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HEALING SPIRITS

True Stories From 14 Spiritual Healers

 

Three women - Patricia West-Barker, Judith Joslow and Susan Mills - traveled across the United States to meet, learn from, and record the stories of fourteen healers. This book brings together their wisdom, wit, and life experiences. They have nothing in common except their commitment to helping others achieve their highest potential. The stories they tell
about their lives and practices are as entertaining as they are illuminating, as personal as they are universal, as immediate as they are timeless.

Spiritual growth, life after death, altered states of  consciousness, shamanism, mediumship, magic, and miracles are not abstract theories to these people. What they all share is an unshakable belief that everyone is a potential
healer with an innate ability to move toward wholeness.

 
This book is exquisite reading and the chapter about Kay Cordell Whitaker describes very eloquently Kay's studies and teachings including details about her spiritual energy healing work. If you are considering having spiritual energy healing sessions with Kay, we highly recommend reading this chapter.

If you would like to learn about the different forms of alternative and complementary energy healing we highly recommend getting this book.

"This book is a healing in itself inspiring us, encouraging us to
listen deeply to our own process, opening our hearts and minds, awakening our own healing power, and supporting our faith that we can become ever more whole and holy through even the most challenging experience."

BROOKE MEDICINE EAGLE, author of Buffalo Woman Comes Singing and The Last Ghost Dance: A Guide for Earth Mages

 

HEALING SPIRITS    CHAPTER 4

Kay Cordell Whitaker

 

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This work is my Path. This is what
I came here to do, to participate in helping
the world, my community, my people. To do that,
I had to first find out about me, help me, heal me,
learn who and what I am, and how I connect
to the whole world. Once I was able to do that,
I had the tools to help someone else.
There we were, on a cold and rainy autumn night, soaked through and splattered with mud, searching the overflowing banks of the Amazon Creek and nearby yards and driveways for “stone people.” We had arrived in Eugene, Oregon, earlier that day to interview Kay Cordell Whitaker. After a brief introduction and a demonstration of her healing process, she bundled us off to search for cornmeal, tobacco, and stones—tools we would need to build sacred altars so she could lead us through the “Dance of the Earth Fire Serpent,” an energy-raising ceremony she teaches at her Level One workshops.
It was the perfect introduction to Kay, who teaches more by creating experiences for her students than by talking with them. As we stumbled through the darkness, each sure we were the only one who could not find any stones, we discovered more about ourselves and each other then we ever could have learned sitting in Kay’s living room. Convinced that there wasn’t a single stone to be found in all of Oregon, we whined a bit and kept looking. When we returned to Kay’s home hours later with our mission accomplished, we were warmly welcomed but not coddled. Instead of tea, cookies, and sympathy for our bedraggled state, we were led immediately into the ritual—an experience that left us warm, energized, and glowing by the end of the evening.

We have, in the years that have followed that first meeting, always found Kay to be highly focused and totally committed to her work; the quality of her attention is, in fact, one of the things about her that we find most striking.

A three-day workshop we took with Kay a year later was structured in much the same way as our first meeting. As a group, we spent at least 90 percent of our time engaged in the process of shamanic journeying; we spent very little time talking about our experiences, no time at all analyzing them.
We have always felt totally safe exploring unknown territories with Kay. A reserved and private person by nature, we find Kay to be both strong and feminine, the way the earth is strong and feminine. To us, she epitomizes the word “grounded.”

In 1974, Kay Cordell Whitaker began a highly unorthodox and somewhat “reluctant” apprenticeship with Chea and Domano Hetaka, two Andean shamans from the border country between western Brazil and eastern Peru.

Kay first met Domano Hetaka when he approached her during a violent thunderstorm on the beach in Santa Cruz, California. Soaking wet and barefooted, Domano started yelling at Kay in broken English, telling her that he had been waiting for her all day, that it was about time she showed up. Kay, thinking Domano was a crazy vagrant, ran for her car.

