Elders and Prophecy
by Michael Swinwood
August 15, 1997
I honour my Elder
Grandfather William Commanda
who agreed to be the spiritual
mentor for this project
IV. Ancient Roots, Modern Genocide
V. Left Brain Doing, Right Brain Being
VI. Materialistic Imbalance, Spiritual Harmony
"By creative thinking man acquires knowledge and wisdom and a sense of unlimited strength which unbinds him from the limitations of convention and dogma."
Creative thinking is the doorway through which everyone must step to remedy the confusion and chaos all around us. Unfortunately, the limitations of convention and dogma bind the dominant culture, leading to confusion and chaos. There are many native American prophecies which speak to the cycle we are experiencing; one of them foretells of this cycle when people of all colours will turn to the Native Elders for guidance and advice that will lead to healing. Can it be argued that convention and dogma are what binds us; that the societal paradigm built on the foundation of materialism and competition is floundering and in need of guidance? There is ample evidence in this materialistic society that we have lost our way, unable to provide leadership or insight for our own citizens or other nations which might look to us for this.
Research reveals that creative thinking is right brain thinking and currently so called modern man is left brain dominant. Carl Jung identified these two hemispheres of the brain as defined and dominated by modes of thought. The left brain logic, linear, write, read, time and masculine as its dominant traits and the right brain instinct, holistic, dance, music, spatial and feminine as its characteristics. The dominant culture in North America, South America and Europe have created a social paradigm based on left brain thinking; the aboriginals on Turtle Island, Hawaii, Australia and New Zealand continue to live within a social paradigm which is based on right brain thinking. Accordingly, it is within the context of these dual paradigms that we will discover solutions and creative undertakings to bridge the gap between the dominant culture and the aboriginal culture in all our endeavours.
Significant differences emerge when we analyze these distinct cultures through the prism of left and right brain thinking. For instance, Western culture relies heavily on the written word, whereas aboriginal culture derives its strength and richness from the spoken word. Western culture relies heavily on convention and dogma, whereas aboriginal culture relies on spirituality as the source of inspiration. Western religion can be described as man's attention to ritual and dogma and his faith and beliefs regarding his anthropomorphic deity (God in his own likeness). On the other hand, spirituality can be defined as man's concept and understanding of the laws of nature all around him and the natural outworking of causes and effect in his universe, his contribution to and his relationship with the All.(2)
The concept of time which is approached in a very structured, linear fashion in the Western culture contrasts with aboriginals who approach time in a holistic and cosmic way. The Mayans of the Yucatan constructed calendars of the synodic return of the planets, rich with the cyclic phenomena of solstices, equinoxes and eclipses of the sun and moon. The Mayan calendar stands in stark contrast to the Gregorian calendar of the Western culture and is worthy of investigation and understanding if one seeks to understand the aboriginal mind and what it has to offer humanity.
Furthermore, indigenous peoples have established a cosmic relationship with our solar system which stands in opposition to the Western culture's obsessive need to explore and conquer it. Star systems and their cycles are well understood by Native Elders from Baffin Island to Brazil, Hawaii to Australia and New Zealand; they play an important role in ceremonies and ritual of Algonquins, lnuit, Hopi, Mayans, Hawaiians, and Australians. It is no coincidence that one becomes an Elder at the age of 52 as 52 years is the time it takes the Pleiades to circle around Mother Earth. In the kivas of the Hopis of Arizona, the openings line up perfectly with the stars of the Pleiades, signalling to the ceremonial leaders the appropriate time for their ancient ceremonies.
All indigenous peoples on Mother Earth share a cosmic view of our solar system in contrast to the Western cultures.
Another major difference inherent in these two cultures is the attitude and approach to Mother Earth. Indigenous people are aware that the Earth is a living entity, who provides all that her inhabitants need. The Western culture approaches Mother Earth as an entity which is to be conquered and controlled thus threatening the delicate balance of nature, endangering the lives of all that is on earth. Mother Earth's bloodstream, rivers, takes and oceans, are dreadfully polluted due to the support of industrial endeavours which supposedly improve our lives; the rain-forests and natural woodlands are depleted to such an extent that scientists warn of the consequences of a reduced ozone layer. Many fail to realize that photosynthesis is not limited to plants; humans would cease to exist if the sun did not perform its magic on our chemical make-up.
We must recognize that our history differs between the cultures. Western culture believes that the Americas were discovered by Europeans, when actually the land was inhabited with indigenous people. Why the Western culture persists in maintaining the discovery theory of the Americas is baffling; look at the flourishing civilizations of the Hopi and the Maya pre-European conquest and begin to question the version of events in the history books of our educational system. The Iroquois confederacy, which was put together by the Peacemaker, precedes the American constitution and is the model upon which the American constitution is based. The decimation of the aboriginal population worldwide is a symptom not to be ignored; in 1755, New England issued a proclamation paying a bounty for the delivery of Native scalps. Indigenous peoples throughout the world prophesied 500 years of darkness and now the time has come to emerge from it.
Elders everywhere are prepared to assist in these changing times. A challenge exists in the aboriginal and non-aboriginal world; it is to bridge the gap between the two cultures. We must develop a process by which this can be accomplished. Information, true information, is the critical factor in people having a choice. Elders posess knowledge and wisdom they are willing to share; they require assistance in gathering, so that a forum will be created to share their gifts.
Elders are more concerned about guardianship of Mother Earth than ownership. An opportunity exists in assisting Elders to regain guardianship over sacred sites, to return to ceremony and ritual in a meaningful way. For instance, the Algonquins have a sacred Mountain near Mont. Laurier, Quebec. They knew this for centuries as Spirit Mountain; the settlers renamed it Devil's Mountain and a huge telecommunications tower now sits at the peak. The change in name from Spirit to Devil speaks volumes about the cultural gap.
Elders everywhere emphasize that feminine energy is to be honoured in these changing times. To honour the nurturing qualities and the power of creation is shared by all Elders. There are distinct answers provided to many problems when these concept's are more readily understood.
This project was designed to offer insight on aboriginal issues:
· to develop a body of knowledge which will point out the similarities and cross-currents in the indigenous cultures;
· to develop an overview of the teachings of traditional Native Elders hereby showing their connections;
· to compile a record of insight and overview from traditional Native Elders to give the true nature of aboriginal themes;
· to access the true picture of Native spirituality to bridge the gaps and provide linkages to other cultures.
This report may not accord with the viewpoint of the majority; however, the thoughts expressed are linked to the interview of selected Elders in Canada, United States, Hawaii, Mexico, Peru and Guatemala. The information gained from these interviews accords with indigenous cultures in Australia and New Zealand. This body of knowledge is intended for policy-makers who may be so immersed in the dominant paradigm, that they fail to understand what the aboriginal paradigm truly has to offer.
Spiritual Elders were chosen as the focal point, as these Grandmothers and Grandfathers have dedicated themselves to walking a spiritual path. These Elders do not embroil themselves in the political confusion which presently exists between the dominant society and the aboriginal world. Also, there is a distinction between an Elder and an aboriginal person over the age of 52. Not all aboriginals over 52 can call themselves Elders. It is a distinct calling and one is recognized as an Elder by virtue of wise choice within a tribe. They usually are entrusted with being the carrier or keeper of sacred wampum belts, sacred bundles or sacred pipes. Humility is usually the distinguishing feature of an Elder; a commitment to a Spiritual Path is universal among all Elders.
This document is written to provide some insight and understanding of the principles at work and may assist in the development of policies which meet goals of both the dominant culture and the aboriginal culture.
" We formed the circle, we danced, we spoke the truth, we dared to live it". Star Hawk
This project chose traditional Elders as its focus for many important reasons. Politically, aboriginals on Turtle island have been legislated by the dominant culture to be in a place (reserves) and carry a status (tribal native) which has created a tremendous amount of confusion. Aboriginals are now legislatively defined, rather than by their cuIture or their spirituality. However, traditional Elders do not feel bound by this legislative scheme; the majority of traditional Elders are chosen by those who went before them because they have exemplified an ability to hold wisdom, to act in a sacred manner and to live by principles which have deep and ancient spiritual roots. Reflecting upon the definition of spirituality given previously, one must realize that Elders view spirituality as being their life's work.
