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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. |
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"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." |
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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. |
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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. |
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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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