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(00:00):
Waka rikui.
Okay.
Yes, it is Okay.
We're just starting here.
We've got a little bit of ahiccup because our computers and
things have been playing funnygames with us.
I am really, really excited towelcome Elizabeth Jenkins to the
Whole Energy Body Balancepodcast today.
Elizabeth is a mentor and ateacher of mine and someone who
(00:23):
has brought a lot of beautifulpractices into my life that
really make a big positiveimpact.
So welcome to the Whole EnergyBody Balance podcast, where we
explore lots of things thatbring greater healing,
connection and harmony to pets,people and horses, and we aim to
inspire you.
We might challenge you a littlebit here and there, but if you
(00:44):
really want to grow and createpositive changes and healing in
your life and the beings thatyou care for, you're in the
right place.
I'm your host, dr Edward, theHealing Vet, and I'd like to
welcome Elizabeth.
Elizabeth, could you justintroduce yourself and give us a
quick little bio of what you doand who you are?
(01:12):
Aloha.
Thank you so much, edward.
I'm delighted grateful to behere and to be speaking to
everyone who's with us heretoday.
Warm, warm greeting from myheart to yours.
My name is Elizabeth Jenkinsand I'm I guess I'm.
It's always funny how youidentify yourself, right?
I am a mom of two boys.
(01:34):
I'm an organic farmer.
I live on the big island ofHawaii and I wrote three books
on the Inca nature wisdomtradition, which I've worked in
for the last 38 years, and Ipractice this tradition in my
(01:56):
daily life and in my world andkind of it's my world is all
about this beautiful, fabuloustradition that tells us about
how magnificently we areinterrelated with nature and
(02:21):
that is definitely my number oneteacher all of the great beings
of nature and so um, I founded,when I wrote my first book for
the inca tradition people, thecaro indians of peru, the
descendants of the indians thatare living today.
The whole concept of sacredreciprocity is very important.
So if you receive something,you have to give, and if you
receive something, you have togive, and if you give something
(02:45):
you're going to receive.
So I wrote this book and Icreated a fund to help the Kero
people and that's why I foundedthe Wiracocha Foundation in 1996
.
So that foundation was creatednot only to bring the teachings
(03:06):
of the Kero people, the Incanature wisdom tradition, to the
world, but also to bringmaterial benefits back to the
Kero people.
Sacred reciprocity so what sortof benefits have you enjoyed in
your life and your consciousnessand your evolution as a result
(03:28):
of being exposed to andparticipating in, and learning
and living these practices?
yeah, well, I can reallyhonestly say that 38 years ago I
was not a grounded person.
I felt much more related to thecosmos, like I could fly away.
(03:49):
There was nothing reallytethering me to earth, not much
of anything.
So, and I also didn't feel likeI belonged where I lived.
I didn't have a sense of beingpart of the landscape.
I felt like you know thesedifferent American cities where
(04:11):
I lived beautiful cities likeSan Francisco, and these are
nice cities, but I didn't feelconnected.
Really, in a way, I didn't feelat home, until I went to Peru
in 1988 and then I had thisincredible experience of feeling
(04:32):
, oh my god, my soul felt athome and my whole worldview, my
particular sensitivities orperceptions were not explained
to me by Western culture, butthe whole worldview in Peru and
(04:53):
eventually the worldview ofthese masters that I began to
work with, completely alignedwith how I perceive, how I
experience the beauty of lifeand nature, and I felt like, oh
my God, this explains the worldto me now.
Now I feel like I can inhabitthis framework.
(05:17):
This makes sense to me, this isthe kind of organic spirituality
that makes the world make senseand also gives me tools for
when I need to affect a changeor create harmony in a place of
(05:39):
conflict or difficulty or afeeling of difficult or
challenging situations.
I have tools to remedy thoseand just to live a happy life
really honestly feelinghappiness and harmoniousness and
(05:59):
health and well-being as a kindof daily experience.
Yeah, that's what I've gottenfrom the Inca tradition.
Well, that's a lot of goodthings, a lot, and you know, I'm
participating in the PacoSchool, which is a thing that
Elizabeth has created and leadsand facilitates in partnership
(06:23):
with the Karo elder mystics, andwe're only a few weeks in and I
gotta tell you, it's already umhaving a profoundly positive,
positive effect on my life in somany different ways, and it is
like coming home.
It's like coming home to awhole, not new reality, but a
(06:43):
more kind of real reality in myexperience.
it's really, really beautifulmakes me so happy every time I
hear someone say that joins ourschool or joins or does the
practices or just participatesin any level.
I'm so happy.
Yeah, so just anyone who'sinterested in learning more and
(07:06):
connecting with Elizabeth.
By the way, probably theeasiest way to find Elizabeth is
just put in Elizabeth B Jenkinsinto Google and you'll find
Elizabeth's website and be ableto contact her through there,
just so you know.
So at the heart of the Kerowisdom, as my limited beginner's
(07:27):
mind understanding gets it atthe moment, is this concept that
everything, everything is aliveand conscious and living
energies.
I would love for you to talk alittle bit about that so that
you can share this kind of and Ithink you know I really bit
about that, so that you canshare this.
And I think you know, I reallythink that humans at a deeper
(07:48):
level know this.
I think they know it, even ifthey're lost and they've
begotten and they're injuringthe earth in various ways.
I think there's something deepinside us knows this.
Yeah Well, absolutely, yeah well, absolutely.
Um, I think that the easiestway to explain the basic
(08:11):
framework of the incas in thelanguage itself.
Everything you talk about there, there are no things, there are
no objects, everything is aliving being.
If I say hand this glass, it'shand me, the glass being hand,
the bell being right, my sisterbeing my brother being my tree
(08:41):
beings, the river being, themountain being everything that
you refer to.
There's no way to objectify orhave a thing, so there's no
objectified relationships, sothere's kind of a respect.
Yeah, so in the language itself,so that is, imagine growing up
(09:05):
with a worldview whereeverything was respected and
related to as a living being.
I can't imagine what sort ofconsciousness and a human that
would support.
Well, luckily, we have theexample of our Kero teachers.
I'm a co-founder of our GlobalPako School with 12 of the
(09:47):
really probably most renownedKero teachers that have.
A lot of them not all of them,but a majority of them have
traveled around the world andtaught in different countries
and you know they're they'repretty well known, you know, in
the circle of people who knowabout um shamanism, or the kero
people call it shamanism.
It's more mysticism, yeah.
(10:08):
Yeah, the Keropakos are actuallypriests of nature.
The word pako means initiate inthe tradition.
Yeah, so that worldview, youknow, very different than than
our worldview and it's it kindof takes some time to really
(10:32):
begin to walk into it.
And the closest way to relateit for people you know from our
culture that's very mentallyfocused is the focus in this
culture is all from the heart.
The heart is how you perceive.
The heart is how you guide yourlife.
(10:52):
The heart is how you directyour attention and your
intention.
And using the perceptiveabilities of the heart, and one
of my favorite quotes from ourteachers is you have to let your
heart explain it to your mind,because your mind doesn't have
(11:16):
the capacity to understand thatyour heart has.
That's a really interesting andprofound thing to think about
and feel into, so perceivingwith your heart.
Could you share a little bitabout how you understand and and
how you perceive with yourheart and how you can experience
(11:36):
that?
um, well, definitely it's a pathof cultivating love, compassion
, empathy, because that is howwe energetically relate to the
world.
If you think about it in ananimal context, I'm sure you can
(11:58):
relate to this, that we relateto our animals through our
emotions, right, and our animalsrespond to our emotions for sad
, you know, they come over andhug us and you know if they're
excited to see us.
There's a lot of kind ofemotional relating with animals,
(12:19):
I think.
Do you think so?
look, I do think so, Do youthink so?
Look, I do think so, and youknow talking about this, perhaps
our relationship with ouranimals can be a big doorway for
us Westerners who are kind ofstuck in our heads and thinking
of everything as things whenthey're not actually things.
They all need love and respectand connection, just as much as
(12:42):
our dogs and cats do you know.
Perhaps our pets can be awindow to this heart-based
perception, communication,wisdom, worldview.
yeah, I think so, absolutely.
And for the Kero Indians, likeanimals are part of Mother Earth
.
They call her Pachamama andMother Earth is constantly.
(13:06):
They constantly talk about thekindness of Mother Earth, how
she's constantly giving to usLike think about everything that
you have.
Where did it come from?
Probably Mother Earth in someway or another.
Probably Mother Earth in someway or another your house, your
(13:27):
car, your food, your clothes,your glasses, our computers,
right?
I've only got one thing that isnot from Mother Earth.
I have a little meteorite.
Meteorite.
One thing in my whole life.
One.
So it's pretty profound.
And you know, even the Kerotalk about fruits as the kisses
(13:52):
of Pachamama, the kisses for herchildren.
Oh, and the flowers asPachamama's hands.
I think was another one yousaid right.
Flower hands of Pachamama.
Take the flower hands ofPachamama, take the flower hands
of Pachamama.
They say these beautiful,evocative, poetic words and
(14:14):
we're lucky enough in our Pacoschool to have a translator who
has the capacity to translatethis whole worldview, which is
based on the beauty and majestyof nature and the intelligence
(14:34):
of nature.
In fact, the mountains, rivers,trees, beings are considered to
be literally the shepherds ofhumanity.
So you're asking about theheart, and the other thing
that's really fascinating to meis the whole Inca energy system,
(14:58):
which is all about how ourhuman body is energetically
designed to collaborate with themajor forces of nature like sun
, earth, wind, water, stars,cosmos.
And our heart is considered tobe the eye, or the gate, or the
(15:23):
doorway, or literally the homein our body for father son.
So opening our heart eye to thegolden nectars of the sun right
that are blessing us, andreceiving those nectars in the
(15:43):
heart, is part of this practiceof spiritual cultivation.
This is how we grow.
Just like a seed, we requirethe nectars, the nectars being
the living energy of the waterit's designed to feed into, in
(16:05):
an esoteric sense, kind of thetail eye of the body.
It's the base, because lifebegan in the water right.
Well, it did, didn't it?
