The year of 1992 signified another important advance in the road that leads to the return of the sacred. Both in America and in Europe were realized transcendental rituals, framed within that planetary and ecumenical consciousness that we have been pointing out as the main characteristic of the New Age. In America a ritual race took place that crossed one of the great sacred routes that cross the continent. Taking as starting point Alaska in the North and Machu Picchu in the South, groups of runners who were not only indigenous but also mixed-race and Europeans converged on October 11 of that year in Teotihuacan.
The realization of this event revealed what is the prevailing reality in what it does to the Sacred Geography of Amerrikua. The blockade that until 1989 prevented the circulation of energy across the continent has been completely overcome, which opens the possibility that in the not too distant future the more subtle energies generated by the Mexican and Peruvian chakras can interconnect, thus increasing Its potentiality. However, it was equally apparent that the task of consciously recovering the use of the Great American Sacred Routes have not yet begun. The various nadis that integrate them are, in their vast majority, "dirty" and abandoned. There is widespread ignorance about the right way to participate in this kind of careers or to provide effective help to them. This has caused the intrusion of some dishonest people who only wanted to take advantage, interested only in their own personal brilliance and profit. Enthusiastic but cautious, the guardians of Amerrikua's sacred traditions gave their valuable support to the race, pointing out at the same time the many obstacles that must be overcome before achieving this kind of rituals with perfect perfection.
As far as the European chakra was concerned, 1992 was the year in which work began to achieve its revival. The first task for this purpose was to begin the "cleaning" of the road to Santiago, the most sacred and important European route. The ramifications of the traditional Jacobean path extend through all the nations covered by the aforementioned chakra, which is why it will be necessary in the coming years, a growing number of inhabitants of these countries collaborate, consciously, in achieving that the circulation of energy to recover fully in the totality of that route, a task not easy and plagued with difficulties. However that may be, the first step towards the spiritual revival of Europe has already been given.
With the mention of the events that occurred in 1992, this essay could be concluded, since they only confirm the thesis sustained at the beginning of the essay, that is, that the present times constitute a transcendental breakthrough in the history of humanity which, with firm impulse, directs itself toward to a planetary Sacred stage. A final point should be made, however, that the multitudinous sacredness of the future to come will not only result in the increase of powerful rituals and solemn ceremonies but will also be revealed in all the activities of ordinary life, For it is precisely this characteristic - the sacralization of daily life - that in reality constitutes the distinctive peculiarity of the sacred stages of all cultures.
Perhaps the best example that could be given regarding what it means to be able to reach the sacred level in any activity would be a fact that was witnessed by the author of these lines. The event in question occurred at dawn on Monday, September 2, 1968, in the house where Regina lived at that time and which was the headquarters of those who worked tirelessly to wake Mexico. Despite the early hour, there was an incessant movement in the house. These were the days leading up to the great Manifestation of Silence, and we had to coordinate countless actions. To the house came a young couple with a problem that had nothing to do with the planned demonstration. The couple were Dr. Javier Gallardo Fuentes and Mrs. Yolanda Castillo de Gallardo, who was a leader of the Mexican center that operated in Colonia del Valle, Mexico City. The total and enthusiastic dedication with which Yolanda participated in the movement had caused serious displeasure with her husband, who was strongly opposed to his wife being involved in matters that were completely incomprehensible to him. To further complicate matters, Yolanda was affected by a serious biliary crisis. In the prestigious private sanatorium where her husband worked, they did the corresponding studies, which revealed that the young woman had calculi in the gallbladder, which, according to the doctors, required an immediate surgical intervention.
Yolanda consulted with Rafael, the supreme guardian of the Zapotec tradition and an excellent healer, who expressed an opinion contrary to that of the Galenos. In his judgment, a treatment with different teas would dissolve the stones formed in the vesicle. She chose herbal cure, not only because it was painless, but mainly because it would avoid a forced confinement in bed just in the days when the movement was approaching its decisive stage. The curative method prescribed by Don Rafael had only a short week of application because the kind-hearted Zapotec had to leave the capital city and start a tour of different states of the republic, seeking to obtain maximum support for the Manifestation of Silence planned for Friday September 13th. And so, at dawn on the second day of that month, Yolanda was suffering from intense pains as a result of severe biliary colic. Her husband telephoned the office where he worked and organized everything so that an emergency operation took place that morning. Bent over by the pain, Yolanda accepted to be taken to the hospital, but with the condition to go first to see Regina.
