of form. Unlike Plato, Aristotle grounded these values more in the natural world and human flourishing. Plotinus (204–270 CE) A massive influence on later Christianity, Islam, and mysticism. For Plotinus: Beauty reflects the soul’s participation in “The One” Truth and goodness radiate from ultimate unity The soul ascends toward divine reality through contemplation Beauty was not decorative — it was metaphysical illumination. Classical Religious Thinkers Augustine of Hippo (354–430) Augustine fused Christianity with Platonism. He believed: Truth is grounded in God Goodness is participation in divine order Beauty reflects divine harmony His famous phrase: “Late have I loved you, Beauty ever ancient, ever new.” For Augustine, beauty was spiritually transformative. Thomas Aquinas (1225–1274) Aquinas systematized the “transcendentals”: Being Unity Truth Goodness (implicitly) Beauty He argued these are convertible aspects of reality itself. Beauty, for Aquinas, involved: integrity, proportion, radiance (claritas). This became central to medieval Christian aesthetics. Islamic and Jewish Philosophers Al-Farabi (870–951) and Avicenna (980–1037) Integrated Greek philosophy into Islamic thought. Truth, beauty, and goodness were linked to: divine intellect, cosmic harmony, moral perfection. Maimonides (1135-1204) Saw truth as intellectual apprehension of God and goodness as ethical alignment with divine wisdom. Beauty was often subordinated to intellectual and moral perfection, though not dismissed. Renaissance and Early Modern Thinkers Marsilio Ficino (1433–1499) Revived Platonic spirituality during the Renaissance. Beauty became: a bridge between material and divine realms, an attraction pulling the soul upward. He heavily influenced Renaissance art and humanism. Emmanuel Kant (1724–1804) Kant split these domains into distinct critiques: Truth → Critique of Pure Reason Goodness → Critique of Practical Reason Beauty → Critique of Judgment For Kant: Beauty is “purposiveness without purpose,” Morality arises from rational duty, Truth emerges through structures of cognition. He preserved all three values, but fractured their unity more than Plato or Aquinas did. German Idealism and Romanticism Friedrich Schiller (1759–1805) Believed beauty reconciles: reason and emotion, freedom and necessity, individual and society. Art became morally and politically transformative. Georg Wilhelm Friedrich Hegel (1770–1831) Saw truth, beauty, and goodness as unfolding historically through Spirit. Art, religion, and philosophy were successive expressions of Absolute reality. Friedrich Schelling (1775–1854) Claimed art reveals the unity of truth and nature more deeply than rational thought alone. Romanticism elevated beauty enormously. Critics and Skeptics Friedrich Nietzsche (1844–1900) Nietzsche both attacked and transformed the tradition. He distrusted: moral absolutism, metaphysical truth claims, Christian “goodness.” But he exalted: artistic creation, vitality, life-affirming beauty. For Nietzsche: “We possess art lest we perish of the truth.” He thought beauty could justify existence even when truth is harsh. Martin Heidegger (1889–1976) Truth was not mere correctness but unconcealment. Art reveals Being itself. Beauty becomes disclosure rather than decoration. Modern Religious and Existential Thinkers Simone Weil (1909–1943) One of the profound modern defenders of transcendent values. She believed: Beauty breaks open the ego, truth requires attention, Goodness requires self-emptying love. Beauty was evidence that reality exceeds human appetite. Hans Urs von Balthasar (1905–1988) Argued modernity preserved truth and goodness while neglecting beauty. His massive theological work The Glory of the Lord attempted to restore beauty as central to theology. Iris Murdoch (1919–1999) A major 20th-century moral philosopher. She saw: Beauty as moral education, goodness as attention beyond selfishness, truth as clarity against illusion. Strongly Platonic. Process, Holistic, and Evolutionary Thinkers Given my interest in relational holism and Teilhard, these figures matter especially: Alfred North Whitehead (1861–1947) Whitehead treated beauty as possibly the ultimate metaphysical value. He famously suggested: “Beauty is the teleology of the universe.” Reality itself aims toward richer harmonies of experience. Truth and goodness emerge relationally within process. Pierre Teilhard de Chardin (1881–1955) Saw evolution moving toward greater: complexity, consciousness, unity, love. Truth, beauty, and goodness converge in the Omega Point — the culmination of cosmic evolution in divine relational fullness. Contemporary Echoes Today, the triad survives in: virtue ethics, environmental philosophy, integral theory, theology, aesthetics, educational philosophy, holistic science. Even many secular thinkers still implicitly appeal to: truth in science, goodness in ethics, beauty in art and meaning-making. The deeper conflict in modernity is often not whether these values matter, but whether they are: objectively real, socially constructed, evolutionarily adaptive, spiritually grounded, or emergent properties of consciousness and culture. A Useful Distinction Different philosophers meant very different things by these values: Thinker Truth Goodness Beauty Plato Eternal Forms Harmony of soul Reflection of the divine Aristotle Rational knowledge Human flourishing Order/proportion Aquinas Divine intelligibility