I suppose, when you think aboutthe little tiny egg and the
sperm, that first little boom oflife is in the fluids of the
body, and our bodies are aboutthe same amount of water as the
(16:28):
whole planet, right?
Right, and we start out as alittle fish and we have a tail
as we are growing right.
So the Inca energy systembegins with the water element in
the body and then the earth isin the belly.
I think it's super interesting.
In contrast to the Hindu system, which puts the earth in the
(16:50):
base of the body, the firstenergy centre is earth, but for
the Inca it's water.
I think it's older Anyway.
I very strongly agree with youthat I think the Inca the system
comes from an older, deeperplace than the hindu chakra
(17:13):
system.
Though from a little bit ofreading about the chakra system,
you know the seven chakrasystem that has taken over the
whole kind of western esotericworldview and been very much
adapted and changed by thewestern worldview too.
So it's just one of a whole lotof different chakra systems
that we use for meditative, oneof a whole lot of different
(17:35):
chakra systems that we use formeditative cultivation practices
.
So it's it's kind of somethingthat the western mind is hooked
onto and then turned into awhole thing that it wasn't in
the beginning anyway, in myunderstanding yeah, true that.
So the simplicity of the incatradition is is something that I
love and a lot of people relateto it.
The earth we connect to theearth through the belly eye, the
(17:59):
sun through the heart, the moon, wind and stars through the
throat, and then we have twomore physical eyes and a seventh
eye.
So this is a seven eye systemand, being like the eyes of the
body, the fifth, sixth andseventh eyes relate to the
(18:21):
cosmos and receive the nectarsand are cultivated by
interacting with the cosmicnectars, or energies, living
energy.
And for all of you out there whoare listening and maybe not
have been exposed to spiritualpractices and energies,
practices and more esotericthings you know, you might be
(18:41):
able to relate this to a plantthat has their roots in the
water and in the soil and thesun comes into their leaves and
gives them energy.
In the same kind of way ourhuman organism is is fed by
these different kinds ofvibration and energy.
Just to just try to draw alittle bridge from something
(19:03):
really practical for people whomight not be quite so
comfortable or familiar withthese other kinds of more
esoteric practices yeah, well, Ithink it's really easy to talk
about the living energy of thesun because you feel it, I mean
it's warm, it gives you a suntanor a sunburn, you know bathing
(19:37):
in sunlight.
And the other thing I think justfascinating to me is that the
sun is a giant fusion reactorthat creates helium, right, and
it creates helium moleculeswhich are lighter than air and
we talk about in our Englishlanguage, feeling heavy-hearted
(20:00):
or light-hearted, yeah, which isan experience of living energy
in the body.
I think that is a reallyimportant way to just, you know,
mark this experience that allhuman beings have, we say, we
(20:23):
talk about it in our language,and that's another, to me,
really key jewel of the wisdomof the Incas is that they don't
talk about living energy aspositive and negative.
They talk about it as heavy,living energy as positive and
negative.
They talk about it as heavy andlight, or heavy and fine, like
very refined or heavier, andthat is not equated to good and
(20:45):
bad in any way, because thereare heavy things that we might
really like, like gold.
Think about the substance ofgold.
It's very heavy, oh, but is itnegative?
Do you want it?
I do, I do, I would like lots ofit.
So heavy energy, just like gold,is useful if you know what
(21:09):
you're doing with it.
Right, and it's kind of similarto, maybe, the chinese
tradition.
You that talks about stagnantenergy.
Um, we as human beings are justdesigned to be moving and
flowing, and having energyflowing through us, just like
exchanging oxygen and carbondioxide with mother nature, is
(21:31):
how we continue surviving forthe next few minutes, you know,
ongoingly.
This exchange of energy is whatthe whole tradition is all
about.
We make these exchanges andwhen we make them more
consciously, we experience abetter level of health, because
(21:56):
we are literally eating anddigesting heavier energies,
releasing them, letting themflow out of the body, just like
when you breathe in oxygen, youexhale carbon dioxide which is
molecularly heavier than oxygen.
It's molecularly heavier thatoxygen.
It's molecularly heavier.
That's cool.
(22:16):
I did not know that.
Well, one's O2 and the otherone's CO2.
So it's like you know, it's abigger, heavier molecule.
I just thought of that now.
That's really cool.
But carbon dioxide is notnegative.
In fact it feeds the plants andallows them to allow us all to
(22:39):
continue this reciprocalexchange.
Unless one gets to be too much,it gets out of whack, it gets
out of balance.
So nature shows us perfectlyhow to keep this sacred
reciprocity that keeps life andgoodness and beneficial health
(23:01):
going.
Because the basic concept is wehave healing mechanisms in our
bodies and in our living energyfields and in our living energy
fields and we're designed to bewell if we give ourselves the
right inputs, right, the rightfood, the right air, the right
(23:22):
energy.
You know, exchanging constantlyseeking the finest energy, like
the sami, yeah, and, and thetradition has these, these tools
for how you can reallyliterally advance, how we can
advance as a whole community, asa whole collective, uh, species
(23:51):
, to another level of existence.
What they talk about, thathuman beings are right on the
edge of transforming from thethird level of consciousness to
the fourth level ofconsciousness which we kind of
wanted to talk about today, Ithink.
(24:12):
Yeah, I think we will dig intothat Now.
For all of you out there, ifyou want to start, a really
simple way to start bringingthese practices into your life
and learning how to do them isElizabeth's book, the Fourth
Level.
So grab it.
It's on Amazon.
It's a fantastic book and it'sgot clear, easy-to-use
(24:33):
descriptions of these practicesso you can start creating change
in your life in a reallybeautiful way by using that book
.
Now we're going to talk a littlebit about the difference
between the third level and thefourth level and, in particular,
how to spot third-levelpractitioners whether they be
(24:54):
healers, teachers, spiritualteachers, shamans or business
people or you know, because it'snot just in the esoteric world
that this third and fourth-levelkind of paradigms play out and
how to spot fourth level humans,because I had some personal
(25:18):
experience of getting trapped upand entangled with a third
level shamanic type person thatcaused me a lot of energetic
harm, a lot of abuse andsorceric practices and stuff
like that that have taken meabout seven or eight years to
clear and clean out the aftereffects and impacts from that.
(25:39):
So this is something that isincredibly important and I'm
going to be really fascinated tohear what you've got to say
about how can we pick out theright people that are actually
going to lead us to somethinggreater and not trap us in this
third level power over typedynamics.
(26:01):
Yes, well, let's talk about thebasis of the third level.
None of this is bad, it's justa progression.
So being at the third level islike being in third grade.
(26:21):
You're not bad because you'rein third grade, you just haven't
learned enough or gained enoughwisdom to move on to fourth
grade yet, right?
The thing is is that when youget stuck at third grade, that's
not going to be good, right,because we're not advancing.
So the third level ischaracterized by one word Fear.
(26:48):
This is really easy to see,especially when people get into
working with you know, so-calledshamanic practitioners who know
about, or are supposed to knowabout, the invisible world and
things we don't know about.
So we, we give them a lot ofpower, right?
We, we kind of you know, deferto those who they are
(27:12):
knowledgeable, they know and Idon't.
So I'm going to defer to them,and this is not good, basically
because that's where some abusecan start.
And the other characterizationof the third level is the state
of the victim.
State of the victim, the stateof mind of I am at the mercy of
(27:41):
someone else.
Yeah, and that's easy to feel.
All humans feel that at somepoint, you know, in our life, we
experienced this.
So that is part of growing up,and the third level is
considered to be spiritualadolescence.
So I think that's a nice way tolook at it.
Think about adolescence can bevery cruel, right?
(28:06):
And adolescents have littlecliques of people in in-group
and out-group, have littlecliques of people in in-group
and out-group, and this is allabout identifying a spiritual
teacher.
If you feel smaller than themaround them, if you feel somehow
less than them, if youexperience they're really big
(28:40):
and you're really small, if youexperience uh clicks or they're
teaching in a framework of fear.
If you don't do this practice,all these bad things will happen
to you and you need me to fixit.
Or if you question them, theyattack you.
Yes, and I think I started outas a psychotherapist.
(29:04):
So, looking at it from apsychological point of view,
this is kind of really lookingfor people that have been
victimized and had thatexperience in their life and
kind of scanning for them,recognizing them and then, you
(29:26):
know, using that against people.
It's like for me the worst sinof a psychotherapist is taking
advantage of their patientBecause you are in a position of
power and you're misusing thatwith someone.
So the integrity of the person.
Look at their life.
(29:46):
What are they doing in theirlife?
Are they creating harmonywherever they go?
Are they creating harmonywherever they?
go.
Are they creating?
conflict?
Are they, um, do you feel atease just sitting with that
person?
You know?
Is there a sense of comfort,like you would when you, if you
(30:08):
sit with the dalai lama?
You know, you feel a feel ofease.
But with the people who wantpower over you, there's a
different dynamic that getscreated, and it gets created by
(30:30):
because even that person is isfunctioning out of fear.
Right, I need to control you orhave you follow my rules, or
you can't question me, becausemy world might fall apart.
If you do, I can't handle anyquestions or objections.
(30:52):
So in our school we have thisbuilt-in position, which I love.
It's called the Koyana, andthat is the person who pokes the
teacher and says but wait aminute, because before you said
this, and wait a minute, thatdoesn't make sense.
And wait, did you?
You know the person who, thestudent who keeps the teacher
honest.
(31:12):
Oh I like it, and you have tohave that person that's like
required to make sure that thisis a really fourth-level
teaching that's being deliveredright.
You've got to have somebodythat has the job to poke the
teacher.
I think too, and I'm not sure ifyou'll agree with me on this,
(31:35):
but I think another hallmark ofvery fourth level people is that
they are teaching people andempowering people and setting
people free to teach theirwisdom.
Yes, hallelujah, yes, yeah.
The whole purpose is to helppeople, to help all of us get to
the fourth level, to help allof us be able to overcome our
(31:57):
fears which are many our fearsand challenges and to really
rise together.
This is another beautiful thingabout this tradition, which I
haven't found in any othertradition.
I'm not saying it's not there,but I haven't personally
discovered it yet.
