Yesterday, at the end of Carl Johan Calleman’s lecture, the question was asked, “How can we best prepare for the Shift?” Carl’s answer was that most importantly we needed to have the intention to shift, and then we should try to get into very close touch with divine guidance to support and help us. He suggested a book called How to Hear the Voice of God by Susan Shumsky which I downloaded to my iPad so I can take a look at it.
He suggested the idea is not just to meditate, but in these times we should use meditation specifically to get in touch with higher guidance—higher guidance that he feels is all important at this time, and Carl feels this book can help us to do just that. (If you download the book, you do not get the CD with a meditation on it that he feels is important.) Rather than accept Carl’s idea, however, I suggest you use your own discernment—intuition—to see if this idea resonates personally for you.
As I have thought about the fact that the new energies coming into the planet are awakening us, removing the filter from our right brain, and moving us, therefore, to a balanced brain with both hemispheres active and working together—Unity, if you will—I have realized that theology, books about God, conversations about him, and so on, will no longer be helpful in the new paradigm. We must work to open ourselves to direct contact with God—particularly if we want to stay centered and have divine support through the shift, and I believe the energies of the new paradigm will support us in our efforts.
This reminds me of a joke that may well be based on truth, about the time when one of the European conquerors spoke with a native chief: holding up the Bible, he pointed to it and said that this book was the word of God! In all innocence, the chief looked at the book and then at the conqueror, and then asked the beautifully simple question, “But, we talk with our God. Can’t you talk with your God?”
My experience is that we can talk with our God, our personal God, and we can have a very personal, on-going relationship with this God. Such a relationship, however, is created in a somewhat different way than we perhaps have been taught.
While study is important to understanding this new worldview, something different is also required to key into it. We can only understand it by involving ourselves with it on a personal, emotional level—and I believe our emotions, as an expression of our soul, are the key itself. We cannot learn to dance by reading about it; to learn to dance, we must dance!
Joseph Campbell in his book The Masks of God: Oriental Mythology relates an interesting incident that seems to make this point. A western sociologist had been taken to every Shinto shrine in Japan, and he become very confused by this uniquely Japanese form of worship. “He had observed the stately procession of the priests in their white vestments and black headdresses and black wooden shoes. He had heard the eerie risings of the spirit-like music, the pluckings of the koto, the alternating light and heavy drumbeats, the wind instruments and great gongs mingling with the sounds of wind and pines and sea. He had watched the heavily garbed dancers, some masked, others not, moving in dreamlike trance against intoned utterances. Then the whole thing would be over, the ritual done. But what did it mean?
“Finally at a lawn party in a Japanese garden of rocks and lakes and pagodas and paths leading into unforeseen vistas, he confronted a Shinto priest with his dilemma. I’ve been to your Shinto shrines and I’ve seen quite a few of your ceremonies, he explained, but I still don’t get your ideology or your theology. The Japanese priest pondered the visiting sociologist’s question and then respectfully answered with a smile. ‘We do not have ideology. We do not have theology. We dance.’ ”
For the quantum theorists, at a subatomic level, the interrelations and interactions between the parts of the whole are more fundamental than the parts themselves. There is motion, but there are ultimately no moving objects; there is activity, but there are no actors. There are no dancers; there is only the dance itself! (Capra 1982, 83)
To join in that dance, we need to shed a lot of fears and inhibitions—not a few of which are religious in nature. It is only by participating that we learn what the dance is all about. The day of the neutral observer is well nigh over!
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Let me stop here for the moment with the hope that this information will be food for thought. The next two posts, I believe, will complement these ideas: one was written in about 6000 BC and the other just two years ago.