Traditional Elders may be recognized as an Elder when they have seen 52 winters. This age is chosen because of its relationship to the 52 year cycle of the Pleiades around Mother Earth. Everything of power in the aboriginal tradition is done in a circle; thus the Circle of the Pleiades around Mother Earth signals the birthing of an Elder. An Elder is an individual who is honoured for having experienced a profound understanding of the inner and outer world, expressed simply and compassionately for all two-leggeds, four-leggeds, water beings and the sacredness of Mother Earth and all her elements. Elders hold all to be sacred and not just specific things; everything is interconnected. Elders embody spiritual principles and practices, not on special days or at special events, but on a daily basis. When a male Elder is referred to as Grandfather, it is a term of respect for an aspect of the Creator, personified by wisdom and all the elements displayed in the sky and the cosmos; a female Elder is referred to as Grandmother, also a term of respect as an aspect of the Creator, personified by knowledge, the Earth and the birthing process. Buddhists, Taoists and those who practice Zen refer to male and female as Yin-Yang; enunciated principles of the sacred aspects of their polarities. These cultures more readily understand the concept of traditional Elders; society all around us respecting fame and fortune.
To understand these basic principles is to begin to unlock the mystery of the power of traditional Elders and to perceive their influence as the bridge between these opposing cultures. By virtue of the choice that Elders have made to follow a spiritual path, they are essentially immune from the political machinations of the legislated aboriginal and those writing the laws. This is critical in understanding the potential which exists through the Grandmothers and the Grandfathers for developing meaningful policies which lead our Western society out of the chaos and confusion. It is important to know that aboriginal Elders gain their wisdom and knowledge from the spoken word, passed on from generation to generation; not written words, which often express a truth held by the writer, not necessarily related to universal truth. Elders are raised in a tradition of story-telling having deep psychological and esoteric meaning; stories which instruct as well as direct; stories telling of the past, how their meaning relates to the present and what the future holds for humanity.
This leads us to prophecy. Traditional aboriginal Elders are usually the keepers of sacred objects, such as wampum belts, or sacred bundles or sacred tablets, which tell of the past, present and the future. Grandfather William Commanda (Algonquin of Maniwaki, Quebec) holds three sacred wampum belts; Grandfather Martin Gashweseoma (Hopi of Arizona), along with his clan, is the keeper of sacred Fire Tablets and Elder Hunbatz Men (Mayan of Mexico) keeps sacred bundles. Willaru Huayta, an lncan Spiritual Messenger from Cusco, Peru, holds deep messages for these transitional times. All four have, within their sacred tradition, a story about the future which would greatly assist the policy makers of society.
Grandfather William Commanda, the keeper of the Sacred Seven Fires prophecy wampum belt, sets
out the 7th fire prophecy as follows:
"The Seventh Prophet that came to the people long ago was said to be different from the other prophets. He was young and had a strange light in his eyes. He said: In the time of the Seventh Fire (New People) will emerge. They will retrace their steps to find what was left by the trail. Their steps will take thern to the Elders who they will ask to guide them on their joumey. But many of the Elders will have fallen asleep. They will awaken to this new time with nothing to offer. Some of the Elders will be silent out of fear. Some of the Elders will be silent because no one will ask anything of them. The New People will have to be careful in how they approach the Elders. The task of the New People will not be easy.
If the New People will remain strong in their Quest the Water Drum of the Midewiwin Lodge will again sound its voice. There will be a Rebirth of the Anishinabe Nation and a rekindling of old flames. The Sacred Fire will again be lit.
It is at this time that the light skinned race will be given a choice between two roads. If they choose the right road then the Seventh Fire will light the Eighth and final fire, an Eternal Fire of peace, love, brotherhood and sisterhood. If the light skinned race makes the wrong choice of the roads then the destruction which they brought with them in coming to this country will come back at them and cause much suffering and death to all the Earth's people.
Traditional Midewiwin people of Ojibway and people from other nations have interpreted the 'two roads' that face the light skinned race as the road to technology and the other road to spiritualism. They feel that the road to technology represents a continuation of headlong rush to technological development. This is the road that has led to modern society, to a damaged and scarred Earth. Could it be that the road to technology represents a rush to destruction? The road to Spirituality represents the slower path that Traditional Native People have travelled and are now seeking again. The Earth is not scorched on this trail. The grass is still growing there."
This prophecy is strikingly similar to the Hopi Prophecy set out on Prophecy Rock in Hopi land in Arizona. Grandfather Martin Gashweseoma is a traditional Hopi Elder living in Hotevilla, third mesa, in Hopi land and a recognized interpreter of petroglyphs. The Hopis regard themselves as the first inhabitants of America. The village of Oraibi is the oldest continuously occupied settlement in the United States. It and most of the other villages cling to six hundred foot high escarpments of three rocky mesas rising out of the desert plain: Hano/Tewa, Sichomovi and Walpi, on First Mesa; Mishongnovi, Shipaulovi and Shungopavi on Second Mesa; Hotevilla, Bakavi, and Oraibi on Third Mesa. The traditional Hopi Elders, who are dwindling rapidly in numbers, engage in ceremony approximately 288 days of the 365 days in one year. The Hopis tell of a history of three previous worlds, where all was destroyed on Mother Earth, leaving only a few to restart the next world; it is said that we are now in the Fourth World and may emerge into the Fifth World.
In between Third and Second Mesa sits in isolated splendour, off the main road, Prophecy Rock, magnificent in its beauty and mysterious in its placement. The etchings are clearly visible showing the two world wars which have passed, the gourd of ashes, signifying the dropping of atomic bombs on Hiroshima and Nagasaki, and the prediction of the future eerily similar to the 7 Fires Prophecy of the Algonquin. The etchings depict two distinct roads facing mankind in this Age of Purification, which is the name the Hopi give to the current era. Grandfather Martin indicates that the interpretation is clear - one path is the path of technology, leading to destruction; the other path is the path of spirituality, leading to enlightenment. The choice is mankind's; the task before us is based on wise choice over materialistic pursuit. Do we wish to acquire material possessions for ourselves, or return to traditional values which honour Mother Earth? As stated by Frank Watters in his book on the Hopi and echoed by Grandfather Martin:
The Emergence of the future Fifth World has begun. It is being made by the humble people of little nations, tribes, and racial minorities. You can read this in the earth itself. Plant forms from previous worlds are beginning to spring up as seeds. This could start a new study of botany if people were wise enough to read them. The same kind of seeds are being planted in the sky as stars. The same kind of seeds are being planted in our hearts. All these are the same, depending how you look at them. That is what makes the Emergence to the next, Fifth World.
In the Yucatan, in Mexico, the Mayan Elder Hunbatz Men resides and carries on spiritual work in the sacred temples which typify this area. More than five hundred years ago, Hunbatz Men's family was entrusted with safekeeping part of wisdom tradition. He is the contemporary holder of the lineage, and although kept secret for many hundreds of years, he now has begun to share the secrets. The prophecy that he holds for these changing times, accords significantly with Grandfather William and Grandfather Martin. In his own words, it is as follows-
"We must heed the Atlante-ITZA prophecy or our future on planet earth may be jeopardized, as the degradation of human beings at the present time has reached an alarmingly low level. This degradation process began some 2000 years ago, when human beings abandoned the path that linked them spiritually with the cosmic law, and ever since, they have grown more and more distinct from the law of Hunab K'U (The ONE - The Creator).
When Hunab K'U created all that surrounds us, he wanted us and the other species to enjoy it and to respect it. Now, look at what we are doing with all the Creator kindly did for us. We must put an end to it now and stop the destruction of all that Hunab K'U created for us or we will inevitably face destruction and the law of the fourth dimension."
Lastly, we turn to Willaru Huayta, an INCAN spiritual messenger from Cusco, Peru. Born a Quetcha Indian, he learned to receive truth during spiritual quests in the Amazon jungles, from the masters of the inner cities and his interactions with local Shamans. He holds visions of the future, passed to him from ancient times, and his words reveal the sirnilarity of the previous three prophecies:
"We must return to the Ways of Nature and recognize that we are part of the sun, moon, earth, water and air. That Mother Nature is within us and we within her. Each of our lives are divine temples of Mother Nature and Father Creator.
We must return to spiritual principles for our guidance.
We must return to the Ways of Nature, recognizing the Earth as our sacred living Mother. She knows that we are sick - victims of our egotism - and wishes to heal us with her natural medicines of pure air, clean water, fertility and solar rays.
We must return to the Ways of Nature in the ways we live each day, eating and drinking naturally fresh foods and drinks without chemicals, avoiding alcohol and drugs which confuse, dull and desecrate the mind and body. Mother Nature provides us with the natural foods, beverages and medicines beneficial to our health and a long life, free of disease. The plastic culture is a passing fashion which will soon subside with renewal of the spiritual consciousness of the natural solar culture.
We must return to the ways of Nature and remove the negativity in our lives, the egotism which blinds us to the beauty of the natural way. Our sleeping consciousness must awaken.
