Holy Shift

Djaloki’s trail through the fulfillment of the Ancient Prophecies.

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What is an Interfaith Minister?

Posted by djaloki on June 26, 2008

by Rev. Djalòki(*)

The Concept of Interfaith

In the process of brainstorming on a definition of the concept of Interfaith, members of A World Alliance of Interfaith Clergy (http://www.worldinterfaithclergy.org) and of the New Seminary (http://www.newseminary.org) came up with this temporary definition (communicated by Rev. Norman Wolfe):

Interfaith is a spiritual path to the Divine through seeing and understanding the deeper commonality of all spiritual paths and appreciating the unique contribution each has made. It is through this that we hope to transcend any specific form and gain a direct and rich experience of the Divine that we can bring into our daily living.

I believe this definition gives a good idea of the concept of Interfaith. In the course of the brainstorming however, the short version above evolved to the formulation below, and is still in progress in order to respect and incorporate as many different perspectives and sensibilities as possible:

Interfaith recognizes that the Divine expresses itself through all that inhabits this planet and is experienced in the diversity of their rituals, liturgy and practices. Interfaith is a spiritual path to the Divine of seeing, understanding and experiencing the deeper commonality of all spiritual paths and appreciating the unique contributions each makes to spiritual development. It is by drawing from the richness of rituals and practices of many faiths that we strive to transcend any specific path and gain a rich and direct experience of the Divine, which we can then bring into our daily living.

Three Major Approaches of Interfaith

Interfaith activities, statements or opinions are usually based on one or a combination of the three following approaches (it should be noted that this description is just an attempt of the author to modelize and present the Interfaith approach; it has not been widely shared so far and, as such, has not yet been the object of a wide consensus):

1- Inclusivism: religious tolerance and outreach rooted in a specific religion

This is the approach of the adepts of a specific religion who recognize the validity and truth of other religions for other people. Inclusivist (or Interfaith) groups and movements have been in existence in most of the religions of the world since their inception. It has often traditionally been promoted by the mystics of these religions, and now by more and more religious leaders of all faiths. Many people consider this approach as a prerequisite for world peace.

2- Pluralism: interstitial space and interface between different religions

This approach recognizes the riches and the uniqueness of every religion and spiritual path. It considers them as various pointers to a common objective, which is the union between the human and the Divine. It does not favor any particular religion over the others and focuses on the common ground between them as a foundation to access their potential of complementarity. Some people see it as an extension of the interdenominational and oecumenical approaches; others see it as a postmodernist approach of spirituality.

3- Spirituality beyond religious formal structures

In this approach, the spiritual quest seeks to transcend the socio-cultural, political, historical and organizational aspects of religions. In a sense, it focuses more on the “inter” than on the “faith” of Interfaith. The term Interspirituality is also used for this approach. It usually embraces a holistic body-mind-spirit-universe model and draws from various forms of teaching: religious, mystic, scientific (theoretical and empirical), philosophical, etc. Integral spirituality, which is the Integral Approach (developed by Ken Wilber) applied to spirituality, is an example of this approach of Interfaith.

There are many Interfaith organizations, seminaries and churches in the world today. Many of them are accessible on the Internet (I suggest you search the Web for Interfaith Organization, Interfaith Seminary, Interfaith Church and Interfaith Temple).

The Interfaith Minister

Although the Interfaith approach is not a religion, it is a legally recognized religious denomination in some countries, including the U.S.A. As a result, Interfaith seminaries, temples and churches that are legally registered in the U.S.A. as ordaining organizations can ordain ministers who are entitled to the same legal privileges and responsibilities as ministers of established and recognized religions in that country. Basically, they can legally perform baptisms, weddings and funerals, offer spiritual counseling and perform the usual tasks attributed to ministers in congregations and organizations, including worship services and various rituals as well as chaplaincy. As other ministers in the U.S.A., Interfaith ministers bear the title of Reverend.

Anyone can become an Interfaith minister, with no discrimination based on gender, race, socio-economic status, sexual orientation or religion.

The activities of many Interfaith ministers can be described through the lenses of the three approaches of Interfaith mentioned earlier.