Several weeks later, Domano approached Kay again, this time in a coffee shop on her college campus. Domano was smiling joyfully. He looked so innocent and childlike that Kay, although she was still frightened by his unusual appearance and manner, decided to sit and listen to what he had to say.
Domano told Kay that he had been led to her by a number of signs, and that he and his wife, Chea, wanted to train her to be a “teller of medicine stories” to fulfill a tribal prophecy. Kay, in turn, would be required to bring their culture’s teachings to a world that was desperately out of balance. And so the apprenticeship, described in detail in Kay’s first book, The Reluctant Shaman: A Woman’s First Encounters with the Unseen Spirits of the Earth, began.

Secretly meeting and working with the Hetakas for more than thirteen years, Kay Cordell Whitaker was slowly transformed from an “ordinary” housewife and art student to a “kala keh nah seh,” a traditional storyteller, seer, healer, and “builder of webs of balance.”

Domano and Chea always encouraged Kay to study as much as she could about different ways of being in the world, and to learn through direct experience rather than through her intellect. So, in addition to training with the Hetakas, Kay spent five intense years studying the Kahuna and Egyptian mystery school traditions and lived for a number of years with and among many different Northern American Indians, primarily those following the Lakota Sundance tradition, learning much about their ways of praying and thinking. The Hetakas saw this additional training as another way of fulfilling their tribe’s ancient prophecies about bringing all of the many different and diverse knowledges and traditions together so that we might come to see the bigger picture that they make—a picture so grand that we can’t even imagine it right now.

Kay now spends her time consulting with individuals, training apprentices, lecturing, and leading intensive workshops across the United States and in Europe. She has completed a second book, Sacred Link: Joining Fortunes with the Unknown, about her training with the Hetakas, and has produced five CDs that help listeners experience some of the major ceremonies of the tradition in which she was trained. Her writing and teaching are a fulfillment of her teachers’ request that she share the traditional knowledge she learned from them with the Western world, and that she heal and teach all those who ask for her assistance.

Although we first met her in Oregon, Kay currently lives outside of Santa Fe, New Mexico, with her husband, Helmut Wahrmann.

We are a culture that is based on the idea that we are separated from everything: from our creator, from our Garden of Eden, from nature, from the animals, the plants, the people. We’re even separated from ourselves. This separateness creates a hierarchy in which we place ourselves on a ladder, somewhere between very good and very bad.
Here we are—we’ve been kicked out of the Garden and we’re stuck way down at the bottom of the ladder. This doesn’t do very much for our self-esteem. It also creates a social condition where, in order to get up the ladder, you have to yank off someone who is above you. So we end up judging and creating an environment of “shoulds” and “better than” or “less than.” We’re constantly scrambling, trying to get up the ladder to be in a “better than” place, yet we’re always somehow still separated, still not good enough. We don’t know who we really are—we don’t know our own Song, what the Hetakas called the vastness and joy of our own essence. We are riddled with fear and uneasiness.

The world view of my adopted grandparents, the Hetakas, on the other hand, is one of connectedness, of being connected to all things, of being a part of Creator and Creation.

In this paradigm, everything is wondrously unique, yet also a part of everything else. When one thing is benefited, it is never at the expense of something else. Thus, in this tradition, we don’t heal the patient at the expense of the disease, because everything has the right to live, to express itself, to be happy, to be in its fullness in a communicative environment that it truly enjoys.

A disease inside a body does not really enjoy being there: it’s out of place, a stranger in a strange land. It’s usually very willing to leave. But, if you try to force it out without any consideration for it or its purpose for being there—the message that it has to deliver—it fights back, because its job isn’t done.

In the tradition in which I was trained, healing is a win/win situation. It’s finding the elements inside a system that cause dysfunction and imbalance and communicating with them, developing a conversation between the healer, the body parts, the disorder, and the spirit helpers that are present.

Healing is balancing, so all the elements must be honored. You approach the disease with an attitude of gratefulness, of wanting to pass on its message. A disorder always has an inherent message, a reason why it’s there in the first place. If that message can be passed on, the disorder is usually willing to leave.

