My Soul’s Journey to Redefine Leadership: Restoring Faith in America (2017-present)
“All nations are developing. No nation or ideology has produced final answers. For like biological systems, human institutions evolve. This includes economic institutions. The assumption that there is now, or will be in the future, a final economic model, locks the future into the past, disempowering the present as well as the future.”
–Breakthrough News, Global Education Associates, Summer 1994
“Many Americans think the United Nations is impotent, not realizing that if we want to change the UN it has to be done through each country—especially the country with the most power, the United States. Even though there was an impulse at the end of World War II to strengthen the UN, now 193 countries work in their own self-interest making it difficult to resolve problems—especially those beyond the ability of individual states that require common interest. The Security Council veto remains the stronghold of the five countries who were the victors of World War II, 70 years later.”
–Virginia Swain, in a speech to the International Torch Club, May 2015
Whenever I feel daunted, I remember Elizier Bouffier. Just as I was about to go to Rio de Janeiro, Brazil, for the 1992 Earth Summit, my first United Nations conference, I heard the story of this grieving man, the subject of the book The Man Who Planted Trees. To help him cope with the loss of his family in a tragic accident, Bouffier planted twelve acorns daily in a region of France for decades. Over time, the region was transformed. A once desolate territory is now verdant and green with oak trees, the fruit of Bouffier’s years of work.
I have learned so much in 25 years in the United Nations community. And I have learned from Bouffier’s lesson. I never give up. I’ve learned how the global problematique–the intersection of all global issues–lives even in my city. Problems like climate change, racism, poverty, injustice and war, that extend beyond borders of national countries, have to be resolved by a united effort.
I draw on Bouffier’s story now as I focus my energies on my own country, the United States, if I am to help in the evolution of the United Nations. When I joined the UN community in 1991, I did not understand why people don’t cooperate and behave so adversarily and competitively, in self-interest. I did not know, then, that sovereignty and self-interest are part of the United Nations Charter. I made a decision to be proactive rather than reactive to the ways that sovereignty and self-interest could destroy everything I care about for the common good. I am praying that the United States will become ready to be part of a united world.
The Phoenix is teaching me how each American could go through a spiritual renaissance, remembering the Hopi prophecy. Hopi Elder Thomas Banyacya focused his remarks on the need for each American to have a relationship with the Great Spirit and a reverence for Mother Earth. He called for a change in consciousness in all people.
In the Prophecy, Thomas referred to Christopher Columbus as one who started a world war. To the Hopi, the arrival of Columbus began a chain reaction of killing people who were different. The killing of people who had already been in America, the Native peoples, was considered a genocide. “We are the ones we’ve been waiting for,” Banyacya said, as he delivered the Hopi Prophecy to the United Nations on December 9, 1992.
It had taken forty years of knocking on the door of the United Nations, but Thomas was finally invited to speak in the nearly empty General Assembly. It was my responsibility to escort him to the reception afterward. We became friends. I saw him next at the Parliament of the World’s Religions in 1993. Though he died in 1999, I continue to bring his message into my leadership courses by showing the video of Thomas delivering the historic prophecy in the General Assembly.
Thomas and his message helped me first practice and then teach Reconciliation Leadership courses to redefine leadership for a living economy and global citizenship—a leadership in right relationship to the earth and its resources. Key elements are a new value system highlighting personal mission, a partnership with the Great Spirit for a sustainable, multi-ethnic peace, and a redefinition of politics.
I have conceived and practiced a flattened, non-hierarchical leadership approach, not from a top-down model but one where each leader claims her/his mission and purpose. Each of us then can offer our soul healing to the Phoenix to heal America’s Soul. In 2017 People are invited to put their mission statement images on the Phoenix as their soul offering during America’s Soul Cafés.
Emerging leaders can then have a vocational calling to influence (rather than coerce) and empower (rather than dictate actions) through self awareness, knowledge, and a willingness to listen to the Great Spirit or God in each of us.
The new Phoenix supports the harmonization of nations (as described in UN Charter article 1.4), unafraid of embracing the principles of idealism regarding human nature as essentially good, believing that with God a new vision is possible.
The Peacebuilding Process and the Celebration Model are both possible vehicles through which American citizens can speak to restore faith in humanity. Political will is redefined as the will of the people, as articulated by the French philosopher Jean-Jacques Rousseau. Politics is peaceful evolution for the common good. A Reconciliation Leader, acting as a politician, can work to enact Article 1.4 of the Charter mandate–to bring harmony between all nations, people and creation, with God’s help.
