Friday, April 1, 2005

The Naming Ceremony

The Naming Ceremony

Legal names are given, but Native American names are earned. Gabriel Horn gives a personal account of why and how his Indian name was chosen: "By the time I graduated from college, I had already done my battles for the people. I had protested against stereotypes of Native Americans, I had fought for a Native American literature course on campus, and I had asked for participation in the United Nations. My immediate family believed that I had earned a name. The name came to my uncle, a traditional Cherokee man, who had a vision of a white deer coming to him and singing my name. He knew it was to be White Deer.



"My godmother, my uncle, and some close friends attended the ceremony. A pipe was filled with tobacco, and offered to each direction, as they called out my name. They called it out to the east, the south, the west, and the north. They called it out to the sky and to the earth. They called it out to the plants. They called it out to the animals. In other words, I was introduced to the universe as White Deer. That was my rebirth. In a sense, I was a born again Indian at that point." Receiving a new name was a healing experience. I was now completely comfortable with my Indian identity, whereas before I felt fragmented, not totally in touch with who I was."



Name changes can be physically as well as psychologically healing. Some time later, White Deer became ill, and a longer name was the solution: "I had gotten very sick, and was near death. A very old Ojibwa medicine man from Canada came down to Minnesota. I believe he was over 100 years old, and he didn’t speak any English. During the ceremony of healing for me, a manifestation appeared in the room. At that point, the medicine man said that the entity wanted me to also be called Autumn. I was now White Deer of Autumn. The ceremony ended, and my sickness was healed.



"The name, of course, bestows certain powers and responsibilities. The power of the deer is its awareness, its keenness, and its protective nature. The white is purity, purity of heart, mind, and words. Autumn, I was told, is a time when change is most visible. It’s a time when change is at its most powerful. And so, I was named for thatseason."



Indian names can be passed down, as western names often are. The distinction is that you are not stuck with one name all your life. This represents different beliefs about human potential, says White Deer of Autumn: "Crazy Horse passed on his name to his son, who took the name Worm as he got older. So, we can pass on names, too. The idea is that you’re not stuck with the name you were given at birth. In western society, it’s almost as if you can’t change; you can’t evolve; you can’t grow. From a native perspective, your name reflects who you are. White Deer of Autumn reflects what I’ve done. But as I go on in life, I may want to let go of that and take another name. I have that right. So, naming is the ability to evolve and change in your identity. I think this is healing, both physically and emotionally."

Native American Healing

Thursday, March 31, 2005

The Sun Dance

The Sun Dance

The sun dance is the predominant tribal ceremony of Great Plains Indians, although it is practiced by numerous tribes today as a prayer for life, world renewal and thanksgiving.

On a personal level, someone may dance to pray for a relative or friend, or to determine their place in the universe, while on a larger scale, the sun dance serves the tribe and the earth.

Indigenous people believe that unless the sun dance is performed each year, the earth will lose touch with the creative power of the universe, thereby losing its ability to regenerate.

The sun dance was outlawed in the latter part of the nineteenth century, partly because certain tribes inflicted self-torture as part of the ceremony, which settlers found gruesome, and partially as part of a grand attempt to westernize Indians by forbidding them to engage in their ceremonies and speak their language.

Sometimes the dance was performed when reservation agents were lax and chose to look the other way. But as a rule, younger generations were not being introduced to the sun dance and other sacred rituals, and a rich cultural heritage was becoming extinct.

Then, in the 1930's, the sun dance was relearned and practiced once again. Michael Fitzgerald, an adopted member of the Yellow Tail family of the Crow tribe, and author of Yellow Tail Crow Medicine Man and Sun Dance Chief related this amazing story to me.

A man by the name of John Trojillo was walking in the mountains while on a vision quest when he was struck by lightning. At that moment, the Spirit of the mountain came to Trojillo and carefully explained to him different healing ceremonies and medicines.