The Two Major Healing Traditions

There are two major indigenous traditions for psychic, hands-on healing around the world: there is the win/win type and there is the warrior type. Warrior-type healers literally go to war with the disorder. They go into the patient’s system, confront the disease, wrestle it, overpower it, and force it out of the person’s body. Usually the way they force it out is to take at least some of the condition into themselves; they then wrestle it within themselves and expel it. This is not an easy way to do healing and warrior-healers typically don’t have long lives.

The other tradition is the one in which I was trained. Based on a win/win philosophy, its approach is one of peace. I learned to approach a disorder with respect and gratitude, providing some element of gain and win for everything involved in the process of the healing. The organs win something; the disease wins something; your patient wins something; you win something. Everyone is happy.

In a win/win scenario, the disease willingly gives its message, its information, to the healer and the client and leaves the body. Sometimes it just downright rushes out of the body. No one has to use an excessive amount of energy, so there’s no danger and no harming.

As healers in the win/win tradition work, the energy that flows through them is coming from an ultimate, endless source, the Creator; it’s coming through the heart-center of the Mother Earth; it’s coming from the heart-center of the Sun; it’s coming from the heart-center of our Galaxy.

Access to this extraordinary volume of complete life energy is through a special initiatory ceremony or spontaneous energy system opening granted by the spirits. This energy pours through the healer’s body, like a conduit, and out through the heart and hands—so you’re not taking energy from your own being and giving it to someone else. You’re utilizing an extremely large energy source and directing it. This particular method is much healthier for the healer.

Meeting My Spirit Helpers

There’s a process in an apprenticeship with the masters, the medicine people, that’s common to indigenous peoples around the planet: somewhere in your apprenticeship you are taken on very specific quests and journeys to find your spirit helpers. The helper that stays with you and becomes very much a full-time partner and buddy is termed your power animal. The finding of your power animal is a vision quest all of itself, and that ritual was given to me very early on when I met the Hetakas.

To quest for your power animal in this tradition, you must go on a specific spirit journey to another world—the world of the animal spirits. This is a very real place that is talked about in traditions all over the planet. In the Hetakas’ way, one must go to this place for oneself, by oneself.

When I undertook my journey, the ancient traditional location to access this world provided me with a hair-raising adventure through an excruciatingly long and dark cave. But I refused to let fear take over: I kept the awareness and feeling of who I really am, holding onto the feeling of my Song, my uniqueness, as I stepped forward. I persisted and the shaft opened out into an incredible, beautiful, vibrant, passion-filled landscape populated with thousands upon thousands of different life forms with all their smells and sounds and colors and textures—thousands upon thousands of different Songs.
I wandered out into the environment looking, touching, sniffing, listening, talking to everything I passed, taking in everything I could as I followed the instructions that had been given to me by Chea and Domano to locate my power animal. Every sort of animal that I knew of (and many that I didn’t know) showed themselves until finally my power animal, my companion, arrived.

There was an instant familiarity—I knew this being. Others of the species came and together they showed me how to shapeshift my spirit into their form. Time was very different in that place. We played, hunted, hung out, went to ancient ruins, performed ceremony, slept. They taught me more than I could ever express. Ever since that journey I have been aware of my power animal and its communications
with me.

My other spirit helpers came of their own accord over a period of years. Some I sought out purposely by doing vision quests, seeking their attention and their alliance, their knowledge and their help. When you seek helpers that way, sometimes they agree to work with you and sometimes they do not. Very often, one or two helpers will come of their own accord when you’re not expecting it. They just plop themselves right there in your path and say, “I’m here to help you.” The vulture, one of the two primary healing helpers that I work with most often, came to me in that way.

When I’m working with a client, both animal spirits are right there with me, observing and telling me to look here, look there. “This is what’s wrong; this is where you go; this is how it’s done.” And I ask them many questions: “Show me the history of this. Is there something else in the body or the energy field that needs to be worked on?”

