Interview about Perceiving Energy

I and a fellow paqo, Christina Allen, have been holding a series of discussions online with don Juan Nuñez del Prado and his son don Ivan, who are our primary teachers. These discussions have been wide-ranging and deeply engaging—and enlightening. As always, my focus is to bring this information to those of you who have studied with me and Juan, and with others, since much of this information has not found its way into our trainings because of time constraints. So this is the first of what will be a series of interviews with the maestros about the Andean mystical tradition. Today, our focus is on qaway, which is mystical seeing and part of our capacity to perceive energy.

Joan: A lot of our work in Peru, for example, during the Hatun Karpays, is connecting our energy with the spirit beings and sanctuaries, the places of power. We do saiwachakuys or saminchakuys to pull energy to us or we send our energy out and connect Atomthrough our munay and other powers. Let’s talk about this, starting with a general view of connecting in this way.

Don Ivan: When you share energy through a seqe, connect with a sanctuary or something, you establish a connection and you will always have the energy of that place with you. You are always connected. You can trust that! It’s like an electrical wire: you turn on the switch and electricity runs, and you trust that to happen. It’s the same with seqes to sanctuaries [or other things]. Of course, the connection and flow depends on the quality of your ayni, but that sanctuary can be a source of light living energy for you.

Don Juan: We do not work alone. During a saminchakuy you receive the support, the sami, of Father Cosmos and you release your hucha to Mother Earth. You are creating a personal relationship with them. In saiwachakuy, Mother Earth returns her energy to us. But we also can take sami from anywhere and everything, as nature is only sami.

Sami is a kind of kawsay, of living energy. Sami is light living energy. But when the masters taught us, they didn’t use the word energy; they used the word kawsay. We translate this into our own culture and everyone uses the word energy. They have their own preferences. That’s okay. But everything has its own configuration of sami, like frequencies of energy. The difference in energy configurations is like the difference between a lemon and a lime: they are close but different. So each material thing has its own configuration. The concept is not hard, and our work is not hard. It’s just nurturing what is already inside you and what is happening with the energy flows.

Joan: A lot of students ask about imagery they receive when they feel a connection with a power place or are running a flow of energy. I tell them it’s personal. It may be something important or it may be a projection or story they are creating, so not to get too hung up on trying to analyze or interpret it. Stick with the energy perception, not the image. Am I wrong to advise them in that way? What do you think about imagery?

Don Juan: Images of the tradition are based in bubbles—in Quechua poq’pos—and cords or seqes. You are the center of the seqes. You are responsible for them. With saminchakuy and other energy practices, you might have an image, but the kind of image you see or the visual perception you have is not so important. Having the [energy] perception is! It’s the fact that you can perceive what is flowing between you that is important. Sometimes the image is not so important; it can be a projection or something like that. What we are developing is our ability to perceive energy flows. What meaning you take from it, what it means to you, that is personal because it’s ayni, which is personal. 

Don Ivan: It’s like a dream. I can help you in understanding the dream, the process, but you have to figure it out for yourself. The meaning has to come from you. The meaning is in yourself. We all have our own symbology, and the code is in the person.

Joan: What about if someone sees an entity or something? Usually that can be frightening. But let’s say you hold your fear in check and are energetically curious. How would you work with that spirit being or whatever it is?

Don Juan: We have some rights that we need to be aware of. If someone [an entity] shows himself to you, you have the right to know his name. The first thing you need to do is to ask the being: “Who are you?” Then ask: “What do you want?” Sometimes they come because you need to do something for them and sometimes they come to give you something. “What do you want with me?” That’s it, very practical. And if it feels heavy to you, you have a choice. You can leave it alone. If something is heavy for you, you need to trust yourself. It’s heavy for you! That is all. Even if your big teacher comes to you and says, “It feels light.” No, it’s heavy for you. The Andean tradition is very grounded, not a metaphor. It’s real, it’s grounded. It’s practical.

Don Ivan: But remember, things are not only heavy or light. There are nuances. From the heaviest energy, the slowest energy, to the lightest energy. It’s a spectrum. You can’t see the world in black or white. That can be a big mistake. Because you lose everything in between, which is most of reality! Nothing is perfectly heavy. Your perception will tell you what the quality of energy is. There are gradients. A whole spectrum.