1- “Religious” Interfaith ministers operate from the perspective of a specific religion. Some of them are ordained in their own religion and congregation as well. They promote religious tolerance and inclusivism in their communities.

2- “Pluralist” Interfaith ministers typically serve multicultural-multireligious communities, allowing people of different religions to live and practice their faith, not only side by side, but together in dynamic and interactive ways. There is a growing interest in hiring Interfaith ministers as chaplains in hospitals, nursing homes, the army and in humanitarian actions after large scale disasters involving people of different backgrounds.

3- “Interfaith Ministers of the Third Kind” (in lack of a better terminology) serve as facilitators, mentors and companions for people and groups who, while nurturing a deep reverence for the religions of the world, want to go beyond the conventions of religion in quest of global holistic encompassing paradigms and consciousness.

Interfaith ministers often combine various aspects of these three models in their activities.

In addition to their traditional role as ministers to individuals and communities, I also believe that Interfaith Ministers have the potential to become global spiritual leaders for humanity as a whole, along with others acting as facilitators and/or leaders in global healing, spiritual growth and the conscious evolution of our species.

(*) Reverend Djalòki, also known as Jean Luc Dessables, is an ordained Interfaith minister affiliated to the Interfaith Temple of the New Seminary (www.newseminary.org). His practice includes Paradigm Expansion Coaching (combining elements of Life Coaching, Spiritual Counseling, Shamanic/Vodou teachings and Interactive Guided Imagery), cross-cultural consulting, and international lectures and workshops on the connections between religions (Eastern and Western), Shamanism (including 21st Century Vodou) and advanced science (of consciousness and of matter).

Djalòki is also co-founder of the “N a Sonje” Foundation (http://nasonje.blogspot.com), which aims at healing the historical wounds between the peoples of Africa, Europe and the Americas. He is an associate member of DOA/BN (www.haititravels.org, transformational cultural tourism in Ayiti), and an Interactive Imagery Guide.

His intention is to help create a sustainable multicultural global society showing reverence for the diversity of life and valuing inclusive excellence among people and institutions. He believes that the time has come for the global shift of human consciousness, prophesied by many ancient people, that may mark a major leap of evolution for humanity.

Djalòki is a citizen of the world and of Ayiti (Kreyòl name of Haiti); he lives in Port-au-Prince, Ayiti. He speaks French, Ayitian Kreyòl, English and Spanish.

Read some of Djalòki’s texts on https://djaloki.wordpress.com

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Baby Naming and Blessing Ritual

Posted by djaloki on April 24, 2008

This ritual is inspired from various cultures from Africa, the Americas and Europe.



Purpose of the Baby Naming ritual


“The purpose of a blessing ceremony for a newborn is to consciously sanctify the entrance of a soul into the world that this soul might walk through their life remembering their true essence. It is to give thanks for the miracle of new life, to support the mother and father in stepping into parenthood consciously, with love and clarity. It is to acknowledge the sacred role of others in the child’s life, e.g., the grandparents, godparents – as guardians offering unconditional love, acceptance and wisdom to the new generation. Finally, it is to acknowledge and honor the interconnectedness of the child and family with the larger community and even with all creation. It is a ceremony of great celebration, gratitude and joy.”

(Rev. Miranda Holden, Director, The Interfaith Seminary UK)




  1. Preparation
  2. Opening
  3. Welcoming the new soul
  4. Family Lineage
  5. Naming, life song and presentation to the four directions
  6. Godparents pledge
  7. Bitter and Sweet experiences
  8. Family and friends blessings
  9. Final blessing and closing