Anything that I would ask the body parts, or the disease itself, I would also ask the power animals, the helpers. Sometimes it’s a three-, four-, five-way conversation going on.
Healing with Energy and Spirit
 

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In the eastern Peruvian tradition in which I was taught, there are three basic levels of hands-on healing. The first level is just giving out energy; the receiving body system does whatever it wants with it. The next level is actually examining the energy field and the body, identifying and negotiating with the disorder. The condition may decide to leave at that point; sometimes it works that way. The third stage of healing is psychic surgery, where the whole energy system literally has to be cut open because that’s the only way you’re going to get to the disorder that’s deep down inside the body.
I was taught the different stages of healing many months apart, and I had to work with one stage at a time to really learn it.

When I examine a body, I use all of the senses of my spirit. I let the energy pour out as I move my hands up and down the body, scanning all of its levels, looking for anything that is out of balance. It helps me to move my hands and to utilize the chakra centers of the hands as a sensory organ, but it’s not necessary. I could sit there with my hands at my sides and just observe with my spirit and see the same thing. But using my hands facilitates a faster, bigger picture.

As I’m working on a person, I’m flooding their whole being with more and more of the life energy. The more energy you flood them with, the easier it becomes to observe the body system. That’s when I start moving in; I move my consciousness, my awareness, into the body.

An Aztec healer I once knew said, “I make myself very, very tiny and go walk around inside the body.” And that’s exactly what it’s like. You take your awareness and shrink it down very small and walk around inside the body. That’s when you talk to the body parts; that’s when you talk to the disorder, and the three-, four-, five-way conversations begin.

So I move my hands up and down, anywhere from three to ten inches away from the physical part of the body, from the toes all the way up to the top of the head, up and down both sides, front, and back. With the senses of my spirit, I’m looking for visual pictures, I’m listening to anything that sounds wrong and I’m also listening to any information that might be coming from the body itself, or the disorder, or my spirit helpers.

In the tradition in which I was taught, it’s very, very important to use your spirit guides to help you with healing. That’s what they are there for. You don’t have to depend on your own inner library of anatomical, medical resources. The spirits will definitely tell you what’s wrong, and they’ll give you as much detail as you need. What has always amazed me is that later I’ll look in the medical books that I’ve collected and sure enough, it’s all right there—exactly as the spirits described it, just as I saw it.

Not all healers see the body that way. Some of them see it as very abstract imagery; some see what looks more like car parts, because they understand cars. The image that comes through is the one that makes sense to them. For me, it’s the anatomy. I see the anatomy. And as I’m looking at the anatomy, I’m also seeing the energy fields, the energy counterparts of our physical bodies.

If the physical body is sick, those spiritual images are sick; they’re distorted. There’s discoloration, and the energy that is surrounding them or moving in and out of them has the wrong vibrations. It’s the wrong color, it’s the wrong smell. Sometimes, the energy is not moving—it’s stagnant. So I’m looking at all those different things at the same time.

Very often, the longer a disorder has been there, the more serious it is and the less the energy in that area has moved. The life energy itself has become stagnant. When it does that, it changes its vibratory frequencies, its color, its ability to give off light. It usually becomes darker or dimmer, even to the point of being kind of black. When a disorder is really, really bad, it’s sort of like a “black hole.” You literally can see the surrounding life energy gravitating toward it and just being sucked in.

Basically, what healers do is offer a person an input of new, fresh life energy. Sometimes, that by itself is enough to generate the healing. A person’s body takes that energy and utilizes it to bring about a balance, to bring about healing. As I scan the whole body, this energy is just flowing out of my hands—very large volumes of it. And, as I do this, the field of the person I’m working on begins to take on more light; it gets brighter and brighter and starts to fill up with this energy.
If the person has got something like a “black hole,” some problem that’s very long-lived, very dense, very much out of order, then all this energy sort of gravitates toward it and disappears. And I can’t do anything about it. Nothing lights up, nothing gets refreshed from that input of energy; it’s all being sucked into that place. In that case, I know I have to find the “black hole” and deal with that first.