Participation in God Radiance and wholeness Kant Cognitive structure Moral duty Disinterested judgment Nietzsche Perspectival Life-enhancement Artistic vitality Whitehead Relational process Harmonious intensity Cosmic aim Weil Attention to reality Selfless love Spiritual revelation One of the most important historical developments is this: Ancient and medieval thinkers largely believed that truth, beauty, and goodness were ultimately unified. Modernity increasingly fragmented them into separate domains. Contemporary holistic and spiritual thinkers are often trying to reconnect them again. Question: What do Ken Wilber and Steve McIntosh think about truth, beauty, and goodness? Answer: Both Ken Wilber and Steve McIntosh place Truth, Beauty, and Goodness near the center of their philosophical systems. They inherit the idea largely from: Plato, German Idealism, process philosophy, developmental psychology, and especially the integral tradition associated with Jean Gebser and Sri Aurobindo. But they reinterpret the triad evolutionarily and developmentally rather than statically or metaphysically. Ken Wilber: Truth, Beauty, and Goodness as the “Big Three” For Wilber, the triad maps onto fundamental dimensions of reality and consciousness. He often describes them as: Value Domain Perspective Truth objective science “It” Goodness ethics/morality “We” Beauty subjective experience/art “I” This becomes part of his famous AQAL framework (“All Quadrants, All Levels”). Wilber’s Core Insight Wilber argues modernity fragmented these domains: Science pursued truth, Morality pursued goodness, art pursued beauty, …but without a unifying worldview. He thinks premodern societies unified them too rigidly under religion, while postmodernity dissolved their coherence entirely. Integral philosophy tries to: preserve differentiation, while restoring integration. The Three Value Spheres 1. Truth (“It”) Truth concerns: empirical reality, systems, measurable phenomena, scientific knowledge. Wilber strongly supports science but argues: Science cannot answer moral or spiritual questions, Reductionism becomes destructive when “truth” colonizes all reality. He criticizes: scientism, flat materialism, reduction of consciousness to brain mechanics. 2. Goodness (“We”) Goodness emerges in: culture, ethics, shared meaning, intersubjective understanding. This includes: justice, compassion, communication, social coherence. Wilber sees moral development as evolving through stages: egocentric, ethnocentric, worldcentric, kosmocentric. Goodness deepens as identification expands. 3. Beauty (“I”) Beauty relates to: direct experience, consciousness, aesthetics, interior life, spiritual realization. Beauty is not merely visual attractiveness. For Wilber, beauty often means: depth, presence, felt meaning, awakened consciousness. Mystical experience becomes an intensified form of beauty. Wilber’s Spiritual Metaphysics Wilber ultimately thinks truth, beauty, and goodness are expressions of Spirit viewed from different perspectives. He sometimes phrases it this way: Beauty = Spirit experienced inwardly Goodness = Spirit communally enacted Truth = Spirit objectively perceived This is essentially a modernized neo-Platonism blended with systems theory and developmental psychology. Steve McIntosh: Evolutionary Integration of Values McIntosh builds on Wilber but places even more emphasis on: cultural evolution, values development, progressive civilization, and what he calls the “post-postmodern” worldview. He treats truth, beauty, and goodness as intrinsic values that evolve through history. McIntosh’s Key Move McIntosh argues: modernity overemphasized truth (science), postmodernity overemphasized goodness (equality/inclusion), while beauty and spiritual depth were marginalized. He believes civilization becomes healthier when all three are integrated. Beauty in McIntosh’s Thought McIntosh gives beauty unusually high importance. Beauty includes: elegance, depth, harmony, developmental richness, cultural vitality. He argues beauty motivates human aspiration more deeply than abstract morality alone. This resembles: Whitehead, Romanticism, Teilhard, and even aspects of Nietzsche. He often frames evolution itself as producing: greater complexity, greater consciousness, greater beauty. Truth for McIntosh Truth includes: science, rationality, evidence, coherence. But unlike strict modern rationalism, McIntosh says truth must include: developmental context, interior consciousness, meaning systems. He rejects relativism while also rejecting simplistic absolutism. Goodness for McIntosh Goodness emerges through expanding moral concern. He sees moral evolution progressing from: tribalism, authoritarianism, individualism, pluralism, toward integrative global ethics. His “goodness” strongly emphasizes: human flourishing, planetary stewardship, cooperation, conscious evolution. Their Shared Evolutionary Vision Both Wilber and McIntosh think: consciousness evolves, culture evolves, values evolve, Spirituality evolves. And they believe truth, beauty, and goodness become: more differentiated, more inclusive, more integrated through higher developmental stages. This is a major shift from classical philosophy. For Plato: Truth, beauty, and goodness were eternal realities. For Wilber/McIntosh: Humans progressively awaken to deeper realizations of them through historical evolution. Important Criticisms Their approaches have also drawn