I'm still waiting for someoneto bring me another tradition
(32:21):
that has this ceremony calledKarpayaini, which is the
exchange of personal power.
Exchange of personal power.
So it's built into thetradition, so practitioners from
different lineages or differenttraditions can exchange their
(32:43):
power, and it lifts the wholecommunity.
Okay, I know in the Tibetan bookof Living and Dying there are
some descriptions oftransmission from master to
student and stuff like that, butI'm not sure if they have that
kind of what you're talkingabout, which is a higher order
(33:04):
of sharing empowerment toempower everything.
yeah, yes, to empower everyoneto become equals, literally, and
that's.
One thing I noticed was in thePaco school, which I'm
participating in, in the firstof the kapas, which is the
irrigation, or the empowerment,or initiation in our language,
(33:30):
that everyone, all the studentsand everyone, are all doing it
together for the one person andI've gone.
My God, this is amazing and I'mgetting all teary just talking
about it, because there's nohierarchy.
It's not these teachersempowering the students, it's
everyone all doing the thingtogether in this amazing matrix
(33:51):
of consciousness and love andconnection.
Yes, because every single humanbeing has a different power, has
a different um excellence intheir energy field, has a
different capacity that they cansupply to someone else.
(34:12):
Yeah, yeah, and this reallyhonors that.
We don't have gurus.
We don't have, you know, these.
If there is a guru, oh boy,they get shot down really fast.
We don't have that because noone is perfect, no one can do
(34:34):
everything right all the time,no one can even.
I mean speaking for myself, Icannot remain at the fourth
level in every single act of mylife, really, and I'm so glad
that I don't have to stand onany kind of pedestal and then
fall a terrible fall, becausethat's not fun and I'm, you know
(34:58):
, not holding myself up as some,whatever.
What a relief, right?
We're all in this together,we're all working together to
achieve something as a community, and I think that's another
part of the beauty of thistradition.
We are working with acollective field of energy,
(35:21):
literally, and we're working incollaboration with these giant
wise nature beings who areshowing us the way, you know,
helping us we have.
I mean, another real beautyfundamental of the tradition is
that we have four parents, nottwo, that we have our human,
(35:45):
biological mom and dad and wehave two nature, a nature mother
nature being mother and anature being father.
Our mother water and our fathermountain.
And this is really, really theyare like, honestly, they're
like the functional parents thatwe always wanted, because
(36:10):
they're not human, they're wise,they're ancient, much older
than we are.
They just have a huge reservoirof wisdom, living, energy,
(36:31):
guidance to offer to us, and Ithink it's kind of what every
kid always hoped your mom anddad would be.
But we kind of fail as humans,and it's okay, because then your
kid can grow up and becometheir own adult and, you know,
not put you on a pedestal theirwhole life as a parent.
But these nature beings are theshepherds of humanity.
(36:53):
They give us the guidance ourteachers would say.
The mountains and the new stars,all the beings of nature and
the creative forces of naturewanted this meeting and that's
why we're here, that's why youand I are talking today well,
(37:19):
that feels kind of nice I thinkit does it does, and I suppose
you know for everyone who'slistening, you know I'd offer a
heartfelt invitation to to startstepping into this worldview
because it is profoundlytransformative and deeply
(37:39):
healing and joyful and wonderful.
Yes, absolutely yeah.
So the fourth level is reallyabout going beyond fear and
really starting to exist orexperience a state of love and
feeling fed enough in yourselfwith the love that comes from
(38:04):
your nature.
Mom and dad, our kero teachers,will say you know, don't think
that we don't have bad days.
If we, they have a bad day.
They go home and they say oh,my nature, mom, you can't
believe what happened to metoday.
Can you please help me withthis challenge that I have in my
(38:26):
life and this really hurt me sobad and was so difficult for me
.
Can you please help me?
And then they ask right withthis beautiful invocation that
you know about, called thewahariqui, this beautiful spoken
, poetic words of beauty thatyou gift to your nature, mother,
(38:48):
help me, beautiful, sacredMother River, glorious keeper of
so many fishes and life beings,help me.
And then they know that thehelp is coming.
(39:10):
What a beautiful thing in lifeto have two beings that are
always there in a healthy,supportive, beautiful way.
Hey.
Exactly, exactly, yeah.
So that's another key key.
(39:30):
And you know, if we think aboutall the gifts that come to us
from mother nature, all thegifts, all the beauty that she
provides, you know, we have thisfield of science called
biomimicry, right where weliterally try to imitate natural
(39:53):
processes because they're sosmart and they work.
You know, yeah, and so this istaking all of that kind of
scientific ideas about natureand applying them spiritually.
(40:19):
So how does all this relate to,kind of, maybe we can build a
bridge to Western science in away, in terms of quantum physics
?
How does this relate to thisworldview?
Yeah, so the Kero or the Incatradition says that we inhabit a
world called the Kausai Pacha,which means we exist in a world
(40:42):
of living energy.
This is exactly what quantumphysics tells us.
We inhabit a world of livingenergy.
Everything that exists is madeof living energy.
(41:03):
I don't know if quantum physicstells us maybe it's starting to
engage this conversation.
I can't say that I'm educatedenough to know if this is
happening.
I think it is in some venuesthat all of this living energy
holds its own kind ofconsciousness.
So a river has its own energyfield, literally what we would
(41:30):
call, from our Western point ofview, the energy field, what the
Incas called the bubble.
Yeah, like the aura or whateveryou want to.
However you want to describe it, we talk about it as an energy
field and that you cancommunicate because humans have
an energy field, dogs have anenergy field, cats have an
(41:52):
energy field, horses, and sodoes the river, and the tree and
the mountain, and that's themedium through which we
communicate.
Well, yeah, absolutely, and youknow it's really well known in
science that consciousnessaffects reality in terms of
every experiment.
You have to control for whatthe experimenter believes is
(42:14):
going to happen.
So if there's not a clearerexample of living energies
affecting other living energies,I don't know what what you're
going to find really but I don'tknow if those same scientists
would ascribe consciousness tothe trees, or consciousness no,
they probably wouldn't, becausethere's a huge blind spot in
that and you know there's somereally good evidence that shows
(42:36):
that energy healing practicescan definitely do way more than
a placebo.
But if you go and talk to what Icall the orthodoxy of science
about that, they get a bigheadache and have a tantrum and
want to go home.
So I would say the Incatradition is really walking as
an embodied human warm quantumscience physicist.
(43:01):
So warm science is a sciencethat connects to its humanity,
yeah, yeah.
So simply yeah to its humanity,yeah, yeah.
So simply yeah.
So then we've talked a bitabout third-level and
(43:26):
fourth-level practitioners.
How do you find fourth-levelpeople in, whether it be for a
lawyer or a doctor or a teacher,a school or a few kids or
spiritual, shamanic typepractitioners?
I think you've got to followyour heart and you have to trust
(43:46):
the feedback that you get.
How do you feel about yourselfaround that person?
It's a great.
Ask yourself yeah, how do I?
feel about myself around thisperson so you, you would with
(44:07):
the fourth level person, youwould feel more of yourself and
more coherent, more grounded,more confident, more, more
everything.
Yeah.
I would hope so.
You would feel respected, youwould feel heard, you would feel
understood, you would feel youknow, granted your space in the
(44:28):
world.
You would feel all thesefeelings of comfort and ease,
right, I think.
And I suppose it's reallyimportant to listen to little.
If you get a little feelingthat something's not right in
the beginning, that's when youreally want to listen to that
little feeling, because notlistening to those little
feelings I've got to tell you,can lead to.
(44:52):
And we are really taught in theWestern world to override our
intuition with our mind.
We're really taught overridethe sensory input we get in our
body literally, which is energyinput, an energetic input that
(45:13):
we're receiving, to ignore itand do what I'm supposed to do
regardless of.
So it is, it's challenging toreally really listen properly
and trust ourselves.
You know, maybe that's thebiggest thing.
This is what our Paco teacherswill tell us constantly Trust
(45:37):
yourself, I like to say, believewhat you receive.
If you're talking to a naturebeing and you think, oh, I just
made that up.
Oh, yeah, they said this, but Ijust made that up.
You know, that's just myimagination.
Right.
I don't feel good around thisperson.
(45:59):
That must be me, you know,maybe it's not maybe it's not.
And I suppose the other thing isa lot of times nothing's
happening, nothing's happening,but something is happening.
But they're just looking at allthe nothing and rather than the
little something that'shappening.
You know, yeah, humans are funnylike that and I think the other
thing is, like every, everyhuman being, like we have
(46:20):
different modes or capacitiesfor learning.
We also have differentcapacities of perception, and I
experienced this for years, forthe last 38 years, with students
that I'm teaching practices to.
I will lead them through awhole practice and I'll say,
(46:41):
okay, so tell me what happened.
And I'll say, oh, nothing.
And so I always stop and say,okay, tell me in detail, what
did you experience?
And I had one time a person saywell, I had one time a person
say well, I felt all of thisrumbling energy come up through
(47:04):
the earth and it shook my bodyback and forth and it moved up
into my heart and came out myears but I didn't see anything.
Oh God, yeah, the visual thing,the Western thing, you've got to
be clairvoyant, you've got tobe able to see visions, or it
doesn't exist yeah, right.
So this kind of visualimperialism, right that there's
(47:28):
only one channel that'sauthentic for perception, and I
think that's can be a stumblingblock for people.
The way you perceive livingenergy is your way and it's good
.
The way you perceive the worldis good, it's your way and it's
(47:48):
valid.
It doesn't have to be adifferent way.
So just really validating theperceptual faculties that we
already have.
So what other modes might peopleexperience in this intuitive,
perceptive, energeticconsciousness?
(48:11):
Some people hear messages fromthe mountain beings.
Some people get a taste whenthey're receiving living energy.
A taste maybe of sweetness or asmell like a beautiful, or
maybe you see colors, or maybeyou hear a song, or maybe your
(48:49):
body feels like it needs to movein response.
All of these, things, or maybeyou just know stuff out of
nowhere, no, you just know.
But then you discount it forsome reason.
The most fun example of that tome was we were up on Mauna Kea,
(49:14):
mauna Huakea, the big mountain,altar to the stars.
