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incomplete, and in this case it is
a good idea to tell the senders,
look, there seems to be missing
pieces in the information, at least
from where I am as a receiver.
What happens then is that the
other world takes it into consid-
eration and eventually corrects
or elaborates more on what has
been transmitted.
Donna: Okay, and this might
be expressed in events you no-
tice in daily life as some kind of
further transmission, not just in
a dream?
malidoma: Absolutely. Be-
cause a dream doesn't just hap-
pen when we're asleep. What
we call a dream is assisting a
person's instinct, a person's in-
tuition, and the kind of aware-
ness of sudden insight that we
have about something. You may
be walking somewhere and then
all of a sudden you make a u-
turn and can't explain why you
made the turn but you were re-
ally sure that this was the right
thing to do.
You may never find out what
was ahead of you that prompted
the loving spirits to find a way
to get you to make that u-turn.
So it is important to stretch the
concept of dream to include
phenomena that happens while
we're wide awake.
Donna: I see. When you were
talking about talismanic medi-
cine and understanding more
about the causality of nature, I
wanted to relate the nudges we
are getting from spirit to de-
velop more relationships with
other members of creation and
the healing involved with that,
by working with nature.
malidoma: Very well noted,
yes indeed. There seems to be
an increasing call that we pay
attention, not just to the immedi-
ate geography of our existence,
but to make an effort to see the
degree to which the immedi-
ate geography is connected to
other geographies that eventu-
ally stretch out and beyond this
planet to other unknown areas
that know nature, the places that
are hosting us down here.
The issue is this, the intelli-
gence of nature is of such so-
phistication that it keeps an
open channel to subspace con-
(Continued on page 8)
sciousness, wherein all kinds of
sustainable energies are offered,
on our behalf and on behalf of
the other species.
Consequently, we're being
urged to quit being local and to
begin to see the way that any-
thing we do or don't do affects
the cosmic plane. When we start
thinking that way, we are not
only honoring our own cosmic
relationship, but we're show-
ing the kind of awareness that is
really a contribution to human
wellness. It is the kind of aware-
ness that we try to get into by
creating sacred space and invit-
ing spirits to join us in an effort
to take care of something that is
of prime importance to us.
Donna: Speaking of healing,
I've never known so many peo-
ple in what I would call healing
crisis. having been involved as
a healing practitioner, I don't
see healing crisis as inherently
a negative thing, even though
it's doing a lot to get your atten-
tion. but I'm wondering what
you would say about this -- is
it a big call from spirit?
malidoma: Well, there are
many ways of looking at it. And
your way is pretty good. I like to
look at it that way. A crisis is not
necessarily something bad. It
could be a fairly profound bless-
ing disguised like that. At least
in Dagara culture, what is clear
is that ancestors always get our
attention in a way that feels like
they're grabbing a stick and hit-
ting our head with it. It hurts.
But also, it gets our attention.
And so in a way, this is a good
thing, to be hit in the head like
this because we tend to be so
easily distracted by other pre-
occupations. And in the same
manner, the deepest crisis can
also carry inside of it the biggest
blessing ever.
It is perhaps one of the things
that we demand, through various
behavioral patterns. One thing
we may call the self-destructive
pattern can be a way for us to
call on change from the other
world in that particular way.
Catastrophe, whether it is man-
made or not, oftentimes comes
simply because the sum total of
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