Pachamama, Mother Earth, has great sorrow and cries for us. She sees our ignorance, how we are lost in darkness, destroying, out of balance, killing one another. We will only find solutions to our problems when we return again to the natural way. This is the prophecy that was given to us for the last years, giving us the opportunity to save ourselves. "
INCAN prophecy holds that, with the arrival of the Europeans, there would be 500 years of spiritual darkness. The world would plunge into materialism. Imbalance would permeate the planet. But after 500 years of darkness, when the condor of the south meets the eagle of the north, it would signal the return of light to the planet and the dawn of a golden era. We live in a time of the fulfilment of prophecy.
As one can readily see, these prophecies held by four distinct Elders offer the same theme regarding these changing times. Whether we refer to it as the time of awakening, purification, or change, four Elders share the same vision. It is astounding, when we reflect on the geographic location; from Quebec, to Arizona, to the Yucatan to Peru - all foretelling essentially the same message. Despite our scepticism, the growing awareness of spirituality should move the deepest cynic to contemplate the meaning.
There is another prophecy which all the Elders share regarding the Rainbow Tribe. In 1994, a white buffalo calf was born in Janesville, Wisconsin. The white buffalo calf had turned the colours of the four directions and many aboriginal leaders have taken this as a sign that the White Buffalo Calf Woman had returned. White Buffalo Calf Woman had told her people she would return at a time of great change, when the races would come together and turn toward greater spiritual understanding. The Red people would lead humanity including people of all colours. The involvement of all colours is necessary to fulfil the prophecy that the Rainbow People will repair the Broken Hoop so that Mother Earth can be healed and we as humans can fully interpret the awareness that we are spiritual in nature. In order to achieve a clear understanding of this legend, it is necessary to refer to Stephen McFadden's book, Ancient Voices, Current Affairs:
The light-skinned people will come out of the Eastern sea in great canoes powered by huge white wings, like giant birds. The people who get off these boats will also be like birds, but they will have two different kinds of feet. One of their feet will be like that of a dove the other like that of an eagle. The foot of the dove will represent a beautiful new religion of love and kindness, and the foot of the eagle will represent strength, technology and war-making ability. The sharp foot of the eagle will dominate, for though they will talk much of the new religion, not all of the light- skinned people will live by it. Instead, they will claw at the Red Nations with their eagle feet, exploiting and enslaving them.
After offering mixed resistance to this clawing, the Indians will lose their spirit and allow themselves to be herded into small, weak enclaves. This will be the way of their world for many years. Then, in time, the world will become very sick. Because of the unrelenting greed of the new culture, the Earth will be filled with deadly liquids and metals, the air will be rendered foul with smoke and ash, and even the rains - which are intended to cleanse the Earth - will plummet in poison drops. Birds will fall from the sky. Fish will turn belly up in the waters. Forests will begin to die.
When these things begin to happen, the Indian people will be all but helpless. But then light will come from the East, and the Indians will begin to find their strength, their pride and their wisdom. So will many of their light-skinned brothers and sisters, who will in fact be reincarnated souls of the Indians who were enslaved or killed by the settlers. Together, they will teach all the people of the world to have reverence for Mother Earth, of whose very stuff human beings are made.
Under the symbol of the rainbow, all the races and religions will band together to spread the great wisdom of living in harmony with each other and with all the creations of the world. Those who teach this way will be the Warriors of the Rainbow, but they wlll do no harm. Using peaceful means, after a great struggle they will bring an end to the destruction and desecration of the Earth. Peace and plenty will then reign through a long and joyous Golden Age.
Each of the Elders outlined herein accept this prophecy residing within the framework of their own individual tradition. Accordingly, in their own pursuit of spirituality, they continually refer to the necessity of incorporating people of all races into the ONE MIND, ONE HEART spiritual philosophy expounded by Grandfather Titus of Hopi land. Also, notice in Willaru Huayta's outline of prophecy he mentions the eagle and the condor coming together; the eagle is representative of the spiritual practices of the northern hemisphere of North America coming together with the condor, representing the spiritual practices of the southern hemisphere. Before the conquest of the Spanish, there was free movement of indigenous people throughout the continent; the Mayan temple uncovered in Ohio and the petroglyphs throughout Ontario confirm this phenomenon.
The Elders transcend the politics of today, looking to a deeper vision of where we have been and where we are going. They are deeply committed to bridging the gap among all races, they are ready, willing and able, to assist in developing movement of all people towards the fulfilment of ancient prophecy. The key to having their full cooperation lies in the proper approach; if one is of pure heart and clear intent, the Elders will move mountains to assist in the manifestation. Any approach which is not respectful of their ability to see truth and light in those who seek their cooperation will be easily ignored. As an ancient adept expressed it, when speaking of spiritual amnesia " Worldly people lose the roots and cling to the tree-tops ".(3)
"The entire cosmos, whatever is still or moving, is pervaded by the divine. "(4)
Everything is alive. Aboriginal philosophy posits that rocks, trees, birds, stars, and the smallest ant or insect are all alive. Spirit pervades everything; accordingly, it is important to have an equal relationship with the stars above you, and the small creatures below you. As spirit pervades all, then everything is sacred; our relationship to the stars is just as important as the architecture of the ant kingdom. The stars depict the existence of a Grand Architect, therefore what is sacred above, is sacred below.
Mayan Elder Don Ajejandro Cirilo Perez, from Guatemala, spoke at a sunrise ceremony at Thunder Horse Ranch in October '96. He said:
"We Mayans come from the Pleiades in the constellation Taurus. We have had a hand in the founding of the Egyptian, Hindu,Greek,Tibetan and Mayan civilisations on Mothe rEarth. We are the timekeepers of the solar system, as addressed in our sacred calendars. You too are part of a star system, so honour Mother Earth. "(5)
The Mayan and Aztec calendars are deep scholarly works. Jose Arguelles is one author who has deciphered the complex meaning of these measurements of time. Read Arguelles treatment of this subject in "The Mayan Calendar - Beyond the Path of Technology" to fully comprehend the meaning. To understand how this accords with Elder Don Ajejandro's meaning of existence, is to understand the Hermetic philosophy, As Above, So Below. Whether this accords with one's view of life is not what is important. Elder Don Ajejandro's aboriginal name is "Wandering Wolf" and he sees that his mission involves telling others of his people's relationship to the stars.
In the Yucatan of Mexico, the Honduras, Belize and Guatemala, there are over twenty-five thousand temple sites; in this same area, there are only eight thousand cities. Pre-Spanish conquest of this area, the Mayans, Aztecs and Incas had advanced systems of mathematics, astronomy, agricultural knowledge and spiritual roots. History was written by the conquerors and these aboriginals were depicted as savages, even cannibals, to distract people from the knowledge of a highly civilized and spiritually advanced population. Spanish captains of ships, described these people in their journals, as los indios, which translates to 'those in god or in spirit". The aboriginals were much more advanced spiritually, but this was eradicated by the wave of Europeans thirsting for gold and riches. The Mayans know of what was to happen, for it was depicted on their temple walls as prophecy of things to come.
Bishop Lande of Spain is well known by indigenous people in the Yucatan, as he was personally responsible for the destruction of over five thousand sacred scriptures and twenty-five thousand holy objects held by the Mayans. All of this is recorded in a text authored by Bishop Landa himself in the 1540s, when he had to appear before the "Council of Indes" to explain his actions regarding the Native people. The treatise is entitled "Before and After the Conquest of the Yucatan" by Bishop Landa. It is an accurate description of Spanish conquerors encountering very holy people.
Here again we encounter indigenous people and their relationship to the stars. At the time of the arrival of the Spanish In the Yucatan, they encountered temple cities, where temples were lined up with certain constellations and star systems, influencing ceremony and ritual.
By way of illustration, let us contemplate the following excerpt from a paper published by Sinte Gleske College entitled "Lakota Star Knowledge and the Black Hills," by Ronald Goodman:
"Mr. Stanley Looking-Horse, current holder of the original Sacred Pipe at Green Grass on the Cheyenne River Sioux Reservation, has said:
When our grandfathers came onto the reservation they had three things: two hides and sticks. One hide was a star map. The other hide was an earth map marked with hills, rivers and butte. These two maps were the same because what's on the earth is in the stars, and what's in the stars is on the earth. The sticks were for time, measuring time."(7)
The paper further disclosed that traditional Lakotas used the appearance of certain star systems to coincide with the location and time of their ceremonies. For example, when the sun is in the constellation of Pleiades, the people will be in the Black Hills at Harvey Peak to perform a ceremony welcoming back the Wakinyan Oyate. Furthermore, when certain star systems are grouped together, they portray a sacred White Buffalo in the sky and are used by Mayans, Hopi, Lakota, Algonquins, and many other traditional indigenous people, to determine the time and place of ceremony. The Pleiades is the head of the buffalo, with the three stars of Orion as the backbone, Betelguese and Rigel are the ribs, and Sirius is the tip of the tail.