1.  Preparation


  • If possible, the mother will have watched her dreams, intuitions and synchronicities during her pregnancy to choose and/or receive directly from the soul of the future born her name and life song. The life song will be sung often to the baby, especially in important occasions like birth, naming ceremony, birthdays, and to mark moments of great emotions, joyful or sad. It will be taught to the child when she can talk. If she wishes, it will become her power song, which she can use to remember and connect with her Higher Self anytime she wants, during her whole life. Relatives and friends can also sing it for her when they feel she needs it and she cannot sing it herself, as in the case of serious illness, depression, or coma. If possible, it will be sung before, during and after her death too.
  • Other names can be given by the parents.
  • The parents prepare a list of all their respective parents and direct ancestors that they can come with. The “perfect” list would include the names of all their ancestors up to the seventh generation back in time (252 names total, including the parents). This list should be kept and given to the child later, when appropriate, e.g. as part of the naming ritual certificate. In this naming ritual, up to three generations are verbally named (14 names).
  • The minister and the parents prepare a naming ritual certificate, if desired.
  • The minister prepares a small spoon, or other instrument, and 2 small bowls with a little bit of liquid in them, one bitter or sour (bitter herb tea or unsweetened lemon juice) and one sweet (sugar cane syrup, honey, maple syrup, or sweetened water).
  • The minister prepares words of opening (informal), final blessing and closing.
  • The godmother(s) and godfather(s) prepare brief words of welcome, pledge and blessings for the baby. Several godmothers and godfathers may be chosen. The Elno Micmac people of Quebec, Canada give 12 godparents of each gender who can act as surrogate parents for the child. Orphanhood is an unknown concept in such a society…
  • The godparents may also prepare meaningful gifts for the baby; ideally long lasting things that will symbolically encapsulate the naming ceremony.
  • The baby’s relatives and friends prepare words of blessings.
  • This ritual is preferably private and intimate, with only relatives and close friends, in order to avoid the interference of unknown foreign energy with the still fragile and unnamed baby and to create a pure loving and protecting circle around her.
  • The mother teaches the baby’s life song to the relatives and close friends who will attend the ritual.
  • The minister and the parents prepare the music and songs for the ritual.
  • The minister cleanses him or herself and cleanses the space of the ritual prior to the event.
  • The ritual should not exceed 20 minutes. More than that would be too long for the baby.

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Initiation to the Age of Maturity

Posted by djaloki on April 24, 2008



  • This ritual is inspired from various tribal age group systems and rites of passage, particularly from the Dogon of Mali in West Africa and the Tzutujil Maya of Guatemala in Central America, as well as initiation rituals of the Western esoteric tradition.
  • The Age of Maturity is a social group of the following age system, based on a twenty-one year cycle:




Main focus

Initiation age

0 – 21 years


Learning basic skills

Soon after birth

21 – 42 years

Extended Adolescents or Young Adults

Developing expertise in specific skills

Early 20’s

42 – 63 years

Mature Adults

Service and spiritual craftsmanship

Early 40’s

63 – 84 years


Developing higher wisdom

Early 60’s

over 84 years

Venerable Ones

As they wish

Early 80’s


  • The applicants to this ritual are women and men in their early forties.
  • The officiant Minister is preferably someone who has previously been through this initiation, ideally an elder, sixty-three years old or more.
  • Members of the audience, called “the witnesses”, represent all age groups in the applicants’ community.
  • Content’s details of some elements of the ritual may be designed and adjusted according to the place, the community and the people’s preferences and sensibilities. This ritual can be made to last from a few minutes to several hours, especially by playing with the intervention of community members and the community celebration.


Purpose of this ritual


Commitment of the applicants to serve their community as best as they can and to grow in general knowledge, wisdom and spiritual craftsmanship, as the community recognizes them as mature adults.


Outline of the ritual


  1. Preparation
  2. Opening
  3. Trial of the applicants as accomplished Young Adults
  4. Commitment of the applicants
  5. Community recognition of the applicants as Mature Adults
  6. Minister’s address
  7. Silent meditation
  8. Possible interventions by community members
  9. Final Blessing and closing of the formal initiation
  10. Community celebration

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Quantum Physics and Interfaith

Posted by djaloki on April 24, 2008

by Djalòki Jean Luc Dessables and Anne Presuel-Moreno 

TNS2008 – Assignment April 2007


“The separation of the two — matter and spirit — is an abstraction. The ground is always one.”

– David Bohm (1917-1992), Quantum Physicist.