Three days later, Trojillo noticed himself walking through a rock, and then saw himself lying on the floor of the cave. He laid down in his body and awoke, realizing that he had been in his Spirit all this time, not his physical body.

Trojillo was given explicit instructions to follow for a year’s time. He was told to pray, to go on vision quests, and not to practice his medicine power. Afterwards, Trojillo was able to call upon the Spirits of the medicine fathers,whenever someone was in need of help, and was the vehicle for many miraculous healings.

The first healing was especially dramatic, involving a man who had been shot twice, just above the heart. The doctors of this time were not skillful enough to perform such a delicate operation, but Trujillo prayed for the man, and sprinkled the wound with a sacred powder, called lightning root.

The next day, the bullets worked themselves out and were lying beneath the man. The patient fully recovered and lived many more healthy years. While the herbs played a role, Trujillo credited the man’s survival to the Spirits who had responded to his prayers.

Trujillo became prominent in his tribe as a result of this incident and was asked to reinstate the sun dance on the Shoshoni reservation. Then in 1941, he was invited to the Crow reservation to teach the sun dance, which had also been lost due to generations of U.S. government Indian policy.

Since this new version differed from the original dance, the Crows called the ceremony the Crow Shoshoni sun dance.

The tribes learned that the sun dance consisted of various elements. There was the ritual of the sacred pipe, the purification ceremony, monthly prayer ceremonies, and a yearly ritual.

The sun dance chief offers the prayers from the sacred pipe to the four directions, as well as the earth and sky, on a daily basis.

The purification ceremony is performed before the sun dance and again afterwards. Monthly sun dance prayer ceremonies take place 12 times a year, at the time of the full moon.

During this ceremony, two medicine bundles are opened, and ritual objects are taken out and placed on an elk’s skin in the middle of the floor. Heated coals are brought into the lodge, incense is placed on the fire, and special songs are sung to help carry the prayers of the smoke to a subtler world.

At the end of the ceremony, people in the audience come forth to be healed. Animal instruments, such as eagle feathers and otter skins, are used. Fitzgerald notes that a great spiritual leader, Yellow Tail, used a hollowed out horn of a spiked horn elk as his primary method of healing. Blowing on a patient’s back with the horn created a terribly shrill sound, but resulted in many miraculous cures and protection against danger.

In one instance, a prominent American Indian was sent to Viet Nam and shot at close range by the Viet Cong. Although the bullet tore through his tee shirt, it did not penetrate him.

During the healings, the medicine man prays over the patient, touching him or her with the animal instrument. The bad spirits are taken into the prop, and then cast into the wind.

Sometimes herbs are given to the patient to alleviate simple symptoms, but as mentioned earlier, the essential cure is through prayer. The medicine man calls forth spiritual entities to enter the physical world in order to cure the patient.

In addition to the 12 monthly ceremonies, there is a three to four day sun dance that takes place each summer, usually in July. The preparation is too detailed to describe here, but involves building a lodge from a large cottonwood tree, with a forked branch in the middle.

Twelve upright poles are placed about 13 paces from the center pole in a circular fashion, with rafter poles connecting the outside of the circle to the inner pole. From an aerial view, this appears as a wagon wheel with a hub in its center.

This symbolizes the tribe (on the outside of the circle) trying to find their way straight to the center.

Fitzgerald told me about the preparations for the Crow sun dance, where the dancers greet each sunrise with sacred songs. Then the medicine man prays on behalf of the tribe, the world, and all creation.

Throughout the day, 100 or more tribe members may dance to a drum beat, which represents the heart of the universe. The dancers fast for the duration of the ceremony. All their time is spent praying to the Creator and dancing toward and away from the center pole.

The ceremony is brutal and causes many dancers to collapse, what Indians call taking a fall. This is followed by a vision, similar to what happens on a vision quest, only here many people are given guidance for the good of the tribe. In a sense, this is a community vision quest to renew the people and the bioregion.