It's called Big island, tallestmountain, and we were with Papa
Don Umberto and he said look,it's the Hatunchesca.
I'll say call to theHatunchesca, receive the
Hatunchesca.
It means the great star, thebig star, and we all saw this
(49:38):
big star.
So we're calling to it andwe're.
He said receive it into yourhead and your heart and your
hands and now give it to yourpartner, right?
So we did this whole thing.
And then we came back to myfarm after that was over and
everybody's like don aberto, donaberto, what is the hatun
chaska?
And he just looked at usastounded and said but if you
(50:06):
just called to the hatun chaska,if you just had it in your head
, in your heart, in your head,if you just gave it to your, how
could you be asking me what itis?
Because it's your personalexperience that counts.
(50:29):
Yeah, it's not an externalsource that knows the answer.
Yeah, okay, external source thatknows the answer.
Yeah, okay, what a beautifulconversation to enjoy together.
We've covered a lot of ground,um, there are a couple of
(50:52):
questions that we like to closeeach episode with um.
And you know, what do you thinkis humanity's biggest blind
spot when it comes to our sharedjourney of evolution and
healing and becoming well, trulywell?
Nature.
Everything is there for us ifwe can learn how to receive it.
(51:20):
All of the, every illness canbe healed through nature.
Every trouble we have, every uhum disequilibrium, every
disharmony, every illness,literally every mental,
(51:47):
emotional, physical, spiritualillness can be healed through
mother nature, if not throughher herbs and her plants and her
foods when they're left intheir natural state speaking as
an organic farmer here now for aminute.
(52:09):
But literally, the more advancedI don't know if we want to say
advanced, but the more refinedunderstanding that nature
literally provides livingenergies that will heal us.
So our teachers tell us thatour ituapu, our pakarina, our
(52:31):
nature parents, are literallysources of healing power for
each one of us individually.
Yeah, and then once we healourselves, we can heal others.
So this path, or literally, wecan become a conduit for the
(52:53):
nature beings to come through usand perform the healing, to
come through us and perform thehealing.
So it's a really wild.
It's a really wild point ofbalance to kind of hold between
invoking them with great powerand intention and being in the
(53:14):
state of great humility in frontof them to receive their living
energy and transmit it toanother person.
Yeah.
So it's being like really reallyhumbly empowered.
(53:35):
Which is a bit alien to theWestern worldview and something
we probably would take a littletime to learn how to do, I'd
imagine.
Right.
So it takes some learning, butwe can do it.
I mean, we have fifth-yearstudents now that are doing
amazing healings and we have hadmiraculous healings.
(53:56):
And the kero will look at uswhen we say, oh my God, we did
this practice that you taught usand this person is recovered
incredibly quickly fromsomething that the doctor said
they couldn't recover from.
And the Kero will just look atus and say, well, what did you
expect?
That's the power of the naturebeings.
(54:21):
They can perform all kinds ofmiracles.
Right, the mistake is thinkingthat we're doing it and we're
not.
We don't have that capacity,but they do.
Well, I think that's one of thebiggest pitfalls of healing work
and energy.
Healing work and certainly onethat I fell into in a very
(54:43):
comprehensive way early on istrying to do it and giving all
your energy away and ending upan empty, drained husk of not
very well, not very healthy.
Yeah, and certainly the waythat I've managed to learn how
to do this is way more inalignment with what you're
speaking about than what I wastaught in the beginning, which
(55:08):
was not very helpful.
Really, what I got taught inthe beginning was dangerous in
the long run.
Yes, and so the well-being ofthe practitioner is necessary to
be able to affect the practicecorrectly.
I mean, you can't be a paco andbe very in, very unbalanced
(55:31):
person.
It's all about and the willtell us this as they're training
us.
They say first use thesepractices for yourself when you
get feel very emotionally stable, when you feel very mentally
emotionally stable, then you canstart right.
(55:53):
You, you're stabilized by thenature beings, literally yeah,
so, and you belong in the placetoo because you're yeah so one
final question what is thechange that you want to be and
inspire others to be in thisworld?
(56:15):
oh man.
Well, I use the fourth level asmy guidepost to constantly
strive towards being the personthat can bring harmony to a
situation, can bring calm.
Notice about our teachers,especially a couple of them,
(56:41):
like Francisco, who's thecurrent president and community
leader of the quero is that whenhe comes in the room, it feels
like a mountain has entered.
You know.
I know what you mean there isthis, this incredible calm, this
patience.
You know that's justperceptible and that
(57:05):
everything's going to be okay.
You know that feeling, so Iwould like to bring my nature
beings through to help otherpeople.
To help other people just haveaccess.
I mean, that's kind of my life.
Mission right now is to givegrant access to these teachings,
(57:29):
the authentic teachings.
The authentic yeah and authenticteachings that have been
insulated from outside culturalimpacts in a way that I don't
know that any other thread ofIndigenous wisdom has been kept
so pure anywhere on the planet.
So it's an incredible gift tohumanity.
It truly is.
(57:49):
Yes, and so I want to provideaccess to that gift.
That's what I want to do.
Oh you are.
You're doing a great job of it.
I mean, look at what you'veaccomplished, it's astonishing.
Well, it took a long time.
I mean, it's been a long road.
(58:10):
Now I think you wanted to share.
You know it's organic, like stepby step.
I think you wanted to share awaharikwi.
Could you tell us what that is?
yeah, so before.
The waharikwi simply means theinvocation, and what our pakos
(58:35):
say that our nature beings wantto receive from us is the
beautiful love that we generatein our hearts.
I mean, if you look at aglorious landscape and this love
or this beauty wells up in yourheart and you want to give it
(58:58):
back.
Yeah, that's what the wahariquiis, so speaking beauty to
nature and giving them the lovethat's in you, through your
(59:19):
heart, through your words andthrough your breath.
So yeah, a lot of people say,well, can I just do that in my
mind?
Because we're all reallyembarrassed North Americans who
don't want to be seenpassionately speaking poetry to
a mountain.
Perhaps I don't know why thatsomebody might feel silly or
uncomfortable doing that, butonce you start to do it, boy, it
(59:42):
just feels so good.
It does.
It feels good Because we matterhow we give to nature.
That matters, that makes adifference in the world.
So you want to end with awahariki Edward I would love to
(01:00:04):
end this with a wahariki, and Iwould love all of you who are
listening just to come into yourbodies and to be really present
with everything that you'reexperiencing, in whatever way
you're experiencing it, whetherit's whatever sensory modality
or direct cognition.
Just I'd love to invite you totake a moment, all of you
(01:00:25):
listening, to just batheyourself in this experience.
Beautiful Mother, hudson River,mother that heals me and sings
(01:00:52):
me to sleep every night.
Beautiful, flowing MotherHudson, come to me now, my
pakarina, my nature mother, come, flow through me.
Let me feel your joy and yourhappiness and all of your life
forms flowing in you.
Come, come, come and receiveall this love I have in my heart
for you, my pacarina, come,come, come.
(01:01:14):
Ituapu, great Hill, centralPark, manhattan, new York.
Come, my father mountain, come,shower your Sami on me, bring
your nectars and open my heartand mind to your wisdom, to your
brilliant, super evolved wisdomof all of the years you have
(01:01:34):
been watching and living a lifewatching humanity's rise and
fall.
Come, come, come, beautifulmother ocean, come and spread
your nectar on all the peoplelistening to this right now.
Open their hearts, let themfeel your joy, let them feel
(01:01:54):
your super capacity for bringinglife force.
Come, mother, father wind,father wind, come, blow through
all our hearts, open our mindsand take away all obstacles that
will keep us from our destinies.
Come, come, mother rainbow, youwho connect the lower world,
(01:02:15):
the middle world and the upperworld and the upper world.
Come, come, come with yourbeautiful seven colors, with
your seven new stuff.
Come, rain nectar, come andshower everyone here listening.
Come, come, come, my beautiful,magnificent mountain beings.
(01:02:40):
Come Come, beautiful motherlava fountaining now in Kilauea,
caldera.
Come, show us how the land ismade, show us these fantastic
pyroplastic powers that you haveand let us feel them in our
hearts and our bellies.
Come, come, beautiful Pachamamahealing island.
(01:03:11):
Come, come and bring healing.
Bring your healing to all thepeople to gather together with
us and listening right now tothis podcast.
Bring that beauty and harmonyand peace to all of us here.
Open our hearts and minds toyour wisdom.
Speak to us in our dreams,speak to us, guide us, light the
path for us.
Father, Son, mother Moon,mother Stars.
(01:03:33):
Come and shower us with yourliving energy and guide us on
our path.
Let us be open to your wisdom,coming through our dreams and
speaking to us on the wind,speaking us to us through the
animals that we meet and thepeople.
Come, come, come, watch over ushumanity, teach us we are your
(01:03:57):
children.
Thank you, thank you.
Thank you for all the gifts yougive to us.
Mahalo nui, thank you, thankyou thank you, thank you, thank
(01:04:20):
you.
What a beautiful conversationwe've shared and everyone, I
hope you've enjoyed this.
Um, it's been an incrediblegift to have you here today.
Thank you so much for your timeand energy and wisdom, elizabeth
, thank you, and just to remindpeople, people, that when we
receive the teachings of ourcarol brothers and sisters, we
(01:04:44):
give back an enormous amount totheir community, helping them.
So we always keep this tinysacred reciprocity.
Yeah, and your WirikachaFoundation is a not-for-profit,
so if anyone wants to donate tothat who's listening?
Drop in.
Also, I think Elizabeth has amonthly open full moon.
(01:05:11):
Yeah, full moon tomorrow andit's now up on my website.
So if you go to the Full MoonPako Ops, you'll see a link
there that you can join.
Yes, so this is open to anyoneat all, anywhere in the world,
and I did the last one and itwas so much beauty it was almost
indescribably wonderful.
(01:05:32):
So come along and join in andbring your heart and soul into
this process of helping clearand heal and awaken the whole of
humanity in the planet.
It's a really beautiful thingto do.
Thank you so much.
Goodbye to you all for now andwe will see you back in the next
episode.
