THE CHAPTERS

CHAPTER 1 - AWE

Chapter-1 presents recent research findings on awe. Labelled by researchers “The new science” awe has only been studied as a psychological emotion for 20 years. The chapter describes intense awe experiences of the author and others, noting experiences of awe reported in multiple secular studies bear a remarkable resemblance to theological definitions of the Divine promoted by Augustine of Hippo, Thomas Aquinas, and others.

The chapter concludes referencing the power of awe to heal our sense of connection with others, a phenomenon known as “Social Pain”. This section provides a bridge to the following chapter “Social Pain and the Reduced Self”.

Chapter-2 describes the phenomena of Imposter Syndrome and its connection to Social Pain, the ubiquity of these in society, and the ability of awe to greatly reduce the pain they cause. The chapter includes a description of how awe’s effect on our “sense-of-self” reduces narcissism and increases servancy—our motivation to help and care for the interests of others.

The chapter notes that awe works by quieting the mind, and promotes that “In ‘quiet’ our true selves are left alone with the truth of the universe, and we are a part of it.”

Chapter-3 describes the importance of quiet in our lives, its significant neurological benefits, and the power of the quiet mind to generate insight and wisdom.

The writings of Augustine of Hippo, one of the most influential Christian theologians and philosophers, and others on the power of the quiet mind to open us to the gentle whisper of the Divine — the still small voice heard by Elija — are summarised.

The chapter bridges to the next chapter referencing Benedictine Monk John Main’s message that meditation and prayer, through connecting us to the Divine, provides us meaning.

Chapter-4 describes how we are all, regardless of our religious beliefs, programmed to pursue higher meaning. The chapter then summaries the science that tells us that humans do not experience the world in the material, object-oriented way that we think, but directly as meaning — meaning is no longer the biproduct of life that we used to think, but it’s very essence.

The chapter describes how humans prioritise meaning using unconscious moral judgements and that moral judgements are made by people using intuition — something deep and instinctual within us — not reasoning.

The two sides of religion are introduced: religion’s foundational spirituality, and it’s codification of universal morals—and how society ignores the latter at its peril. The author’s friend then asks “But why is life’s journey so cryptic. Why are the lessons of life hidden in religious stories and metaphors?”

Chapter-5 discusses the ways we pursue meaning in the world, how meaning is not found in material things but in the psychological and spiritual depths of myths and stories, metaphors and allegories, and how these are remarkably similar across different cultures. The work of the evolutionary theorist and analytical psychologist Carl Jung on archetypes—the archaic patterns and images born into the collective unconscious of people—is described. Our collective unconscious is built up from the repeated experiences of our ancestors and has been passed on to us from generation to generation, since the beginning of time.

The chapter discusses the nature and meaning of the Catholic Eucharistic ceremony, and how our bodies are projections of spiritual wills travelling journeys of meaning, with physics and matter being the canvas we use to travel these journeys.

The chapter notes that the greatest meaning — that which is the most true, the most good, and the most beautiful — absent of arguments about its name or form, is what we know in all religions as the Divine.

“But who or what is the Divine?” the author’s friend asks.

Chapter-6 opens with a description of one of the author’s most-intense awe experiences, occurring after a cold water swim in the sea. The author’s friend asks him “How come you believe in God?”. The author replies “How could you not?” and describes the problem of defining and arguing the existence of God using personified concepts such as a man-on-a-cloud, or a being somewhere else in the universe.

The author describes how there has been a failing to emphasise the mystical, internally-experienced nature of the Divine above doctrine and dogma in many religions. The author notes this is a recognised problem that many religions are working hard to correct.

The chapter concludes with the author’s friend asking him why there are so many personified definitions of the Divine?

Chapter-7 discusses the reasons people personify concepts of the Divine in different religions and the value of having a personal relationship with the Divine — God in Western traditions. The Chapter describes how it is not the concept of God that we have in our minds that counts, but the love in our hearts that grows from the relationship that is developed by that concept.

In response to questions from the author’s friend the chapter discusses the historicity of Jesus Christ and how, even in Christian schools, this is sometimes not well taught.

The chapter reviews the “effects” of God that we can experience in everyday life, and the importance of us listening to the wisdom of people experienced in studying and meditating about God, noting that the quiet minds of these people are sources of Divine insight.

The chapter concludes with the author’s friend asking “But why do we have so many different religions?”

Chapter-8 explains the reasons there are different religions in different cultures and discusses themes that are common to the world’s main religions. The two sides of religion, doctrinal practice and spiritual development, are discussed. The concept of “Spiritual Homeostasis” and it’s risks are introduced.

The chapter describes ways as individuals that we can grow closer to the Divine, independent of the faith traditions we might follow.