The word astrology comes from both Latin and Greek derivatives meaning "star speech". Is it any wonder that indigenous people everywhere have this relationship with the stars? The Dogon tribe in Africa had the star systems Sirius 'A" and Sirius "B" sketched on their cave walls, as discovered by two French anthropologists in 1949, before the U.S. Navy observatory first plotted these star systems in 1952. The Hopi time certain kiva ceremonies with the placement of the Pleiades in the sky. For indigenous people, the speech of the stars identifies the existence of Spirit, and they understand from this that Spirit pervades all.
An Elder from Hawaii, Daddy Bray, who passed on in 1968, had this to say to his family and followers:
"The ancestral star people of Makalii the Pleiades, shine from the deep dark night of Po - the Realm of the Gods. Star guide for the voyaging canoe of Pa'ao led by the fish akeu and opelu to the sacred land of Hawaii Kamahameha from old to new, the spiritual and ancestral teachers, family of Daddy Bray through which come the Mana and Ike strength and knowledge, synthesize through the Seer's vision into Ao the bright day. Spiritual teachers and messengers of East and West corne forward to awaken us to our great heritage in the spirit. The Lineage of Mana and Ike Strength and knowledge - flow through time and space from Po the night into Ao the day the Seer's vision comes to pass. "(8)
Jeff Munoz of Maul, Hawaii, told us of Kahuna David Kaonohiokala Bray, born March 6th, 1889, and passed on in 1968 at the age of 79; [a Kahuna- ka- the;huna-secret, kahu-caretaker; nu-calm, freedom from passion ). The kahuna, custodian of the secret, must be calm and free of passion. Kahuna Daddy Bray, a descendant from an ancient line of prophets, seers, high priests and priestesses, upheld the spiritual tradition and understanding of his ancestors. Kahuna Daddy Bray lived through the transition from a time when the monarchy of Hawaii was overthrown by merchants, backed by U.S.A. war boats, to the era of the fast food giant of McDonald's overpowering this sacred place.
Daddy Bray understood the star connections which so deeply affect the aboriginal view. He was raised by those well-versed in the arts and lore of Kahuna.
Kahuna: Hawaiian spiritual tradition which reflects the ancient traditions and practices of their ancestors.
Many lines of Kahuna existed that preserved the many arts and professions of the culture. From canoe-making to astronomy and the healing arts, from chanting prayers, genealogies and histories, to the understanding of spiritual truths and universal laws expressed through rituals - all passed from teacher to student for generations. Mauna Roy, an Elder on the Big Island, Hawaii, possesses a wealth of knowledge regarding Kahuna. Mauna Roy observed that Daddy Bray is one of the last well-respected, knowledgeable, magical and powerful adepts of Kahuna. With the sacred language of Kahuna on the wane, so few are left who understand it. Thus the true traditions may never be retrieved and Daddy Bray may have been the last connection for these secrets. This raises significant concern regarding preservation of knowledge.
The tradition studied by Daddy Bray has a paradigm based on cosmic consciousness - a consciousness which contemplates the cosmos and one's relationship to it. This is in contrast to the dominant culture paradigm, for it is based on the consciousness or contemplation of materialism. It is deeper than this, as the Elders say that all is sacred and materialism dictates that nothing is sacred. Puanani Burgess of Wai'anae Coast, Executive Director of a Cultural Learning Centre at Ka'ala, discussed this paradox. She observed-
Think about time.
Is it sequential or synchronistic?
Was it because it was two o'clock
or
was it because everything was ripe?(9)
We are affected by things above us and below us. Aboriginal thinking incorporates a cosmic consciousness which accords with Eastern esoteric thought. We are involved in a cosmos which demonstrates sacredness in its architecture; Buddhists and Hindus speak the same 'language' as aboriginals. When Hermes said "As Above, So Below', he was not only referring to the sacredness of the equation, but also its impact on us as human beings. Aboriginal Elders demonstrate acceptance of this philosophy.
"You must realize that ceremony and ritual brings the power of the invisibles "(10)
There are many rituals and there are many ceremonies in the aboriginal world; to understand Elder Ted Williams' comment is to comprehend the sacred undertaking that ceremony and ritual are for the aboriginal mind. From sundance, purification lodge, pipe ceremony, yuwipi ceremony, to drumming circles, chanting, meditation and prayer - the traditional knowledge base is filled with ritual and ceremony.
In the aboriginal world, it is the Elders who preserve the knowledge of the sacred nature of ceremony and ritual. The Elders ensure the practice of these ancient rites. Owing to non-aboriginals' fascination with ceremony and ritual and a corresponding lack of knowledge regarding the significance of it, a tremendous gap must be bridged between wanting to know and knowing. Elders understand the significance of all the elements of ceremony and ritual, in particular as it relates to their tribe, and generally as it may be practiced by others. History necessitated caution regarding the sharing of ceremony and ritual, as evidenced by the suppression of indigenous spirituality in South America, United States and Canada, for the last 500 years, and certainly up until the 1960s. Debates continue on the reserves of the U.S. and Canada, as to whether non-aboriginals should be allowed to participate in sundances, purification lodges, or other ceremonies. The Elders know that these provide spiritual healing and thus should be shared. Certain rituals and ceremonies need safeguarding; for the most part, the Elders want to help people and that is what ceremony and ritual are really about.
Ceremony and ritual can be observed through the eyes of the Hopi, who consider themselves to be caretakers of the Earth. The Hopi say they are descendents of an ancient people, the Hisatsinom. They have lived in the Arizona area for thousands of years and certainly before the Spanish and Americans. They claim they precede the Apaches, Navajo and Paiutes. They state that their traditional ceremonies include renewal of their life pattern, migration and spiritual connection with their ancestral sites. They tell us that they received divine instructions and prophecies from the caretaker of this world, Massau. They were instructed to be caretakers of the world; this was passed down from Elder to Elder. Sadly, only a handful of traditional Elders remain and struggle to be heard, yet no one is listening.
Nevertheless, the Hopi occupied a vast territory pre-Spanish, and likely thousands of years ago, stretching from the Grand Canyon to Navajo Mountain, towards the Lukachukai Mountains near the New Mexico/Arizona borderlands, South to the Mogollon Rim. Hopi clan markings and ruins of ancestral villages clearly mark the traditional boundaries of their homeland.
Even though the Hopi lived in a harsh desert, they had developed an agricultural existence; they were successful farmers, physically and spiritually tied to the land, the sun and the cycle of the seasons. From 1540 to present day, much has gone wrong for the Hopi. What was once a flourishing society, based on ceremony and ritual for most of the year, began to deteriorate when the Spanish arrived in 1540, with missionaries, then Navajo encroachment, finally American settlers. All of this activity has had an impact on the Hopi people. They have changed from freely conducting ceremony and ritual pre-1 540, to struggling to keep its deep significance alive.
The Hopi people are divided into clans, and therefore have their own clan rituals. Frank Waters, in his book The Hopi, outlines accurately the major and minor ceremonies of the Hopi. One may observe that virtually no weekend goes by during the Spring without a dance in at least one Hopi village. Some ceremony is for public viewing and some is not; the critical aspect is that it is performed on a regular basis.
Grandfather Martin Gashweseoma of Hotevilla, keeper of the sacred fire clan tablets, and entrusted with sacred bundles, performs ceremony regularly, and walks the traditional way. Although ceremony is conducted all around him, he observes the dwindling number of traditional Elders and the disrespect of their values. Controversy is a predominating factor in most Hopi tribes and it has an intensity which is rarely demonstrated elsewhere. Grandfather Martin watches in horror, as his own support structure falls apart influenced by the BIA tribal council.
As controversy rages, Grandfather Martin remains steadfast, performing ceremony and watching others doing the same. To witness the longhaired Kachina dance performed in the Hotevilla plaza is to view ancient roots and stories of deep significance.
Knowing that ceremony brings in the power of the invisibles and has deep spiritual significance is to understand its impact on the aboriginal world. Realize that traditional Elders, Grandmothers and Grandfathers, are desirous of sharing this in a sacred way. Grandfather Martin is a shining example of this truth.
Ceremony and ritual are the observation posts for the non-aboriginal. Herein lies an opportunity to bridge the gap between cultures. The dominant society is awakening to the realization that wisdom resides in traditional knowledge. Ceremony and ritual are often the entry point. Within the aboriginal structure, rich with ceremony and ritual, the indigenous people of this hemisphere live comfortably and harmoniously with the environment, the health of which they recognize as an absolute requirement for their continued existence.