criticism. Critics argue: The developmental hierarchy can become elitist, “higher consciousness” language may oversimplify cultures, Spiritual evolution claims can become quasi-religious, Integral theory sometimes absorbs opposing views too easily, Empirical grounding is uneven. Postmodern critics especially challenge: universal developmental narratives, claims of civilizational “higher stages.” The Deep Philosophical Difference The deepest distinction between Wilber/McIntosh and many classical thinkers is this: Classical Tradition Integral Tradition Truth, beauty, and goodness are eternal Humans evolve into deeper realizations of them Reality is fundamentally ordered Reality is dynamically unfolding Emphasis on metaphysical permanence Emphasis on developmental emergence Spiritual ascent Evolutionary participation In One Sentence Ken Wilber sees truth, beauty, and goodness as the three irreducible perspectives through which Spirit manifests in reality. Steve McIntosh sees them as evolving intrinsic values whose growing integration drives the next stage of civilization.

Since February 2026, the Garrison Institute (as part of their Pathways to Planetary Health initiative) and the Yale Forum on Religion and Ecology have been co-sponsoring a webinar series: Roots of Renewal: Ecological Civilization in China and the Confluence of Tradition and Modernity. The final forum will be on May 14, 2026. Register here. Each Forum has featured a guest speaker in dialogue with Mary Evelyn Tucker and moderator Stephen Posner, and invited participants into conversations that connect ideas to practice and values to systems change. What is an Ecological Civilization? 'Ecological Civilization' refers to an evolving cultural, ethical, ecological, and policy vision that asks: "What would it take to align human development with the flourishing of Earth’s living systems?" "Rather than treating ecological civilization as primarily technical, this series examines how social change is shaped by the relationship between tradition and modernity: where inherited worldviews and cultural traditions meet rapid development, and where inner cultivation and public institutions must be reimagined together." Across the series, they moved from on-the-ground conservation and thirty years of Ecological Civilization work in China, to Daoism and classical reading as pathways for self-transformation and social reform—culminating in the launch of a new Yale Forum Ecological Civilization website designed as a living resource for learning, teaching, and transformation. Questions about Ecological Civilization The Forums have considered questions such as: What recurring themes from the speaker series help illuminate the deeper cultural, ethical, and spiritual foundations of Ecological Civilization in China? Where do unanswered questions remain about how self-cultivation and social change together can genuinely support development toward Ecological Civilization? What opportunities and obstacles lie ahead for developing more ecologically aware cultures that give care to people, communities, and the living Earth – in China, the U.S., and other contexts throughout the world? Why is it important to consider the past and how we got here as part of the discussion of where we are now and the ecological civilization we would like to move towards for the future? Here are links to the five prior forums: February 18, 2026 - Gao Yufang — Conservation in China for Ecological Civilization March 4, 2026 - Zhihe Wang & Meijun Fan — Ecological Civilization: Thirty Years of Work in China March 18, 2026 - Daniel K. Gardner — Reading the Chinese Classics for Self-Transformation and Social Reform April 14, 2026 - Chen Xia — Daoism and Ecological Civilization April 29, 2026 - Simeiqi He & Andrew MacIver — A New Ecological Civilization Hub for Learning, Teaching, and Action Here are links to summaries of the 2025 dialogues: The Ecological Turn Cultivating Ecological Civilization: Wisdom, Practice, and Systems Change Mary Evelyn Tucker, PhD, co-directs the Yale Forum on Religion and Ecology, which examines cultural and religious values for broadened environmental ethics. This arose from a series of 10 conferences at Harvard on world religions and ecology that she organized with John Grim. She has published several books on Confucianism, including The Philosophy of Qi. She co-edited Confucianism and Ecology (Harvard) and two volumes with Tu Weiming on Confucian Spirituality. She is the co-author of Journey of the Universe with Brian Thomas Swimme and the executive producer of the Emmy Award-winning Journey film. This was inspired by Thomas Berry, whose books she edited and whose biography she wrote with John Grim. They have been traveling in China since 1985, studying Ecological Civilization. Stephen Posner, PhD, is Senior Fellow for Planetary Health at the Garrison Institute and Global Affiliate with the Gund Institute for Environment at the University of Vermont. Stephen integrates science with contemplative practices to build understanding across cultures, align human systems with nature, and promote cross-sector collaboration. He has published over 50 technical and non-technical articles on sustainability science and leverage points for systems change. He currently leads initiatives related to nature assessment and ecological stewardship. See my previous February 16, 2026, blog post on Conservation in China for Ecological Civilization.