For many years, I have felt like a global missioner without a traditional church, leading people to their Creator by creating safe emotional space and holy, prayerful ground with the Sacred Container in the Peacebuilding Process.
As I reflect on healing the intractable divisions of our country, I recall being drawn to Archbishop Desmond Tutu’s call for a Truth Commission for the United States. The U.S. is the only superpower left in the United Nations world body and the cycle of violence has become systemic in my country—from massacres of Native peoples in the early days of the United States government, to servitude of blacks, women and children, to the internment of Japanese during World War II, to the current public and private humiliation of Arabs, South Asians, Hispanics and Muslims.
A multilateral approach is needed within the United States, to facilitate more equitable sharing of power to reconcile these divisions at the individual and collective levels. Given the status accorded to the United States by world nations, it behooves the U.S. to learn to be a partner on the world stage in the light of recent transgressions and setbacks.
The transgressions and setbacks are not merely historical, as Amnesty International’s 2015-16 report on America found rampant human rights abuses.
To address Archbishop Tutu’s and Amnesty International’s concerns, I feel that the Peacebuilding Process will help ordinary people like me to find and act from their voice. I have been imagining how the Peacebuilding Process would work in America. My image is that as more groups undertake the Peacebuilding Process across America, there would be a spiritual awakening among peoples who have felt disenfranchised but who now have a voice.
I remember my own spiritual awakening when that door first opened to work in the United Nations in 1991, answering my question to my inner Voice about how to be open to new possibilities. Starting only as a volunteer, I went on to attend the Earth Summit in Rio de Janeiro, representing hundreds of people in churches. I have learned since then that my actions make me a politician, defined as Jesus was, for bringing love, justice, truth and forgiveness to every intervention.
That Rio experience in turn led to the inspiration for my master’s thesis project, Celebration of the Children of the World: A Model for Building Global Community. The impact of connecting with street children in Rio de Janeiro, and participating in a vigil of the world’s religions with 30,000 people from around the earth, helped me return to the U.S. with a vivid image of the unifying experience of our common humanity.
Seven years after the Earth Summit, I was drawn to work with Anne Burling and Peter Smith to further develop the Peacebuilding Process for immigrants and refugees from the Balkans who had come to Boston before and after the 1999 Belgrade bombing. They had brought their war with them. Immigrant residents of different parts of the former Yugoslavia did not speak to one another in Boston.
We held our meeting in the heart of Boston, at the Episcopal Diocese of Massachusetts office. This began an impulse to hold the Peacebuilding Process in churches and other sanctuaries.
A small gathering of seven refugees from the former Yugoslavia living in the greater Boston area, met on May 7, 1999. Through the co-sponsors, we had invited people to come to an interfaith gathering for prayers and dialogue to comfort, create refuge, and find safety and a healing environment for the participants. People who represented all sides of the issues were welcome, not to debate, but to offer solace to those concerned about the fate of the Balkans. We would bring any mutual understanding gained from our gathering to the Hague Appeal for Peace, planned for later that month.
A Sacred Container was created for the meeting. It was a way to address the cycle of violence in an accepting space to build trust. The Reconciliation Leader and the participants share resources and power, withdraw projections of the unconscious, and dissipate emotional reactions in such a way that the outcome of the meeting is owned by everyone present.
I used a piece of beautiful Swedish glass, in memory of Dag Hammarskjöld, for participants to hold as they took turns speaking in the Sacred Container. The glass acted as a vehicle to hold their emotional turmoil in a way that was not alienating to others. The only one who could speak was the holder of the Swedish glass. As the facilitator, I let go of the need to control the outcome and lightly guided the process so that participants could have the experience of owning their emotions. Everyone used “I” statements (rather than blameful “you” statements), so that participants could claim their experiences without projecting them onto others.
I pondered several considerations as we planned the Sacred Container. We wanted this first meeting to succeed, moving the conversations forward as simply as possible with few impediments. We wanted to help participants establish trusting relationships with one another, believing in the power of a holding environment as a resource for healing, in spite of the barriers imposed by the controversy in the former Yugoslavia. To that end, we asked Americans who wanted to participate to sit on the outside edge of the circle to support the participants in prayer.