Table of Contents

o      Why a Paper on Quantum Physics?

o      What is Quantum Physics and What It Is Not?

o      Basic Principles and Laws of Quantum Physics

o      Metaphysical Questions Suggested by Quantum Physics

o      What Would An Interfaith Minister Do?

o      APPENDIX I: A Brief History of Quantum Physics

o      APPENDIX II: Additional Information from Experts in the Quantum Field



Why a Paper on Quantum Physics?

As apprentice interfaith ministers, it is incumbent on us to explore and embrace systems that speak to the existential mysteries of the human experience.  Some of these systems are defined as religions, others as philosophies, ideologies, worldvisions, cultures or paradigms, others still as theories, hypotheses and sciences.  Along with Christianity, Buddhism, Gnosticism and Shamanism, we study Freudian and Jungian psychology, as well as modern psycho-synthesis, because they all have something to say about the beauty and complexities of metaphysical aspects of the human experience, each from a different perspective.


Quantum physics, one of the most advanced branches of modern science thus far, has introduced new ways of understanding ideas such as the role of consciousness in the material world, remote influence across space and time, or the intrinsic fabric of time, space and matter, which have traditionally been considered as part of the territory of religion or philosophy, but not science.  Although quantum physicists do not claim to have answers to metaphysical questions, their theoretical formulas and experimental findings seem to bring new perspectives to these questions and serve as invaluable inspirations for modern philosophers, theologians and spiritual seekers.  More and more modern interfaith ministers and counselors may find themselves interacting with clients or colleagues who refer to quantum physics in their spiritual quest and understanding of life.  For this reason, we believe that a basic understanding of quantum physics is relevant within the education of a modern interfaith minister.

In this paper, we are not studying the complex mathematical formulae of quantum physics.  We seek simply to define the basic relevant vocabulary and the corresponding concepts in order that we may look at the metaphysical questions that might appropriately be generated as we consider these concepts.

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Yoghurt and Railroads

Posted by djaloki on April 10, 2008

Honor and Respect to you!

As I was meditating on various ways to approach the subject of interfaith in my sermon, I heard two things, in very different situations, which I would like to share today. The first one is something my sister told me on the phone from Addis Ababa, Ethiopia, where she just moved a few days ago. The second one I heard on the news on an international radio station, about something that just happened between North and South Korea.
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Vodou: Surviving the Empire

Posted by djaloki on April 9, 2008

Honor and Respect.


  This article is a contribution to the efforts of information and education of the general public already undertaken by others about the Vodou worldview. Vodou can be described as an ancestral religion practiced today by more than a hundred million people in Africa and in the Americas. I will briefly present some of the basic tenets of the Vodou worldview and the history of its demonization by religious and political European powers of the Middle Ages and the Renaissance. I will also suggest that Vodou holds the potential for reconciliation between the great revealed Western and Eastern religions, advanced modern science and the Shamanic/animistic worldview. Read the rest of this entry »

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Vodou-Catholic Interfaith Memorial Service (Sèvitè-Andezo)