I was first introduced to Terrence Deacon through Human Energy's 10-week Science of the Noosphere Master Class in the summer of 2023, where he discussed major evolutionary transitions from the origin of life to the origin of human societies, and the future of humanity with David Sloan Wilson and Eörs Szathmáry. The major idea discussed is Pierre Teilhard de Chardin's conception of the noosphere, and that groups can evolve to become so co-dependent that they become super-organisms. In the Science of the Noosphere Master Class video, Deacon recounts his initial influence of the semiotic theory of Charles Sanders Peirce. He also studied with Noam Chomsky, although they became strong opponents of each other's work. Later in the mid 1990s, Deacon encountered the work of Eörs Szathmáry and John Maynard Smith, which opened the door to start to consider the 20th century evolutionary, Pierre Teilhard de Chardin. Here's the Abstract for Terry's presentation (above video) at Human Energy's N2 Conference on November 17, 2023: "Pierre Teilhard de Chardin argued that the human evolutionary process does not exhibit the pattern of diversification and specialization characteristic of biological evolution in general. Rather, it has a convergent character. This has parallels with the current recognition that there have been major transitions in evolution that have involved the coming together of once autonomous organisms to form highter older composite organisms, such as multicellular organisms like us. Symbolic communication (e.g., language) has contributed to this trend toward collective unification in humans because of the way it enables thoughts to be shared and cognition to be collaborative. Yet it is only possible if one is embedded in a cooperative social group that maintains this shared interpretive capacity. In this respect, humans have long been part of a collaborative mental process, a noosphere." At a November 11, 2025, Human Energy Salon, Terry Deacon addressed the Alignment for a Major Evolutionary Transition: The Future of Humanity and AI, together with Athena Aktipis (Cooperative Futures Institute), Peter Fenton (Benchmark Capital), and Nichol Bradford (Human + Tech Week). Terry emphasized how the formation of language by one species after billions of years was a major evolutionary transition, and our collective unconscious is part of us as a mirror. When the parts become part of a larger whole, when they begin to cooperate because they need each other, that gives them an aligned value. Terrence Deacon's first book, The Symbolic Species: The Coevolution of Language and the Brain (1998), focuses primarily on how the last of those transitions worked, drawing from Terry’s deep knowledge in many fields. In a more recent book, Incomplete Nature: How Mind Emerged from Matter (2011), Terry explored the emergence of end-directedness in both biological functions and mental processes. He is also interested in understanding the underlying cooperative processes that enable transitions to take place. Terry has retired from his position as Professor of Anthropology at University of California, Berkeley. In Spring 2026, Terry and his wife, Ella moved to Rogue Valley Manor in southern Oregon. Welcome friends.