The Sacred Container had to be safe and non-threatening with no surprises. We let them know that ground rules were important in how we were going to handle the very vulnerable and sensitive emotions that would be present. We told them we would have suggestions for the Sacred Container, but that they would have the final word on how safety would be invoked in the meeting, making sure that they would have a stake in the outcome.
In this first effort, we required that participants speak English. We considered the possibility of trying to find an interpreter for those who didn’t but decided that the added problem of some members not understanding or speaking English was too difficult to overcome easily. The second consideration was the knowledge that all would have some degree of trauma. We wanted participants who had enough emotional maturity to have a degree of control over their emotions and an ability to listen to others who were telling their stories. When interviewing them before the meeting, it was important to ascertain their thoughtfulness and their ability to hear an “enemy’s” point of view. And thirdly, we had to persuade them that the meeting would be held in a respectful and sensitive manner. The most difficult consideration was that the controversy was still raging back in Belgrade where U.S. forces were bombing the Serbs’ city.
One participant was a Kosovar, an ethnic Albanian. Peter Smith, one of the co-facilitators for this gathering, had learned about him from a colleague who described him as a man wanting to talk about the Kosovar situation from his point of view. An educated and very thoughtful man who had lived in this country for a number of years, his parents and extended family were either still in Kosovo or in one of the refugee camps. He was willing to come to the meeting.
It was a relief to finally find one person who would be an appropriate attendee. We were hoping he might have some friends or colleagues who he could recommend. But he said he didn’t know anyone he trusted sufficiently. There was so much trauma and unprocessed emotion in the Kosovar community that he didn’t know anyone who he felt sure could handle sitting in the same room with Serbs. Even so, he was grieving the loss of his niece the week before, killed by Serbs.
The next person interviewed was a Serbian man in his early 40s, who had come to Boston with his wife and small children. He was afraid for himself and his family both here and in Belgrade. And he was ashamed. The Serb thought about it for a week or so and then agreed to talk. He was apprehensive and wanted to understand the purpose of the meeting. Was he supposed to prepare something? We explained that politics, policy and blame were not on the agenda. Everyone would be given the opportunity to speak of their experiences, but not their political positions. Later, after we sent him a description of our meeting, we talked again and he agreed to come.
Scheduled for three hours, the meeting’s conversations were still underway four hours after we began. As one Serb said, “we couldn’t leave one another.” They spoke of a general lack of support for Milosevic and their common pain. They decided on their sacred space and used the Swedish glass to absorb their mistrust, anger and fear as they cried, lamented and shared their deepest selves. It was compelling to be there with them.
After the meeting was over, the Kosovar said, “It was useful for me to be exposed to this process. I felt hope meeting the facilitators and participants. That such individuals exist in the midst of the horror of the war, showed me the better side of humanity. This work moved our society forward by promoting core human values. It’s much easier now that there is a personal relationship where we put individual faces into a global event.”
A Serbian woman, a Quaker, who had lived in the U.S. for many years, said she had been afraid she would unknowingly insult a participant if she expressed her feelings too strongly. She realized that there was anger in each of them that could easily have led to miscommunication. She wanted Peter and me to remind participants not to project their anger on each other. “Each Yugoslavian already has a spark of being good to your neighbor,” she said. If their existence is not in jeopardy, if hatred is not passed on to their children, that spark could become a catalyst and a bridge for neighbors to help one another, rather than attack one another. “I found that of God in everyone,” she said, asking, “Why can’t we have our country as we had it before?”
The woman’s recalling of a vision where there was peace between the peoples caused the room to fall silent while people remembered.
Beyond the circle of participants was an outer circle of six Americans praying for the former Yugoslavians to support them through the process. The Rev. Beulah Koulouris, co-chair of the Peace and Justice Commission, later reflected in a sermon on what she had just witnessed, “I marveled at their ability to patiently listen. [By the end of the meeting] their apparent empathy for each other and their understanding of one another’s viewpoints as each person shared their pain and their hopes for the future made it hard to leave.”
I asked the participants how I could bring their mutual understanding to the Hague Appeal for Peace, due to begin later that week in the Netherlands. They asked me to talk about their hopes that the children of the world would all have opportunities to learn how to live with different types of people, learn not to be suspicious of other cultures, peoples and religions. They spoke of their hope that the world would find a way to stop a leader like Milosevic from gaining so much power. They wanted the international community to find a way to intervene without destroying life and property.