Working with Women

Women in our culture are taught to give and give and give. It’s like they are pouring themselves into a “black hole” of their own.

Many women have experienced a great deal of pain, a great deal of disappointment. And all of that pain and disappointment gets shoved away—stashed in the breast tissue, in the lymph glands, the mammary glands, the uterus. These are the places where women give nourishment to other people. This is where they give life. But they’re not able to give in the ways they really want to give, so they injure the very organs that they wish to use the most. These women end up with breast tumors, breast cancer; they end up with uterine tumors, endometriosis, cervical cancer.

When I work with women with tumors developing into cancer, I don’t have to try to think it out for myself. I’m always instructed by the spirits on each individual case. I’m directed to go to different places where there’s a great deal of disorder, and that would be the place where I would work first, where there’s something like a tumor. That tumor is very much like a “black hole”: it’s sucking in the energy and it requires psychic surgery.

In the Philippines, psychic surgeons are famous for literally separating molecules of physical tissue and yanking out tumors. There are a lot of charlatans pretending to work in that tradition; they’ve had a lot of bad press. There’s some of that old tradition in Peru, but mostly it’s what they call “bloodless psychic surgery.”

You can utilize this Peruvian technique to cut through the auric layers of a body or condition. The entire auric field has to be surgically opened up—the mental body, the spiritual body, the emotional body, right down into the physical body. That tumor has to be removed and it has to be done as a win/win operation. This is nothing to play around with; it can be dangerous if you don’t know what you are doing. You must have a great deal of training to do this.

In the healing, I interact with the whole disorder and the tumor. I explain that there’s a much better place for the disease than here, that this tumor has a world it can go to where it can be happy, that it doesn’t have to stay in this place where it doesn’t belong and is not loved and wanted.
And all of the messages, all of the stored pain this woman has ignored, tried to shove away, tried to pretend didn’t exist—all of this has to be looked at by the patient. She has to acknowledge the pain. She doesn’t have to go through the terror of it: she just has to acknowledge its existence, without judgment. Often, the person does not want to believe the pain is there. She doesn’t want to confront it.

When you’re doing this kind of healing, you are working on all the levels at once—on the physical, mental, emotional, and spiritual bodies. And, as you’re scanning and observing, you are looking through all the levels at once. A problem has to be cleaned up all the way, through all the bodies and levels.
If you try to clean up just the physical manifestation of the problem and you don’t address the emotional or the mental or the spiritual bodies, people will recreate the condition in their physical bodies at an alarming rate. That’s what happens when people go into surgery to have a cancerous tumor removed. The doctors look around and they don’t see any more cancer cells in there. They think everything is okay, sew the patient back up, and send her on her way.

But, if everything stays as it was in the person’s emotional and spiritual and mental bodies—if she hasn’t changed her way of doing things—that tumor, that cancer, is going to manifest itself again. It may not be in exactly same spot, but it’ll be back, and very rapidly.

Success in Healing

One thing that is impressed upon an apprentice is that success rate means absolutely nothing. Each individual is going to be healed or not, according to what they want to do—how badly they really want to find health and balance. Sometimes people choose to have a particular disorder long before they were ever born. It’s part of the life experience they came here to have. In that case, it doesn’t matter what kind of healing you do. You aren’t going to affect them, or make any change in their condition; their agenda has been fixed.

So, the very first step, the very first rule, when you approach somebody to heal them is to have your spirit helpers ask their spirit, “Can this be done? Is this an allowable thing?”

Sometimes the individual’s spirit says, “No, don’t bother. Don’t go in. It’s none of your business.” Sometimes you can do some band-aid stuff, give the person a little extra boost of energy, and they’ll feel better for a while. That’s all you can do.

Sometimes, the individuals kind of know that already. Sometimes they’ve decided that they want to check out and this is the way they have decided to go. One part of them, in their conscious daily life, is saying, “Oh, heal me, heal me.” But the rest of them has already made the decision to die. Some people are sort of straddling the fence; they haven’t really decided yet whether they want to live or die. Sometimes you can encourage them to stay and work on healing themselves and sometimes you cannot.