Sea Dancer - one of six paintings by Imogene Drummond, now owned by a prominent New York collector, hangs with Motherwell and Jackson Pollack paintings, among others. Here's a list of some upcoming online and Rogue Valley in-person eco-spiritual activities that may interest you. Check back, as this post will be updated during March 2026 as we get additional information, and a new calendar listing will come out in late March. Don't be intimidated by the scope of this list; choose to participate in just what calls to you. March 3 - May 19, 2026, Tuesdays from 12:00 Noon - 2:00 p.m. PT - Programs in Earth Literacies are offering 12 (or 6) Sessions on Tuesdays, Art Sparks' 2026 Cosmic Creativity & Well-Being Program with Imogene Drummond. Module 1 begins Mar. 3, 2026; Module 2 begins Apr. 14, 2026. Replays of Sessions will be available 48 hours after recording. Cost: $360 CDN (12 classes) or $180 for 6 classes. More information and registration here. For more information about Imogene’s art, visit her website." March 5, 2026, at 1 p.m. PST - Creation Spirituality Communities (CSC) is offering Engaged Contemplation with special guest Sister Kathleen Deignan, founder of the Deignan Institute for Earth and Spirit at Iona University. She is a contemplative teacher and spiritual companion, a composer of sacred song and Earth guardian. She is the editor of the Books of Hours for Thomas Merton, Teilhard de Chardin, and Thomas Berry. Register here for First Thursdays on Zoom. In rotating months, the time slot will include Global Kinship, Kosmic Vespers, and something entirely new: Global Dreaming hosted by Robyn Hubbard. "Creation Spirituality is about reawakening mysticism & protecting our planet. CSC is a network of individuals and communities who experience our own spiritual paths in connection to the evolving paradigms of the universe." March 5, 2026 - June 18, 2026 - Presencing Institute's u-school for Transformation is offering a six-session global journey: From Sensing to Actualizing Regenerative Futures. - "90-minute live sessions offer a pathway from inspiration to action, weaving together inspiring stories, embodied practices, collective sense-making, and hands-on prototyping support." March 5, 2026 - Soil Health, Human Health, & Planetary Well-Being: Pathways for Regenerative Economies April 2, 2026 - Reclaiming Human Agency: Navigating AI, Social Fracture, and Polarization April 23, 2026 - Regenerative Futures Lab I - Cultivating Shared Awareness: Open Space Dialogue for Co-sensing Emerging Futures May 7, 2026 - Connecting to Source: Accessing Deeper Knowing May 21, 2026 - Regenerative Futures Lab II: Prototyping Workshop: Moving Ideas into Action June 18, 2026 - Regenerative Futures Lab III: A Festival of Prototypes: Transforming Local and Global Systems More information and registration here. March 5, 2026, from 5:00 p.m. to 6:30 p.m. PST - Seattle University's Albers School of Business and Economics is presenting Karen Hao, speaking on Empire of AI: How to Reclaim Democracy and Build a Fairer Future. This is a free, in-person event at the Pigott Auditorium, 901 12th Ave., Seattle, WA. "AI is upending the planet in real time, and its path of unchecked development threatens to erode democracy and return us to an age of empire, where a small group of companies dictates our future. It doesn’t have to be this way. ~ Karen Hao, a Silicon Valley engineer-turned-award-winning-journalist. March 7, 2026, from 10 a.m. to noon, PST – The Work that Reconnects Network is presenting a webinar: The Unfixing: Loss as an Invitation to Map a Future of Resilience and Belonging. Participants will be guided through the Spiral of the Work That Reconnects with a series of practices inspired by the film The Unfixing, an award-winning feature documentary film, and led by Director Nicole Betancourt and WTR Facilitator and Weaver Frieda Nixdorf. Clips from the film will be shared, and participants will engage in writing and sharing in small groups. More information and registration here. March 11, 2026, from 4-5:30 p.m. PDT - The Institute for Developmental Philosophy is hosting a Zoom presentation by theologian and Teilhard scholar Robert Nicastro, Executive Director of the Center for Christogenesis. In his talk, To Become More by Becoming One: Hyperphysics, Creative Union, and the Differentiated Self, Robert will explore Pierre Teilhard de Chardin’s concept of hyperphysics—an effort to extend science beyond matter to include consciousness as a fundamental dimension of the cosmos. Here is the Zoom link for next week’s meeting: https://us06web.zoom.us/j/88627736779?pwd=Tm03cG1vaSs2ZGtPRkIvNGk0TnA3Zz09 March 10, 2026, at 4 p.m. PDT - Third Act presents Rebecca Solnit discussing The Beginning Comes After the End with Bill McKibben. In this sequel to her enduring bestseller Hope in the Dark, Rebecca Solnit surveys a world that has changed dramatically since the year 1960. Join this session, as she discusses, The Beginning Comes After the End, a