As I presented their insights as part of my presentation on the panel at the Hague Appeal, I was so grateful to be their spokesperson, feeling privileged to know people who are willing to take responsibility for their pain and forge a new future. I gave concrete examples of how immigrants from the former Yugoslavia learned through their experience of violence that they must change, people must withdraw their projections and treat each other with dignity and respect.
In 2003, yet another spiritual resource was given to me in meditation to help me offer a sensitive and responsive leadership and development model: The Grandmothers. They started coming to speak to me the same day I learned I was going to be a grandmother to Alexander Daniel Cone. It was a beautiful day in April 2003 and I don’t remember ever being so happy.
The Grandmothers told me during meditation that they represent generations of women who tended the home fires while the men were at war. They have a commitment to the common good and believe all is possible. They have given me tools and perspectives to live in these uncertain times. I bring my concerns to them around the fire in my fireplace. The first time I asked them for help was when the United States invaded Iraq in 2003. I received a rainbow meditation with explicit instructions on how to use it—enfolding Iraq in each color separately: blue, gold, white, pink, purple and aqua. I had been so frustrated about this invasion. The Grandmothers helped me be proactive rather than reactive.
Later that day I was meditating again and a voice came out of the silence in an intense violet energy falling all over the earth. A male Indian Chief stood and proclaimed:
The time of my people is come. The wisdom of the Grandmothers is to be lifted and heard so that the unity of all peoples can occur. The reconciliation of opposites as masculine and feminine are now to be heard in one voice as they speak together in unity for all people. The sacrifice of one gender for the other now ends. And earth will be renewed and healed with the promise and energy of this mature union of energies.
This communication began years of meditative dialogue with the Grandmothers who sit in a circle with Christ around a fire. I often light the fire and invite them to join me. On one such occasion I was told:
You are disheartened. Your positive spirit is being tested. You are tired and stressed.
Christ spoke to me from the same circle:
You need to become more supple and bend like the willow. I am always with you and my love cradles you now as it always has when the storms of turmoil assault you. You must remember you are loved and give that great nurturing capacity to yourself.
The Grandmothers give me their perspective on the state of the world, society and the natural world. They have a unique vantage point upon which to see the world.
In 2008, the Grandmothers inspired me to begin interviewing local and global people who were making a difference. Imagine Worcester and the World, available for viewing on the Internet and on local cable channel 194, now has more than 100 interviews for people to watch and learn from. [I offer you, dear reader, a link to view the interviews: http://www.wccatv.com/video/imagine-worcester]
Viewer Rodi Pipiris told me I have restored her faith in humanity after watching the shows—she particularly liked the one with third graders telling United Nations Ambassador Anwarul K. Chowdhury and his wife, Mariam, how they used their imagination to create solutions for climate change. This was the first intergenerational Peacebuilding Process. Ambassador and Mrs. Chowdhury were willing to listen to the children as they described their work to affect climate change. Most world leaders only want to speak, but Ambassador and Mrs. Chowdhury were willing to listen. [http://www.wccatv.com/video/imagine-worcester/imagineworceter6a]
Being supported by White Buffalo Woman and now the Grandmothers in my meditations helped me to find the strength to offer a healing approach to gender issues in peacebuilding by supporting the role of women in Security Council Resolution 1325, which reaffirms the important role of women in the prevention and resolution of conflicts, peace negotiations, peace-building, peacekeeping, humanitarian response and in post-conflict reconstruction.
Stressing the importance of women’s equal participation and full involvement in all efforts for the maintenance and promotion of peace and security, Resolution 1325 urges all actors to increase the participation of women and incorporate gender perspectives in all United Nations peace and security efforts. It also calls on all parties to conflict to take special measures to protect women and girls from gender-based violence, particularly rape and other forms of sexual abuse, in situations of armed conflict. The resolution provides a number of important operational mandates, with implications for Member States and the entities of the United Nations system.
It is incongruous to me that the Security Council needs this resolution at all—the Grandmothers have taught me that they have held society together for millennia as the men have gone off to war.