On the second day, spectators from the tribe enter the lodge to be healed, bearing gifts of tobacco and incense. This is exactly the same process that takes place during the monthly prayer sun dance ceremonies, where harmful spiritual and physical manifestations are taken into an animal instrument and cast off to the wind, while prayers are said to heal the person.

Sun dance ceremonies typically end with a purification ceremony so that tribe members can re-enter the world refreshed and regenerated. Fitzgerald notes that this ritual is as concrete as it is symbolic, and related to me a time when he was in a purification lodge with Yellow Tail.

While praying, Yellow Tail suddenly threw a scoop of water onto the very hot volcanic rocks. The force of the 212 degree steam knocked Fitzgerald down. He equated the feeling to that of an egg that sizzles when dropped onto a skillet.

Yellow Tail continued to pray, and then asked Fitzgerald if he was alright. Fitzgerald leaned up onto his elbow to assure Yellow Tail that he was fine, feeling too embarrassed to admit that he was thrown onto the ground. At that moment, Fitzgerald realized that this was more than a symbolic death; there was an element of pure suffering accompanying this ceremony of death and renewal.

The dual meaning of this ritual is also expressed by Yellow Tail, who says, "When water is thrown onto the rocks, the heat does not merely cleanse us from the outside. It also goes all the way into our hearts.

We know that we must suffer the ordeal of the heat in order to purify ourselves. In that way, we re-emerge from the sweat lodge at the end of the ceremony as new men who have been shown the light of the wisdom of our spiritual heritage for the first time.

This allows us to participate in all of our daily tasks with the fresh remembrance of our position on earth, and our continuous obligation to walk on this earth in accordance with the sacred ways."

From The Site:

Native American Healing

Tuesday, March 29, 2005

White Deer of Autumn on Spiritual Healing

White Deer of Autumn on Spiritual Healing

"When my wife found out that she had breast cancer, and a doctor, without any sensitivity, told her that she needed to have her breasts cut off, she immediately rejected this approach. She knew it was unnatural for her body to deal with radiation. Instead, my wife went through a process of cleansing through sweat lodges and meditation. She returned her body to a more natural form that brought her closer to the earth, and that healed her spirit, which had been hurt as a child through molestation, boarding school, and racism.

"My wife took chemotherapy at the end, and it did prolong her life for a few months. But she reacted horribly to the chemotherapy. Of course she would. She’s a native woman, a natural woman. Putting something so unnatural into her body is going to cause her to react in that way.

"While taking chemotherapy, my wife continued to attend our ceremonies where she would sit in the center surrounded by loved ones. We would offer the pipe, and use rattles and drums and sing for her, trying to create peace and healing.

"She died just after Mother’s Day. I will never forget how she invited the children onto her bed and asked for the pipe. The last act on this earth that she wanted to do was to smoke the pipe with her children. Even though the cancer destroyed her physical body, the healing of her Spirit allowed my wife to make a remarkable, wondrous transition into the next world."


Native American Healing


The Purification Ceremony

The Purification Ceremony

The purification ceremony is commonly referred to as the sweat lodge, but this is a misnomer, says William J. Walk Sacred, a Cree medicine man: "When you come out of a purification lodge, you don’t feel the same as when you come out of a sauna. The ceremony is a rebirthing process. There’s something that happens in a spiritual sense that is powerful and uplifting."

The Indian word for the purification ceremony is oenikika, which means the breath of life. It is a process of renewal through the integration of the spiritual and physical. Walk Sacred explains, "Just think of this as a marriage ceremony that takes place within yourself. The ceremonial leader is the medicine man. He is a representative of the spirits, who works within the invisible realm, in order for you to become aware of the healing process within yourself."

The lodge itself is made of branches, usually willow saplings, but varying according to what’s available in the region. Blankets or tarps are used as coverings to hold in heat. The circular shape of the lodge is often described as being like a womb or a protective bubble.

