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Healing my soul

8 Apr

Healing my soul
As time went on, I found it necessary to work with healer, and spiritual teacher, Jimena Yantorno.
Jimena pointed out to me that as a healer, she prepares the mind and body for healing, while it is one’s own universal consciousness that
undertakes the actual healing process. I had been taking deep meditation sessions with her online, and had discovered a way to draw closer to the
“real me.” The “real me,” of course, being the lasting one, or mystically the Eternal me. I realized that if I stripped away the many combinations of my
heritage, I would simply be an individuation of the Creator. At the same time, I came to understand there existed a “false self,” which had been formed
by the external suggestions around me put forth by the denial of my African and indigenous roots.
Meditation played a key role in helping me keep contact with the wisdom of the heart, the wisdom that led me to relate to my Afro-Indian self, I was
taught to keep buried. I realized a great deal of spiritual damage had been infl icted on me  through the rhetoric I was exposed to, in terms of being encouraged to honor only my white European heritage. My family had unwittingly taught me to cultivate a negative attitude towards the other aspects of my ancestral roots. I knew I had to find a way by which my soul could be healed, learning to cultivate a positive attitude, and accepting a spiritual foundation on which my self-image could moor itself. After the passing of my son in 2009, a long period of grief followed, and I was not aware fully that the tragic loss represented a sudden trend reversal I would need to confront. New ideas would soon be showing themselves as intuitive guidance as to what changes I would need to make in my life for the betterment of my soul. Slowly through the process of deep meditation each day I began to discover peace, renewal, and regeneration. I had a long talk with Jimena related to her practice of soul energy dynamics. I personally knew little about such holistic modalities, but was eager to learn, after all, I was starting to feel my soul depended on it.
I wanted to know in all of her experience with soul energy which insights riveted her imagination the most. “Seeing how limited we have become in
our thinking, and that we are actually more afraid of the light than of darkness,” she said. As I was newly discovering the value of having a soul energy
session for the purpose of healing, I had the sense there had to exist a great deal of skepticism about its effectiveness versus traditional methods such
as psychotherapy. So I asked Jimena to explain some of the common misconceptions about soul  energy. “All misconceptions about any type of
energy therapy normally come from the fear some  religions have created around it. So the most  common misconception would be the belief that
the soul energy practice is taboo, and even sinful.”  After being active in the practice of soul energy, told me the key was to fi nally be able to discover
one’s own uniqueness. “When you integrate the  reality that you have a unique gift, that you are loved beyond measure as God’s child, you connect
quickly to the Divine. And when you live in a state of connectedness, you have clarity, and life then  becomes an adventure,” she said. She explained
that my therapy session would be undertaken  via distance healing since we were living in two  separate geographical locations. She would go
into a deep state of prayerful meditation and focus  attention on my desire to integrate all my ancestral  roots into my being. All this would need to be put
in motion while I was asleep, so the process would necessitate my advising her about the time I was  ready to go to bed for the night. In like manner, I
too would go into a state of prayerful meditation,  focusing on allowing her to spiritually come into my  mind, or space. When I shared my excitement with
my husband, Mason, a retired psychotherapist, he  agreed, a soul energy session would prove benefi cial  to me since my “problem” was primal and spiritual.
We didn’t fi nd suffi cient evidence that traditional “talk” therapy would be able to address my needs.

Not long after my discussion with Jimena, I was  eager to understand the most important aspects  of showing others the value of it. So I called on
Jimena once again. ‘It’s valuable to realize you are  paving your way out of duality and up to the higher dimensions as creators. God is energy- all that is
and will ever be. If we are made in his image, then we  have literally nothing to fear in life. We constantly  face change in life, and through soul energy work,
we can heal the body, the mind, the spirit, and as we heal the individual, at the same time, we heal the human race collectively,” she said.
The time had fi nally come in my life where I needed to transcend the false ideas about my racial identity, I had internalized. True, research
had been undertaken, but now spiritual healing would be the next step, as I knew the change would manifest inwardly in a most profound life
altering way, I could not yet put into words. The paramount truth I must live by was making itself clear in my mind and heart. Every individual is
essentially pure, a spark of the Divine, as a result of the presence of God within. The spiritual reason why persons must cultivate a strong self-belief
resonates back to the idea that God is within each of us. Similarly, individuals must affi rm that God exists in the most elevated levels of their minds. I was coming to understand life was a process of learning, and as spiritual teacher, Dr. Leon Masters wrote, “ all of which is earmarked for what an individual is to learn and believe about him or her self. Therefore, in metaphysical philosophy  the words, “to thine own self be true,” relate to the realization concerning what your true self is, and what its purpose is. In my case, my purpose appeared to be integrating all my ancestral selves for the purpose of becoming the manifestation of a whole person. As Jimena had explained, my soul energy therapy would lead me to “re-connect to my Divine aspect in order for me to internalize the truth that life is more than just a physical reality,  but includes the mental, emotional, and spiritual realities. I asked Jimena to clarify the meaning of soul energy. “Soul energy is the same as soul work where we begin to accept that all of us came into life to evolve, to experience for God, and learn while at the same time, pursuing a path of happiness.” She said once I internalized these concepts, the old  patterns could be released creating space for the new person, or higher level template. “Here is where  miracles happen,” Individuals, she said, actually stop complaining, or blaming others for their faults.
“You will begin to accept whatever comes to your  life knowing that you were part of the choice, and  you will move towards awakening to consciousness
by accepting your own unique qualities which will manifest in service to self and to the world,” she  said.

