What does spiritual prosperity mean?

What if amid the turmoil we see going on in our world we could create a beautiful life? What if despite the negative reports of economic downturn we could live in a prosperous world? What if we could live in a peaceful place when all around us there is chaos? In other words, what does it truly mean to be spiritually prosperous?

Those are some of the what ifs we will explore in the Spiritual Prosperity Consciousness workshop. Sign up here.

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Divine Discontent

Many people search for purpose in their life. Others plow through life as if driven by the challenge to “grab the brass ring,” and then there are those folks who have accomplished much – success, fortune, recognition, and power – but feel as if something is missing. To make matters worse, they do not know what’s missing; just that there is a void in their lives that success and money cannot fill. I call this “divine discontent.” Divine because I believe it is one’s Soul tugging at one’s conscious awareness as if to say, “Is that all there is? Surely, there’s more to life, but what?”
I believe it is the first call to awaken to one’s  true self. In other words, to listen to the still small voice within, the Soul’s voice, because we are more than mere mortals, mere physical beings. However, just as physical beings must crawl before they walk, I believe one must attain a certain level of evolution before awareness of one’s Soul occurs. Just as crawling/walking/running is a process, so too is awakening to Self/Soul. Just as many other experiences are possible when we learn to walk, so too when we accept that we are more than physical beings. And then, Divine Discontent leads us to our true purpose, the reason why we chose this incarnation.
For me, the path from Divine Discontent to understanding my life’s purpose also means understanding my life’s purpose for many lives, to witness lesson learned in one life or not learned in another. I can no longer look at my current life from a one life perspective because I see the connections that show me clearly how impossible it would be to fulfill one’s life purpose in one incarnation. By understanding that there is a bigger picture, even if I do not yet see it completely, I now feel the excitement of anticipation about where Divine Discontent will lead me.

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I now know to push through the divine discontent like pushing through a door to a room I never saw before. I know that something awaits me on the other side of that door. I shall embrace it with all my heart and soul as a child cherishes a new toy, or a scientist stands in awe of a new discovery, or an artist beholds his creation and wonders “Did I do that?”
I now know that my life can be magical as I accept my purpose as a Soul who chose this body, this incarnation and I am divinely content.

Memoir of a Reluctant Medium

 

Thanks to Central VA IONS Community for inviting me to share my stories and some fun meditation exercises today. What a fantastic group! If you are not familiar with the Institute of Noetic Science, you should check it out: IONS

I am reluctant no more!

In celebration, I am offering a FREE e-book of Conversations with a Hungry Ghost:Memoir of a Reluctant Medium now through Monday. Click on the photo to go directly to Amazon and then, join the conversation.

 

Celebrating the birth of a book – Conversations with a Hungry Ghost: Memoir of a Reluctant Medium

There is a Chinese proverb about a red thread of fate that connects us. I felt that red thread pull me to my ancestral villages in China, and through the veil that separates most folks from the spirit world. It played such a huge part in my life even before I knew anything about anything. So, naturally, it graces the cover of my book that I just released on Amazon. I hope you’ll check it out.

Conversations with a Hungry Ghost: Memoir of a Reluctant Medium.

Through the course of writing my story, I am no longer a reluctant medium.

For more information about my book launch, appearances and, of course, a Hungry Ghost Festival, go to my Events Page.

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Rooting for Truth 寻找真相 in a Small Village on the Other Side of the Globe

Until my father died, I did not know where he was born. No matter how many times I had asked him when he was alive, he evaded my question. Consequently, the only think I knew about Dad’s life in China was that he was afraid of water because his father threw him into the river.

My Caucasian mother ran away from Dad when I was nine and took me, my younger brother and sister with her. We were raised in the South and the only Chinese words I remember from my childhood were多謝 duō xiè “Many thanks,” and some words that sounded like “ki doy” and “ki nui” that I thought meant “bad boy” and “bad girl.” I have not found the correct transliteration in any Chinese/English dictionary.

Even though my exposure to the Chinese culture was limited, I was drawn to all things Chinese. I look less Asian than my brother or sister, but I feel Chinese. I feel drawn to China by an inexplicable force.

After I reunited with Dad in 1969, he did not share his story – our roots. Everything changed in 1990 when Dad died, and his ghost stood at his tombstone and wondered “What happens next?” I was aware of him at his funeral but after years of blocking the ghosts I saw as a child, I could not see or hear him clearly until I learned how to meditate and studied metaphysics.

Long story short, through my conversations with my father’s ghost, I began to piece together a crazy quilt about him, about his life in China and his life in the United States. I began to understand why he was so secretive. And I discovered the name and location of his village along the Pearl River. There’s just one hitch. It took twenty-six years to draw his story out. He would be one hundred six if he were still alive. I will be lucky to find anyone in the village who remembers the 华侨 wah que, the young man who went overseas. It doesn’t matter because now Dad knows that I was sincere about wanting to know our history and that I will go back to the village to honor my ancestors, and then I will write his story, our story.