IV. ANCIENT ROOTS, MODERN GENOCIDE
"Sacred places are the truest definitions of the earth.They stand for the Earth, immediately and forever; they are its flags and its shields.If you would know the earth for what it really is,leam it through its sacred places"(11).
Serious historians have documented that the statistics for native population in North America were inaccurate and deliberately set low during the 19th century. This was done to lessen the implications of genocide in the North American policies. The most comprehensive assessment of population figures in North America pre-European contact are found in Russell Thornton, "American Indian Holocaust and Survival: A Population History since 1492"(12). A myth was created in our education system that the Europeans discovered a new land, with a few tribal people wandering around. This is false, for sophisticated agricultural and economic systems were in place. The American Constitution was lifted directly from the model of the Haudenosaunee (Iroquois) Confederacy, which functions to this day. A publication in Phoenix, Arizona, entitled "Facts of Life"13 suggests that currently in the continental United States, there are 557 tribes, 311 reservations and approximately 2 million aboriginal people; these population figures are distributed as follows: 47.6% in the Southwest, 17.2% North Central, 6.4% North East and 28.7% in the South. In Canada, there are approximately 1 million aboriginal people. This totals 3 million aboriginal people, reduced from 15 to 30 million pre-Spanish conquest. Long ago, aboriginal people knew no borders between South, Central or North America. They established trade routes and agricultural-based societies, sharing ancient knowledge from beyond this two thousand year cycle of consciousness.
To study the practice of the conquerors between 1540 and 1997, would reveal practices that are outlawed by the Geneva Convention, but have not been spoken about truthfully by policy makers. The Algonquins, Mi'kmaq, Cree, Ojibway, Hopi, Mayans, Aztecs and others included in the figure of 557 + tribes in the U.S. know of a different story than what is told in history books. It is important to be knowledgeable regarding that period, to understand the aboriginal point of view.
The Elders retain information given to them regarding the past, far beyond the two thousand year consciousness the dominant culture is preoccupied with. The Hopi acknowledge three previous civilizations, with natural disasters cleansing Mother Earth each time as the result of humanity's harmful treatment of her. The Hopi view this cycle as approximately 12,000 years since they emerged from siapapu ("the opening") in the floor of the Grand Canyon after the fall of Atlantis and the Great Flood. The Hopi view this cycle as the fourth following three major cycles putting us on the cusp of the fifth cycle.
The Hopi refer to this time as the time of purification, for Mother Earth needs to purify in order to enter into this new cycle. If we calculate the three previous cycles as 12,000 years each, we are speaking of knowledge passed on for at least 36,000 years. There are Elders everywhere who can speak of stories much older than this.
There are temple sites in Mexico where the steps seem very far apart; in fact, they accommodate giant people. At Ake, a temple site in the Yucatan, such a site exists and Elder Hunbatz Men suggests it is a very ancient monument to the giant people before the Great Flood. There are Mayan temple sites uncovered in Ohio; Phoenix, Arizona has a water delivery system which is based on an ancient aboriginal aqueduct system. The Hopi speak of stories relating to the land of Mu (Australia); Lemuria (Pacific Ocean) and Atlantis (Atlantic Ocean).
Aboriginal knowledge is ancient and filled with wisdom. The fact that there has been a pristine preservation of this knowledge during five hundred years of suppression is truly remarkable. The Elders hold these stories in their minds and readily share them for positive impact and influence. To understand the environment of the aboriginal people in the last five hundred years is critical to policy making.
Murray Sinclair is a well-respected aboriginal existing in the dominant culture as a provincial court judge in Manitoba. He was asked to participate in a study of aboriginal issues, owing to the tension raised by the treatment of aboriginals in Manitoba. At a conference sponsored by the Aboriginal Justice Learning Network, Department of Justice, he hold lawyers, judges, crown attorneys, parole officers, police officers and others spellbound for an hour as he outlined the sad legislative history between 1840-1982. There were laws as recent as 1926 disbarring lawyers for advancing an Indian cause, and jail for the aboriginal client; laws forcing aboriginal children to residential schools to disabuse their minds of their language and culture.
Most attendees of the meeting were unaware of this history. In 1755, New England issued a proclamation seeking native scalps and publishing a price list for males, females or children. The Treaty of Lancaster laid down a demarcation line in the United States of the Appalachian Mountains - settlers to the east, native people to the west. This did not last, as the settlers invented the "Indian Wars" between the 1850s and 1870s which manifested as a lengthy series of massacres of Native People at the hands of the U.S. troops. Among the worst were the battles at Blue River (Nebraska, 1854), Bear River (Idaho, 1863), Sand Creek (Colorado, 1864), Washita River (Oklahoma, 1868), Sappa Creek (Kansas, 1875), Camp Robinson (Nebraska, 1878) and Wounded Knee (South Dakota, 1890). There is also the forced march of the entire Cherokee Nation along the "Trail of Tears" to Oklahoma during the 1830s and the internment of the bulk of the Navajo Nation under abysmal conditions at the Bosque Ralondo from 1864 to 1868. Such atrocities were accompanied with an equally systematic extermination of an entire animal species, the buffalo or North American bison, as part of a military strategy to starve resistant aboriginals into submission by destroying their commissary. The same degradation was visited on aboriginals in Canada; we already know what happened in South America with the Spaniards and Hawaii was taken by gunboat diplomacy in 1893. We live with the consequences of these events today.
We have Elders holding deep spiritual knowledge, in a time of darkness, yet willing to share it for they know the benefit to all humanity.
One of the keys to bringing together the aboriginal culture and the dominant culture is the issue of sacred sites. Indigenous people throughout this hemisphere have sacred sites which have existed in ceremony and ritual for thousands of years.
In recognition of the importance of this issue, President Clinton signed an executive order in 1994, allowing tribes or traditional native Elders to designate sites on Federal lands as sacred sites used in traditional ceremony. Since aboriginal philosophy embraces sacredness, there is a recognition that certain places on Mother Earth were chosen by their ancestors to perform certain rituals and this should be restored. Although it is difficult, there will soon be movement in this area, as Elders mobilize to take advantage of President Clinton's executive order. It is the inherent right of aboriginal people to reclaim their sacred sites.
Historic accuracy is required to understand how to solve problems in the modern world. The real story of the treatment of aboriginal people in North America, as expressed by Ward Churchill in "Struggle for the Land", must be considered; the redress can come about in creative ways which do not escalate bad feelings. Grandfather William Commanda shares a vision with many Elders in this hemisphere- that was then, this is now! He and Grandfather Martin openly express love and compassion for wrongdoers of the past, specifically as it relates to their people. Both Elders speak of developing One Heart and One Mind so that together, humanity can face the problems of the end of the millennium and create solutions for the new millennium. Read the transcripts from "Cry for the Earth" conference at the United Nations in 1993, published by the Wittenberg Institute from Bearsville, N.Y.. Understand that, when the Elders from the four corners of the earth were called together, they expressed the same message to humanity - stop the pollution and love one another to assist in solving our problems. Forgiveness and compassion are the overriding sentiments expressed by all the Elders. A shift is upon us and the Elders can assist, owing to their combined messages of love, compassion and forgiveness.
V. LEFT BRAIN DOING, RIGHT BRAIN BEING
"The views of nature held by any people determine all their institutions."(14)
The brain has two hemispheres; each side of the brain is dominant in different modes of thinking. The left side of the brain controls logic, linearity, reading and writing, time orientation, and masculine expression. The right side of the brain is dominant in instinct, wholism, dance, art, spatiality, and feminine expression. The left side of the brain is dominant in analytical thinking and reasoning. Linear thinking is a left brain characteristic where the brain can only see parts of the whole. Left-brain dominant people are constantly worried about time. Dr. Carl Jung and other eminent researchers have concluded that the majority of our North American/European society are left brain thinkers with a societal paradigm that emphasizes left brain thinking. A quick glance at the curriculum in our educational system will identify this concept. Our scientific-based paradigm emphasizes written research, well-documented, and if it isn't written down, then don't believe it.
Traditional aboriginal people do not have a written language. In traditional aboriginal culture, anytime you want knowledge or information, you go to a ceremony or you seek out your Elders. Instinct is one of the functions of the right side of the brain. Holistic thinking is another trait of the right side of the brain; one is able to see the big picture in a single glance. Additional functions of the right hemisphere are dance, art, music and ceremony. The practice of ceremony and ritual evidence the right brain thinking of aboriginal people. Any ceremony performed by aboriginal people can be analyzed to discover how all the components fit together to make one Holistic statement. Time is spatial in the right hemisphere; this explains the expression 'Indian time". In other worlds, events unfold synchronistically, when it feels right, not because the clock said it was time to do something.