 Needless to say, I loved the sound of those words and its meaning for me. Jimena told me  during my therapy session she would incorporate natural healing techniques to connect with me in the spiritual realm, and use a basic natal chart, in order to be able to gain insight to some of the  challenges put forth by my soul for this lifetime.


My indigenous ancestry

3 Apr


The Patagonians


My indigenous ancestry derives via my maternal grandfather, a descendant of the Tehuelche- Mapuche indians. These groups inhabited southwest Argentina for 12,500 years. Scholars have pointed out about 300,000 American Indians were scattered throughout Argentina at the time of the Spanish conquest in the 16th century. My ancestors lived in the province of Chubuut. The  modern Tehuelche Mapuche say man must adapt to nature, not nature to man- as they observe the destruction of planet Earth around them.  Tehuelche-Mapuche spirituality and my grandfather  The Tehuelche-Mapuche hold a reverence for  Mother God, and they refer to her as  Pacha Mama.  My grandfather, as far as I know did not speak  about his spiritual practices, and in fact, he was not  a man of many words. However, due to my native  roots, Mapuche spirituality, although I realize it is diffi cult to capture all the strands of their faith.

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3 Apr

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Excerpt: Exploring Native American spirituality and healing

6 Mar


Authors Michael Tlanusta and Michael P. Wilbur writing for the  Journal of Multicultural Counseling & Development, in an article “Does the Worm Live in the Ground? Reflections on Native American Spirituality,” wrote, “Different tribal languages have different words or ways of referring to this idea of honoring one’s sense of connection, but the meaning is similar across nations in referring to the belief that human beings exist on Mother Earth to be helpers and protectors of life. “

 The authors went on to say concerning Native spirituality, “Every living being has a reason for being. Traditional Native Americans look on life as a gift from the Creator. As a gift, it is to be treated with the utmost care out of respect for the giver. This means living in a humble way and giving thanks for all of the gifts that one receives every day, no matter how big or small.”

They then quoted Tecumseh, Shawnee leader, and words he uttered   over a century ago to illustrate the meaning of humility:  “When you arise in the morning, give thanks for the morning light, for your life and strength. Give thanks for your food and the joy of living. If you see no reason for giving thanks, the fault lies in yourself.”   

For the future, I would need to adjust my worldview to be able to integrate the concept as Jimena said, “everything is creation, and when we fall  in duality, we deny our spiritual aspect.”

As authors Michael Tlanusta and Michael P. Wilbur said, “Acceptance is a very important part of living in harmony and balances in a worldview that emphasizes that everyone and everything has a reason for being. There is no such thing as a good experience or a bad experience, because everything that happens is of value in offering us the opportunity to learn and “see more clearly” how to live in harmony.”

Excerpt: my destiny

6 Mar

Who I am within myself From a metaphysical perspective, my destiny was to be a whole person and to be able to  Integrate all the cultural groups, I derived from, without shame, denial, or   judgment.   Applied metaphysics teaches us the destiny of every individual is determined by what he or she  is, and by what he or she does. What any individual is to be or do, is established by those  persons, and what reality they are living , thinking , and working for. I was determined to embrace all the diverse ethnic groups I descended from, rather than deny
Individual parts, in order to gain collective approval from a delusional, racist society, I grew up  in.

Tools ‹ Born in the Land of the Tango — WordPress

6 Mar

Tools ‹ Born in the Land of the Tango — WordPress.

Excerpt: Part one

6 Mar



 Part one:

Who am I?

