This paper calls for a new cultural identity based on interconnectedness via unity with diversity rather than individualism. It critiques the traditional Western worldview, shaped by two main influences: Christian doctrine, which positions humanity as the pinnacle of creation, and a science-based mechanistic view of evolutionary history, where Reality functions like a machine and evolution is known to be a competitive process promoting the survival of the fittest. The paper advocates for a new cultural Story of Belonging; based on a scientific systems view of evolutionary history that presents evolution not as competition but as a cooperative and creative dance of being and becoming. This new social narrative includes a shift in spiritual formation, conscious evolution, and evolutionary spirituality. It fosters moral responsibility through participation, cooperation, and collaboration for the common good. The new cultural Story of Belonging will reframe the place of belonging within the greater web of Life. It also integrates secular and religious traditions of meaning-making, cultivating trust and harmony among the citizens.

Who am I? Why am I here? How am I to live? These questions are driven by our intrinsic longing to belong. While the longing to belong is a constant, our inner home of belonging is not. Over our lifetime we may experience numerous homes. If that is the case, how do we find our way home again and again? The dance of being and becoming guides our way.

We are living in turbulent times. The winds of change are squalling, within, among, and beyond - causing unrest within many individuals, societies, and planet Earth. It is like a perfect storm is being generated regarding global social, economic, and climate conditions. In response, our world is crying out for profound change in the cultural structures that underpin the way we live within and act upon our world. Profound change in our way of living will be driven by a shift in our cultural mindset. Therefore, the call is for change from the inside . . . out. In response, this paper outlines the what, why, and how of shifting the cultural mindset.

Is western culture currently experiencing a symbolic knock at the door, calling forth deep structural change to the way we live together? If so, it will take more than a tinkering at the edges. It will take a transformation of the deeply held assumptions which orientate our personal and collective way of being-in-the-world. How can we each participate in such a transformation?

Every one of us will experience loss at some time in our lives and in turn, we will all experience grief. The emotions of grief arrive unbidden and often catch us off guard. Therefore, grief is usually judged as a negative experience;  an experience to be toughed out. And yet, grief is a natural and healthy response to loss. So how do we actively grieve the many expected and unexpected losses we encounter throughout our lifetimes? 

As well as the drive for knowledge about the world, we humans also have an innate longing to discover meaning and belonging in the world. Therefore, as well as being explorers of the outer world, we humans also have an innate desire to explore our inner world. Inner exploration is the domain of spirituality.

The path of self knowledge weaves its way through each persons world view. Therefore, where the path leads is determined by a world view. Due to a significant change in my world view, I was no longer sure where the path of self knowledge led. This article offers a general understanding of the nature of the path of self knowledge and my personal reflection on where it has led within a world view of conscious evolution and a framework of evolutionary spirituality.

Western culture is undergoing yet another transition in terms of its Story of meaning making. In response to the loss of a cultural Story, we are each required to discern our own internal source for meaning and belonging. 

To be human is to give meaning to life through a particular Story about how the world came into existence and our place of belonging within it. For the past sixteen years or so I have walked between lands, in that I have lived between Stories of meaning. Now I have come to a resting place. Now I inhabit a new land.

The philosopher Ken Wilber has argued that we are living in a time in history when all of the world's cultures are available to us. The availability of the world's cultures has given rise to an information overload of seemingly competing spiritual practices and belief systems to draw from. We truly are living in a spiritually expansive world. In terms of discerning authentic Self, how do we choose what to adopt and what to let pass by?

What can one do with the question of free will when so much has already been written about it? Why add to the endless speculations on the topic? I chose to write this paper in response to a conversation on free will which gave rise to the following question for me: "I do not think in terms of free will. I think in terms of authenticity. I wonder why that is?" This paper offer my response to that question.

This paper offers my understanding of the nature of authentic Self in the twenty-first century. It is a personal reflection on the topic, written in response to a shift in my understanding of death and questions which arose within me in response to reading Yuval Noah Harari's book entitled Homo Deus.

The orientating reference point for this reflection on the nature of Love, comes from the writings of Anne Hillman: We stand at an evolutionary juncture, called to awaken to a new kind of Love. This Love is not a feeling, it is a great power. Awakening to this radically different Love may be gradual or it may come in a flash . . . Either way, it will shatter your perception of who you think you are." (From Awakening the Energies of Love: Fire for the Second Time)

The word hope is often used in everyday language: "I hope the traffic isn't too bad, I'm late for an appointment." "I hope you get that new job." "I hope it doesn't rain today." "Hope you have a good day." But what do we mean when we use the word hope? Is hope a form of wishful thinking born out of the desire to find certainty in life?

Recently I was involved in a conversation where the terms faith and non-faith were mentioned. For those individuals who found their sense of identity, purpose and belonging with a religious tradition, the term faith was ascribed. The term non-faith was ascribed for those who did not. Even though the term non-faith was in no way applied pejoratively, I found myself reacting strongly to it. The question of faith had become personal for me.

Recently I wrote an article entitled: The nature of truth in an age of perspectives. As a follow-on, this article offers one method for discerning personal inner truth. The method draws particularly from research undertaken by Bernard Lonergan in the field of human consciousness.

Within a western cultural context there is no longer a singular truth for the way we collectively give meaning to our living and our dying. Such a cultural shift has given rise to the notion that the term truth has been superseded by the term perspective. Within such a context, truth and perspective are viewed as two opposing concepts. Is this necessarily the case, or, may truth and perspective both have a place in the way we give meaning to our lived experience?

Within each new era of human history, the sacred work of being human entails: discerning the call of that particular era to discover and take up our human identity and purpose . . . 

“With the drawing of this Love and the voice of this Calling: we shall not cease from exploration and the end of all our exploring will be to arrive where we started and know the place for the first time.” — T.S. Eliot.

According to the belief system of the author of this article, the nature of grace encompasses a call/response element which is so eloquently expressed in the words of T.S. Eliot above. Such a call/response element involves the invitation to live our humanity fully in response to the energy of love acting by resonance within the unfolding nature of Life Itself.

A common occurrence within the carer journey is that an individual is often thrust into the role without prior warning or preparation. Under such circumstances, caring for a loved-one living with a long-term physical and/or mental disorder may stretch the carer's resilience to breaking point. How may resilience be nurtured?