The dominant society is left brain thinking; the aboriginal society is right brain thinking; view this as a benchmark for evaluating the different paradigms for each society. The skyscraper and the purification lodge - the former, people enter to honour the gods of money and the latter, people enter to honour Mother Earth and heal themselves. It is critical to our understanding of the two cultures to realize these vast differences forming the prism through which each culture views the world.
Stephen Augustine, Hereditary Chief, Sigenigtog of the Mi'kmaq Nation in Eastern Canada, tells their story of creation, which serves as a vivid illustration of this difference in approach to life :
"It is told to us by our elders that there are seven stages of creation. The first is the Spirit Creator. He is responsible for making everything. He made the sun which travelled in a circular path in the sky. He then made the earth and placed it in the middle of the circling sun.
A bolt of lightning hit the surface of the earth. After the smoke, dust and debris settled, it could be seen that the blast made the shape of a man out of the sand. The man's head was facing in the direction of the rising sun. His feet were in the direction of the setting sun. His right hand was in the direction of the land of ice and snow. His left was in the direction of the land of the constant sun or the south. With a second bolt of lightning hitting the ground, the man was given two eyes, two ears, a nose with two holes, and a mouth. Seven holes in his head. He was also given hands and legs with fingers and toes. He could see, hear, smell and talk to the earth and all the life upon the surface but he could not move. He was stuck to the earth. It was not until after the third bolt of lightning that he gained his freedom to move about. This first person on earth is called Glooscap by our people".(15)
The story goes on to describe Glooscap, upon arising, turned seven times, and gave thanks to the seven directions - the four cardinal directions, above and below, and within himself. We are told Glooscap met his grandmother and mother, who represented wisdom, knowledge and life-giving capacity. Glooscap was told that he must look after the Great Fire. He was told that seven sparks from the Great Spirit Fire would fly in one direction and seven more sparks would fly in another direction. From these sparks there would be seven women and seven men and they would form seven families. These seven families would disperse in seven different directions. The magic of the number seven was explained by the Elders, as had been done for thousands of years, as it is their responsibility to pass information on to future generations. Stephen Augustine's story of creation goes into much greater detail and the full text is published in the 1994 Fall/Winter issue of Indigenous Voices. The point is to illustrate the holistic, spatial and ancient roots of the aboriginal story of creation as compared to the Christian story of creation embodied in the story of Adam and Eve.
It is valuable to see how closely the Mi'kmaq story of creation resembles ancient texts outlined in the Secret Doctrine written by Helena Blavatsky: "in the Secret Doctrine we are told that there are seven branches of knowledge mentioned in the Puranas. The Gnosis, the hidden knowledge, is the seventh principle, the six schools of Indian philosophy are the six principles. Those six schools are:
1. The school of logic - Proof of right perception.
2. The atomic school - System of particulars. Elements- alchemy and chemistry.
3. The Sanklya school - System of numbers. The materialistic school. The theory of the seven states of matter.
4. The school of yoga - Union. The rule of daily life. Mysticism.
5. The school of ceremonial religion - Ritual. Worship of the Gods.
6. The Vedanta school- Has to do with non-duality. Deals with relation of spirit to matter and spirit in the Universe. " (16)
The concepts such as 7 tribes, 7 grandfathers, 7 grandmothers, and 7 generations and lo and behold, seven stars in the Pieiades; all magically intertwined, interwoven and repeated in stories by Elders everywhere. Elders observe the tenet that a decision should always be made taking into account the seven generations to follow. This spatial thinking contrasts directly with our modern day planning, usually no more than twenty-five year spans, as expressed in mortgage documents.
Notice in the Mi'kmaq story of creation the outline of knowledge and wisdom emanating from the feminine principle. The respect for the Grandmother in the aboriginal society is in stark contrast to the male energy evidenced throughout the dominant culture. The tall buildings, the concrete and the asphalt reflect the dominant culture's view of nature and overuse of its natural resources. The sweat lodge, the tipii, the longhouse, are structures built to honour Mother Earth and the feminine principle of creation. The Christian story of creation, women created from man, created by God, contrasts with the Mi'kmaq story which combines all the elements directed by one Creator.
In a previous report, 'Retreat and Healing Centres - May 1996", I observed what Capra had to say in the "Tao of Physics":
"'The basic oneness of the universe is not only the central characteristic of the mystical experience but is also one of the most important revelations of modern physics. "(17)
In other words, everything in the universe is related. The Lakota term "Mitakuye oyasin" - "We are all related" is uttered as one enters and exits the purification lodge to acknowledge this inter-connectedness. The Neville Brothers have recently released a compact disc entitled "Mitakuye Oyasin" honouring this principle. Dr. A.C. Ross (Ehanamani- Walks Among) published a book in 1989 entitled "Mitakuye Oyasin" which explores in depth the concept of right versus left brain thinking, as well as many relationships between Eastern thought and aboriginal mind.
In the Urban Shaman, Serge King deals with the seven principles of Kahuna. The spiritual tradition of Hawaii is expressed in the following seven principles:
1. Ike - The world is what you think it is. You create your own reality. The world proceeds from thought. Thought is energy.
2. Kala - There are no limits. Separateness is only a useful illusion.
3. Makia - Energy flows where attention goes. Keep attention on what you want reality to be.
4. Manawa- Now is the moment of power. You have the power in the present moment to change limiting beliefs and consciously plant the seeds for a future of your choosing.
5. Aloha - Love. To love is to be happy with ... Love increases as judgment decreases. To bless, means to increase, to make stronger.
6. Mana - divine power, creative power. All power comes from within. When you begin fearing another person's power, you are actually diminishing your own power.
7. Pono - Effectiveness is the measure of truth. If you want a happy end, you must use a happy means; if you want a healthy end, you must use a healthy means." (18)
Interestingly, the spiritual tradition is expressed in seven principles replicating the magic of the number 7. It is ancient knowledge permeating the aboriginal mind. Elder Mauna Roy from the Big Island suggests the Hawaiian origins are Egyptian and Babylonian, via Polynesia; interesting how that concept dovetails with the Mayan Elder Don Ajejandro and the origins from the Pleiades to Egypt and so on.
All of this to demonstrate the necessity of balance. The aboriginal teachings are filled with the admonition of walking the middle road. Having the ability to draw from the left and right brain hemispheres is the real lesson. Achieving balance in our approach means logic interspersed with intuition. One must develop the capacity to see the strengths in each and combine them into the teaching of the Zen Buddhist regarding Yin-Yang. The balance of the polarities of male/female is the reason for the existence of the dual hemispheres. The Elders would say that when you balance the polarities, you are then walking the Red road.
VI. MATERIALISTIC IMBALANCE, SPIRITUAL HARMONY
"The leaves of the tree are for the healing of the nations."(19)
The dominant culture is not bad; it is simply misguided. We have lost our way owing to the lack of substance at the core of the value system. Honesty, loyalty, virtuousness and spirituality do reside in the core of the value system. They are dominated now by a pursuit of material acquisitions, inanimate objects devoid of these principles. Webster's dictionary defines materialistic as follows:
"The doctrine that physical matter is the only reality and that everything, including thought, feelings, will and mind is explainable in terms of matter; a preference for material objects as opposed to spiritual or intellectual pursuits."
The dominant culture has introduced incredible technological developments, initially with the intention of providing humanity with more freedom. Most would agree that enslavement in the 90s is a more accurate picture. These technological advancements are to be applauded; the imbalance created by these development must be addressed. The challenge is to view two worlds, aboriginal and nonaboriginal, and combine the essential tools present in each, to deliver a solid message to humanity in this time of crisis. Crisis can be a good thing, as it can motivate the human being to make changes.
When Grandfather William Commanda addressed a gathering at Smith's College in Massachusetts in early '97, he began by invoking an ancient Cree Prophecy:
"Only after the last tree has been cut down
Only after the last river has been poisoned
Only after the last fish has been caught
Only then you will find that money cannot be eaten. "
The sentiment expressed is to demonstrate the choices we make determine our direction. We say we are involved in evolution (Webster's - the gradual process of development or change); the evidence is that in order to support a materialistic paradigm, Mother Earth is suffering tremendously. The rivers, streams, lakes and oceans, the bloodstream of Mother Earth are clogged with pollutants; when our bloodstream becomes clogged, we suffer heart attacks.
Aboriginal Elders understand deeply that healing is required; healing which effects the human being's inner world and the outer world of Mother Earth. An acknowledgement of the existing ecological disaster would assist greatly in returning to an evolutionary path, rather than a destructive path.