Waka rikui.
Okay.
Yes, it is Okay.
We're just starting here.
We've got a little bit of ahiccup because our computers and
things have been playing funnygames with us.
I am really, really excited towelcome Elizabeth Jenkins to the
Whole Energy Body Balancepodcast today.
Elizabeth is a mentor and ateacher of mine and someone who
(00:23):
has brought a lot of beautifulpractices into my life that
really make a big positiveimpact.
So welcome to the Whole EnergyBody Balance podcast, where we
explore lots of things thatbring greater healing,
connection and harmony to pets,people and horses, and we aim to
inspire you.
We might challenge you a littlebit here and there, but if you
(00:44):
really want to grow and createpositive changes and healing in
your life and the beings thatyou care for, you're in the
right place.
I'm your host, dr Edward, theHealing Vet, and I'd like to
welcome Elizabeth.
Elizabeth, could you justintroduce yourself and give us a
quick little bio of what you doand who you are?
(01:12):
Aloha.
Thank you so much, edward.
I'm delighted grateful to behere and to be speaking to
everyone who's with us heretoday.
Warm, warm greeting from myheart to yours.
My name is Elizabeth Jenkinsand I'm I guess I'm.
It's always funny how youidentify yourself, right?
I am a mom of two boys.
(01:34):
I'm an organic farmer.
I live on the big island ofHawaii and I wrote three books
on the Inca nature wisdomtradition, which I've worked in
for the last 38 years, and Ipractice this tradition in my
(01:56):
daily life and in my world andkind of it's my world is all
about this beautiful, fabuloustradition that tells us about
how magnificently we areinterrelated with nature and
(02:21):
that is definitely my number oneteacher all of the great beings
of nature and so um, I founded,when I wrote my first book for
the inca tradition people, thecaro indians of peru, the
descendants of the indians thatare living today.
The whole concept of sacredreciprocity is very important.
So if you receive something,you have to give, and if you
receive something, you have togive, and if you give something
(02:45):
you're going to receive.
So I wrote this book and Icreated a fund to help the Kero
people and that's why I foundedthe Wiracocha Foundation in 1996
.
So that foundation was creatednot only to bring the teachings
(03:06):
of the Kero people, the Incanature wisdom tradition, to the
world, but also to bringmaterial benefits back to the
Kero people.
Sacred reciprocity so what sortof benefits have you enjoyed in
your life and your consciousnessand your evolution as a result
(03:28):
of being exposed to andparticipating in, and learning
and living these practices?
yeah, well, I can reallyhonestly say that 38 years ago I
was not a grounded person.
I felt much more related to thecosmos, like I could fly away.
(03:49):
There was nothing reallytethering me to earth, not much
of anything.
So, and I also didn't feel likeI belonged where I lived.
I didn't have a sense of beingpart of the landscape.
I felt like you know thesedifferent American cities where
(04:11):
I lived beautiful cities likeSan Francisco, and these are
nice cities, but I didn't feelconnected.
Really, in a way, I didn't feelat home, until I went to Peru
in 1988 and then I had thisincredible experience of feeling
(04:32):
, oh my god, my soul felt athome and my whole worldview, my
particular sensitivities orperceptions were not explained
to me by Western culture, butthe whole worldview in Peru and
(04:53):
eventually the worldview ofthese masters that I began to
work with, completely alignedwith how I perceive, how I
experience the beauty of lifeand nature, and I felt like, oh
my God, this explains the worldto me now.
Now I feel like I can inhabitthis framework.
(05:17):
This makes sense to me, this isthe kind of organic spirituality
that makes the world make senseand also gives me tools for
when I need to affect a changeor create harmony in a place of
(05:39):
conflict or difficulty or afeeling of difficult or
challenging situations.
I have tools to remedy thoseand just to live a happy life
really honestly feelinghappiness and harmoniousness and
(05:59):
health and well-being as a kindof daily experience.
Yeah, that's what I've gottenfrom the Inca tradition.
Well, that's a lot of goodthings, a lot, and you know, I'm
participating in the PacoSchool, which is a thing that
Elizabeth has created and leadsand facilitates in partnership
(06:23):
with the Karo elder mystics, andwe're only a few weeks in and I
gotta tell you, it's already umhaving a profoundly positive,
positive effect on my life in somany different ways, and it is
like coming home.
It's like coming home to awhole, not new reality, but a
(06:43):
more kind of real reality in myexperience.
it's really, really beautifulmakes me so happy every time I
hear someone say that joins ourschool or joins or does the
practices or just participatesin any level.
I'm so happy.
Yeah, so just anyone who'sinterested in learning more and
(07:06):
connecting with Elizabeth.
By the way, probably theeasiest way to find Elizabeth is
just put in Elizabeth B Jenkinsinto Google and you'll find
Elizabeth's website and be ableto contact her through there,
just so you know.
So at the heart of the Kerowisdom, as my limited beginner's
(07:27):
mind understanding gets it atthe moment, is this concept that
everything, everything is aliveand conscious and living
energies.
I would love for you to talk alittle bit about that so that
you can share this kind of and Ithink you know I really bit
about that, so that you canshare this.
And I think you know, I reallythink that humans at a deeper
(07:48):
level know this.
I think they know it, even ifthey're lost and they've
begotten and they're injuringthe earth in various ways.
I think there's something deepinside us knows this.
Yeah Well, absolutely, yeah well, absolutely.
Um, I think that the easiestway to explain the basic
(08:11):
framework of the incas in thelanguage itself.
Everything you talk about there, there are no things, there are
no objects, everything is aliving being.
If I say hand this glass, it'shand me, the glass being hand,
the bell being right, my sisterbeing my brother being my tree
(08:41):
beings, the river being, themountain being everything that
you refer to.
There's no way to objectify orhave a thing, so there's no
objectified relationships, sothere's kind of a respect.
Yeah, so in the language itself,so that is, imagine growing up
(09:05):
with a worldview whereeverything was respected and
related to as a living being.
I can't imagine what sort ofconsciousness and a human that
would support.
Well, luckily, we have theexample of our Kero teachers.
I'm a co-founder of our GlobalPako School with 12 of the
(09:47):
really probably most renownedKero teachers that have.
A lot of them not all of them,but a majority of them have
traveled around the world andtaught in different countries
and you know they're they'repretty well known, you know, in
the circle of people who knowabout um shamanism, or the kero
people call it shamanism.
It's more mysticism, yeah.
(10:08):
Yeah, the Keropakos are actuallypriests of nature.
The word pako means initiate inthe tradition.
Yeah, so that worldview, youknow, very different than than
our worldview and it's it kindof takes some time to really
(10:32):
begin to walk into it.
And the closest way to relateit for people you know from our
culture that's very mentallyfocused is the focus in this
culture is all from the heart.
The heart is how you perceive.
The heart is how you guide yourlife.
(10:52):
The heart is how you directyour attention and your
intention.
And using the perceptiveabilities of the heart, and one
of my favorite quotes from ourteachers is you have to let your
heart explain it to your mind,because your mind doesn't have
(11:16):
the capacity to understand thatyour heart has.
That's a really interesting andprofound thing to think about
and feel into, so perceivingwith your heart.
Could you share a little bitabout how you understand and and
how you perceive with yourheart and how you can experience
(11:36):
that?
um, well, definitely it's a pathof cultivating love, compassion
, empathy, because that is howwe energetically relate to the
world.
If you think about it in ananimal context, I'm sure you can
(11:58):
relate to this, that we relateto our animals through our
emotions, right, and our animalsrespond to our emotions for sad
, you know, they come over andhug us and you know if they're
excited to see us.
There's a lot of kind ofemotional relating with animals,
(12:19):
I think.
Do you think so?
look, I do think so, Do youthink so?
Look, I do think so, and youknow talking about this, perhaps
our relationship with ouranimals can be a big doorway for
us Westerners who are kind ofstuck in our heads and thinking
of everything as things whenthey're not actually things.
They all need love and respectand connection, just as much as
(12:42):
our dogs and cats do you know.
Perhaps our pets can be awindow to this heart-based
perception, communication,wisdom, worldview.
yeah, I think so, absolutely.
And for the Kero Indians, likeanimals are part of Mother Earth
.
They call her Pachamama andMother Earth is constantly.
(13:06):
They constantly talk about thekindness of Mother Earth, how
she's constantly giving to usLike think about everything that
you have.
Where did it come from?
Probably Mother Earth in someway or another.
Probably Mother Earth in someway or another your house, your
(13:27):
car, your food, your clothes,your glasses, our computers,
right?
I've only got one thing that isnot from Mother Earth.
I have a little meteorite.
Meteorite.
One thing in my whole life.
One.
So it's pretty profound.
And you know, even the Kerotalk about fruits as the kisses
(13:52):
of Pachamama, the kisses for herchildren.
Oh, and the flowers asPachamama's hands.
I think was another one yousaid right.
Flower hands of Pachamama.
Take the flower hands ofPachamama, take the flower hands
of Pachamama.
They say these beautiful,evocative, poetic words and
(14:14):
we're lucky enough in our Pacoschool to have a translator who
has the capacity to translatethis whole worldview, which is
based on the beauty and majestyof nature and the intelligence
(14:34):
of nature.
In fact, the mountains, rivers,trees, beings are considered to
be literally the shepherds ofhumanity.
So you're asking about theheart, and the other thing
that's really fascinating to meis the whole Inca energy system,
(14:58):
which is all about how ourhuman body is energetically
designed to collaborate with themajor forces of nature like sun
, earth, wind, water, stars,cosmos.
And our heart is considered tobe the eye, or the gate, or the
(15:23):
doorway, or literally the homein our body for father son.
So opening our heart eye to thegolden nectars of the sun right
that are blessing us, andreceiving those nectars in the
(15:43):
heart, is part of this practiceof spiritual cultivation.
This is how we grow.
Just like a seed, we requirethe nectars, the nectars being
the living energy of the waterit's designed to feed into, in
(16:05):
an esoteric sense, kind of thetail eye of the body.
It's the base, because lifebegan in the water right.
Well, it did, didn't it?