Joan: What if a student or someone new to the path is not able to perceive energy flows, even though they practice and try to develop that capacity?

Don Juan: When a person is not perceiving anything, you can use the misha on the head to pull sami into that person and then they can try again. If you don’t have a misha, you can use any sacred tool. Usually, and this is a general comment, the lack of perception indicates that person has erected boundaries or has a fear of opening their poq’po to incoming energies, sami and other energies. They may have a fear of life, relationships, enjoyment, growth. Sometimes that is the problem.

Don Ivan: Fear closes us. When you are afraid you close up everything and try to save yourself in the most instinctive way that you have. You close every possible access of any kind of energy that can touch you and mentally you are in your head. As you grow, you get afraid less often. Things are not going to touch you in the same way.

Don Juan: Take the practical way. Are you going to receive every energy that comes to you?

Joan: I might feel it, but I don’t have to choose to interact with it. The teaching is that nothing can enter your poq’po without your Rising sun behind the planet - vector illustrationconscious or unconscious permission, so it’s just touching you and you decide whether you let it in, whether that intention is conscious or unconscious.

Don Ivan: Yes. The thing is that when you are not yet developed, unconsciously you are going to allow more energies to come in that [feel heavy to you.] You let in things that affect you.

Don Juan: What you need to do is be in control of the kind of energy that you interact with. Energies are there. But you have a filter. And sometimes you want to close [your poq’po]. You don’t want to receive this energy. We have an automatic sense about what energies we are receiving that our bubble cannot digest. You trust yourself.

Joan: Energy is just energy, and what it feels like is in relation to your own energy body. Hucha can’t hurt you, although it can frighten you if it feels heavy to you. Correct?

Don Juan: Hucha is heavy living energy. It’s survival energy, but very basic. It’s not evil, just hucha. Hucha is just hucha! We avoid thinking in black and white [good and evil]. What you feel as heavy or light is subjective; it depends on your level of consciousness. When I face something I don’t know [that feels heavy], I ask to my God or my Inka Seed, “What’s going on?” If you ask, you are going to receive the meaning, the teaching.


The year 2020 was challenging for many of us. Covid-19 health risks, the deaths of loved ones, job loss or insecurity, social isolation. In the United States, it was an unprecedented year for weather-related disasters, from monster fires to destructive flooding, hurricanes, and tornadoes. Also in the United States, we were tossed to and fro by political and social turmoil, from massive protests against police tactics and racism to the culminating insult of this year: the storming of the US Capitol building by a horde of Trump supporters bent on insurrection, on delegitimizing a fair election, and on trying to prevent the peaceful transfer of power. For many of us, it was a year that challenged—and perhaps even undermined—our physical health, our economic security, our emotional equilibrium, and our core beliefs and values.

So how do we maintain our positivity, our centeredness, and perhaps even our faith in a benevolent universe?

By becoming humble. “Humble” and “humility” come from the same Latin root meaning “low or close to the ground.” That root meaning makes me think of the Andean term for a human being: allpa camasca, animated earth. In this sense, humility means acknowledging that while we are animated to life by the Creator of the kawsay pacha, we are children of the earth, of the Pachamama. We are limited, although we have the potential to be unlimited. Humility, then, means acknowledging where we are undeveloped while striving for our conscious evolution.

In the Andean mystical tradition there are two realms: the kawsay pacha and the Pachamama: the immaterial realm and the material realm, respectively. From the kawsay pacha we receive life, the living energy called kawsay. The finest kawsay is sami, the light living energy. From the Pachamama, we receive a body and everything we need to support our bodies and to live as human beings in the world. The kawsay pacha, we are told, is overly abundant in kawsay and generous beyond measure with sami. All the “blessings” of the kawsay pacha—and of First Cause, Great Spirit, The Holy One, Creator, God, or whatever you call Originating Consciousness and the Fount of Life—are freely available to us, without our having to earn them or deserve them. These blessings are a gift from Creator to us.

The Andean tradition is not the only one that teaches this precept. And while there isn’t a specific word in the Andean mystical tradition to describe this flow of benevolence,  perhaps sami is the closest.  Sami, the light living energy of the universe, flows through us imparting the life-force energy and increasing every kind of well-being. It’s the transformative power freely and abundantly available to us from the kawsay pacha byTocuhing God compressed Pixabay 1976544 which we evolve to our highest expression of self here in the human world.

