Catalina Davis, after 15 years in the New Age movement, experienced a conversion and now describes the movement as a "Luciferian sect" influenced by Freemasonry. Davis has published a book in Spain titled “The Great Prison: The Hidden Price of Alternative Therapies,” detailing her spiritual journey and the perceived dangers of practices like Reiki and crystal therapy. She is currently preparing to found a new religious order aimed at guiding individuals who were involved in New Age practices toward God’s mercy. Davis's immersion in esoteric practices began in her youth, influenced by her family's background and later intensified after a sudden, undiagnosed loss of sight and hearing at age 23.
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Catalina Davis, born in Chile in 1983 and raised in Spain, grew up in a family steeped in superstition, with relatives practicing tarot and using amulets.1
As a teenager, influenced by the film "The Craft," she began experimenting with magic, including white magic books and a Ouija board scare.1
At age 23, Davis suffered sudden loss of sight and hearing, undiagnosed by doctors, leading her to shamans and healers.1
She fully immersed in New Age practices like Reiki, crystals, regression therapy, and quantum coaching for 15 years, becoming an internationally recognized medium.1
During a bio-energetic treatment at 28, she experienced sudden healing, which she attributes to demonic intervention to retain her in the movement.1
Davis now views New Age as a "Luciferian sect" driven by Freemasonry, with initiatory practices distancing people from God under the guise of well-being.1
On November 20, 2020, in Valencia, Spain, a canceled appointment led her to join a procession for Our Lady of Quinche, where a priest's blessing initiated her conversion, completed by December 2021.1
She underwent exorcism and now sees New Age "progress" as demonic, affirming God's existence through confronting evil.1
In 2025, Davis founded the Creo (I Believe) Movement, approved by the Bishop of Orihuela-Alicante, José Ignacio Munilla, as a private association of the faithful.1
It offers free "Returning Home" programs using Ignatian prayer on Christ's wounds to reach New Age practitioners, including Catholics, across Latin America.1
After discernment, Davis discerned a vocation to consecrated life and is preparing to found the Order of the Holy Wounds of Christ, with male and female branches.1
The order aims to accompany those in "personal hell"—echoing Pope Leo XIV's September 25, 2025, words on Christ's descent into hell—through contemplation of Christ's passion toward conversion and healing.1
Davis published "The Great Prison: The Hidden Price of Alternative Therapies" in Spain, detailing her journey and risks of New Age practices.1
She warns of occult dangers, even in Church contexts, like a priest suggesting "energy surgery" invoking spirits.1
Examine Catholic doctrine on founding religious orders from former New Age practitioners
Catholic doctrine emphasizes strict prudence, ecclesial discernment, and fidelity to approved traditions when founding religious orders or institutes. New foundations require approval from competent Church authorities, adherence to canonical norms, and evidence of authentic charisms rooted in the Gospel, not personal innovation or external influences. While no provided sources directly address founders who are former New Age practitioners, general teachings on charism discernment, the incompatibility of New Age spirituality with Christianity, and the need for proven virtue offer relevant guidance. These stress avoiding syncretism, ensuring total conversion, and subjecting proposed institutes to rigorous episcopal and papal oversight.
The Code of Canon Law outlines the essential framework for religious life and its establishment:
Historically, the Church has curbed proliferation to prevent confusion:
Lest too great a variety of religious orders leads to grave confusion in God’s church, we strictly forbid anyone henceforth to found a new religious order. Whoever wants to become a religious should enter one of the already approved orders. Likewise, whoever wishes to found a new religious house should take the rule and institutes from already approved religious orders.
Modern approbation involves decrees commending the institute, confirming its existence, and approving constitutions after trials, often under pontifical or episcopal oversight. Popes like Paul VI underscore fidelity to founders' charisms as Spirit-given, not worldly impulses.
In mission contexts, new institutes require dialogue with local ordinaries and juridical autonomy only after prudence.
Founding demands discerning genuine Holy Spirit origins, not personal talents, devotional ambiguities, or utilitarian motives:
To pronounce judgment on the authenticity of a charism, the following characteristics are required: a) its special origin from the Spirit...; b) a profound ardor of love to be conformed to Christ...; c) a constructive love of the Church... Moreover the genuine figure of the Founders entails men and women whose proven virtue demonstrates a real docility both to the sacred hierarchy...
Bishops, in communion with the Pope, regulate counsels, approve rules, foster missions, and ensure development per founders' spirit. Overabundant initiatives risk distortion if judged by action alone, ignoring religious life's ecclesial essence.
Recent papal addresses affirm new paths only through Gospel fidelity and attentiveness to signs of times, as in Vatican II.
New Age is incompatible with Catholic faith, promoting pantheism, relativism, self-deification, and cosmic duty over Christ-centered redemption—contrasting Revelation and sin's reality. It internalizes religion toward self-advancement, blending with consumer culture and even deviant Christian trends.
For former adherents founding institutes:
No sources endorse relaxed norms for converts; instead, they mandate heightened discernment to preserve unity and orthodoxy.
Bishops hold primary responsibility: prior consent, supervision, and judgment on charisms. Pontifical approbation follows for broader institutes. Dialogue fosters unity, as in Africa or recent papal meetings.
| Authority | Role in Founding |
|---|---|
| Diocesan Bishop | Written consent for houses; initial discernment of charism and needs. |
| Apostolic See | Required for nuns' monasteries; final approbation of constitutions. |
| Bishops Collectively | Regulate practice, approve rules, ensure harmony with local Church. |
Founding religious orders from former New Age practitioners is possible only through rigorous canonical processes, proven ecclesial fidelity, and charism authentication excluding New Age residues. Sources affirm prudence prevents confusion or distortion, prioritizing existing approved orders. Without direct evidence of such cases, doctrine urges extreme caution, total conversion, and authority submission to safeguard the Church's witness.