There isn’t a healer alive who can heal somebody. You can ignite change in someone else’s body and their system; you can ignite change in their emotional self; you can ignite change in their total belief system—and that always reverberates out into the physical—but you can’t heal someone else. You can provide a boost to bring them over the hump. You can remind the system how it’s supposed to work. You can intercede with spirit. But it’s the same story: you can take the horse to water, and then it’s the horse’s decision. Will it drink or won’t it? You can’t force it.

So you have to give up any attachment that you might have to succeeding, because you just do what you’re shown, what you’re instructed. You give as much as you can and that’s all you can do. You pray for them. The people themselves have to do the rest. They’re the only ones that can truly finish the process of healing themselves.

Healer, Heal Thyself

A lot of healers are taught not to try to heal themselves. There’s a reason for that: We get in our own way!

In the tradition in which I was trained, however, I was told that everything we do for someone else, we can do for ourselves. Yes, you probably will get in your own way to a certain degree, but if you work hard enough, you can facilitate some good results.

A good example is when I broke a bone in the middle of my foot. I was wearing high-heeled clogs, walking down a slanted driveway. My foot turned and I heard this terrible cracking sound. It was Saturday night, about midnight, and I was all by myself. So I hobbled into the house, kicked off the shoe, and looked at the injury. There was a triangular piece of bone pushing the skin outward on the side of my foot.

I knew that I had to get all the jagged edges lined up so that the healing, the knitting, could start. I’d been taught that you can move bones and align somebody’s spine just by using energy, not touching anything with your physical hands. I hadn’t had a chance to work on a broken bone yet, so this was my big test. With my hand about twelve inches out from my physical foot, I used energy to lift and push the bone back in place. I couldn’t just push it sideways and have it go in; it had to be lifted up to have that triangular piece fit back into the slot.

Using psychic surgery, I cut open and went down into the foot to put different drainage devices in place so that the edemic swelling which usually happens around a break could drain away. As the pain started to come around, I would take the pockets of pain and just remove them, so that I was somewhat uncomfortable but not in severe pain. The thing that I had the most difficulty with was the pain.

The next morning, I called a friend who was also a healer and very good with bones and asked her to come over. The triangular piece was back in its proper place—all the little jagged edges had lined up completely, just where they were supposed to be. There was no swelling and no bruising. So my friend worked on getting the bone to weave, to begin the process of building tissue between the cracks. She got the rest of the pain out, too, and took me to see a doctor.

He was a cocky young man, the type who would like everybody to think that he had seen everything. I had to do a lot of talking to convince him that I had a broken bone in my foot and needed an x-ray!

Sure enough, you could see it on the x-ray: there was the break, and there was the ligament that had been yanked out of place. My friend and I had set it back down where it belonged and the end of the ligament was starting to re-root. You could see that it was not like it was supposed to be, that obviously this piece of bone had been way out of line, otherwise the ligament wouldn’t have been torn off. And this doctor is looking at it as if he knew exactly what had happened…

When he left the room, his assistant said, “How did you do that? I have to know!” So I explained it to him and he was really excited. I did get a kind of strap-on cast for my own feeling of precaution, but I didn’t need it and I didn’t have to go through all the other medical procedures.

It can take several years for a ligament that gets ripped off the bone to reattach itself. Sometimes, they never heal at all. Yet the ligaments on my foot grew back exactly the way they were supposed to within months. The energy moved the bone back in place and reattached the fibers, literally sewing them back down into the bone. Then it stimulated the cells to do the things they’re supposed to do. This is a great example of hands-on healing, of giving the body the things it needs to rebuild and to heal.

The Backwards-Turning Wheel

Ours is a culture the Hetakas described as a wheel that’s turning backwards. When a wheel turns backwards, turns counterclockwise, it destroys itself. This is the energy that takes things apart. It’s a natural force.

If you build a culture on this force, on this concept, the culture tears itself—and everything else in its path—apart. The Hetakas used to say that our backward-spinning wheel is an energy that is addicted to power over others and gain for the self at any cost. That is our culture, and we are in the place where our wheel has just about disintegrated.