Other traditions have a more specific word for this life-flow and these blessings: grace.

In Christianity, grace is the favor of God, the flow of support and blessings without your having to earn or deserve them. It is commonly defined as unmerited mercy. In certain schools of Buddhism, grace is seen as the essence of life, it’s “isness,” whereby everything is connected and interdependent, and thus you are energetically supported by everyone and everything else. No matter what the tradition, living a grace-filled life (in our tradition, a sami-filled life) means feeling and experiencing the benevolence, goodness, support, and assistance of the Living Universe.

While grace is freely available to every one of us, there is one requirement for receiving it. You must consciously ask for it or invite it into your life.

As the Andean tradition tells us, nothing can enter your poq’po without your conscious or unconscious permission or invitation—not even God. To establish a personal relationship with Creator, to allow Creator’s blessings to flow into your life through grace, you have to intentionally open yourself to it and accept it. And to ask for this grace, I believe, you must not only be courageous, but full of humility. Courageous because you are ceding a sense of full control, allowing someone/something else—in this case Creator—to guide and direct you. Humble because you acknowledge that you seek or need assistance.

There is no ceremony or ritual necessary to invite Creator in as an active energy in your life or to allowing Creator’s grace to inspire you. You just ask. You allow.

Then you may ask, what are the consequences of doing so? What are the benefits? What are the challenges? These questions are beyond the scope of this blog post. But inspired to dive into the topic of grace and all its grace flyer snipramifications, I and fellow paqo Justin “Cos” Moore have decided to offer a seminar on this topic: to gather together a group of people who are curious about grace and perhaps ready to invite Creator and grace to work in their lives. If you are curious to know more, I invite you to join us.

For me, 2020 was a tawantin year, a “4” year, which as the sacred number of the Andes represents wholeness, completion, harmony. Most of us might have felt that 2020 was anything but. Yet precisely because it was such a challenge, because it showed us our physical and perhaps even spiritual/energetic vulnerabilities, it was a year of opportunity to learn about and experience humility, of acknowledging how close we remain to the ground. Now 2021 is upon us, a “5” year, which in the Andes represents the energy moving from the horizontal to the vertical. Five is the pull upward. For me, this is a movement from the horizontal view of our earthliness to the vertical view of our sacrality. If this supposition rings true for you, what better time than now to allow Creator and grace into your poq’po and life?

A Paqo Gives Thanks

In this United States this week, we will celebrate the Thanksgiving holiday. thanksgiving-Indians and Pilgrims compressed Pixabay 5616807_1280It is a holiday founded upon sober reality (the newly arrived colonists were asserting rights to a land already populated for millennia by others, and the new colonists were suffering terribly) and an unlikely gesture of compassion and cooperation (the Native Americans freely helped those they saw suffering even after being abused by earlier colonists and explorers). An article on explains:

“Throughout that first brutal winter, most of the colonists remained on board the ship, where they suffered from exposure, scurvy and outbreaks of contagious disease. Only half of the Mayflower’s original passengers and crew lived to see their first New England spring. In March, the remaining settlers moved ashore, where they received an astonishing visit from an Abenaki Native American who greeted them in English.

“Several days later, he returned with another Native American, Squanto, a member of the Pawtuxet tribe who had been kidnapped by an English sea captain and sold into slavery before escaping to London and returning to his homeland on an exploratory expedition. Squanto taught the Pilgrims, weakened by malnutrition and illness, how to cultivate corn, extract sap from maple trees, catch fish in the rivers and avoid poisonous plants. He also helped the settlers forge an alliance with the Wampanoag, a local tribe, which would endure for more than 50 years and tragically remains one of the sole examples of harmony between European colonists and Native Americans.”

These Native Americans acted toward the colonists with ayni (reciprocity), munay (love and will), and sami (their finest light living energy). Our nation’s first tragedy is that ultimately future colonists did not do the same.

Today, as we approach Thanksgiving, we can use Squanto’s and others’ examples to bring awareness to our ayni and to how we are spreading our sami.  And we can bring awareness to our blessings, express gratitude for them, and act from munay so that everyone feels the grace of Taytacha (God/Creator/First Cause) and shares the bounty of the Kawsay Pacha (the universe of living energy).