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The take-away is this: if at all possible, do not wait too long to learn your family’s story. Gently pry open those shells to find the pearls of your family’s story. Sometimes the shell will be empty, but when you find a pearl, it will be precious. Like the grain of sand inside the oyster, some aspects of our lives are irritating and yet can develop into something quite beautiful.

Rooting for Truth 寻找真相 like Leaky

Being a rooter is akin to an archaeologist, searching for signs about one’s history by studying the remains, looking for clues wherever they can be found. Instead of bones and artifacts excavated out of the ground, I am digging through archival files of my ancestors who traveled between China and the U.S. On one hand, the way they were treated seems inhuman. However, on the other hand, the pages of interrogations and witness’ statements paint a picture for me of what my ancestors experienced as sojourners to the Gold Mountain (the Chinese name for the U.S.)

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Louis Leaky

Pouring over the files from the National Archives feels like Louis Leaky picking through bone fragments. One piece, although incomplete, sheds light on the history of mankind, or at least several generations of my ancestors. For instance, there is a phrase indicating a business established in San Francisco in 1865, the year the Civil War ended on the other side of the country.

Then, there is the witness statement from G.T. Marsh, which when you do the math meant that he knew my great-grandfather when they were both in their twenties. Further digging showed the extent both men were affected by the 1906 earthquake. Marsh & Co., housed in the Palace Hotel on Market Street, was demolished. Fung Sang Lung & Co., located on Bush Street, near Van Ness and Post, fared somewhat better than the stores in Chinatown. By 1909, the store’s name was changed to Wah Sang Lung & Co. and relocated to the corner of Dupont (now, Grant Avenue) and Sacramento Streets.

Photos of the shop on Dupont back-in-the-day show horse drawn carriages and pig-tailed men clad in pajama-looking clothes going about their business. My great-grandfather and grandfather’s photos show their shaved foreheads and hair pulled back into queues in obeisance for the Qing emperors of their times. Letter clues (TC for Tung Chee/Tongzhi, KS for Kwong Sui/Guangxu, ST for Sun Tung/Xuantong), showed me three different emperors during generations from my great-grandfather to my father, who was born during the reign of the last emperor of China.

For the Chinese, dress codes were mandatory, whether they were in a foreign country or not, and disobedience to the two-hundred-year-old rule of Manchu hairstyle and chángshān; literally: “long shirt,” could result in execution. The high-collared silk chángshāns may have looked like pajamas to San Francisco’s Caucasians, but to the Chinese they indicated merchant class sojourners “going out” to create a better life for his families back home.

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An ad from the early 1900’s.

 

When I gleaned a list of my great-grandfather’s twelve trips between the U.S. and China from the files, I discovered that he had a cabin in 1906. It was probably the last voyage of the first SS Doric, a White Star Line steel ship, which was known for carrying a large cargo of opium as well as tea. He traveled as a Merchant, which made him exempt from discrimination by the Exclusion Act of 1882. He probably traveled in second class accommodations, which may not be as luxurious as first class, but was a far cry from the steerage conditions of so many immigrant travelers. My ancestors did not consider themselves immigrants but rather sojourners.

In spite of their strong ties to the homeland, Chinese immigrants did not establish a miniature replica of traditional Chinese society in America. They lived in an abnormal society full of young males, wandering Sojourners, whose dream was to put in a few years of hard labor and to return home wealthy and respected “Gold Mountain Guests.” This “sojourner’s mentality” had deep roots in Chinese cultural tradition. Nineteenth-century China was an unsophisticated agrarian society. The great majority of the Chinese people still embraced both Confucianism and Taoism, religious systems which, to a great extent, reflected the inspirations and aspirations of peasants.

Emigration was generally looked upon as banishment, a severe punishment next only to death. Out of these beliefs grew the concept of sojourning, an idea that stressed the temporary nature of one’s absence from home.

( The Chinese Experience in America, Shih-shan Henry Tsai, http://www.oakton.edu/useer/4/billtong/chinaclass/History/chiam.htm.)

          Every answer unearths another question, or a hundred. The question that pesters me now like a burr under my saddle is this: was my great-great-grandfather (whose name I do not know yet) the first Louie in my family to venture thirty-five hundred miles across the Pacific Ocean? Were there others before him? And, if so, how and why? Back to the digs, I mean files. This “archivalologist” found another clue.

Rooting for Truth 寻找真相 with NARA

Patience and perseverance. That’s what one needs to unlock the information stored at NARA, the National Archives & Records Administration. I filed a request on-line, but I had better luck on the telephone. Start earlier than later and be persistent.

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NARA – San Bruno, California

When I finally got through to an archivist and had my appointment, I felt a sense of anticipation. The day arrived, forms filled out, orientation completed, researcher card in hand, I was ready to enter the reading room, where I went through a second training, this time for the reading room rules. At last, I was prepared to dig into the three files the archivist pulled for me: one for my dad, one for my uncle Don, and one for someone named Louie Mow.