The nature of the ceremony differs from tribe to tribe; Walk Sacred explains the many facets of preparing for a Cree ceremony: "When you want to begin, you find a medicine man, and you offer a pouch of tobacco. Tobacco represents a person’s Spirit. Offering tobacco is how you ask the medicine man to work on your behalf in the spiritual world. It’s not like a payment of money; this is his obligation. Once you have taken upon yourself the role of medicine man, it is incumbent upon you to do this healing work when someone comes to you with this offering. So, you bring tobacco to the medicine man. You also come to him with your specific desire. You tell him if it’s a broken leg you want worked on, or if it’s an alcohol or drug problem, or something in the non-physical world. You bring your request to the medicine man.

"At this point, he will give you your responsibilities; he will tell you how to set up the ceremony and what you need to do. You might have to prepare food. Once you ask for a ceremony, anyone who knows about it can come and request a specific healing within the ceremonial function. You never know how many people are going to be there, so you have to prepare food for 30 or 40 people, depending upon the size of the medicine man’s lodge. You might be asked to prepare a specific type of food, like buffalo soup. The people who work in the spiritual world tell the medicine man what they need. This is an offering, and it represents the humbling of our spirit.

"Then the medicine man will give you specific amounts and colors of what we call tobacco ties. These are little pieces of cloth representing the six directions, white being north, yellow being south, red being east, black being west, above being blue, and the earth mother being green. He may tell you that you need 75 yellow ties and 50 blue ones. The colors represent who he is working with in the nonphysical world, and the number of ties represent a specific amount of prayers that are requested by the spirits in order for them to come in and work with you. You prepare a pouch with tobacco, and you direct your prayers into each one before closing them with a tie. Your prayers carry the gift of your heart to the spirits so they know what you’re looking for and they can see the sincerity of the heart. That’s where they look because they know the truth is there."

The beginning of the ceremony is a time of prayer and contemplation. Walk Sacred explains, "The medicine man begins by setting up an alter. Usually, the alter has some type of antler to hold his pipe. Then he sends up sacred herbs in the four directions. There are four sacred herbs in the Native culture. One is sage, which purifies a room of negative energies. Another is sweet grass. A medicine man told me, ‘This is what brings in the heavy guys.’ Sweet grass brings in big, powerful beings from the other side to heal you. The third is cedar. Cedar is for purification. It sets up an atmosphere for the spirits to work. It’s a sweetness they like and it’s attractive to the energies of the invisible world. The fourth is tobacco, which has always been sacred to Native culture. It is used in ceremonies of smoking the pipe. It is used to bless the earth. Whenever we harvest herbs or cut barks off of trees, we always offer tobacco to the four directions and to the sky father and earth mother. And we plant tobacco as an honoring of that plant, tree, or substance that is giving its life, or part of its life, to help our life."

Specific types of rocks, called grandfather rocks, are gathered and placed in a pile. Primarily lava stones from volcanos are used, because ordinary river rocks could explode. A fire is built, and the stones are heated. When the stones are white hot, they are brought into the lodge.

"Wehonor our relations as we enter the ‘womb’ and again as we leave," Walk Sacred continues. "We crawl around until we form a circle around the center. The center of the center is where a little pit is dug for the grandfather rocks. These are brought in, one at a time, and the first four are placed in the north, south, east, and west directions. They they’re sprinkled with a little sage and sweet grass and whatever the medicine man might be using. The medicine man offers prayers to each of the four directions, to honor his ancestors, and to honor those in the nonphysical as well as the physical worlds. This is a sacred time. It is a time of prayer, introspection, and healing.

"When the water hits the rock, it goes up in steam, fills the air, and unifies everyone within the ‘womb.’ Everything is united, as we say, all of my relations. At that moment we are connecting ourselves to the basic elements of life, and that brings out the greatest good in people. We are connecting to the movement that is all around us, that we are part of, and never separate from.