Below I provide you an opportunity to express thankfulness for what you have learned and for how you are capable of continued development to the most glorious human being possible.


Ayni is reciprocity, a feedback loop between you and Taytacha/Kawsay Pacha. Ideally, it is an authentic exchange of giving and receiving, a gesture of love through the selfless impulse of generosity and empathy. The exchange may be of any kind: energetic, intellectual, emotional, physical. It can take any form, from encouragement, support, time, money or effort, to a smile, a hug, a helping hand, a kind word, or a selfless gesture.

Ayni Blessing

I give because I have so much to give.
I receive because I acknowledge my own worth,
and have an open and humble heart.
            In ayni I am a vessel, filling and emptying in a ceaseless exchange
of all that serves the greatest good and the highest order.


Pachamama/Mama Allpa

Mother Earth carries us all on her back and gives selflessly to support our needs. She never grows weary, although she can grow angry. She wants to nurture us—that is the nature of her being. As the primary feminine spirit in the Andes, Pachamama is honored in countless ways each day. The indigenous people spill a little of whatever they are about to drink onto Pachamama, as an offering and a thanksgiving. They do the same with food before they eat. They are aware of her and know that she is aware of them. Pachamama is the primordial Mother of us all. We, and all the creatures of the world, are her offspring, feeding from her breast. Her sami (light living energy) is the milk that sustains and nourishes life.

Pachamama Blessing

The Earth is my mother.
She birthed me and provides me great bounty.  
For this I give thanks.
All her creatures deserve my respect.
I am part of the Great Web of Being
and I strive to live in harmony within the cycle of life.


A despacho is an offering, usually of thanksgiving, that is made of natural items, from flower petals to candy and other food items to stones and shells. It is the great teacher of ayni and always represents a tawantin: wholeness, harmony, completeness. My definition of the despacho is the externalization of your internal state. It is an offering of the self.

Despacho Blessing

I give thanks for this day and for my life.
I am grateful for all that I have, all that I am, and all that I can be.
I  honor the difficulties that have moved me
beyond what I thought I was capable of.
I give thanks for the sweetness of life I have tasted and acknowledge
all the sweetness I have missed, ignored, wasted, or denied myself.
I accept the guidance that is available to me from all sources.
I know that I am an integral part of the Universe. I am never alone.


Sami is the refined living energy from which all things in the material world are made. It infuses the cosmos and our being. It is the light living energy that drives all things and imparts the fullness of well-being. Sami is not light as in visible light, but as a quality of the highest vibration of being—of the lightness of being. Still, it lends itself to the loftiest of metaphors. It is the nectar of the universe that you can freely eat, pollinating yourself so you can flower fully as a human being. It is the water of the universe that dissolves your self-perceived impurities and washes away your heaviness. It is the light in your eye, the glow from your Inka Seed that reveals your Spirit, and the light that illuminates even the darkest path you may have to walk.

Sami Blessing

I open myself to the light living energy,
tasting the sweetness of the universal nectar
and drinking in the living water of the cosmos.  
I accept the goodness, abundance, love, and wisdom
that is freely available to me.  
I share all these blessings with others in greater measure.
I do not keep myself small. I do not make others small.
I am a being who can grow to express the very qualities of God.
I will walk in light and I send forth my light, for I am a being of light.



Munay is the choice for love. It is the partnership of love and will. Taqe is the joining of energies, an action and process that is propelled by the energy of munay. One of the names for God in the Andes is Hatun Taqe Wiraqocha: The Great Joiner God. This quality of God can become one you cultivate in your own life. You can best work the energy of bridging divides when you are respectful, open, inquisitive, inclusive, cooperative, non-judgmental, and in integrity yourself. These are the qualities of self that generate your will to express love—to practice munay. Munay is not about befriending someone, agreeing with someone, or even liking someone. But it is acknowledging that no matter how different you may be from the other person, that person has inherent worth, for God loves that person. You are not to play judge and jury, but to strive to express equanimity or, at the very least, neutrality. You can’t fake munay, but you can cultivate it. A good way to start is through embracing taqe.

Munay/Taqe Blessing

I see the beauty in myself and others.
I celebrate our similarities and honor our differences.
I am an instrument of peace, harmony, cooperation and good will.
Through my words and actions, I am an example
of these qualities to my children and others.  
 I choose to heal divisions both within and without myself.
Everywhere I look I find—and take—opportunities
to build bridges rather than erect barriers.
I am a joiner of energies.