The Queen of Mexico listened intently to Yolanda's explanations and her husband's protests, who felt that they were only wasting time instead of arriving at the sanatorium as soon as possible. Regina had never tried to prescribe or cure any of those who collaborated with her; This task was entrusted to Don Rafael, who exercised it with singular skill. However, apparently on this occasion felt obliged to try to do something in favor of that young woman who cried disconsolately at the thought that she would have to stop participating in the movement. With her voice of loud musical tones, Regina said:
"Please, give me a few minutes, let me see if there's any tea that can get us out of trouble."
In the kitchen of the house there was an old white cupboard, that was where Don Rafael kept the varied collection of medicinal plants that he used for his cures. Regina looked doubtfully at the bundles of tight herbs lined up in neat rows. Turning to Don Miguel, who was next to her, apparently speaking to himself, he inquired:
"What would be the next herb Don Rafael was going to give her?"
"Really I dont have any idea", answered the supreme guardian of the Nahuatl tradition.
Regina's hesitation lasted only a few moments; With a determined gesture, he took a freshly laced herb and lifted it joyously. Looking at the leaves of the selected plant, don Miguel commented:
"That's spearmint and, as far as I know, it's not used in the treatment of bile sufferers.
"If it's spearmint (hierbabuena in spanish wich means good herb), it must be good for everything," Regina said with assured conviction, and with quick movements filled a small pan with water, deposited the herb in it, and placed the fret in a burner on the stove.
And then the prodigy happened. The simple task of preparing a tea suddenly became a ritual. Regina first blessed the concoction three times, then began to whisper fervently "Hail Mary" invocations and the tibetan mantram ("Om Tare Tu Tare Tura Soja") dedicated to Tara, the female tutelary deity of Tibet. As the water began to boil, the dakini began a lively dialogue, explaining to the infusion the importance of the task to be performed. The sounds that boiled the water seemed to respond in some way to the requests and recommendations that were made. A magical and indescribable atmosphere was felt throughout the space that constituted the kitchen transformed into a sanctuary.
With the operation finished, Regina emptied the contents of the pan into a jug and went with it to where the patient was waiting for her.
-What is this? Asked Dr. Gallardo as he snatched the jug from Regina's hands.
"It's a spearmint that told me he can heal his wife." Breathing distrust through all his pores, the doctor sniffed the steaming tea repeatedly, then proceeded to taste it with small sips. Suddenly his misgivings seemed to dissipate; Passing the jar to Yolanda said:
"It will not do you any good, but at least I do not think it will do you any harm.".
As soon as Yolanda finished drinking the tea, her husband rushed her out of the house as soon as possible. The young woman went on to say that although she would go to the sanatorium to fulfill the promise made to her husband, she would not allow the surgery to take place without having previously taken new x-rays to prove that she was strictly necessary. The marriage returned at dusk the same day. Yolanda was jubilant to show, to those who wanted to see, the several radiographic plates in which her vesicle looked perfectly healthy. With expressive gestures and mocking phrases he imitated the doctors who had had to recognize the disappearance of the calculations and, therefore, the futility of pretending to carry out the projected extraction of them. Regina expressed great joy in knowing the good news, also expressing her satisfaction that Yolanda could continue to actively collaborate in favor of the Movement.
Regina's peppermint tea had not only dissolved Yolanda's gall stones; Also undid the antagonism that prevailed in Dr. Gallardo against the ideals that animated his wife. From that day, both spouses were a single being, unified by a common purpose: to collaborate with all their forces in the mission to achieve the awakening of Mexico. When Regina was forced to choose the sacrifice as an extreme resource in order to reach that goal, the coordinating couple of the center of mexicanity of the "Colonia del Valle" did not hesitate to volunteer for the sacrificial ritual. Yolanda and Javier perished on October 2, 1968 in Tlatelolco. His relatives could never know what had been done with the bodies.
The remembrance of the previous anecdote is intended to highlight the fact that, contrary to what we usually tend to assume, efforts to try to sacralize our existence should not be limited to a few special moments -as is the case of participation in rituals and ceremonies - but such attempts must be made on a permanent basis at the same time as the most modest activities are carried out. Only in this way will we really collaborate in the creation of that New Age which is already visible in the near horizon and whose central characteristic, as has been said, can be summarized in only five words:
THE RETURN OF THE SACRED
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