The author’s friend asks: “Is heaven real?” and “Whose prayers does God answer?”

The chapter concludes with the author’s friend asking “Well what about people who don’t believe in religion at all? What about the atheists?”

Chapter-9 discusses the strengths and weaknesses of arguments against believing in God.

Referencing research, the chapter lists the reasons atheists and agnostics give for their non-belief in God, and comments on issues with the quality of some of those arguments. The “New Atheism” movement and the arguments of “The Four Horsemen of Atheism” are discussed. The chapter discusses how the scientific tradition was born within religious monastic traditions and that the pursuit of truth is a common religious dimension.

The chapter concludes with the author’s friend asking “Is A.I. poised to replace humankind?”

Chapter-10 is a series of reflections by the author on what it is to be human and the difficulties A.I. might have joining the club called “life”.

The author discusses what life really is, both biologically and as a journey of spirit seeking higher meaning. He explores principles such as “survival of the fittest”, “reciprocal altruism”, and the evolution of love. Questions of A.I.’s ability to see meaning, to experience feelings, to have a connection with the Divine, or to have a soul are raised.

The chapter concludes with the author’s friend thanking him for these reflections, and then saying he has some questions about the nature of the human soul.

Chapter-11 explores what the human soul is, the journey it is on, the nature of free will, and theories of how free will can work in a physical universe.

“Is my soul my thoughts?” the author’s friend asks. The author discusses what the soul is in relation to our physical bodies and our minds using the philosophical concepts of form, substance, and essence. The concept of “Spiritual Dissonance” is also discussed — that deep and unsettling sense that something within us is out of alignment, that our souls are not where they should be.

Questions such as the soul reconnecting with family after death, worthiness to enter heaven, the nature of our true essence, what it means to learn a life-lesson, and karma and free will are explored. In discussing these, concepts such as Many-Worlds Interpretation (MWI) theory, the Block Universe hypothesis, and quantum field theory are referenced.

Chapter-12 explores what happens to us at the moment we die, the fluidity of our perception of time, what is happening to us when we suffer brain disease or old age, and the 14 billion year old material in which our thoughts reside.

The author’s friend asks him what he would say to family members he leaves behind him after his death, if he could.

The author’s friend then asks him for his thoughts on people who have brain damage or conditions like Alzheimer’s disease. The author replies describing what he would want his children to know if he couldn’t communicate with them after experiencing a traumatic brain injury such as a stroke.

The chapter discusses phenomena such as the brain in old age, Transient Global Amnesia (TGA), death as a corner that we are all turning, how the brain is more than just a computer, and how our minds are made from the same energy and matter that came into existence at the beginning of time.

The author’s friend asks him “But why do we suffer so?!”

Chapter-13 discusses the question of why God seems to allow people and especially children to suffer. The chapter explores the meaning, causes and mitigations of suffering, referencing research on the power of love and caring.

Examples are given of how love and caring have been found to reduce physical and emotional suffering during and after major disasters, and how mindfulness and loving-kindness practices have been found to reduce persistent medical pain.

The failure of money and material things to solve suffering is discussed. The thing which can overcome the greatest suffering — pure love — is discussed using the example of Christ being executed by the Romans in the most painful way. The failure of euthanasia to solve suffering is touched on.

The chapter concludes with the author’s friend asking him “What is it we should do then to be happy?”

Chapter-14 reviews the thinking of some of the world’s top researchers on what happiness is and the things we can do to be more happy. The chapter presents five foundational principles and six enablers of happiness.

The chapter defines happiness as used by others “well-being that endures”— a life infused with meaning, deep connection, and a quiet sense of fulfilment.  The role of effort and dopamine in happiness are explained. The importance of identifying goals that are personal to each of us is described.

The chapter concludes with the author noting how “walking together”—in groups or as an individual near others — has been found to be happiness-generating.

Chapter-15 opens describing the Camino-Frances, one of the world’s most popular walking pilgrimages, as a “moving meditation”—an 800 kilometre (500 mile) 36 day retreat from the materialism and spiritual pain of modern life. The meaning of the Latin expression “Ultreia et Suseia”— the call of the Camino­ — is explained: ”Forwards in effort and upwards in spirit”.

The author summarises some of the reflections he journalled while walking the Camino-Frances with his wife. He describes how we must restructure our minds through better habits if we want our minds to be “Quiet Lands”— places where we might experience moments of awe and insight, and so the Divine. The author explains how this is what happened to him in Antarctica, a long-time spent living in a “Quiet Land”, and during his 800km walk on the Camino Frances.

The author summarises the book’s key points. He concludes explaining how, like the Camino, like Ultreia et Suseia, every step we take forwards to be a better person in our lives, or to help someone else be a better person, is one more step upwards for all of us.