A Taripay Pacha in the United States?

I have been waiting for days to hit “Publish” on this blog post. Thankfully, about an hour ago Joe Biden and Kamala Harris were declared the winners in the U.S. presidential election. The mayor of Paris expressed my feelings exactly: “Welcome Back, America!”

At the risk of stretching a metaphor too far, this blog post speculates about one perception of the new administration in the United States. Is it too much of a leap to think the election our new President and Vice President could signal a national pachakuti, even a Taripy Pacha, for the United States?

We are living in the time of the Andean prophecy of the rise of a new humanity, the Runakay Mosoq. A time when all the children of God will share their gifts. The Andeans gift to the world is munay, love as a choice, love under our will. The indigenous peoples of the world and the “blue collar” workers of contemporary society teach us llank’ay, action and doing, work and productivity. What are so often disparagingly called the “elites” of the world, usually those white-collar and highly educated people, can share their yachay, or knowledge. Those characterizations are not meant to be stereotypes, but rather as a possible way to look at the weighting of how the three human powers are distributed across contemporary social groups. The bottom line is that when we share these gifts and use all of them ourselves, we move toward becoming complete human beings: people who are skilled at using and sharing all three of their human powers: munay, llank’ay and yachay. This is what the Taripay Pacha is all about: meeting ourselves again, only this time as more fully developed human beings.

During a pachakuti—which can be translated as a great overturning or energetic reorganization, a period of momentous transformation—we have the opportunity (there is no guarantee) of consciously evolving as individuals and societies. The questions that arise are: Can we in the U.S. capitalize on what may be a Taripay Pacha, an age of meeting ourselves again, or a time of potential reformation, reconciliation, advancement, even healing? Can we see the razor-thin election of Joe Biden and Kamala Harris as such as opportunity to right a country that has tilted badly askew from its founding values (some might say, a country that experienced temporary insanity) and that might once again be a model for the world of rule by the people, for the people, and of the people?

The points I am about to make are not about policies or politics. They are about energetics. About potentiality. About a new start, a  new attitude, a reality check about what has been and a vision for what might be. I invite you to check your doubts or skepticism at the door and come with me on a short journey to the frontier of possibility.

male female head compressed Pixabay-4372150_1920

Part of the Andean prophecy is the rise of a new Inka and Qoya: a ruling yanantin of a male and female who can serve as national role models and rule for the good of all the people. (A yanantin is the energetic interplay of two different but complementary energies.) For the first time in American history we have a leadership team of a man and a woman. We have a yanantin as our rulers. This is no small or inconsequential achievement for the American people. It is revolutionary.

And this ruling couple, if you will our own Inka and Qoya, represents not just one yanantin, but many. We have a yanantin of ethnicity at the top of our government: a white man and a mixed race woman (Black and East Asian/Indian). We have two generations (an elder and a middle-ager) from opposite coasts (East and West coasts). We have a Qoya in a mixed race and mixed religious marriage (Christian/Hindu and Jewish). This pair as rulers represent many fourth-level qualities, as the fourth level of consciousness and power is one in which the operative energy dynamics are those of connection, inclusion, bridge-building, acceptance of differences, and the welcoming of diversity. As president-elect Biden has said so many times: He seeks not to be the leader of blue states or red states, but the representative of the United States. He calls for seeing those who did not support him or are of an opposing political party or persuasion not as enemies but as opponents, and even as potential allies. Some call him and his calls for unity and cooperation—and those like me who applaud such values—naive. I call it fourth-level speech and behavior.

Such qualities are frightening to those still at the third level of consciousness, which in its heavy aspect is the dynamic of duality: right-wrong, us-them, ally-enemy, Democrat-Republican, and all the other divisive labels that have driven our politics and ethics for the last four years, although, truthfully, this has been the growing ethos of the United States and its politics for at least the last decade.

people protesting cropped and compressed Pixabay -2575608_1920

Trump displayed the unhealthiest characteristics of the third level. This characterization has nothing to do with his policies and everything to do with his personality and character as a man: bully, blamer, complainer, victim, paranoid conspiracy theorist, isolationist, confabulist and even liar, transactional, materialist, divider, angry, narcissistic, tribal, and the like. As I said, at his best Joe Biden displays fourth-level tendencies, although time will tell if he lives up to his rhetoric: alliance-building, empathy, kindness, consensus seeker, collaborator, inclusive, tolerant, and so on. This is a sea-change in the quality of the energetics at the top of the political hierarchy here in the United States. But Biden has no mandate. Although he won the popular vote, his electoral college victory looks like it will be achieved by a thin margin (all the votes still are not counted). Biden will be dealing not only with a divided populace but a divided government.