I suppose, when you think aboutthe little tiny egg and the
sperm, that first little boom oflife is in the fluids of the
body, and our bodies are aboutthe same amount of water as the
(16:28):
whole planet, right?
Right, and we start out as alittle fish and we have a tail
as we are growing right.
So the Inca energy systembegins with the water element in
the body and then the earth isin the belly.
I think it's super interesting.
In contrast to the Hindu system, which puts the earth in the
(16:50):
base of the body, the firstenergy centre is earth, but for
the Inca it's water.
I think it's older Anyway.
I very strongly agree with youthat I think the Inca the system
comes from an older, deeperplace than the hindu chakra
(17:13):
system.
Though from a little bit ofreading about the chakra system,
you know the seven chakrasystem that has taken over the
whole kind of western esotericworldview and been very much
adapted and changed by thewestern worldview too.
So it's just one of a whole lotof different chakra systems
that we use for meditative, oneof a whole lot of different
(17:35):
chakra systems that we use formeditative cultivation practices
.
So it's it's kind of somethingthat the western mind is hooked
onto and then turned into awhole thing that it wasn't in
the beginning anyway, in myunderstanding yeah, true that.
So the simplicity of the incatradition is is something that I
love and a lot of people relateto it.
The earth we connect to theearth through the belly eye, the
(17:59):
sun through the heart, the moon, wind and stars through the
throat, and then we have twomore physical eyes and a seventh
eye.
So this is a seven eye systemand, being like the eyes of the
body, the fifth, sixth andseventh eyes relate to the
(18:21):
cosmos and receive the nectarsand are cultivated by
interacting with the cosmicnectars, or energies, living
energy.
And for all of you out there whoare listening and maybe not
have been exposed to spiritualpractices and energies,
practices and more esotericthings you know, you might be
(18:41):
able to relate this to a plantthat has their roots in the
water and in the soil and thesun comes into their leaves and
gives them energy.
In the same kind of way ourhuman organism is is fed by
these different kinds ofvibration and energy.
Just to just try to draw alittle bridge from something
(19:03):
really practical for people whomight not be quite so
comfortable or familiar withthese other kinds of more
esoteric practices yeah, well, Ithink it's really easy to talk
about the living energy of thesun because you feel it, I mean
it's warm, it gives you a suntanor a sunburn, you know bathing
(19:37):
in sunlight.
And the other thing I think justfascinating to me is that the
sun is a giant fusion reactorthat creates helium, right, and
it creates helium moleculeswhich are lighter than air and
we talk about in our Englishlanguage, feeling heavy-hearted
(20:00):
or light-hearted, yeah, which isan experience of living energy
in the body.
I think that is a reallyimportant way to just, you know,
mark this experience that allhuman beings have, we say, we
(20:23):
talk about it in our language,and that's another, to me,
really key jewel of the wisdomof the Incas is that they don't
talk about living energy aspositive and negative.
They talk about it as heavy,living energy as positive and
negative.
They talk about it as heavy andlight, or heavy and fine, like
very refined or heavier, andthat is not equated to good and
(20:45):
bad in any way, because thereare heavy things that we might
really like, like gold.
Think about the substance ofgold.
It's very heavy, oh, but is itnegative?
Do you want it?
I do, I do, I would like lots ofit.
So heavy energy, just like gold,is useful if you know what
(21:09):
you're doing with it.
Right, and it's kind of similarto, maybe, the chinese
tradition.
You that talks about stagnantenergy.
Um, we as human beings are justdesigned to be moving and
flowing, and having energyflowing through us, just like
exchanging oxygen and carbondioxide with mother nature, is
(21:31):
how we continue surviving forthe next few minutes, you know,
ongoingly.
This exchange of energy is whatthe whole tradition is all
about.
We make these exchanges andwhen we make them more
consciously, we experience abetter level of health, because
(21:56):
we are literally eating anddigesting heavier energies,
releasing them, letting themflow out of the body, just like
when you breathe in oxygen, youexhale carbon dioxide which is
molecularly heavier than oxygen.
It's molecularly heavier thatoxygen.
It's molecularly heavier.
That's cool.
(22:16):
I did not know that.
Well, one's O2 and the otherone's CO2.
So it's like you know, it's abigger, heavier molecule.
I just thought of that now.
That's really cool.
But carbon dioxide is notnegative.
In fact it feeds the plants andallows them to allow us all to
(22:39):
continue this reciprocalexchange.
Unless one gets to be too much,it gets out of whack, it gets
out of balance.
So nature shows us perfectlyhow to keep this sacred
reciprocity that keeps life andgoodness and beneficial health
(23:01):
going.
Because the basic concept is wehave healing mechanisms in our
bodies and in our living energyfields and in our living energy
fields and we're designed to bewell if we give ourselves the
right inputs, right, the rightfood, the right air, the right
(23:22):
energy.
You know, exchanging constantlyseeking the finest energy, like
the sami, yeah, and, and thetradition has these, these tools
for how you can reallyliterally advance, how we can
advance as a whole community, asa whole collective, uh, species
(23:51):
, to another level of existence.
What they talk about, thathuman beings are right on the
edge of transforming from thethird level of consciousness to
the fourth level ofconsciousness which we kind of
wanted to talk about today, Ithink.
(24:12):
Yeah, I think we will dig intothat Now.
For all of you out there, ifyou want to start, a really
simple way to start bringingthese practices into your life
and learning how to do them isElizabeth's book, the Fourth
Level.
So grab it.
It's on Amazon.
It's a fantastic book and it'sgot clear, easy-to-use
(24:33):
descriptions of these practicesso you can start creating change
in your life in a reallybeautiful way by using that book
.
Now we're going to talk a littlebit about the difference
between the third level and thefourth level and, in particular,
how to spot third-levelpractitioners whether they be
(24:54):
healers, teachers, spiritualteachers, shamans or business
people or you know, because it'snot just in the esoteric world
that this third and fourth-levelkind of paradigms play out and
how to spot fourth level humans,because I had some personal
(25:18):
experience of getting trapped upand entangled with a third
level shamanic type person thatcaused me a lot of energetic
harm, a lot of abuse andsorceric practices and stuff
like that that have taken meabout seven or eight years to
clear and clean out the aftereffects and impacts from that.
(25:39):
So this is something that isincredibly important and I'm
going to be really fascinated tohear what you've got to say
about how can we pick out theright people that are actually
going to lead us to somethinggreater and not trap us in this
third level power over typedynamics.
(26:01):
Yes, well, let's talk about thebasis of the third level.
None of this is bad, it's justa progression.
So being at the third level islike being in third grade.
(26:21):
You're not bad because you'rein third grade, you just haven't
learned enough or gained enoughwisdom to move on to fourth
grade yet, right?
The thing is is that when youget stuck at third grade, that's
not going to be good, right,because we're not advancing.
So the third level ischaracterized by one word Fear.
(26:48):
This is really easy to see,especially when people get into
working with you know, so-calledshamanic practitioners who know
about, or are supposed to knowabout, the invisible world and
things we don't know about.
So we, we give them a lot ofpower, right?
We, we kind of you know, deferto those who they are
(27:12):
knowledgeable, they know and Idon't.
So I'm going to defer to them,and this is not good, basically
because that's where some abusecan start.
And the other characterizationof the third level is the state
of the victim.
State of the victim, the stateof mind of I am at the mercy of
(27:41):
someone else.
Yeah, and that's easy to feel.
All humans feel that at somepoint, you know, in our life, we
experienced this.
So that is part of growing up,and the third level is
considered to be spiritualadolescence.
So I think that's a nice way tolook at it.
Think about adolescence can bevery cruel, right?
(28:06):
And adolescents have littlecliques of people in in-group
and out-group, have littlecliques of people in in-group
and out-group, and this is allabout identifying a spiritual
teacher.
If you feel smaller than themaround them, if you feel somehow
less than them, if youexperience they're really big
(28:40):
and you're really small, if youexperience uh clicks or they're
teaching in a framework of fear.
If you don't do this practice,all these bad things will happen
to you and you need me to fixit.
Or if you question them, theyattack you.
Yes, and I think I started outas a psychotherapist.
(29:04):
So, looking at it from apsychological point of view,
this is kind of really lookingfor people that have been
victimized and had thatexperience in their life and
kind of scanning for them,recognizing them and then, you
(29:26):
know, using that against people.
It's like for me the worst sinof a psychotherapist is taking
advantage of their patientBecause you are in a position of
power and you're misusing thatwith someone.
So the integrity of the person.
Look at their life.
(29:46):
What are they doing in theirlife?
Are they creating harmonywherever they go?
Are they creating harmonywherever they?
go.
Are they creating?
conflict?
Are they, um, do you feel atease just sitting with that
person?
You know?
Is there a sense of comfort,like you would when you, if you
(30:08):
sit with the dalai lama?
You know, you feel a feel ofease.
But with the people who wantpower over you, there's a
different dynamic that getscreated, and it gets created by
(30:30):
because even that person is isfunctioning out of fear.
Right, I need to control you orhave you follow my rules, or
you can't question me, becausemy world might fall apart.
If you do, I can't handle anyquestions or objections.
(30:52):
So in our school we have thisbuilt-in position, which I love.
It's called the Koyana, andthat is the person who pokes the
teacher and says but wait aminute, because before you said
this, and wait a minute, thatdoesn't make sense.
And wait, did you?
You know the person who, thestudent who keeps the teacher
honest.
(31:12):
Oh I like it, and you have tohave that person that's like
required to make sure that thisis a really fourth-level
teaching that's being deliveredright.
You've got to have somebodythat has the job to poke the
teacher.
I think too, and I'm not sure ifyou'll agree with me on this,
(31:35):
but I think another hallmark ofvery fourth level people is that
they are teaching people andempowering people and setting
people free to teach theirwisdom.
Yes, hallelujah, yes, yeah.
The whole purpose is to helppeople, to help all of us get to
the fourth level, to help allof us be able to overcome our
(31:57):
fears which are many our fearsand challenges and to really
rise together.
This is another beautiful thingabout this tradition, which I
haven't found in any othertradition.
I'm not saying it's not there,but I haven't personally
discovered it yet.
