New Age Delirium: Spain’s Religious Conference Embraces Cosmic Dance Over Catholic Faith
Infovaticana portal reports that the Spanish Conference of Religious (CONFER) has chosen to entrust the spiritual orientation of its upcoming General Assembly of Major Superiors — to be held in Madrid at the end of May — to a group of diffuse spiritual inspiration, bearing hallmarks of New Age thought. The facilitator selected, Yago Abeledo, trained in transpersonal therapy and so-called Bioneuroemotion — currents widely questioned and flagged by various experts as New Age pseudotherapies — belongs to Faith and Praxis, an association whose “credo” speaks of a “cosmic evolutionary dance of creation and destruction,” of “co-creating the dream of God,” and of vulnerability as a path to fulfillment. This is not merely unfortunate phrasing; it is a deliberate paradigm shift from revealed faith to subjective spirituality, from received truth to constructed experience, from God the Creator to some kind of energy in process. The article from Infovaticana portal (March 26, 2026) exposes yet another instance of the conciliar sect’s systematic replacement of Catholic doctrine with the most grotesque forms of naturalistic pantheism, demonstrating that the abomination of desolation has now penetrated even the structures of consecrated life in Spain.
From the Creed of the Church to the “Cosmic Dance”: The Substitution of Revelation with Pantheism
The most immediate and devastating observation is the direct, frontal contradiction between what Faith and Praxis proposes and what the Catholic Church has professed for two millennia. The article notes that their so-called “credo” speaks of a “danza cósmica evolutiva de creación y destrucción” (“cosmic evolutionary dance of creation and destruction”) and of “cocrear el sueño de God” (“co-creating the dream of God”). Let us place this alongside the Symbolum Apostolorum, which every Catholic recites: “Credo in unum Deum, Patrem omnipotentem, factorem caeli et terrae” — “I believe in one God, the Father Almighty, Maker of heaven and earth.” The God of Catholic revelation is a personal, transcendent, omnipotent Being, distinct from His creation, who made all things ex nihilo by an act of His free will. He is not an “energy in process,” not a “dream” to be “co-created,” and certainly not subject to a “dance” of creation and destruction. This is pantheism pure and simple — the very error condemned in the first proposition of the Syllabus of Errors of Pope Pius IX: “There exists no Supreme, all-wise, all-provident Divine Being, distinct from the universe, and God is identical with the nature of things, and is, therefore, subject to changes” (Denzinger 2901). That the Spanish Conference of Religious sees no contradiction between this and the faith of the Church is itself proof of the depth of the apostasy.
Pius IX, in the Syllabus, condemned not only absolute pantheism but also the moderate rationalism that reduces religion to subjective human experience. Proposition 15 states: “Every man is free to embrace and profess that religion which, guided by the light of reason, he shall consider true” (Dz 2915). The New Age spirituality now being imported into the heart of Spanish religious life is precisely this: a religion constructed by man, guided not by divine revelation but by “transpersonal therapy” and “Bioneuroemotion” — pseudoscientific veneers over what is essentially occult practice. The article rightly identifies the core issue: “de la fe revelada a una espiritualidad subjetiva; de la verdad recibida a la experiencia construida; de Dios como Creador a una especie de energía en proceso.” This is not a difference of emphasis or style. It is apostasy.
The Linguistic Betrayal: How Modernist Vocabulary Masks Theological Treason
The language employed by Faith and Praxis — “co-creating,” “vulnerability as a path to fulfillment,” “cosmic dance” — is not accidental. It is the lingua franca of the post-conciliar revolution, designed precisely to empty Catholic concepts of their supernatural content and replace them with naturalistic, psychological, and ultimately occult substitutes. When the article speaks of “vulnerabilidad como camino de plenitud,” the Catholic mind should immediately recall that the path to plenitude is not vulnerability but sanctifying grace, received through the sacraments, nourished by prayer, and perfected through the theological virtues of faith, hope, and charity. St. Paul did not say “be vulnerable”; he said: “Virtus in infirmitate perficitur” — “Power is made perfect in weakness” (2 Cor. 12:9). But the “weakness” St. Paul speaks of is the weakness of the flesh in relation to God’s grace, not a New Age celebration of emotional openness as a path to self-realization.