"As we sit in the circle, we each go around, one at a time, and we offer prayers of thanksgiving and praise for the Almighty, the great spirits, the great mystery, the sky father, and the earth mother. The medicine man sits by the entrance, and is the first to offer his prayers. Each person then takes a turn. Eventually you come to the end and the medicine man blends all the prayers. It’s kind of like weaving a tapestry. It’s a mystical, magical process, an altered state that goes beyond the physical form. It takes you into the reality of the nonphysical world, where the real healing takes place."

After the purification ceremony is the wopela, which, broadly interpreted, means giving thanks: "Now, we bring in the soup and foods and the gifts for the medicine man," continues Walk Sacred. "It might be a blanket, whatever your spirit leads you to bring the medicine man or to offer directly to the mystery. People sit around the medicine man in a circle. Once everyone is in, the windows are closed up. The medicine man’s blanket is laid out on the floor, in the center of the lodge. On top of that is a mat of freshly cut, beautiful sage. The medicine man covers himself with a blanket, and goes into a prayerful state. He takes the prayer ties and sets them up in the north end of the center in a specific fashion. They are laid down on a special type of earth, on top of the sage, which carries the great aroma energy up to the Great Spirit. The prayers are carried up in a good way, so that the Great Spirit will receive them and hear the pitiful cries of his children. After the prayers, the candles are blown out, and it is pitch dark.

"There are specific songs that are sung for bringing in spirits, for talking to spirits, for constantly giving praise and gratitude, for constantly giving acknowledgment to the great mystery for all the gifts of life. This includes the pain and suffering as well as the good times, recognizing that all things flow from the one source, and all things return back to that one source. It’s an acknowledgment. Very holy and sacred songs might be sung for an hour. It depends. It’s all under the direction of the medicine man, although he might not speak a word. A lot of it is done telepathically, through the communication of energy waves.

"We go around to each individual, just like we did in the purification ceremony, and we give prayers and thanks and ask for specific healing. Now is the time to verbalize our requests. After everyone has given their prayers, the medicine man calls the spirits in. The medicine man is in the center. This isn’t just the center of the lodge; it is the center of the universe. It represents the center of life. And that center exists within each of us. Honoring that center brings the nonphysical world into the physical one. So, the medicine man represents the spirit of the God source, and by so doing, he creates an energy that allows the nonphysical world to interact with the physical world.

"Amazing things happen. I went for healing because I was struck by lightning. While I was standing there, all of a sudden, this rattle came out of the air and started pounding me on the chest, hitting me all over the chest and head. Then eagle feathers were all over my face. There was stomping on the floor that sounded as if it came from beings 20 feet high. And you could see lights and colors."

While these experiences are phenomenal in that they shift our perception of reality, Walk Sacred reminds us that the essence of healing is in the work of each participant: "The medicine man helps us remove the veils that prevent us from seeing life as it really is: unified and sacred. His approach is to help individuals resolve problems by the work they do themselves. They prepare food, make prayer ties, sing, chant, and drum. These remove blocks within the physical structure so that the person is receptive to impulses from the non-physical world."

Working with spiritual energies is a sacred and powerful process when performed for the right reasons by an experienced person. Unfortunately, the purification lodge has become trendy in recent years, and the right atmosphere is not always present. Native Americans, therefore, warn people to take certain precautions before entering into a purification ceremony: First, if a person is charging money, people need to think about the type of energy this will attract and the effects it will have on the people in the lodge. This is a Gift from the spiritual world that cannot be compensated for by material gifts. Someone who charges for the purification ceremony is not working in the traditional way of the pipe. Second, one must look into the character of the person leading the rite. White Deer of Autumn suggests, "Look into a medicine man’s background the way you would approach finding any new doctor. Find out the person’s track record. Who are they? What are their experiences? And understand your responsibilities of going into the ceremonial process. Then the blessings received will be beyond your wildest imagination."