My maternal grandmother, Antonia hailed from the province of Guizpicoa in the Basque country. My paternal grandmother, Rosario derived from the Basque country as well, but the specific region remains a mystery. Antonia’s husband, Fortunato traced his roots to the Mapuche Indians. My paternal grandfather, Ramon recognized Cadiz, Spain as his ancestral home, therefore European, indigenous roots have contributed to shaping my life and world view in a myriad of ways, I have still yet to understand. The reality is I’m a composite of   several cultures which are reflected in my physical features. My husband says had it not been for my light complexion, I’d look completely African- American. Others perceive my visage as being that of  a light-skinned black woman. And yet others have said they had never seen anyone with my physical features, and could not place my ancestry at all. Some surmised Jewish, while others, Hispanic, and yet others, Mediterranean. One woman I made a pastoral visit to when I was a chaplain at a local hospital had the audacity to say, “You are like Heinz- 57 varieties.”

By the time, I was 41, I had already researched my African roots. I undertook the exploration at The Schomberg Center in Harlem. Pouring over books, I noticed Al Sharpton within my peripheral vision. I read about how Buenos Aires was a major slave port and that the majority of African slaves were brought form Nigeria. My eyes darted across the pages scanning more and more fascinating details, never spoken about in my family. One of Argentina’s presidents was affectionately called “Doctor Chocolate” as it was a well-known fact, he was black. The common saying, “In Argentina, there are no black,” derived from a collective denial, and one which I had grown up believing. My parents were terribly patriotic in terms of Argentina, yet they never spoke about how one of Argentina’s leaders, Sarmiento had been responsible for the extermination of blacks in the War of Paraguay (1865- 1870), and that the yellow fever epidemic followed in Buenos Aires in 1871. Sarmiento has been attributed as saying, “I come to this happy Chamber of Deputies in Buenos Aires where there are no gauchos, or blacks, or poor.”  Monte Reel writing for The Washington Post in 2005, said the disappearance of the black populations of Argentina is one of Argentina’s great mysteries. The journalist went on to say in 1810, black residents accounted for about 30 percent of the population of Buenos Aires, the capital of Argentina. Reel asserted by 1887, however these numbers had plummeted to 1.8 percent. The journalist pointed out that many people have asked the question- “so where did the blacks go?” The answer, the reporter surmised is “simply nowhere.” According to Reel, popular myth has offered two historical hypotheses: a yellow fever epidemic in 1871 that devastated black urban neighborhoods, and a vicious war with Paraguay in the 1860’s that was responsible for putting many Afro-Argentines in the front lines. Referring to two recent studies, Reel said the researchers challenged old notions using distinct methods: a door to door census to determine how many Argentines considered themselves black, and an analysis of DNA samples to detect traces of African ancestry in persons who considered themselves white. In 2005, the Washington Post journalist added the results were only partially compiled, but suggested that many of the black Argentines did not vanish, but simply faded into the mixed-race population, and became lost to demography. According to some researchers, Reel pointed out, as many as 10 percent of Buenos Aires residents are partly descended from black Argentines, but are unaware. Reel then quoted Miriam Gomes, a literature professor at the University of Buenos Aires as saying: “People for years have accepted the idea that there are no blacks in Argentina. Even the school textbooks have accepted this as fact, but where did that leave me?” Miriam Gomes is an Afro-Argentine who raises the question of where she stands in society today. A question that indeed plagues many who struggle with identity, as I did. Once I discovered my African roots, the same question arose for me: “where does this leave me?’ I’m the descendant of Nigerian slaves brought from the motherland to Buenos Aires, a huge slave port. I too, was nurtured on the delusion that in Argentina there were never any blacks. As a child, when my black school friends came to visit, my mother quickly ushered them away. My aunt admitted that when she first arrived in New York from Argentina, if she spotted an African- American male walking along the sidewalk, she’d cross to the other side of the street. I assumed she had developed a fear of black men as she had been taught from her racist parents. my research in unearthing my African roots also led me to the work of George Reid Andrews, who published a book related to the Afro-Argentines of Buenos Aires 1800-1900. It is well- documented that the author reconstructed the true story of some of the prominent Afro- Argentines who were artists, musicians, military leaders, and poets. Andrew asserted that the Afro- Argentines of that era maintained their African heritage in the areas of the arts such as dance, music, art, and also religion. From the 17th century to the 20th century, communal organizations called confradias, or mutual aid societies shaped and promoted black discourse as a way to maintain African roots.