I made a presentation in 2010 at the United Nations on the 10th anniversary of Security Council Resolution 1325 and described it this way:
This commemoration explores the role of women in the prevention and resolution of conflicts and peacebuilding as first recognized in Resolution 1325 in 2000. On its tenth anniversary, Resolution 1325 encourages measures that support women’s peace initiatives, including their participation in Reconciliation Leadership and the Global Mediation and Reconciliation Service.
Resolution 1325, Women, Peace and Security, is commemorated on its 10th anniversary by speakers and respondents. Reconciliation Leadership and a Global Mediation and Reconciliation Service are a resource for Resolution 1325 to address post-9/11 community, institutional and global challenges with respect for human rights, peaceful settlement of disputes, ethics, values and systems that will secure greater ecological integrity, and economic and social well-being.
There is much to be learned about what the Phoenix leadership and development model signifies for women and men. Christ spoke to me in meditation:
The Phoenix brings a spiritual renaissance with forgiveness of human frailties. It symbolizes love as a hearth that the faithful may gather around. Enmity must pass from humanity. Generosity and compassion mark the enlightened man and woman. Our hearts will recognize other enlightened people. A common Creator recognizes everyone as brother and sister. Humanity can conquer fear and loneliness and experience a perpetual birth of daily love, adoration and joy. The Phoenix asks us to look for the dawning in one another.
At the 1992 Earth Summit I perceived a great need for a new leadership and development model that would be expansive enough to adapt to any culture and tradition to embrace and heal its divisions. Through the Peacebuilding Process, I offer alternatives to armed force, as I consider the use of arms as a knee jerk reaction to protracted conflict, and recognize that the humanitarian consequences of any such action only continues the cycle of violence. In my consulting, I offer experience working in partnership with the Sacred in discernment, knowing the doors that open when purpose and intention are clear.
When I first came to the UN in 1991, I made a covenant with God that I would work with the Holy Spirit and do everything in my power to end the use of armed force to make peace. Thank you to the other spiritual figures who came to help me understand the resources of soul force—White Buffalo Woman, the Grandmothers, Jesus, Mary, the Holy Spirit, Sophia, the Phoenix and Mt. Tam.
My own empowerment came through the years of developing the spiritual muscle of my inner Voice of Love. The spiritual muscle helped me create the Peacebuilding Process to help the United States and the United Nations become more mature in their responses to conflict, using reconciliation tools and techniques to abolish war forever.
I have had many teachers over the years. With his life questions, the late Czech president, Vaclav Havel, has taught me much. I will never forget his words at Harvard University’s 1995 commencement, held that year on my birthday, June 8. Havel said he had not lost hope. He said we must be in touch with that which transcends us.
Don’t we find somewhere in the foundations of most religions and cultures, though they may take a thousand and one distinct forms, common elements such as respect for what transcends us, whether we mean the mystery of Being or a moral order that stands above us; certain imperatives that come to us from heaven, or from nature, or from our own hearts; a belief that our deeds will live after us; respect for our neighbors, for our families, for certain natural authorities; respect for human dignity and for nature; a sense of solidarity and benevolence towards guests who come with good intentions?
Isn’t the common, ancient origin or human roots of our diverse spiritualities, each of which is merely another kind of human understanding of the same reality, the thing that can genuinely bring people of different cultures together?
And aren’t the basic commandments of this archetypal spirituality in harmony with what even an unreligious person without knowing exactly why may consider proper and meaningful?
I have not lost hope, for the peoples of the world are in the process of uniting the world to address the global problematique–the problems surrounding us that go beyond sovereign borders, problems requiring solutions from a united world. The global challenges are beyond the capacity of the current world body to resolve, because the United Nations’ Charter mandate is for governments to work in their own self-interest. We need good governance and sharing of resources for common interest in those affairs that are truly global. One-fifth of the world’s people (the industrialized countries) are using eighty-five percent of the world’s resources. The sharing of the world’s resources needs the special gifts, strengths, diverse cultures and religions of all the world’s people. Each person is needed to to find their patch on the patchwork quilt of the Divine Plan.
In June 1991, before I started out on my United Nations journey to attend the Earth Summit, I was interviewed by a journalist, Michelle Moran of the Old Saybrook Connecticut Pictorial. In an article headlined “Faith in mankind keeps hope alive,” Michelle wrote:
Swain believes in the soul and spirit—somehow in life we are all connected and should work together for common goals and take responsibility for our actions. She has been working with the United Nations Conference on Environment and Development, preparing for the Earth Summit.
