BEGINSEL VIER: MIKRO / MAKRO SKUIF (Gaan deur die oog van

Om deur die oog van die naald te gaan is ʼn eksistensiële ervaring. Dit is ook wat Christene in religieuse taal beskryf as bekering of wedergeboorte. Scharmer beskryf dit soos volg (Scharmer, 2000:24):

―Going through the eye of the needle is a threshold experience that happens at the bottom of the U at ―point zero‖ between the downward and the upward path. The eye-of-the-needle experience has been described as ―birth‖ or ―breaking through a membrane.‖ Going through the eye of the needle is better understood in terms of what it does to the nature of the individual-collective relationship. The essence and, to some extent the mystery, of the eye-of-the-needle experience is a very subtle switch in how individuals relate to the collective whole of the community (or team or organization) they are part of.‖

Wat Scharmer hierbo beskryf as die ―gaan deur die oog van die naald‖ is die essen- sie van in die teenwoordigheid van Triniteit ingaan en deur die Woord en Heilige Gees vernuwe word, in ʼn oogwenk. ʼn Ervaring wat Christene gereeld behoort te er- vaar as synde mense wat glo in die teenwoordigheid van Triniteit. Dat dit so akkuraat beskryf kan word in ―sekulêre terme‖ is vir hierdie skrywer ʼn groot bemoediging en bevestiging van die teenwoordigheid van God in die wêreld en van missio Dei. Aan die ander kant is die rede waarom Christene hierdie ervaring nie so dikwels er- vaar nie, ʼn bevestiging van ons vasgevang wees in die Christendom paradigma, waar ons nog die taal en stories van die Christelike geloof gebruik, maar in die on- derliggende verstaansraamwerk waaruit ons werklik in praktyk opereer, hou ons nie regtig rekening met die teenwoordige Christus nie. Ook is ons so vasgevang in die modernistiese paradigma van kennis-oordrag dat ons nie weet hoe die prosesse werk wat God self vir ons gee oor hoe verandering en groei plaasvind nie. In ʼn baie reële sin beskryf Scharmer fenomenologies Godgegewe prosesse hoe Christene saam verandering kan laat plaasvind, in hulself, maar ook kollektief.

Die invloed van ons onkritiese geloof in Westerse voorveronderstellings is enorm. Dit is die oorsaak dat ons vasgevang bly in die Christendom paradigma. Dieper as wat ons besef of kans sien om te erken.

Scharmer beskryf die proses waardeur mense wat vanuit die modernistiese, logiese, wetenskaplike denke opereer na ʼn ander plek van opereer skuif, wanneer hulle deur die ―oog van die naald‖ gaan. In religieuse terme sou ons praat van bekering of wedergeboorte (Scharmer, 2000:25-26):

120 ―Going through the transformative U-shaped process allows individuals and groups to operate from a different place, where their Self becomes an open gate through which new social substance flows into being. The transformation of the old social substance, — i.e., switching from re-enacting the patterns of the past to sensing and embodying emerging futures—can only work if the eye of the needle is at the center of this metamorphosis. It is as if the old social body goes through a deathlike trans- formation that allows for a different quality of social substance to re-emerge. The emergence of the new social substance is a truly collective phenomenon. But it can only occur when individuals, at the eye of the needle, succeed in turning themselves into instruments of the emerging new.‖

Vir Scharmer is daar net twee moontlikhede om nuwe sosiale werklikhede vir ons oop te maak. Vanuit die verlede of vanuit die toekoms. Hy kies om vanuit die toe- koms te leer. In religieuse taal sou dit ʼn keuse vir spiritualiteit wees, teenoor institu- sionalisering, dit sou wees om oop vir en wagtend op God te wees, wagtend dat ons bewus sal word van Sy teenwoordigheid en ons in die proses sal transformeer sodat Sy koninkryk in ons en deur ons kan kom (Scharmer, 2000:26):

―Presencing is a birth-giving activity. It is about bringing one‘s Self into being as one accesses the sources of one‘s highest creativity. The experience of presencing is twofold: co-creating and giving birth to a new reality and, at the same time, being transformed and born into a new world by the very same process.‖

8.11 BEGINSEL VYF: SISTEEM AANVOELING: DIE OPDAAG VAN

DIE GEHEEL (“THE COMING-INTO-PRESENCE OF THE

WHOLE”)

Met ―sisteem aanvoeling‖ bedoel Scharmer daar is ʼn skuif, weg van die plek van waar waarneming gebeur. Die skuif is vanaf die (2000:26):

―external perspective of ―spectator consciousness‖ (cognition levels 1 and 2) toward sensing and dwelling within the phenomenon of a ―participatory consciousness.‖ (cognition levels 3 and 4).

Wat Scharmer bedoel is die volgende: In die proses van presencing is daar ʼn skuif weg van individualisme na die ervaring van deel wees van iets groter, meer, van die geheel. Die geheel daag egter altyd op as dele (2000:27):

―If the whole presences within its parts, then a part is a place for the presencing of the whole. … a part is special and not accidental, since it must be such as to let the whole come into presence. This specialty of the part is particularly important because it shows us the way to the whole. It clearly indicates that the way to the whole is into and through the parts. It is not to be encountered by stepping back to take an overview, for it is not over and above the parts, as if it were some superior all-encompassing entity. The whole is to be encountered by stepping right into the parts. This is how we enter into the nesting of the whole, and thus move into the whole as we pass through the parts.‖

Daarmee bedoel Scharmer wat Christene baie goed verstaan, naamlik dat God in elke individuele gelowige is, maar ook kollektief in die gemeenskap van gelowiges.

121 Die gelowige het die gemeenskap van gelowiges nodig en die gemeenskap van die gelowiges kan alleen funksioneer deur die individuele gelowiges.