Today an increasing number of Indians are victims of cancer and other diseases of the modern world. Native Americans tend not to rely solely on western medicine for help. However, White Deer of Autumn notes that since traditional medicine is best at curing diseases brought on by nature, and since new sicknesses are brought on by technology, some technological medicine may be required. Here White Deer of Autumn talks about his wife’s quest for healing through a combination of old and new medicine:

Native American Healing


The Pipe Ceremony

The pipe ceremony is a sacred ritual for connecting physical and spiritual worlds. "The pipe is a link between the earth and the sky," explains White Deer of Autumn. "Nothing is more sacred. The pipe is our prayers in physical form. Smoke becomes our words; it goes out, touches everything, and becomes a part of all there is. The fire in the pipe is the same fire in the sun, which is the source of life." The reason why tobacco is used to connect the worlds is that the plant’s roots go deep into the earth, and its smoke rises high into the heavens.

There are different kinds of pipes and different uses for them. There are personal pipes and family pipes as well as pipes for large ceremonies. The particular stone used depends upon the tribe’s location, and various symbols are added to attract certain spiritual energies. Also, the type of tobacco used depends on tribal custom. But despite these differences, there are certain important similarities: The ceremony invokes a relationship with the energies of the universe, and ultimately the Creator, and the bond made between earthly and spiritual realms is not to be broken.

Ed McGaa (Eagle Man), an Ogalala Sioux, and author of Mother Earth Spirituality: Native American Paths to Healing Ourselves and Our World, says that most pipe ceremonies have the same intention: to call upon and thank the six energies: "All of our Sioux ceremonies beseech to the four directions, the earth and sky, and ultimately the Great Spirit. We see our Creator through nature, and we try to emulate what the Creator has made. This has worked out well, as you can see from the track record of Native American people. The old time Indians were honest, ethical people, and they had an unblemished environmental record. When the Pilgrims first landed, they kept them alive, and they took in black slaves. They were extremely humanistic. That’s one of the main reasons that I believe in the natural way."

Eagle Man begins a ceremony by beseeching the West power, while thinking about the life giving rains and the ever present spirit world. Next, he beseeches the north power, the source of endurance, strength, truthfulness, and honesty, which are qualities needed to walk down a good path in life. Then, he will look to the east power. The east is where the sun rises, and the sun brings us knowledge, the essence of spirituality. Without knowledge, we become ignorant and cause harm to ourselves and others. The fourth energy is the south power, which brings us bounty, medicine, and growth. Next to be acknowledged is the earth spirit. Eagle Man touches the pipe to the ground, and says, "Mother Earth, I seek to protect you." Since Mother Earth depends on the sun’s life giving energy, the pipe is then held up towards the sky. Lastly, the pipe is held straight up to the Great Spirit, the Great Mystery, the unexplainable source of all life. These words are then spoken: "Oh Great Spirit, I thank you for the six powers of the universe." Unlike many westerners, Eagle Man explains that the person reaching out to the spirit world has no fear: "Most of us are not afraid of the Great Spirit. We don’t fear something that has given us our life."

It is unimaginable for an Indian to break his word after smoking the pipe. In the past, the signing of treaties was always accompanied by pipe ceremonies because Indians believed that smoking the pipe would secure the arrangement. No one would be foolish enough to lie or go back on their word once the pipe was smoked because the pipe was the vehicle for carrying their word up to the Creator. And in return, a blessing would descend from the Creator to the individuals smoking it.

Of course, we all know that the United States government did not share in these understandings, and sent representatives to the Indians to use the pipe as a means of deception. As White Deer of Autumn explains: "You’ve heard of the peace pipe. There is no such thing, in a sense, because that came about when the government sent emissaries to the Native Americans. At that time, we were still the lords of the land; we still held the power. The U.S. government had to deal with that. They understood that the pipe would allow peaceful transactions because no Indian would ever lie once spoken on the pipe."