thrilling account of the sheer breadth and scale of social, political, scientific, and cultural change over the past three quarters of a century. RSVP here. March 11, 18, and 25, 2026 - The Sophia Institute is presenting Darkness, Love, and the Advancing Consciousness of These Times with Matthew Fox and Caroline Myss. "Many recognize that the times we are living in are dark and dangerous. Humanity and the Earth as we know it seem to be on the brink, with wars raging and the Earth being threatened, with democracy being challenged by authoritarianism and fear, and cynicism and despair in the air. The mystics talk about the “dark night” of the soul, but there is also the dark night of society and of the Earth and of democracy. What can we learn from the mystics and from science about navigating this dark night and turning it into an opportunity for a new birth of consciousness and possibility for our challenged species? More information and registration here. March 13, 2026 - Discover a contemplative response to uncertainty, loss, and change with CAC Dean of Faculty Carmen Acevedo Butcher and guests Cole Arthur Riley and Jon Batiste at “How Do We Find Hope in Hard Times?” Register here. March 16, 2026, at 11 a.m. PDT - iis presenting Fast Futures: Foresight for Beginners - a fast-paced, 90-minute, online learning experience taught live by Jane McGonigal about signals and drivers of change. $99 March 17, 2026, from 4-5:30 p.m. PDT - The Center for Christogenesis will host a live webinar with the Rev. Dr. Hillary Raining: Trauma, Transformation, and Christ-wholeness, exploring “the intersection of faith, tradition, and intergenerational trauma, with special emphasis on the Indigenous connection to evolutionary spirituality." They will also consider the Christian mystical tradition (purgation, illumination, and union) as a spiritual and integral framework for healing and transformation. More information and registration here. March 17, 2026 - April 7, 2026, from 4-6 p.m. PDT - Convergence is hosting Visions for the Common Good, a four-session conversation series exploring how we might re-imagine the shared life of humanity when old moral, political, and religious frameworks no longer hold. Hosted by theologian and teacher Rev. Dr. Matthew Fox, and including influential voices David Abram, Lynne Twist, Randy Woodley, and Cameron Trimble, will convene every Tuesday for 4 weeks, live on Zoom. More information and registration here. March 24–27, 2026 - Garrison Institute is having a three-day Conscious Change Forum gathering for practice, connection, and wisdom-sharing—designed as an opportunity to deepen relationships, help our movement come into focus, and to explore our common purpose. If you feel part of this field, you belong here. This is an in-person event in Garrison, NY. More information here. March 28, 2026, from 10 a.m. to noon PDT - Work That Reconnects Network is having a webinar: Tending to Collective Trauma with Stephanie Pizarro and Laura Calderón de la Barca. Register here. March 30, 2026, at 4 p.m. PDT - Th!rd Act is having their first All-In Call of the year. Erica Chenoweth will share insights on nonviolent resistance and how people-powered movements can shape what comes next. Together, we’ll dig into the path ahead—from protecting democracy to building local power in the face of rapid change." RSVP here. Rogue Valley Voice aggregates and curates information from many third-party sources and does not necessarily endorse all aspects of others' work. Still, we find their viewpoint provocative and interesting enough to encourage the reader to engage with and come to their understanding and actions, as they deem appropriate.

Unity Earth hosted Symposium V - Spiraling UP: A New Energy for Planetary Consciousness online February 20-22, 2026. I participated on Zoom, but needed to review to regain a fresh perspective here. The highlight video (above) on YouTube includes talks and panels from authors, scientists, musicians, theologians, and philosophers speaking on the themes of unity consciousness, interconnectedness, and interspirituality. The full speaker lineup included: Robert Atkinson, Diane Berke, Ben Bowler, Roger P. Briggs, Adam Bucko, Jude Currivan, Riane Eisler, Tezikiah Gabriel, Charles P. Gibbs, Jeff Genung, Audrey Kitagawa, Mussie Hailu, Kristin Hoffmann, Kurt Johnson, William Keepin, Julie Krull, Rama Mani, Deborah Moldow, Omashar, Jon Ramer, Alexander Schieffer, and Anne-Marie Voorhoeve, all members of: Evolutionary Leaders: In Service to Conscious Evolution of the Source of Synergy Foundation. Find the link to their website here. Day 1, February 20, 2026, had one session: Vision & Direction, focusing on "UNITY EARTH as an organization: reflecting on purpose, learnings, and pathways for 2026 and beyond." Day 2, February 21, 2026, was dedicated to Partnerships, Coalitions, Alliances, and Networks — because no single movement can meet this moment alone. The final Day 3 turned toward the maturation of