I'm still waiting for someoneto bring me another tradition
(32:21):
that has this ceremony calledKarpayaini, which is the
exchange of personal power.
Exchange of personal power.
So it's built into thetradition, so practitioners from
different lineages or differenttraditions can exchange their
(32:43):
power, and it lifts the wholecommunity.
Okay, I know in the Tibetan bookof Living and Dying there are
some descriptions oftransmission from master to
student and stuff like that, butI'm not sure if they have that
kind of what you're talkingabout, which is a higher order
(33:04):
of sharing empowerment toempower everything.
yeah, yes, to empower everyoneto become equals, literally, and
that's.
One thing I noticed was in thePaco school, which I'm
participating in, in the firstof the kapas, which is the
irrigation, or the empowerment,or initiation in our language,
(33:30):
that everyone, all the studentsand everyone, are all doing it
together for the one person andI've gone.
My God, this is amazing and I'mgetting all teary just talking
about it, because there's nohierarchy.
It's not these teachersempowering the students, it's
everyone all doing the thingtogether in this amazing matrix
(33:51):
of consciousness and love andconnection.
Yes, because every single humanbeing has a different power, has
a different um excellence intheir energy field, has a
different capacity that they cansupply to someone else.
(34:12):
Yeah, yeah, and this reallyhonors that.
We don't have gurus.
We don't have, you know, these.
If there is a guru, oh boy,they get shot down really fast.
We don't have that because noone is perfect, no one can do
(34:34):
everything right all the time,no one can even.
I mean speaking for myself, Icannot remain at the fourth
level in every single act of mylife, really, and I'm so glad
that I don't have to stand onany kind of pedestal and then
fall a terrible fall, becausethat's not fun and I'm, you know
(34:58):
, not holding myself up as some,whatever.
What a relief, right?
We're all in this together,we're all working together to
achieve something as a community, and I think that's another
part of the beauty of thistradition.
We are working with acollective field of energy,
(35:21):
literally, and we're working incollaboration with these giant
wise nature beings who areshowing us the way, you know,
helping us we have.
I mean, another real beautyfundamental of the tradition is
that we have four parents, nottwo, that we have our human,
(35:45):
biological mom and dad and wehave two nature, a nature mother
nature being mother and anature being father.
Our mother water and our fathermountain.
And this is really, really theyare like, honestly, they're
like the functional parents thatwe always wanted, because
(36:10):
they're not human, they're wise,they're ancient, much older
than we are.
They just have a huge reservoirof wisdom, living, energy,
(36:31):
guidance to offer to us, and Ithink it's kind of what every
kid always hoped your mom anddad would be.
But we kind of fail as humans,and it's okay, because then your
kid can grow up and becometheir own adult and, you know,
not put you on a pedestal theirwhole life as a parent.
But these nature beings are theshepherds of humanity.
(36:53):
They give us the guidance ourteachers would say.
The mountains and the new stars,all the beings of nature and
the creative forces of naturewanted this meeting and that's
why we're here, that's why youand I are talking today well,
(37:19):
that feels kind of nice I thinkit does it does, and I suppose
you know for everyone who'slistening, you know I'd offer a
heartfelt invitation to to startstepping into this worldview
because it is profoundlytransformative and deeply
(37:39):
healing and joyful and wonderful.
Yes, absolutely yeah.
So the fourth level is reallyabout going beyond fear and
really starting to exist orexperience a state of love and
feeling fed enough in yourselfwith the love that comes from
(38:04):
your nature.
Mom and dad, our kero teachers,will say you know, don't think
that we don't have bad days.
If we, they have a bad day.
They go home and they say oh,my nature, mom, you can't
believe what happened to metoday.
Can you please help me withthis challenge that I have in my
(38:26):
life and this really hurt me sobad and was so difficult for me
.
Can you please help me?
And then they ask right withthis beautiful invocation that
you know about, called thewahariqui, this beautiful spoken
, poetic words of beauty thatyou gift to your nature, mother,
(38:48):
help me, beautiful, sacredMother River, glorious keeper of
so many fishes and life beings,help me.
And then they know that thehelp is coming.
(39:10):
What a beautiful thing in lifeto have two beings that are
always there in a healthy,supportive, beautiful way.
Hey.
Exactly, exactly, yeah.
So that's another key key.
(39:30):
And you know, if we think aboutall the gifts that come to us
from mother nature, all thegifts, all the beauty that she
provides, you know, we have thisfield of science called
biomimicry, right where weliterally try to imitate natural
(39:53):
processes because they're sosmart and they work.
You know, yeah, and so this istaking all of that kind of
scientific ideas about natureand applying them spiritually.
(40:19):
So how does all this relate to,kind of, maybe we can build a
bridge to Western science in away, in terms of quantum physics
?
How does this relate to thisworldview?
Yeah, so the Kero or the Incatradition says that we inhabit a
world called the Kausai Pacha,which means we exist in a world
(40:42):
of living energy.
This is exactly what quantumphysics tells us.
We inhabit a world of livingenergy.
Everything that exists is madeof living energy.
(41:03):
I don't know if quantum physicstells us maybe it's starting to
engage this conversation.
I can't say that I'm educatedenough to know if this is
happening.
I think it is in some venuesthat all of this living energy
holds its own kind ofconsciousness.
So a river has its own energyfield, literally what we would
(41:30):
call, from our Western point ofview, the energy field, what the
Incas called the bubble.
Yeah, like the aura or whateveryou want to.
However you want to describe it, we talk about it as an energy
field and that you cancommunicate because humans have
an energy field, dogs have anenergy field, cats have an
(41:52):
energy field, horses, and sodoes the river, and the tree and
the mountain, and that's themedium through which we
communicate.
Well, yeah, absolutely, and youknow it's really well known in
science that consciousnessaffects reality in terms of
every experiment.
You have to control for whatthe experimenter believes is
(42:14):
going to happen.
So if there's not a clearerexample of living energies
affecting other living energies,I don't know what what you're
going to find really but I don'tknow if those same scientists
would ascribe consciousness tothe trees, or consciousness no,
they probably wouldn't, becausethere's a huge blind spot in
that and you know there's somereally good evidence that shows
(42:36):
that energy healing practicescan definitely do way more than
a placebo.
But if you go and talk to what Icall the orthodoxy of science
about that, they get a bigheadache and have a tantrum and
want to go home.
So I would say the Incatradition is really walking as
an embodied human warm quantumscience physicist.
(43:01):
So warm science is a sciencethat connects to its humanity,
yeah, yeah.
So simply yeah to its humanity,yeah, yeah.
So simply yeah.
So then we've talked a bitabout third-level and
(43:26):
fourth-level practitioners.
How do you find fourth-levelpeople in, whether it be for a
lawyer or a doctor or a teacher,a school or a few kids or
spiritual, shamanic typepractitioners?
I think you've got to followyour heart and you have to trust
(43:46):
the feedback that you get.
How do you feel about yourselfaround that person?
It's a great.
Ask yourself yeah, how do I?
feel about myself around thisperson so you, you would with
(44:07):
the fourth level person, youwould feel more of yourself and
more coherent, more grounded,more confident, more, more
everything.
Yeah.
I would hope so.
You would feel respected, youwould feel heard, you would feel
understood, you would feel youknow, granted your space in the
(44:28):
world.
You would feel all thesefeelings of comfort and ease,
right, I think.
And I suppose it's reallyimportant to listen to little.
If you get a little feelingthat something's not right in
the beginning, that's when youreally want to listen to that
little feeling, because notlistening to those little
feelings I've got to tell you,can lead to.
(44:52):
And we are really taught in theWestern world to override our
intuition with our mind.
We're really taught overridethe sensory input we get in our
body literally, which is energyinput, an energetic input that
(45:13):
we're receiving, to ignore itand do what I'm supposed to do
regardless of.
So it is, it's challenging toreally really listen properly
and trust ourselves.
You know, maybe that's thebiggest thing.
This is what our Paco teacherswill tell us constantly Trust
(45:37):
yourself, I like to say, believewhat you receive.
If you're talking to a naturebeing and you think, oh, I just
made that up.
Oh, yeah, they said this, but Ijust made that up.
You know, that's just myimagination.
Right.
I don't feel good around thisperson.
(45:59):
That must be me, you know,maybe it's not maybe it's not.
And I suppose the other thing isa lot of times nothing's
happening, nothing's happening,but something is happening.
But they're just looking at allthe nothing and rather than the
little something that'shappening.
You know, yeah, humans are funnylike that and I think the other
thing is, like every, everyhuman being, like we have
(46:20):
different modes or capacitiesfor learning.
We also have differentcapacities of perception, and I
experienced this for years, forthe last 38 years, with students
that I'm teaching practices to.
I will lead them through awhole practice and I'll say,
(46:41):
okay, so tell me what happened.
And I'll say, oh, nothing.
And so I always stop and say,okay, tell me in detail, what
did you experience?
And I had one time a person saywell, I had one time a person
say well, I felt all of thisrumbling energy come up through
(47:04):
the earth and it shook my bodyback and forth and it moved up
into my heart and came out myears but I didn't see anything.
Oh God, yeah, the visual thing,the Western thing, you've got to
be clairvoyant, you've got tobe able to see visions, or it
doesn't exist yeah, right.
So this kind of visualimperialism, right that there's
(47:28):
only one channel that'sauthentic for perception, and I
think that's can be a stumblingblock for people.
The way you perceive livingenergy is your way and it's good
.
The way you perceive the worldis good, it's your way and it's
(47:48):
valid.
It doesn't have to be adifferent way.
So just really validating theperceptual faculties that we
already have.
So what other modes might peopleexperience in this intuitive,
perceptive, energeticconsciousness?
(48:11):
Some people hear messages fromthe mountain beings.
Some people get a taste whenthey're receiving living energy.
A taste maybe of sweetness or asmell like a beautiful, or
maybe you see colors, or maybeyou hear a song, or maybe your
(48:49):
body feels like it needs to movein response.
All of these, things, or maybeyou just know stuff out of
nowhere, no, you just know.
But then you discount it forsome reason.
The most fun example of that tome was we were up on Mauna Kea,
(49:14):
mauna Huakea, the big mountain,altar to the stars.
