Table of Contents
Destruction Of Sacred Sundance Site
War Against Exploiters Of Lakota Spirituality
SHAMANISM IN THE YEAR 2000 by Robert Morning Sky
They are everywhere. From every walk of life, from every economic strata and from every corner of the globe, they emerge to proclaim themselves possessors of extraordinary skills and mystical powers. They gather at New Age conventions, take out ads in magazines, grant radio interviews, and parade themselves around proudly. They wear their feathers, their drapey-flowy robes, and deck themselves out in various types of distinctive jewelry. They are men and they are women, they are young and they are elderly. If you listen to their claims, they can shape-shift, they are psychic, they can heal, they perform magick, they travel outside of their bodies, and they have access to 'secret' and 'hidden' knowledge. Who are they? They call themselves 'shamen'.
But are they?
Are they really 'shamen'? Unfortunately, an examination of the accepted traditions of native shamanism clearly suggest that they are not. We offer, in this paper, a brief review of shaman traditions in this, the New Millennium. We shall offer as well, a suggested path of pursuit for those people who would truly like to learn the Way of the Shaman...the true Way of the Shaman. We present for your consideration.....
Shamanism in the year 2000
What is a true shaman? How can we know for sure whether a man or woman is an actual practitioner of the shamanic arts? In fact, what are the shamanic arts? How can we find out who or what a shaman or shamanism is? Actually, we can begin our investigation, we can begin almost any investigation, by referring to a reference work which almost everyone has at home. We refer to Webster's dictionary (actually, we recommend 'Webster's Third New International Dictionary'). But why Webster's? Why a dictionary? How can a simple dictionary provide us with an accurate definition of 'shaman' and 'shamanism'? What most people do not know, or perhaps they forget, is that in order to keep their dictionary accurate, in order for their dictionary to endure the most rigorous examination and criticism from scholars around the globe, the people at Webster's accept continuous input from experts in every imaginable field. Through continued research, by accepting input and by evaluating criticisms from the intelligentsia in the field, the people at Webster's manage to produce a simple reference work which is worthy of the highest standards of any academic community. Do not look down upon the simple dictionary, for in its pages are the answers to every problem that Humankind will ever encounter. We simply need to put the words in the right order.
So how then, have the researchers at Webster's chosen to define 'shaman'? After listening to the academics, researchers, and people around the globe who are intimately familiar with- and who may be actual practitioners of - shamanism, the people at Webster's have chosen the following definition:
shaman-a priest-doctor who uses magic to cure the sick, to divine the hidden, and to control events that affect the welfare of the people - [derived from Sanskrit 'sramana' - Buddhist monk or ascetic; 'sramana' derived from Sanskrit 'srama' - fatigue, exertion, religious exercise] ('Webster's Third New International Dictionary', p. 2086, Merriam-Webster, 1993)
A shaman is identified as 'a priest' because of his or her ability to communicate with the world of the supernatural and is identified as a 'doctor' because of his or her ability to heal. Now, what we cannot ignore here is that in a 'primitive' society, such a position is not achieved by merely declaring oneself a shaman. In a very simple society where life and death depends upon the actions of the individual, a self-proclaimed priest or doctor who did not produce some sort of visible result would not hold his position long. A true shaman had to be able to demonstrate his or her powers by healing, he/she had to be able to show his/her power over animals, and he/she had to show his/her connection to the world of the supernatural. (In our book, SAL-KA-KHAR, we suggested that female shaman would heal the sick in their family with medicinal plants; bring down their prey by lacing drinking waters and deliberately planted food with special medicinal herbs; and take people into the world of the supernatural via special hallucinogenic plants. In short, women were the first shamen in the world.) Ultimately, then, the results that a shaman could produce - and what he or she was expected to produce - were very real and very tangible. Without these physical results, the shaman would lose his or her status very quickly. Words were simply not enough.
The foundation of a shaman's work is based on a simple principle: magic. A shaman must know magic. He or she uses magic 'to cure the sick', 'to divine the hidden', and 'to control events that affect the welfare of the people'. But exactly what does 'magic' mean? What is it? Returning to our trusty Webster's dictionary, we find that 'magic' is defined as:
magic - (1) the use of means (as ceremonies, charms, spells) that are believed to have supernatural power to cause a supernatural being to produce or prevent a particular result; (2) an extraordinary power or influence seemingly from a supernatural source; (3) the art of producing unusual illusions by legerdemain ('Webster's Third New International Dictionary', p. 1358, Merriam-Webster, 1993)
We will, of course, immediately dismiss the third definition; magic as legerdemain. A true shaman does not use sleight of hand (though admittedly there are numerous cases of fakirs and other 'fakers' who do just that, but these individuals simply cannot be called shamen). The two definitions that remain have one basic concept in common: the supernatural. Real magic draws upon, functions within, and affects, the supernatural. But what then is 'supernatural'? Once again, according to Webster's:
supernatural - of, belonging to, having reference to, or proceeding from an order of existence beyond the physical universe that is observable, and incapable of being experienced by ordinary means; (2) differing from the natural only in degree by being much more than is natural or normal; (3) ascribed to agencies or powers above and beyond nature or based upon such an ascription ('Webster's Third New International Dictionary', p. 2295, Merriam-Webster, 1993)
To simplify what we have found, 'magic' has 'supernatural' sources and produces 'supernatural' results. 'Supernatural' is that which is 'above and beyond' the everyday, the observable, and the natural. Magic - real magic - comes from, and taps into, that which is above and beyond the normal existence and reality of the average human being. (We shall pursue this topic at greater length later. For now, suffice it to say that a true shaman functions in a realm that is far above and beyond the norm.)