Chinese use the surname乳名 rŭming first, which caused confusion for some Chinese immigrants. For instance, Lisa See’s great-grandfather’s name was Fong See. In the Chinese tradition, he was Mr. Fong, with a given name See, however, in the Western tradition, he was labeled Mr. See, with a given name Fong. (On Gold Mountain: The One-hundred-year Odyssey of My Chinese-American Family, Lisa See, 1965)

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I set the Louie Mow file aside and began reading Dad’s file only to discover that Louie Mow was my grandfather, and then I found out about another Chinese tradition. The Chinese use a ruming乳名 (a birth name also called a milk name until a certain age) about twenty years old. Then, they are given a courtesy name or style name zi 字,which becomes their adult name. Sometimes, they are also given an honorific name.

Louie Mow was my grandfather’s birth name. He entered the United States when he was eighteen years old. Louie Hong Wai, the name I knew for my grandfather, was his adult name.

Louie Hung On was my father’s birth name. Louie Hung On became Louie Jia Jin/Louie Gar Gin and also James On Louie. Dad assumed an American name, James, which he attached to his second character “On.” Did I mention the different dialects? There are eleven main dialects (language particular to a region), but there may be as many as two hundred dialects in China. Therefore, Louie Jia Jin in Putonghua, aka modern Chinese, and Louie Gar Gin in Cantonese, at least my father’s version of Cantonese or Taishanese. Since I do not speak, read or write Chinese, the website MDBG  has been helpful to me (www.mdbg.net), but my roots guides recommend Pleco (http://www.pleco.com).

And then, there is a generational name. My grandfather’s brothers (Louie Fon and Louie Kaow) did not share a generational name, at least, as far I know. However, my father’s brothers (Louie Hung Don, Louie Hung Him, Louie Hung Hor, and Louie Hung Hay) shared the generational name, Hung. The generational name usually comes from a generation poem. I have not discovered our generational poem yet, or why my grandfather’s generation did not conform to that tradition. If there is a family poem, I hope that I will find it in China.

Keeping track of who is who is a challenge, especially when a person spells his name one way on one paper and another way on another paper. Additionally, many words sound the same but have different meanings in the Chinese language. For instance, 馬 mǎ (horse) versus 媽 mā   (ma / mom / mother). Thank goodness for my friends at Roots who are helping me sort all of this out and for the apps to help me write the words properly. Even though I do not speak, read, or write Chinese, this process is helping me learn the language.

Thank goodness that I’m organized. Organization. Add that trait to the list of how to unlock the secrets, I mean information, at NARA. One of the clues to discerning whether you have the correct Chinese name or not is to know the way it is written in Chinese calligraphy.

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My grandfather’s signature from his records at NARA.

Back to the files: out poured dates, indicating many trips back and forth to China, to carry on their import businesses going back to 1865. 1865! The year the Civil War ended. Holy Mackerel! I had no idea our family traveled to the Gold Mountain, what Chinese people called the United States, that long ago. Could my family have come in search of gold? Chinese love gold! Me too! And if so, did they find enough gold to finance the first store and create a pathway for the future members of the Louie clan by establishing a multi-partnered business and circumnavigating the Chinese Exclusion Act of 1882, which prohibited all immigration of Chinese laborers?

Reading through my grandfather’s file, I discovered another name. This time, it was my grandfather’s father. My great-grandfather, Louie Fat. OMG! I requested his file for my next trip to NARA and my ancestors’ lives unfolded for me. If the San Francisco earthquake in 1906 had not destroyed old files, I would have found Louie Fat’s father’s file. I hope the business partners file will tell me more, but reading through the records of the hearings, I found evidence that my ancestors had a menagerie of Caucasian friends to vouch for them and the gumption to hire a lawyer to state their case. One such man was G.T. Marsh, who fell in love with all things Oriental and opened one of the first Asian art galleries in the United States. Marsh owned a shop in the Palace Hotel on Market Street and bought and sold Chinese and Japanese merchandise from Louie Fat for many years. I can imagine them traveling together on buying expeditions and meeting for tea to discuss their marketing strategies.

Undaunted by the many papers in many files, I plowed through them to glean whatever I could about my family’s history. The images of my family are appearing in my mind and tugging at my heart. Don’t be discouraged. You can wrap your mind around the data. Here are three more tips to help you when you go to NARA:

  1. Look for anything that gives you case file numbers. One person’s file might have a wealth of information about other members of the family. For instance, a “Reference Sheet” for my great-grandfather listed ten other relatives with their case numbers. Yeah! More files to dig into on my next trip to NARA.
  2. Take a flash drive with a large memory capacity to store the file(s), otherwise, you can spend a fortune on copying the pages. The archivists at NARA will copy the files for you for a fee. The flash drive makes it easier for you to download the whole file and then go back and peruse the pages that you want to focus on. It also makes it easier if you want to share the files with other family members.
  3. One of the rules about going into the research room is that anything you take into the reading room must be checked and stamped by an archivist. So, if you do not want your papers messed up by the awkward placement of the stamp, leave them in the locker or bring a copy to work on. I will treasure my stamped papers as evidence of my initiation into researching my roots at NARA.

Don’t forget: patience, perseverance, persistence, and organization. Any maybe a little help from your ancestors. One last thing, bring tissues. What you will find just might make you “cry for happy.”

Kāi xīn! 开心 Have a great time!