Similarly, the phrase “co-creating the dream of God” is a blasphemous inversion of the Creator-creature distinction. Man does not “co-create” with God. Man is a creature, wholly dependent on his Maker for existence and operation. As the Catechism of the Council of Trent teaches, God alone is the author of creation; man is the recipient, not the co-author. The very notion that God has a “dream” that requires human collaboration to fulfill is a denial of divine omnipotence and providence — it is the error of semi-Pelagianism dressed in New Age clothing. Pius V, in Ex Omnibus Afflictionibus, condemned the proposition that man can cooperate with grace in a way that makes him a co-cause of his own salvation independent of divine initiative. The “co-creation” language is the same error in different vocabulary.
The article’s observation that these formulations are “ambiguas, abiertas y moldeables, más cercanas a corrientes de autoayuda espiritual que a la doctrina católica” is precisely the point. Ambiguity is the hallmark of Modernism. As St. Pius X taught in Pascendi Dominici Gregis (1907), the Modernists use vague, shifting language precisely because they deny fixed, objective truth. The Modernist, St. Pius X wrote, is one for whom “truth changes with man, because it develops with him, in him, and through him” — a proposition condemned as proposition 58 of Lamentabili sane exitu (Dz 3458). The “cosmic evolutionary dance” is nothing other than the evolution of dogmas condemned by the same decree: the idea that religious truth is not fixed and revealed but is a constantly shifting product of human consciousness.
The Symptomatic Level: Why This Is the Inevitable Fruit of the Conciliar Revolution
One might ask: how did the Spanish Conference of Religious arrive at the point of entrusting the formation of its Major Superiors to a New Age facilitator? The answer is that this is the logical, inevitable consequence of the post-conciliar revolution. Once the conciliar sect abandoned the supernatural conception of the religious life — the life of perfection, the pursuit of sanctity, the vows of poverty, chastity, and obedience directed toward union with God — and replaced it with a naturalistic, horizontal, “community-centered” model, the descent into New Age spirituality was only a matter of time.
The conciliar document Perfectae Caritatis (1965), while containing some superficially traditional language, opened the floodgates by calling for the “adaptation” of religious life to the “modern world” and by placing the “intention of the founders” above the objective demands of the evangelical counsels. Once the objective standard — the Church’s perennial teaching on the religious life as a state of perfection directed toward the love of God — was replaced by subjective “charisms” and “founders’ intentions,” the door was wide open for any and every form of spiritual deviation. If the religious life is not about God but about “community,” “dialogue,” and “inclusion,” then why not “co-creating the dream of God”? If the supernatural is denied or ignored, the natural — and eventually the preternatural — will fill the vacuum.
The article notes that the Assembly’s motto is “Todos, todos, todos. Kairós sinodal” (“Everyone, everyone, everyone. Synodal Kairos”). This is the synodal slogan of universal inclusion — the same language used by the antipopes to justify the admission of the divorced and “remarried” to Communion, the blessing of homosexual unions, and the dissolution of objective moral law. “Everyone, everyone, everyone” is the antithesis of Our Lord’s teaching: “Intrate per angustam portam” — “Enter through the narrow gate” (Matt. 7:13). The Church has always taught that the way to salvation is narrow, that not all are called to the same state of life, and that the religious life is a special vocation requiring genuine conversion and mortification. The synodal “everyone” is the democratization of the sacred — the destruction of the distinction between the sacred and the profane, the religious and the secular, the Church and the world.
The Abomination in Consecrated Life: A Diocesan Apostasy
The article rightly points out that religious life in Spain is in a state of “acusado declive vocacional, envejecimiento y pérdida de presencia social” (“marked vocational decline, aging, and loss of social presence”). The response of CONFER is not to return to the sources — prayer, the sacramental life, fidelity to the founding charism — but to import the very errors that caused the decline. This is the hallmark of the conciliar sect: when its innovations fail, it doubles down with more radical innovations, always moving further from the truth.