The Hetakas described us as “the walking dead.” They said that we are asleep and that we don’t have any idea who or what we truly are. We are running around in this backwards-turning wheel controlled by our own psychological addictions, our own dysfunctional patterns, and we’re blind to it. In our fog, we identify ourselves with these patterns and addictions.
Our culture cannot sustain itself. Our materialism cannot maintain itself. The social interaction we have, the social structures of “power over” and personal gain at the expense of others, cannot maintain itself. This goes for individuals, groups, the entire culture. The environment is falling apart. It cannot maintain itself.

Our economic system is fragile, and becoming more and more fragile every year. It will topple. It can’t continue the way it is. The way we do things socially, on a mass level—some people with a great deal of wealth and resources, others with no resources, starving to death—there’s no need for it. The planet can support all the people that are on it.

Things just have to be done a little differently. Our whole cultural construct has to be different; our priorities have to be shifted. When we’re hooked on that backwards-turning wheel, our priority is fulfilling our addictions, no matter what the expense to others or the expense to the environment.

Another kind of a culture is one that the Hetakas described as a wheel turning clockwise, an energy that creates and manifests. This kind of culture is based on connectedness. It is based on a diversity and acceptance and joy and is committed to the generations yet to come. It creates an entirely different world.

When you’re in a culture where the wheel turns clockwise, where everything is connected, you’re aware of how precious and unique everything is. You’re aware of how you are connected to other human beings, to the animals, the plants and the land, the soil, the rocks, the oceans, the rivers, the winds. They are all alive and conscious, each with a unique Song that radiates out into the universe. When you are consciously aware of the connection, you can’t possibly continue to take power over or damage others or the environment.

As we build and live, as individuals, within the positive-turning wheel—the one that turns clockwise, the one that is consciously aware of its connectedness to all things, that is consciously aware of the generations yet to come—the decisions we make are entirely different. The priorities are entirely different. If it’s not good for the babies five generations from now, you don’t do it. If it’s not good for the animal nations, or the plant nations, or some little creek, then you just don’t do it. It’s a very obvious choice; it’s a very obvious decision.

As the backwards-turning wheel disintegrates, we have to make our own individual wheels—our own beingness—turn in a clockwise direction. We have to wake up and take responsibility for living the truth of our Song, our own unique piece of Creator. This is the only way to build a culture in which the entire community turns clockwise.

One person can change the world

The Hetakas, my adopted grandparents, always said that one person can change the world. One person. That’s all it takes to change the world. Each person has the power and the ability to create that forward-turning wheel within themselves, living it, radiating it out. As we do that, we influence everything around us. We become an example, imprinting with our energy that pattern, that growth, that understanding,
on everyone and everything. We imprint that energy and that knowledge in the spaces we’ve been in: in the rooms, the buildings, the furniture—so that anyone who comes into that space, even years later—is imprinted with that energy,
that knowledge, that understanding. And that facilitates growth, learning, change.

Our thoughts and emotions are far more powerful than we’ve ever believed them to be. In this modern culture, we’re taught that they don’t mean anything, that they don’t amount to anything, that they don’t affect anybody else. But they have
an extraordinary effect on everything. Our thoughts and emotions affect people that we have never met and never will meet, people on the other side of the planet, people who aren’t even born yet. We are affecting them by what we think and what we feel and what we do, by the actions we take. And how we affect everything and everyone is our choice.
One person can change the world.

It has to start inside the self. Each person has to change themselves first. A drowning person cannot save another drowning person. We have to take the responsibility
to heal ourselves, as individuals, first. As we do that, and learn and grow, then we have something we can offer. We will have the growth pattern in our own energy field that will radiate out and people will learn from that pattern. Just by being in contact with that energy, they will learn from it. One person’s thoughts, emotions, and prayers, set in the right direction, the right context, can imprint on the tone of human consciousness, on the entire energy field of the planet.

One person.
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