By dishonoring the meaning of this sacred practice, treaties were broken and land was taken but the benefits were short-lived, as White Deer of Autumn explains, "When the Europeans started to use tobacco, they saw it as a market, and thus corrupted its function. Now it is being misused, and you see what happens when a gift that has been given is misused."

Yet, to those who understand its true significance, the pipe ceremony holds great power, White Deer of Autumn continues, "When a stem and bowl are disconnected, you have two sacred objects. When a stem and bowl are connected, you have a living being. And the pipe is addressed as a living, breathing being. A Catholic priest traveling down the Mississippi observed men laying down their arms in conflict before the pipe. They would not fight in its presence. He said that by carrying the pipe you could pass from one end of this land to the other, without being harmed. A great holy man, named Lame Deer, said that as long as one Indian holds the pipe and prays to the Great Mystery, we will live. That’s how powerful it is."


taken from the following site

Native American Healing




The Ghost Dance

The ghost dance is a ceremony for the regeneration of the earth, and, subsequently, the restoration of the earth’s caretakers to their former life of bliss. Not surprisingly, the religion experienced its height of popularity during the late 19th century, when devastation to the buffalo, the land, and its Native American guardians was at its peak. Between 1888 and 1990, various tribes sent emissaries to a man named Wovoka, who claimed to be a visionary, and who was hailed as a Messiah by many desperate Indian nations. Wovoka maintained that Spirits had shown him certain movements and songs after he had died for a short period of time. In a manner reminiscent of Christ, Wovoka preached non-violence, and most tribes abandoned their war-like ways in preparation for future happiness.

The dance quickly spread to various American Indian nations, and as it spread, it took on additional meanings. While performing the ghost dance, it was believed that you could visit relatives who had left their bodies. As so many Native Americans had lost friends and relatives, this aspect of the ceremony was particularly healing. The Lakota, Cheyenne and Arapaho expanded its meaning further after being told in dreams that wearing certain designs on clothing would protect them in battle. These beliefs served to ward off fears of imminent danger from suspicious and sometimes hostile white onlookers, but proved futile in the end.

The ghost dance unified Indian people, even tribes with a tradition of conflict. The solidarity of these groups frightened government officials, whose worst fears were realized years earlier when the Arapahoes, Cheyennes and Sioux came together to defeat Custer. As mentioned earlier, most ghost dancers did not embrace warlike behavior. Yet, the government reacted to this outburst of Indian behavior by gunning down ghost dancers at Wounded Knee during a peaceful ceremony. Even women and children were shot in the back as they were trying to escape. Many say this was in retaliation for the massacre at Little Big Horn, since the seventh cavalry was again involved.

Perhaps the government was also frightened of the dance’s spiritual power. According to a historian of that time, James Mooney, during one investigation of the ghost dance, U.S. troops reported seeing approximately 125 people at the beginning of the dance, and twice that number at the end, with no one new coming into the circle.

The ghost dance is indeed magical, according to Gabriel Horn, author of Native Heart: An American Indian Odyssey. Horn, also known as White Deer of Autumn, says the spirits of ghost dancers are ever present: "The Minneapolis Institute of Art put on the first and only exhibit of ghost dance shirts and dresses worn by men, women, and children. The room was black and the clothes were suspended in two circles. You could even see the bullet holes and the blood stains on the shirts from the slaughter of ghost dancers at Wounded Knee under the orders of the government.

"Several Native Americans went to the exhibit, elders as well as young people. The museum would keep it open at night, just for us. We would sit in a circle, surrounded by these ghost dance shirts and dresses, and pass a sacred pipe. We were listening to hear what we could hear, and watching to see what we could see. We wanted to get in touch with those people, those spirits, those ghosts of the past, to reconnect, and to show them that we still carry this love for the earth.