It's called Big island, tallestmountain, and we were with Papa
Don Umberto and he said look,it's the Hatunchesca.
I'll say call to theHatunchesca, receive the
Hatunchesca.
It means the great star, thebig star, and we all saw this
(49:38):
big star.
So we're calling to it andwe're.
He said receive it into yourhead and your heart and your
hands and now give it to yourpartner, right?
So we did this whole thing.
And then we came back to myfarm after that was over and
everybody's like don aberto, donaberto, what is the hatun
chaska?
And he just looked at usastounded and said but if you
(50:06):
just called to the hatun chaska,if you just had it in your head
, in your heart, in your head,if you just gave it to your, how
could you be asking me what itis?
Because it's your personalexperience that counts.
(50:29):
Yeah, it's not an externalsource that knows the answer.
Yeah, okay, external source thatknows the answer.
Yeah, okay, what a beautifulconversation to enjoy together.
We've covered a lot of ground,um, there are a couple of
(50:52):
questions that we like to closeeach episode with um.
And you know, what do you thinkis humanity's biggest blind
spot when it comes to our sharedjourney of evolution and
healing and becoming well, trulywell?
Nature.
Everything is there for us ifwe can learn how to receive it.
(51:20):
All of the, every illness canbe healed through nature.
Every trouble we have, every uhum disequilibrium, every
disharmony, every illness,literally every mental,
(51:47):
emotional, physical, spiritualillness can be healed through
mother nature, if not throughher herbs and her plants and her
foods when they're left intheir natural state speaking as
an organic farmer here now for aminute.
(52:09):
But literally, the more advancedI don't know if we want to say
advanced, but the more refinedunderstanding that nature
literally provides livingenergies that will heal us.
So our teachers tell us thatour ituapu, our pakarina, our
(52:31):
nature parents, are literallysources of healing power for
each one of us individually.
Yeah, and then once we healourselves, we can heal others.
So this path, or literally, wecan become a conduit for the
(52:53):
nature beings to come through usand perform the healing, to
come through us and perform thehealing.
So it's a really wild.
It's a really wild point ofbalance to kind of hold between
invoking them with great powerand intention and being in the
(53:14):
state of great humility in frontof them to receive their living
energy and transmit it toanother person.
Yeah.
So it's being like really reallyhumbly empowered.
(53:35):
Which is a bit alien to theWestern worldview and something
we probably would take a littletime to learn how to do, I'd
imagine.
Right.
So it takes some learning, butwe can do it.
I mean, we have fifth-yearstudents now that are doing
amazing healings and we have hadmiraculous healings.
(53:56):
And the kero will look at uswhen we say, oh my God, we did
this practice that you taught usand this person is recovered
incredibly quickly fromsomething that the doctor said
they couldn't recover from.
And the Kero will just look atus and say, well, what did you
expect?
That's the power of the naturebeings.
(54:21):
They can perform all kinds ofmiracles.
Right, the mistake is thinkingthat we're doing it and we're
not.
We don't have that capacity,but they do.
Well, I think that's one of thebiggest pitfalls of healing work
and energy.
Healing work and certainly onethat I fell into in a very
(54:43):
comprehensive way early on istrying to do it and giving all
your energy away and ending upan empty, drained husk of not
very well, not very healthy.
Yeah, and certainly the waythat I've managed to learn how
to do this is way more inalignment with what you're
speaking about than what I wastaught in the beginning, which
(55:08):
was not very helpful.
Really, what I got taught inthe beginning was dangerous in
the long run.
Yes, and so the well-being ofthe practitioner is necessary to
be able to affect the practicecorrectly.
I mean, you can't be a paco andbe very in, very unbalanced
(55:31):
person.
It's all about and the willtell us this as they're training
us.
They say first use thesepractices for yourself when you
get feel very emotionally stable, when you feel very mentally
emotionally stable, then you canstart right.
(55:53):
You, you're stabilized by thenature beings, literally yeah,
so, and you belong in the placetoo because you're yeah so one
final question what is thechange that you want to be and
inspire others to be in thisworld?
(56:15):
oh man.
Well, I use the fourth level asmy guidepost to constantly
strive towards being the personthat can bring harmony to a
situation, can bring calm.
Notice about our teachers,especially a couple of them,
(56:41):
like Francisco, who's thecurrent president and community
leader of the quero is that whenhe comes in the room, it feels
like a mountain has entered.
You know.
I know what you mean there isthis, this incredible calm, this
patience.
You know that's justperceptible and that
(57:05):
everything's going to be okay.
You know that feeling, so Iwould like to bring my nature
beings through to help otherpeople.
To help other people just haveaccess.
I mean, that's kind of my life.
Mission right now is to givegrant access to these teachings,
(57:29):
the authentic teachings.
The authentic yeah and authenticteachings that have been
insulated from outside culturalimpacts in a way that I don't
know that any other thread ofIndigenous wisdom has been kept
so pure anywhere on the planet.
So it's an incredible gift tohumanity.
It truly is.
(57:49):
Yes, and so I want to provideaccess to that gift.
That's what I want to do.
Oh you are.
You're doing a great job of it.
I mean, look at what you'veaccomplished, it's astonishing.
Well, it took a long time.
I mean, it's been a long road.
(58:10):
Now I think you wanted to share.
You know it's organic, like stepby step.
I think you wanted to share awaharikwi.
Could you tell us what that is?
yeah, so before.
The waharikwi simply means theinvocation, and what our pakos
(58:35):
say that our nature beings wantto receive from us is the
beautiful love that we generatein our hearts.
I mean, if you look at aglorious landscape and this love
or this beauty wells up in yourheart and you want to give it
(58:58):
back.
Yeah, that's what the wahariquiis, so speaking beauty to
nature and giving them the lovethat's in you, through your
(59:19):
heart, through your words andthrough your breath.
So yeah, a lot of people say,well, can I just do that in my
mind?
Because we're all reallyembarrassed North Americans who
don't want to be seenpassionately speaking poetry to
a mountain.
Perhaps I don't know why thatsomebody might feel silly or
uncomfortable doing that, butonce you start to do it, boy, it
(59:42):
just feels so good.
It does.
It feels good Because we matterhow we give to nature.
That matters, that makes adifference in the world.
So you want to end with awahariki Edward I would love to
(01:00:04):
end this with a wahariki, and Iwould love all of you who are
listening just to come into yourbodies and to be really present
with everything that you'reexperiencing, in whatever way
you're experiencing it, whetherit's whatever sensory modality
or direct cognition.
Just I'd love to invite you totake a moment, all of you
(01:00:25):
listening, to just batheyourself in this experience.
Beautiful Mother, hudson River,mother that heals me and sings
(01:00:52):
me to sleep every night.
Beautiful, flowing MotherHudson, come to me now, my
pakarina, my nature mother, come, flow through me.
Let me feel your joy and yourhappiness and all of your life
forms flowing in you.
Come, come, come and receiveall this love I have in my heart
for you, my pacarina, come,come, come.
(01:01:14):
Ituapu, great Hill, centralPark, manhattan, new York.
Come, my father mountain, come,shower your Sami on me, bring
your nectars and open my heartand mind to your wisdom, to your
brilliant, super evolved wisdomof all of the years you have
(01:01:34):
been watching and living a lifewatching humanity's rise and
fall.
Come, come, come, beautifulmother ocean, come and spread
your nectar on all the peoplelistening to this right now.
Open their hearts, let themfeel your joy, let them feel
(01:01:54):
your super capacity for bringinglife force.
Come, mother, father wind,father wind, come, blow through
all our hearts, open our mindsand take away all obstacles that
will keep us from our destinies.
Come, come, mother rainbow, youwho connect the lower world,
(01:02:15):
the middle world and the upperworld and the upper world.
Come, come, come with yourbeautiful seven colors, with
your seven new stuff.
Come, rain nectar, come andshower everyone here listening.
Come, come, come, my beautiful,magnificent mountain beings.
(01:02:40):
Come Come, beautiful motherlava fountaining now in Kilauea,
caldera.
Come, show us how the land ismade, show us these fantastic
pyroplastic powers that you haveand let us feel them in our
hearts and our bellies.
Come, come, beautiful Pachamamahealing island.
(01:03:11):
Come, come and bring healing.
Bring your healing to all thepeople to gather together with
us and listening right now tothis podcast.
Bring that beauty and harmonyand peace to all of us here.
Open our hearts and minds toyour wisdom.
Speak to us in our dreams,speak to us, guide us, light the
path for us.
Father, Son, mother Moon,mother Stars.
(01:03:33):
Come and shower us with yourliving energy and guide us on
our path.
Let us be open to your wisdom,coming through our dreams and
speaking to us on the wind,speaking us to us through the
animals that we meet and thepeople.
Come, come, come, watch over ushumanity, teach us we are your
(01:03:57):
children.
Thank you, thank you.
Thank you for all the gifts yougive to us.
Mahalo nui, thank you, thankyou thank you, thank you, thank
(01:04:20):
you.
What a beautiful conversationwe've shared and everyone, I
hope you've enjoyed this.
Um, it's been an incrediblegift to have you here today.
Thank you so much for your timeand energy and wisdom, elizabeth
, thank you, and just to remindpeople, people, that when we
receive the teachings of ourcarol brothers and sisters, we
(01:04:44):
give back an enormous amount totheir community, helping them.
So we always keep this tinysacred reciprocity.
Yeah, and your WirikachaFoundation is a not-for-profit,
so if anyone wants to donate tothat who's listening?
Drop in.
Also, I think Elizabeth has amonthly open full moon.
(01:05:11):
Yeah, full moon tomorrow andit's now up on my website.
So if you go to the Full MoonPako Ops, you'll see a link
there that you can join.
Yes, so this is open to anyoneat all, anywhere in the world,
and I did the last one and itwas so much beauty it was almost
indescribably wonderful.
(01:05:32):
So come along and join in andbring your heart and soul into
this process of helping clearand heal and awaken the whole of
humanity in the planet.
It's a really beautiful thingto do.
Thank you so much.
Goodbye to you all for now andwe will see you back in the next
episode.
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