There is another phenomenon at work through all of this which must be emphasized. The dominant culture incorporates a patriarchal system of governance; the traditional aboriginal knowledge is based on a matriarchal paradigm. Wolf song gatherings have been organized for the past six years emanating from the vision of Grandmother Twyla Nitsch, Seneca, from Brant, New York. Grandmother Sara Smith, Iroquois, Brantford, Ontario, has been working closely with Grandmother Twyla to assist in the manifestation of these gatherings. For the last six years, these spiritual gatherings have attracted aboriginal Elders, leaders of all colours, to witness the inauguration of Peace Elders.
Grandmother Twyla, a proponent of the Rainbow Warrior Prophecy, had a vision, a dream that told her to call together Elders and others to express individual truth and vision relating to love, peace and harmony. Accordingly, the gathering, most often held at Thunder Horse Ranch outside of Austin, Texas, in 1996, inaugurated 93 Peace Elders from around the world; authors, healers, leaders, traditional Elders, all interwoven in the philosophy expressed by Grandmother Twyla. Grandmother Twyla has received deep esoteric teachings in her life; the spiritual gifts passing through her, power events all around the world. Grandmother Twyla:
"We should delete certain words:
such as believe, it has the word 'lie' in it.
Don't use ask, seek, for you are looking for clarity;
When you pray, do not beseech, thank, as you should be grateful for ALL provides to you;
Say Great Mystery, not Great Spirit, as spirit has a certainconnotation that doesn't give
the solemnity, breadth and depth as does Great Mystery. "
Grandmother Twyla acknowledges the magic of the medicine wheel and deeply understands the power of the circle:
"You must understand, the circle is the shape of harmony.
The circle gives us boundaries to tell us who we are. "
Grandmother Sara has committed herself to the dissemination of this knowledge; personal sacrifice is a daily offering, as she juggles family, work and spiritual responsibility. Endless demands on her time, she displays the attitudes of the sacred pipe carrier; courage, patience, endurance and alertness. Travelling to France, Finland or Maniwaki, Quebec, Grandmother Sara delivers the message of Grandmother Twyla, and all the Grandmothers, recognizing the movement that is upon us.
Grandmother Sara and Grandfather William are not only connected, they are sharing teachings, bridging culture gaps within the aboriginal community. They are showing the way - how cultural differences within the aboriginal world can be set aside to demonstrate the sharing of spiritual truth.
The Grandfathers all agree that these changing times demand that we honour feminine energy. The evolutionary stage at which we find ourselves demonstrates that the patriarchal system is on the wane and the matriarchal attributes are flooding our senses. The concept of healing is upon us; people are desperate to know how to heal themselves. The concept that Grandmothers have always been in control of wisdom, knowledge and creativity is expressed in the Mi'kmaq story of creation.
The challenge that presents itself is to understand the need for bridging the gaps between materialism and spiritual harmony. The quote from the Christian Bible lends insight to the point - through nature we will achieve our healing. At the Washington monument in Washington, D.C., the Wittenberg Institute, along with others, sponsors an annual Prayer Vigil, lasting a weekend. Its motto is "One Mind, One Voice, One Heart, One Prayer", and in 1996, the opening words of the program set the stage:
"Welcome. We thank the Creator for the opportunity to gather together as a Sacred Circle, of All people.
With
One Mind,
one Voice,
one Heart,
and
one Prayer
for
Mother Earth and All Life
Dwelling upon Her
One people in Prayer, 1996
Washington, D.C."
Many Elders watched as Grandfather William Commanda conducted Sunrise Ceremony - a duty shared by other Elders that weekend; Elders, Grandmothers and Grandfathers such as Grace Smith Yellowhammer- Dineh, Richard Yellowhammer- Dineh, Harry Byrd - Lakota, La Von King - Lakota, Sunny Billy - Seminole, Puanani Burgess - Hawaiian, Alice Williams - Anishinabe, Robert Berrero - Taino, John Rockwell- Mohawk, Donald Sanipass - Mi'kmaq, Peter Decontie - Algonquin, General and Virginia Grant - Cherokee, George and Sydney Marin - Ojibway. This represents the movement of Elders which is occurring on a worldwide basis. They are connecting in all sorts of different forums to deliver the message. It is time to heal the Earth.
A young man in Vancouver, British Columbia, head chef at the All Good Cafe, expressed the point well in a poem published in 1996. With his permission, it is set out here to emphasize a viewpoint held by the aboriginal world, and growing in the consciousness of the dominant culture. Poem by Luke Marten, 1280 West Parker, Vancouver, B.C. :
"Once there was a World where nobody knew who they were
The people had lost touch with the spirit of their world and
Their universe.
And they were confused.
And they were weak.
And they were afraid.
So to fill the hole in their souls,
the people invented something called 'more'.
And they learned to take.
And they learned to hate.
And they learned to kill.
But 'more' only made them
want 'more'for its energy was
only an illusion. They could not
fill up their souls enough by
taking from each other so they
tried to take it from the earth.
And the soil was made barren.
And the water was made poison.
And the air was made rancid.
The earth was dying and it knew that
the only way it could be healed was through
the people. So it started with those
who were least satisfied with 'more'.
It came to them in dreams and visions.
And it rose through their bodies from the soil.
And it blew through their minds on the cosmic winds.
And its fires raged through their souls from the hearts
of the others.
The children began to learn a new way to live.
They learned that less is really more and that giving
filled them much better then taking.
And they learned to love.
And they learned to heal.
And they learned to breathe from the birth of time.
And they were minute.
And they were infinite.
And they learned not to fear death for the world
showed them that only through death comes birth.
So the children who had been spoken to
were sent out to show the rest of the people
the new way, which was really the old way.
And the people were healed.
And the earth was healed.
And it was All Good. "
" The third millennium will be spiritual or there will be no third millennium. " (20)
The prophecy regarding these changing times outlines that mankind will have a choice between two roads - technological or spiritual- thus determining mankind's fate. Around a council fire, with aboriginal and non-aboriginal peoples, it was observed that, if one does not have information, then one does not have a choice. This is critical to our understanding of what challenges face policy makers and all people of 'good intentions. It is critical to develop accurate and honest information in order for people to have a real choice. The concept that the dominant culture has developed a materialistic paradigm and the aboriginal culture has developed a holistic paradigm needs to be properly understood for creative thinking to prevail. An opportunity to develop balanced programs which will bridge the gap between the two cultures is definitely ahead of us. An opportunity to emerge from lack of understanding into an environment of mutual respect and understanding is upon us. This understanding flowing from our comprehension of the differences will allow humanity to communicate effectively with two vastly different cultures.
Information gathering is crucial to our future endeavours. As the aboriginal world is based on oral tradition, there are no handy libraries to feed us the information. Yes, there are many authors who deal with the subject-matter; however, it is no substitute for the spoken words of the Elders. This project confirms that Grandmothers and Grandfathers of North/South America are desirous of sharing their messages. They know it is important to assist in raising humanity's consciousness to incorporate things of the spirit, rather than things of the flesh. It is because deep truths have been passed down by word of mouth that the Elders preserve such stories of wisdom.
When the United Nations held the 'Cry for the Earth" Conference in New York in November 1994, there was one reporter in attendance and 7,000 reporters at an Economic Conference in Miami. The "Cry for the Earth" Conference attracted Elders from the four corners of the earth, but no one was there to listen. Thanks to the Wittenberg Center, from Bearsville, New York, a transcript and video are available as a permanent record. Why should we have to dig this information out of the air? We need to make it available to allow humanity to make choices. In the aboriginal world, the sense of ancient knowledge is alive and accepted by virtue of oral traditions; due to Western culture's emphasis on book knowledge, we become slaves to limited knowledge and information.
Despite the stranglehold television, movies and newspapers have on humanity's information base, there is something else at work worthy of our consideration. Human beings have intuition and it is through human intuition that the raising of human consciousness will be achieved. More and more people question what they see around them and ask what is it that Indigenous philosophy can offer. This is why proper information needs to be disseminated, to allow people an informed choice.
This project provides evidence that aboriginal viewpoints on the past, present and future are shared by Elders all over the globe. It is how similar and intertwined these viewpoints are that is worthy of our consideration. It is in keeping with the Rainbow Warrior prophecy that humanity will turn to the Elders for guidance and direction. Knowing that they share such a close perspective should motivate us to assist in their gathering in order to strengthen the message the Elders deliver. As Grandfather William Commanda observed, he has yet to meet a millionaire Elder; rich in thought, but usually poor in the pocket book.