Still, we can’t overlook how momentous it is that we have elected our own version of an Inka and Qoya—meaning rulers, but not enlightened rulers (that remains to be seen). Let me take another leap: Looking through our three uppermost ñawis at the three human powers, we will see that metaphysically, looking through the qanchis ñawis (seventh eye), this potential for transformation is happening in 2020, which numerologically adds up to the number 4, the tawantin or symbol of wholeness, harmony, and completeness. (And Bidden was declared winner on 11/7/2020, which numerologically also adds up to 4; there’s that tawantin reference again). More realistically, looking through the paña ñawi (the  right eye of rationality) and lloq’e ñawi (left eye of practicality) at our three human powers, which in the prophecy must be developed and used together, the path forward toward the energy of tawantin appears difficult. The US population of voters expressed their llank’ay, their action, like never before. There was an historic number of votes cast in this election. But our yachay, or that of so many of the electorate, and munay are sorely lacking and underdeveloped. We have divided into factions and too many of us have bought into ridiculous and unfounded conspiracy theories of voter fraud and corruption of the election. It goes without saying that munay also is sorely lacking in huge swaths of our populace.

Donald Trump, the greatest threat in recent American history to our nation’s democratic values and to the checks and balances of our institutions of government may be gone soon, but division looms large: vast income inequalities, a reckoning for systemic racism, the resistance of global-warming deniers, a seemingly intractable political tribalism, and on and on. These divisions demonstrate just how far we have to go not only in national healing but to achieving any measure of national unity. A pachakuti, a cosmic transmutation, provides only the potential for change. Nothing is a given. Which is why paqos in the United States, and around the world, can help energetically support the positive potential of the United States by committing to practicing hucha miqhuy on the poq’po of the nation and its citizens over the long term. We have a lot of hucha to release.

Hucha miqhuy not only releases hucha, it increases strength and power, and fosters the potential for evolution. My teacher, don Juan Nuñez del Prado, has said: Hucha miqkuy “propels the process of evolution of everything. One of the ways Mother Earth propels the process of evolution is to accept your [or all human beings’] heavy energy and transform it into the light energy. She recycles the energetic remainders of the actions of humans, our hucha. She transforms human weakness into human virtue. We feed her. But if you use that power yourself, the power of hucha miqhuy, you are a co-creator with her. You become a recycler of heaviness, which is the factor that insulates human beings. It’s the factor that prevents the possibility of really creating something new and beautiful.”

choice signs compressed Gerd Altmann Germany Pixaby

Performing hucha miqhuy will help us take advantage of this election result, this return to sanity and opportunity for reconciliation and growth. (Thank you to those outside the U.S. who decide to do this for us). Obviously, what happens is up to us, and up to our elected leaders in the three branches of government (most importantly the Congress). We get to decide what this opportunity births, if anything. Where we go from here is at least partially under our will. If we develop our three human powers, then we will give this administration a chance to succeed. In my eternal optimism, I think if we see this change as a Taripay Pacha—the rise for the first time in our history of our own Inka and Qoya as leaders of our country—we can contribute as fourth-level citizens. It’s just a thought, maybe even a challenge I am of putting out there for consideration by other Americans. Who do you want to be? What do you want the character of our country to be? How do you envision our national future? And, most importantly, how will you either detract from or contribute to this possible Taripay Pacha?

A Paqo’s Approach to Forgiveness

I was asked recently about forgiveness, both forgiveness of others and of the self. What might the Andean mystical tradition say about that? I had never thought about this topic before in relation to the tradition, and I had never received a heart- compressed Gerd Altmann Pixabay 1982316_1920teaching from a paqo about it. But as I contemplated this question, I came to see a possible Andean mystical approach to forgiveness.  