St. Pius X, in Pascendi, identified the root of Modernism as the “agnosticismo” — the denial that the human mind can know God through reason and revelation. Once this agnosticism is accepted, the only “spirituality” left is subjective experience, emotionalism, and ultimately the occult. The New Age currents now being embraced by Spanish religious are not an accident; they are the final stage of the Modernist dissolution of faith. When the faith is no longer “adherence to the truth revealed” but “an interior, moldable experience,” the door is open to every form of spiritual deception.
The article quotes St. Paul’s warning: “No os dejéis arrastrar por doctrinas diversas y extrañas” (“Do not be carried away by diverse and strange doctrines,” Heb. 13:9). This warning, directed at the early Church, applies with even greater force to the post-conciliar structures. The “diverse and strange doctrines” are no longer external threats; they have been invited in, funded, and given the microphone by the very structures that should be defending the faith. The Spanish Conference of Religious has not merely failed in its duty; it has actively betrayed it by entrusting the formation of its leaders to a group whose “credo” is a compendium of condemned errors.
The Silence About the Supernatural: The Gravest Accusation
What is most striking — and most damning — about the entire affair is the complete absence of any reference to the supernatural life. There is no mention of prayer, of the sacraments, of the Mass, of confession, of mental prayer, of the liturgy, of the Church’s teaching on the spiritual life, of the Fathers and Doctors who have guided souls for two thousand years. The “spiritual orientation” of the Assembly is entrusted not to a theologian, not to a saint, not to a master of the spiritual life, but to a practitioner of “transpersonal therapy” and “Bioneuroemotion” — pseudotherapies with no basis in Catholic anthropology and no connection to the supernatural order.
This silence is not an oversight. It is theological treason. The Catholic understanding of the spiritual life is entirely supernatural: it is the life of grace, received through baptism, nourished by the Eucharist, strengthened by confirmation, restored by penance, and ordered toward the vision of God. The religious life is a state of perfection — a life dedicated to the pursuit of sanctity through the evangelical counsels and the observance of the rule. None of this appears in the Faith and Praxis “credo.” Instead, we have “vulnerability,” “co-creation,” and “cosmic dance” — the language of the cult of man, not the worship of God.
Pius XI, in Quas Primas (1925), taught that the reign of Christ the King extends over all aspects of life, including the intellectual and spiritual: “Christ must reign in the mind of man, whose duty it is to accept revealed truths with complete submission to the divine will and to believe firmly and constantly in the teaching of Christ; let Christ reign in the will, which should obey God’s laws and commandments; let Him reign in the heart, which, having despised desires, must love God above all and belong only to Him.” The New Age spirituality being promoted by CONFER is the direct antithesis of this teaching. It does not submit the mind to revealed truth; it constructs its own truth. It does not obey God’s laws; it follows “cosmic” energies. It does not love God above all; it seeks “fulfillment” through vulnerability and self-expression.
Conclusion: The Identity of the Church Is Not Negotiable
The article concludes with a statement of fundamental importance: “La identidad de la Iglesia es Jesucristo: ‘Yo soy el Camino, la Verdad y la Vida’ (Jn 14,6).” This is the crux of the matter. The Church’s identity is not a “cosmic dance.” It is not “co-creation.” It is not “vulnerability.” It is Jesus Christ — true God and true Man, the Incarnate Word, the Redeemer of the human race, the Head of His Mystical Body. Any “spiritual orientation” that does not begin and end with Him is not merely inadequate; it is idolatry.
The Spanish Conference of Religious, by entrusting the formation of its Major Superiors to a New Age group, has publicly demonstrated that it has abandoned the faith of the Church. It is not a question of “style” or “method.” It is a question of identity. And the identity of the Church is not subject to synodal revision. It is fixed, immutable, and eternal — because it is the identity of Christ Himself. “Ego sum Via, Veritas et Vita.” There is no other way, no other truth, no other life. The structures occupying the Vatican and its affiliated organizations may embrace the “cosmic dance,” but the true Church — the Church of all ages, the Church of the martyrs and the confessors, the Church of the Fathers and the Doctors — will continue to profess the faith once delivered to the saints, “usque in finem” — until the end.
Source:
Delirios sinodales: La CONFER se adentra en la espiritualidad ‘new age’ en su próxima asamblea en Madrid (infovaticana.com)
Date: 26.03.2026