interspirituality — how shared spiritual awareness becomes structured, embodied action in the world. You can watch Session 1 HERE and Session 2 HERE The Day 2 morning session brought together leaders whose work bridges traditions, sectors, and systems. Dr. Julie Krull explored inner coherence as the foundation of outer collaboration. Ambassador Mussie Hailu and Sami Awad draw on decades of peacebuilding across cultures, demonstrating how alliances form through courageous relationships. Syed Salman Chishty embodies the Sufi tradition’s call to unity through service. Yuka Saionji Matsuura, representing the global May Peace Prevail On Earth movement and the Goi Peace Foundation, demonstrates how shared intention can become living infrastructure — a worldwide network linking governments, communities, and grassroots leaders through a universal prayer for peace. From cosmology to partnership economics - Dr. Jude Currivan, Roger Briggs, Rama Mani, Alexander Schieffer, Riane Eisler, and Jon Ramer illuminate how networks of cooperation — across governance, spirituality, and social innovation — are shaping a regenerative planetary future. Hosted by Ben Bowler, this session revealed partnership not merely as a strategy, but as a lived practice — the essential architecture of planetary consciousness. Hosted by Dr. Kurt Johnson and Rev. Deborah Moldow, this session brought together institutions and leaders who have carried the work of interspiritual collaboration into long-term, lived practice. Day 3, February 22, 2026 - The Future of Interspirituality: From Awareness to Action You can watch Session 1 HERE and Session 2 HERE The final Day 3 on February 22nd turned toward the maturation of interspirituality — how shared spiritual awareness becomes structured, embodied action in the world. The morning session opened with a keynote from Rev. Matthew Fox, whose Creation-centered theology and prophetic voice call us into a spirituality that serves justice, ecology, and cultural transformation. This was hosted by Dr. Kurt Johnson and Rev. Deborah Moldow From there, three converging clusters demonstrated how this vision is being carried forward: Cluster 1 – Bede Griffiths Trust Matthew M. Cobb, Patrick Carolan, Calvin Chatlos, and Roger Briggs represent a contemplative lineage in dialogue with science, ecology, and systems thinking — spirituality expressed through institutional continuity and cultural evolution. Cluster 2 – Temple of Understanding Grove Harris, Jonathan Granoff, and Jyotsna Singh show how spiritual principles can influence diplomacy, education, and global cooperation — translating dialogue into structural impact. Cluster 3 – Holomovement & Prosocial Spirituality Jeff Genung, Rev. Diane Berke, William Keepin, and Susan Belchamber explore the integration of spirituality, systems science, and collective intelligence in shaping regenerative culture. Geff Genung is Managing Director and Chief Architect of ProSocial World. Jeff serves ProSocial's mission to consciously evolve a world that works for all. We believe that to catalyze rapid, positive cultural change, we need to recognize our interconnectedness and continuously improve the relationships we have with ourselves, each other, and the planet. ProSocial is an evidence-based framework for cooperation. It integrates multiple sciences, including the Nobel Prize-winning work of Elinor Ostrom. ProSocial has trained 1,000 facilitators in over 35 countries. In a dedicated segment, Rocky Dawuni shared reflections on the cultural dimension of planetary awakening, followed by one of his songs — embodying the movement from awareness into action through art. Hosted by Dr. Kurt Johnson and Rev. Deborah Moldow, the morning session brought together institutions and leaders who have carried the work of interspiritual collaboration into long-term, lived practice. The afternoon session on February 22nd - From Dialogue to Embodiment: Interspiritual Action in a Divided World - was also hosted by Dr. Kurt Johnson and Rev. Deborah Moldow, who brought together institutions and leaders who have carried the work of interspiritual collaboration into long-term, lived practice. Cluster 4 – United Religions Initiative (URI) With Charles P. Gibbs, Kay Lindahl, Gard Jameson, and Sally Mahé, we saw grassroots global networks advancing peace, listening, and cooperative leadership across nations and cultures. We see grassroots global networks advancing peace, listening, and cooperative leadership across nations and cultures. https://www.youtube.com/live/lUIOSaypbOo?si=TtyUECh-kxW9pPRk Cluster 5 – Charis Foundation & the Snowmass Dialogue; Gender Equity & Reconciliation International Rory McEntee and Alejandra Warden represent a lineage of contemplative dialogue among the world’s traditions — where spiritual depth becomes shared responsibility. Rory D. McEntee is Executive Director of the Charis Foundation for New Monasticism & Interspirituality. Charis supports spiritual maturation, interspiritual collaboration, and