Of course, we start with our energy practices. Our core practice is saminchakuy: working on the self to release any hucha, including the heaviness of feeling betrayed, wronged, hurt, rejected, or whatever emotion you carry about the situation that has caused you to discern the need for forgiveness. No matter how culpable the other person may be, as paqos we always start with ourselves. So you would seek to master your own energy body and diffuse the heaviness of your own emotions.

Another go-to practice is hucha miqhuy. This is the deep cleaning not only of your own hucha, but of the relational hucha you are feeling between yourself and the other person. You can clean that person’s poq’po using hucha miqhuy, but I see the power of hucha miqhuy more about relational energy—the flow of energy between yourself and the other—so you would focus on digesting the flow going from yourself to the other: the hurt, disruption, shutting down or cutting off in your ayni flow with the other. It is your own perception of the relationship that is imprinted in this betwixt and between energy, so take responsibility for it by cleansing it of its heaviness.

Understanding is always a plus, so there is a place for the analytic, especially since contemplation and understanding can help shift your emotions. They can help transform how you are looking at the situation and your expectations of what needs to happen for you to either feel forgiven or to sincerely forgive someone else.

First, focus on the ayni. Although you can only take responsibility for your half of the relationship, by keeping your focus on ayni you will come to realize that forgiveness is not chhalay: it is not transactional. It is not so much about you and the other as it is about yourself, especially if you are being transactional. If you have expectations of what must happen—a tit foropposites compressed -thumb up and down Pixabay 489521_1920 tat—before forgiveness occurs, then you are restricting the possibilities of what can occur. You might be keeping these possibilities limited and small. As so many psychologists tell us, forgiveness is not dependent on atonement by the person whom you feel has harmed you. It’s not even about that person making amends. No matter how wronged you feel, you are not judge and jury in relation to the other person. Well, perhaps you are if you are operating only at the level of the material world. But in terms of the spiritual or metaphysical realms, forgiveness is a change in yourself, not any kind of compensatory action by the other person. Why is this so? Because, according to so many philosophers, forgiveness is an act of grace—for the self and the other. Grace is not something that is earned or deserved. It is not something you bestow on the other, some kind of absolution. It is a state of being you cultivate within yourself that creates space for release and completion. It is a choice about your preference for the condition of your own inner landscape. Grace is the condition through which you will discover your own power of munay: that your love—or forgiveness—is an energy subject to your will.

By cultivating your munay, you will be able to move to the inner state of being that is forgiveness as defined by so many modern health experts and ancient widsom-keepers: “Forgiveness is a conscious, deliberate decision to release feelings of resentment or vengeance toward a person or group who has harmed you, regardless of whether they actually deserve your forgiveness.” So forgiveness starts with making a choice. But you can’t fool yourself. You cannot pretend, through actions or words, that you have forgiven when you are really still harboring resentment. Qaway is the capacity to see reality as it really is. The reality may be that you have not yet reached the point of genuine forgiveness. No problem. Use your tools to continue working on your energy, because it’s healthier at all levels to keep your heaviness conscious and work on it then to drive it underground or hide it from yourself.

Forgiveness also is the restoration of a sense of inner peace. You can’t Past Present And Future Signpost Showing Evolution Destiny Or Agingchange the past, and surely not the reality of the pain that caused you to reject the other person or be rejected by him or her, but the universe provides you a clean slate in every moment. The word forgiveness means “to give,” not “to get.” It is something you give yourself. Like munay, it is a choice. Although reaching a state of genuine forgiveness may take time, you only have to practice in this moment, and the next moment, and the one after that. In your progression, you likely will experience a lessening of emotional intensity and a gradual lifting of heaviness. You may move from loathing to resentment, then to regret, and to disappointment, and to sadness. Eventually you may feel an acceptance of the reality of the situation that is stripped of the cloak of emotion: what happened happened.

Every small step, every slight shift in your energy will eventually result in the release of your heaviness and the restoration of your equilibrium. As Confucius said, “To be wronged is nothing, unless you continue to remember it.” You may always have the memory, but you can—through your energy work and conscious choice-making—reframe that memory. By doing both, you deflate the heavy power of the memory of the past wrong and re-inflate it with life-affirming sami. Sami, among its many meanings, refers to the essence of a thing. Feeling wronged and holding a grudge restricts your energy and dims your essence. Forgiveness opens you back up, allowing your full essence to flow freely again.