The Elders are anxious to share their messages; they require opportunity and a place to bring this about. This would also allow for the wisdom of the Elders to be recorded for the development of proper information. Elders will not allow the recording of ceremony and ritual; however, they will talk openly about wisdom passed on to them when they sense that it will be used in a good way. Elders do not grow younger; everywhere Elders age and unless there are strong Elders-in-waiting, it passes on with the Elder into another dimension. Those wisdom keepers need to be recorded; it is an essential part of the development of proper information. This project provides evidence that Elders are willing; it is the approach to them which is critical to successful information-gathering.
Elders view the aboriginal duty to Mother Earth as one of guardianship, not ownership. Many of our political problems in attempting to bridge the gap between the two cultures could be resolved by becoming more sensitive to this concept. I asked Steven McFadden how he became interested in aboriginal issues. He observed that a bumper sticker reading, "Broken Treaties and Promises- Whites-371, Reds-O " intrigued him and he investigated this statement. To his horror, he found it to be correct and he is now a firm spokesperson for the aboriginal cause.
Imagine that guardianship of the land is more a goal of the Elders than ownership and a potential solution to political problems in this area begins to emerge. It begins with sacred sites - everywhere in the aboriginal world, tribes can identify sacred sites at which ceremony was performed for thousands of years. As Elders are assisted to reclaim sacred sites for their people, we begin to break down the barriers between the people. Ceremony can resume and the depth of meaning can be restored to those who have always considered themselves to be caretakers and not owners. To Elders, ownership only resides in the Creator. In the old days, when we lived in circles of sacred societies and teaching places, the Elders would help us to define truth, find out who we were, what was our gift. Then in our lives we would re-find the gift and then give it back to our people. There was the circle. You received, you re-found it, you were responsible for it, and you gave it back. That was all you had to do; a human being, really being human. In that moment, you rediscovered your divinity and your strength and your power. We are given this temple to be housekeepers, caretakers; we are also given Mother Earth to be housekeepers, to be caretakers. This represents a fundamental understanding of the Elders. As we assist the Elders to reclaim sacred sites, they will assist us to reclaim our gifts.
There is a need to assist Elders in doing there life's work. Presently, there are many Elders throughout North America and South America who are thinking the same things, but who have little opportunity to gather together. Moreover, Elders are not getting younger, so there is an urgent need to assist in the preservation of wisdom and knowledge applicable to these changing times.
The Department of Justice has developed a project entitled "The Aboriginal Justice Learning Network" which serves as an example of this type of initiative. The organizers are sensitive enough to realize how two cultures can be bridged through the co-operation of Elders. Recently, a three day conference was held, where judges, lawyers, policemen and various policy makers sat in a traditional circle listening to everyone speak their truth, with the Elders present for guidance, advice and prayer. The program is proving very successful in developing alternative approaches in a very overwhelmed justice system.
In the 60's Grandfather William Commanda observed to a young Justice Minister named Trudeau, that the Ministry should be renamed 'Just Us'. In the 90's Grandfather William Commanda sits in a circle with policy makers assisting them to develop justice for all.
There are effective tools in bringing two cultures together, to bridge the gap and develop meaningful solutions to the problem areas.
There is a need to preserve the knowledge and wisdom of the Elders. Elders need assistance to gather and share the ancient stories. Linkage is the essential ingredient. The Elders are ready, willing and able; they require assistance.
In addition to the "Aboriginal Justice Learning Network", there are sentencing circles being put to use throughout the country in the criminal justice system. The Northwest Territories legislature has mandated that policy-making decisions are to be made through the prism of traditional knowledge. The movement to an approach on policy matters through traditional knowledge is upon us.
The Elders repeat over and over again to honour the female energy; to understand this wave of consciousness that is upon us when making decisions. The Elders really see that what is before us is a marriage of consciousness - that is the marriage of the male aspect, which is logical, with the female aspect, which is feeling. It involves bringing them together to become one. The concepts of healing and teaching are nurturing qualities, riding the wave of feminine consciousness, towards the problems in our society. The traveller of today is really on a search or a quest involving these two qualities. This is why teaching and healing contres will be so popular. The opportunity to realize their quest will be fulfilled.
There is a need to bring ideas, teachings, prophecies and the performance of ceremony together for the benefit of humanity. There are solutions within the teachings carried by the Elders; they need a forum for expression. The task before us is to link the various forums promoting traditional knowledge and make its expression stronger. The Elders need to be linked so that their combined wisdom can have the proper impact the Creator intended.
Blake Debussige was commissioned by the Ministry of Health, Ontario, to paint a poster which could be printed and distributed throughout the Province. Although you may be robbed of the visual effect, I reproduce here his words of that painting, entitled,
"The Spiritual and Medicinal Path to Aboriginal Healing":
"The lines connecting the sun and moon represent the temptations each of us faces in life. When we're sidetracked we can get back on the path with the help of natural rnedicines and plants. We gain wisdom from the birds, strength from the bear and vision from the eagle. All this protects us on the path called life. "
1. Elders, Lee J. & Welch, Thomas, Contact from the Pleiades.
2. Ibid.
3. Melmill, Merman, The Secret of Golden Flower, The Ape and the Whale, p. 75.
4. Ancient adept's description of spiritual amnesia, Wilhelm, Richard - The Secret of the Golden Flower, 1962, p. 128.
5. Don Ajejandro Cirilo Perez, Thunder Horse Ranch, Oct. 15, 1996.
6. Arguelles, Jose, The Mayan Factor - Beyond the Path of Technology, Bear and Company.
7. Ross, Dr. A.C., Mitakuye Oyasin, Wiconi Waste, 1989.
8. Tantra Magazine, 1994, Jeff Munoz.
9. Burgess, Puanani, Executive Director, Wai'anae Coast Community Alterative, Wai'anae, Hawaii, January 9, 1997.
10. Williams, Ted, Iroquois Elder, October 25, 1996, Wingina, Va.
11. McLuhan, T.C., The Way of the Earth, p. 409.
12. Churchill, Ward, Struggle for the Land.
13. Russell, George, Facts of Life, Russell Publications, 1997.
14. Emerson, Ralph Waldo, English Traits, p. 55.
15. Indigenous Voices, Fall/Winter 1994.
16. Blavatsky, Helena, The Secret Doctrine, at p. 217.
17. Capra, Frank, Tao of Physics, at p. 58.
18. King, Serge, Urban Shaman.
19. Revelations, 22 :2.
20. Malraux, Andre, Author.
Aboriginal : existing from the beginning; the species of animals, plants or humans presumed to have originated within a given area.
Astrology : the science and art that studies and makes use of correlations between planetary motions and life on earth.
Cosmos : the world or universe regarded asan orderly, harmonious system.
Paradigm : a set of forms all of which contain a particular element; an example serving as a model; pattern.
Holistic : incorporating all; totally, completely.
BIA : Bureau of Indian Affairs.
Longhouse : usually, the rectangular-shaped religious ceremonial centres of the New England area, such as those of the Iroquois.
Purification Lodge : referred to as a "sweat lodge" used by aboriginal elders for purification and healing.
Turtle Island : the Western hemisphere (North and South America).
White Buffalo Calf Woman : the spirit woman that brought the first sacred pipe to the Lakota.
Wittenberg Institute : the Wittenberg Centre for Alternative Resources is a publicly supported not for profit organization which seeks to bring together environmental, spiritual and indigenous leaders.
1. Black Elk, The Sacred Ways of the Lakota, Wallace Black
Elk, William S. Lyon, Harper, 1991.
2. T.C. McLuhan, Cathedrals of the Spirit - The Message of
Sacred Places, Harper, 1996.
3. Frank Waters, Book of the Hopi, Penguin 1963.
4. Alan McMillan, Native Peoples and Cultures of Canada,
Best Book, 1995.
5. Helena Blavatsky, The Secret Doctrine, Theosophical
Publishing Company, 1888.
6. Peter Knudtson, David Suzuki, Wisdom of the Elders.
7. Steven McFadden, 1. Profiles in Wisdom, 2. Ancient Voices,
Bear & Company, 1994.
8. George Russell, Facts of Life, Russell Publications, 1997.
9. Thomas Emails & Dan Evehema, Hotevilla - Hopi Shrine of the
Covenant, Marlowe & Company, 1995.
10. Dr. A.C. Ross, Mitakuye Oyasin, Wiconi Waste, 1989.
11. Indigenous Voices - Fall/Winter 1994.
12. Ward Churchill, Struggle for the Land,
Common Courage Press, 1993.
13. Sedona Cahill & Joshua Halpern, Ceremonial Circle,
Hooper Collins, 1990.
14. Serge King, Urban Shaman, Bear and Company, 1994.