“The faith issue is relying on the spirit of everyone. There is one universal spirit in everyone, no matter what their religion (or spirituality).” Swain paused to lean against a special tree she visits within the woods behind her home. “I find that (if we can) connect through that (universal spirit) we can really make a difference just through being together and praying together in our own way. Music is a wonderful way for people to come together from diverse groups from different cultures and different religions. It’s a wonderful way to bring people together to help them respect their differences.”
After the Summit, I wrote a report on the Earth Summit for the Connecticut Forest and Parks Association, one of my sponsors. I wrote that criticism of the status quo was a source of agreement:
The most striking area of common ground is in the strong criticism of the existing models and practices of development, in both the North and the South, and the need for a new sense of community among all peoples and of interdependence among all living things.
To begin working on a new development perspective, it is vital that the generations learn from one another. Children’s voices are missing, so I interviewed them on “Imagine Worcester.” I empower children and their caregivers who are open to learning how to listen, respect and support children in the public discourse. My television show episode with Ambassador and Mrs. Chowdhury learning from the children achieved what I had hoped.
I’ve always felt that children are naturally global citizens in their innocence, generosity, sense of awe and wonder and in their curiosity, creativity and cooperative nature. They have much to teach us and need to be empowered to speak and be heard.
I have not lost hope because I have never lost touch with that which transcends me. To restore faith in humanity and rebuild local and global society, I commit my soul song, “Finlandia,” for empowering children of all ages to claim their own soul song for global community, interdependence and healing.
The poet and theologian Rumi says,
All people on the planet are children except for a very few. No one is grown up except those free of desire.
The hymn written by Lloyd Stone in 1934, “Finlandia,” is based on the work of Jean Sibelius composed in 1899. I call it my soul song, but you can use your own words to describe that which transcends you.
This is my song, O God of all the nations
A song for peace for lands afar and mine.
This is my home, the country where my heart is;
Here are my hopes, my dreams, my holy shrine;
But other Hearts in other lands are beating
With hopes and dreams as true and high as mine.
My country’s skies are bluer than the ocean
And sunlight beams on cloverleaf and pine;
But other lands have sunlight too, and clover,
And skies are everywhere as blue as mine.
O hear my song, thou God of all the nations
A song of peace for their land and for mine.
As part of my commitment to the Phoenix, I help others sing their soul songs. I have incorporated teaching people to write their own mission statement in all my leadership trainings. Leaders receive an overview of and experiential learning on the mission statement process and how it could help them dig below the surface of their lives and refocus on core values and principles. They learn how their values and principles renew a sense of purpose and act as the springboard for a mission statement. Participants also learn they can bring a specific conflict or challenge and apply the methodology learned to any conflict they are experiencing by applying their core talents to a current challenge.
They take away a sense of their innate gifts and strengths and a better awareness of how these gifts and strengths could be used in managing conflict. They have new resources for generating and using mission statements.
I have not lost hope because I am persuaded again and again that, lying dormant in the deepest roots of most, if not all, cultures there is an essential similarity, something that could be a genuine unifying starting point for that new code of human co-existence that would be firmly anchored in the great diversity of human traditions. Indeed, the need for global community and interdependence and healing was part of my assessment of what the world needs at the 1992 United Nations Conference on Environment and Development, the Earth Summit.
I am so disappointed that the world’s governments did not bestow enough political will on the phoenix rising from the ashes of World War II depicted in the UN Security Council mural. I’m envisioning that the 9/11 Phoenix will empower peoples and governments to work together to celebrate human goodness, each person’s calling, and the healing of resistant systems.
My commitment is to restore faith in humanity by redefining leadership, politics and politicians so that all people will trust their calling and end the cycle of violence within and external to them.
To that end, I took a course on the online Fundamentals of World Café through the Fielding Institute Graduate School. Afterwards, in January 2017, I launched monthly online America’s Soul Cafés, using zoom technology, based on the World Café model, to explore large questions about America in sacred space through dialogue and appreciative inquiry. The hosting team and participants brought their own personal healing images to the Phoenix to make the dream to restore faith in America begin to become real.
I am eternally grateful for having persevered with my 25-year calling. It has been so fulfilling to join with others to bring healing to America’s soul.
Questions for my readers:
What can you envision from the rubble of Ground Zero?
Are you willing to offer your soul image to the Phoenix?