Posted by djaloki on April 9, 2008


  •       Sèvitè-Andezo (a symbolic code name) was a devoted Ayitian Vodou and baptized Catholic practitioner. As this Memorial Service is being written in his honor, about a year after his passing in 2007, the Catholic Church in Ayiti still refuses to offer complete funeral rites to some of its members because of their responsibilities and functions under their family Vodou traditions. Sèvitè-Andezo was one of them.
  •       This Interfaith Service may not actually be performed yet in the current dynamics between the Catholic Church and the Vodou community in Ayiti, but it is written in the hope that it will indeed be performed one day, in peace, mutual respect and solidarity between these two important spiritual traditions of the Ayitian people, for Sèvitè-Andezo or anyone else.
  •       This Memorial Service is co-presided by 3 officiating Ministers: a Vodou Manbo (or Vodou “Priestess”, necessarily a woman, as long as Roman Catholic Priests are exclusively males), a Catholic Priest (preferably Roman Catholic, since it was the denomination of Sèvitè-Andezo’s Christian faith), and an Interfaith Minister (female or male), who is also the overall coordinator of the whole event (this role can be delegated if desired).
  •       In this ceremony, the deceased person (Sèvitè-Andezo) is called: “the Remembered”.
  •       This service is performed preferably after all the classic funeral Vodou rites have been performed for the Remembered, typically the Desounen (Spirit Liberation, performed within the few hours or days after the passing, especially important for a Vodou Initiate) and the Wete Mò Anba Dlo (Removing the Dead from under the Water, performed at least a year and a day after the passing).
  •       The Vodou rite that most closely approaches the concept of a modern Memorial service is possibly the Manje Mò, or “Feeding of the Dead”, performed periodically after the “Removing of the Dead from under the Water”.
  •       The Order of Christian Funerals prescribes 3 consecutive funeral rites: the Vigil, or Wake Service, the Funeral Liturgy, including or not including a Funeral Mass with Eucharist, and the Rite of Committal. The Catholic Memorial Service is basically the Funeral Liturgy adapted to the fact that the body of the deceased is not present.
  •       This service contains elements of Vodou rites, mainly the Manje Mò, of the Catholic Funeral Liturgy, as well as Interfaith elements to create a cooperative and cohesive flow.
  •       It is a public ceremony performed in the presence of the Remembered’s relatives, community and friends. It is open to the greater public as well.
  •       For the purpose of this assignment, the service has been kept simple, focusing on the eulogy, but a much extended version may include full Catholic and Vodou ceremonies, with church choir and musical band, Vodou Sosyete (Society of Vodou Initiates, musicians, singers and dancers), drawings of Vèvè (Vodou sacred designs), family Vodou spirit flags and calling of family spirits into the body of the Vodou Initiates, plus slide shows and videos films…

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The Postmodern Ayiti

Posted by djaloki on April 8, 2008

April 2004; Ayiti‘s Independence Bicentennial Year

Partially published in the Black Arts Quarterly, Winter 2005 issue : http://www.stanford.edu/group/CBPA/BAQ.html

downloadable PDF version: http://www.stanford.edu/group/CBPA/BAQwinter05.pdf

Available at https://djaloki.wordpress.com/2008/04/08/the-postmodern-ayiti/ and http://djaloki.blog.com/78539/

(For words in italics, refer to the glossary at the end of the text.)

A – First Word

A.1- A historical window of opportunity

Ayiti may be facing one of her most decisive historical windows of opportunity to heal, grow and shine since her independence in 1804. The current tensions and confusion – in April 2004 -, both in Ayiti and in the world, hold a tremendous potential for change. There is fear and anger in the air and in many hearts. The status quo has been challenged.  Depending on our individual and collective choices, we may sink into that fear and anger and eventually almost institutionalize the rampant cultural apartheid of our society, leading to a temporary false peace and order preceding the explosion of the social volcano, with all the violence and horror that will accompany it.  This first (and worst) case scenario is the one we will spontaneously create unless we make conscious mature choices intended to avoid it. It is the direction we are already following right now.

Nevertheless, we can still choose to take advantage of this time of necessary reaction and change to awaken to solidarity, pacification and healing which will bring that long dreamed of unity and magnificence of the Ayitian People reconciled with themselves and the external world. This best-case scenario requires difficult choices and deep changes in some of our attitudes and behaviors. At the collective level, we have not made those choices yet, but some people are already making them at the individual level.

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The Invisible External Debt Of The Western World

Posted by djaloki on April 7, 2008

(cliquez ici pour la version française)


There is a Natural Mystique blowing through the air.

If you listen carefully now, you will hear.

This could be the first trumpet,

might as well be the last.

Many more will have to suffer,

many more will have to die.

Don’t ask me why.

Things are not the way they used to be.

I won’t tell no lie.

– Bob Marley – “Natural Mystic”, 1977


Like so many people, I have felt the impact of the September 11, 2001 events in the USA on a very personal level. As well as for a lot of people, those events have forced me to reflect and search for inspiration for the deep causes and possible consequences. But my thoughts and inspirations apparently don’t lead me on the same path as most people, at least for what the little I understand that comes from the media. These thoughts are what I want to share here.

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