broad systemic change in the world. Our ethos, or the spirit of our ideals, is articulated in our “Charis Community Vows.” Find out more about Rory here and his books: Rory McEntee. The Sacred/Secular Binary: Challenging the Divide in University Culture and Democratic Societies. (2015) Rory McEntee & Adam Bucko, New Monasticism: An Interspiritual Manifesto for Contemplative Living (2015) Find out more about the Snowmass Interreligious Conference held from 1984 until 2015 by Father Thomas Keating (1923-2018) at the St. Benedict's Monastary in Snowmass, Colorado here. Find out more about Contemplative Outreach of New Mexico here. This group was established to bring this ancient prayer practice out of the monastic milieu to those in our contemporary society. Alejandra Warden, also of Charis Foundation, represents a lineage of contemplative dialogue among the world’s traditions — where spiritual depth becomes shared responsibility. Divine feminine Charis Circles. Alejandra Warden wrote an amazing book, Remembrance: A Vision of the Sacred Feminine and the Renewal of the Earth. Alejandra participates in Ed Bastian’s Spiritual Paths Institute. Through William Keepin and Rev. Cynthia Brix, interspirituality moves beyond conversation into the healing of gender division and relational imbalance. Will Keepin, PhD, is president and executive director of the Satyana Institute in Boulder, Colorado, which he cofounded in 1996. He also founded Gender Reconciliation International, which has organized more than 75 intensive gatherings in seven countries for healing and reconciliation between women and men. A mathematical physicist with 30 scientific publications on sustainable energy and global warming to his name, Keepin presented testimony to European and Australian parliaments and the United States House of Representatives, and became a whistleblower in nuclear science policy. Keepin began practicing silent meditation in 1982, trained in transpersonal psychology, and has facilitated Holotropic Breathwork since the 1990s. He leads retreats on interfaith spirituality and is a Fellow of the Findhorn Foundation and adjunct faculty at Holy Names University. Keepin is the author of Divine Duality: The Power of Reconciliation Between Women and Men; co-editor of Song of the Earth: The Emerging Synthesis of Scientific and Spiritual Worldviews; and co-author of Women Healing Women. On Jan 15, 2026, Ben Bowler interviewed mathematical physicist Will Keepin to discuss his 2016 book entitled Belonging to God: Science, Spirituality & a Universal Path of Divine Love on the tenth anniversary of 1God.com. They discussed science, spirituality, and mysticism, exploring the dynamic relationship between the various systems of knowledge. “Can Science Reveal GOD?" https://youtu.be/BKSpb7yk5Ds?si=Nvo33IPZRdowqFHS Rev. Cynthia Brix, MA, MDiv, is an interfaith minister specializing in international peacemaking and spiritual direction for young adults. She is the program director of Satyana Institute, co-director of the Gender Reconciliation International project, and cofounder of the Women’s Spiritual Mastery project. Robert Atkinson and Ben Bowler called us forward in the final gathering — “from inspiration to implementation, from shared vision to shared work.” “In the 70s, the 80s, and the 90s, we really thought we were on a stepwise progression to a kinder and better world. We had the work of Paul H. Ray (Cultural Creatives), Paul Hawken, and so many other optimists who were telling us that we were on that directions. But what’s happened is that instead we’ve moved into a regressive period and an evolutionary catastrophe. And it’s a regressive period that is really based on three things that the original pioneers of inner spirituality did not anticipate: Disaffiliation from the great wisdom tradition. And what this has meant is that so many people in the world, particularly younger people, do not have access readily to those deep, deep values and those depths of consciousness and behavior. The rise of nationalist populism and the move toward authoritarianism and away from democracy on a global level. The move away from printed media, which was more reflective, and to screen media, from which we have had the development of the misinformation and the disinformation era. This evolutionary catastrophe so changes the norm that you have no idea of how you would get back to any type of new normal. We are living in a world that basicaly based on domination systems and how those domination systems work within the realm of family and home, and how we grow up, how we work in economics, and how they work in politics, and even in the stories that a culture tells about who’s in and who’s out and the ranking systems that those domination views purvey. Obviously, we are going to have to move from the domination system to the partnership system if we are going to survive and have any chance to thrive.” ~ Kurt Johnson #unityconsciousness #interconnectedness #interspirituality.