|The Transformational Perspective: An Emerging Worldview - Page 4|
|Wednesday, 19 November 2008 02:25|
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The New Spiritual Complex
It is not surprising that the ‘new spirituality’ is integral in nature, drawing on all the world's wisdom traditions, from the East to the West, from Animism to Zen. What is surprising is that right at its core can be found a cluster of principles that were embraced at one time by all the world's indigenous peoples. (It must be acknowledged here that the religions of the traditional peoples were as diverse and varied as they themselves once were, with each region of the world encompassing hundreds of cultural groups and subgroups, some large, some small, each devoted to their own unique spiritual ways that could differ markedly from those of their neighbors.)
In approaching the idea that principles of indigenous wisdom are involved in the genesis of a new spiritual complex in the West, it is not necessary to compile yet one more academic stockpile of esoteric minutia of interest only to scholars and theologians. Rather, I am broadly concerned with the general mystical insights that were once held in common by virtually all of the traditionals and are thus the birthright of all people everywhere. I should add that modern spiritual seekers do not seem to be retreating into archaic belief systems, nor, with rare exceptions, are they interested in ‘playing Indian’ or becoming born-again Aboriginals. To the contrary, members of the Transformational Community are beginning to reconsider the core beliefs and values once held by the traditionals, and in the process, something entirely new is taking form.
This new religious complex has no name as yet, nor is it focused on the teachings of some charismatic prophet, guru, or holy person. Its singular, distinguishing feature involves the realization that each of us can acquire spiritual knowledge and power ourselves, making the direct, transpersonal contact with the sacred realms that defines the shaman/mystic, without the need for any priest or religious organization to do it for us. In this manner, each person acquires the freedom to become their own teacher, their own priest, their own prophet, receiving their spiritual revelations directly from the highest sources themselves.
As they engage in this ancient human experience, each inevitably discovers that their personal consciousness is part of a greater field of consciousness at large, a deep insight currently being illuminated and confirmed by quantum physics. This is the direct path of the mystic at its absolute best, one that leads the spiritual seeker into the experience of self-realization and spiritual empowerment.
At its inception, this quest is usually intensely personal. Yet as it progresses, it leads inevitably toward a universal and ultimately altruistic perspective, one that takes the seeker straight into the irreversible vortex of personal transformation. This advance, once begun, changes us profoundly and forever because it conveys to each of us the experience of authentic initiation. This is the great game that has been played by the shamans and mystics, saints and sages across time – one that some authors have called the Master Game (6). But at this point, the beginning of the Third Millennium, just how might we categorize these contemporary spiritual seekers, these players of the great game?