"I will never forget the night that an elderly Ojibwa, Old Man Bill, said to me, ‘There were only 14 of us when we went in to sit among the ghost dance shirts and dresses. Look at all the people now.’ I looked up and saw what he meant. An hour later, we were sitting down at a table, looking at each other. Who were all those other people? It became very crowded.

"Another time a student of mine came to the exhibit. She was crying by a ghost dance shirt. I looked in the shirt to tell her its story because each one told a story. The shirt wearer’s last name was there, and it turned out to be the shirt of her grandfather. There was no way she could have known that when she went in."

The ghost dance is practiced today, but privately. "It is performed for the same reasons," White Deer of Autumn says, "because we are losing a lot of our relatives to cancer and alcohol, and the earth is in dire need of healing."

Quoted from the site:

Native American Healing

Native American Healing

by Gary Null
copyright, 1996

Native Americans Speak Out on Sacred Healing and Transformational Rituals


Note: The information on this website is not a substitute for
diagnosis and treatment by a qualified, licensed professional.

According to Lakota [Sioux] lore, a long time ago, during a time of famine, a woman appeared, wearing white buffalo skin, and carrying a sacred pipe. She explained that the wooden stem was for the trees, and everything growing on earth, the red bowl symbolized the flesh and blood of all people, and the smoke was the breath of their prayers going to Wakan Tanka, the Creator. The woman showed the people the pipe ceremony, where offerings were made to the four directions, while drums were played, and sacred songs were sung. The people learned of the connection between the sky and the earth and the unity of all life. They learned that offering thanks to Wakan Tanka with the pipe would yield many blessings here on earth. Before leaving, the woman said that she would return when the time was ripe. Then she turned into a buffalo, changing colors several times. Finally, she changed into a white buffalo calf, and disappeared into the distance. The people followed her teachings and were hungry no more.

In the summer of 1994, her promise of return was fulfilled with the birth of a white buffalo in Jamesville, Wisconsin. White buffalos are rare, but this one is unique because, as prophesied, the white buffalo has changed its colors since birth, going from white to black to red to yellow and back to white. Since each color represents one of the four directions--north being white, black representing west, red symbolizing south, and yellow depicting east--this buffalo has great symbolic significance to Native American tribes, who respond to it as a Christian would respond to the second coming of Christ. It signifies a time of profound change upon the planet and a new level of responsibility for mankind. One Native visionary interpreted the birth of the white buffalo calf to mean that the four energies--the black, white, yellow, and red--will realize that there is only one race, the human race, and join together inpeace.

Not many people outside of Native American culture understand the significance of the white buffalo. In fact, very few people know much about Native Americans, their customs and traditions. Historically, theirs has been an oral heritage, causing white historians to mistakenly imply that Native Americans have nothing to say. Today, most people still have stereotypical images of Indians, the result of movies, television programs and history texts. A further lack of understanding stems from a different view of the world. Native Americans believe nature is divine; they are only a part of nature, and not here to dominate it. Their ceremonies are for the regeneration of Mother Earth, a direct contrast to western beliefs and policies. What knowledge Native Americans have to offer is therefore disregarded or silenced through government segregation and control. In fact, Native American ceremonies were prohibited by law before the passage of the Indian Freedom Act in 1978. In addition, many Americanized Indians have long forgotten the traditions of their past, and the few who still remember tend to be secretive about their customs, which they have been forced to hide so long from the dominant culture.

Never before has the world been in such dire need of these understandings. As the twenty-first century approaches, our natural resources dwindle, and diseases brought on by technology rise. Many are beginning to realize that another way of life is essential for survival and well-being on a personal and global level. As one Lakota medicine man, George Amiotte, notes, "The general population are starting to wake up to that fact that we, as human beings, have a responsibility, not only to our own societies, but also to the earth."

We look to the continent’s first inhabitants, as they have been able to live harmoniously with nature for thousands of years. As an alternative to self-destruction, we offer an insight into Native American sacred practices, and the visions they offer.

Quoted from the following site:

Native American Healing