So what have we uncovered to this point? A shaman is a priest-doctor who uses magic. And certainly there is more, but we want to take a moment here and examine the word 'shaman' itself. For hidden within the roots of the word is a little known aspect of true shamanism that virtually no one knows about (except for the real shaman of the world). Note that the word 'shaman' is derived from the Sanskrit word 'sramana', meaning Buddhist monk or ascetic. But also not that the word 'sramana' itself is derived from the Sanskrit root 'srama', a word which literally means 'fatigue', 'exertion', or 'religious exercise'. What this means is that in its earliest sense, the art of true shamanism required rigorous physical exertion, so much so that it drove the shaman to the point of being physically tired ('fatigued'). It has never been, from the earliest days that it was practiced, an art restricted to the powers of the mind, nor is it accomplished from the comfort of an easy chair. As the Sanskrit root clearly reveals, shamanism requires physical exertion. In fact, in many shamanic tales from native societies across the globe, the shaman often takes on a very real 'evil being' in a very real all-out physical war. It is important that we keep this in mind. Shaman do combat in our very real world! Their battles are not fought solely in 'other realities' or 'other dimensions', they take place in our own world of existence, in our very real dimension.
There is, therefore, no escaping the conclusion of this point: to do battle in our physical reality, shaman must - they absolutely must - be in good physical condition. They cannot be overweight nor can they be cigarette smokers. (By the way, early native shaman clearly smoked tobacco. Yet they did not suffer from lung cancer and other related diseases. This is not because they had special powers, it is because they were not inhaling the additives, i.e. nicotine, that present day smokers are. Smoking tobacco is not unhealthy, smoking cigarettes is.) True shamen cannot be excessive drinkers, nor can they be couch potatoes. They must be physically fit, they must be coordinated and quick, and they must be keen of mind and eye, sufficient enough to be able to engage in very real and very physical battle. (This one fact alone eliminates virtually every single one of the self-proclaimed 'shamen' whom we have met on the UFO/New Age lecture circuit. The two shaman practitioners with whom we are familiar, and with whom we work, are both relatively slender. They run miles on a nearly daily basis, they are quite capable powwow dancers - and they are both elderly.) It is very important that we do not ignore this very basic rule of a true shaman: he or she is a very adept warrior in our very real world.
And there is more.
Shamen Versus Evil
In perhaps one of the most complete books on shamanism written to date, author Mircea Eliade gives us yet another fundamental aspect of the shaman's make-up:
What is fundamental and universal is the shaman's struggle against what we would call 'the powers of evil'. ('Shamanism: Archaic Techniques of Ecstasy', p. 509, Mircea Eliade, Princeton, 1974)
A real shaman spends much of his or her time combating 'the powers of evil'. Now, while this may seem like quite a noble and worthy undertaking, the shaman is faced daily - even hourly - with a very difficult problem. The problem? Deciding what is 'evil' and what is not. This question is not as simple to answer as it might seem. We suggest, once again, that we turn to Webster's for assistance.
evil - (1)not good morally; (2) causing or tending to cause harm ('Webster's Third New International Dictionary', p. 789, Merriam-Webster, 1993)
'Evil' is that which is 'not good morally'. But how do we know what is 'not good morally'? We have to know what 'moral' is.
moral - (1) of or relating to principles and considerations of right and wrong action or good and bad character; (2) expressing or teaching a conception of right behavior ('Webster's Third New International Dictionary', p. 1468, Merriam-Webster, 1993)
If 'evil' is something that is 'not good morally', then 'evil' is (combining the definitions above): (a) a 'wrong action'; (b) that which is of 'bad character'; and (c) 'wrong behavior'. 'Evil' is also, per the original definition, (d) anything which causes or tends to cause harm. Wrong action, bad character, wrong behavior, and causes harm - a shaman's path, then, is relatively clear, right?
Well, actually, no...it is not.
The problem is, these definitions don't really establish a clear universal standard of what 'evil' is. What may constitute 'wrong action', 'bad character', or 'wrong behavior' one day may not be considered 'wrong action', 'bad character', and 'wrong behavior' the very next day. For example, only a few years ago, any Catholic who ate meat on Friday was absolutely guilty of 'wrong action', 'bad character', or 'wrong behavior', so much so that it was a sin. Yet in 1958, shortly after Pope John XXIII rose to the throne of the Vatican, the ban was lifted. Some very devout Catholics found that the 'sin' they had committed just before the arrival of Pope John was no longer a sin shortly after he assumed the Holy Chair. After that, it was okay to eat meat on Friday, except for Fridays of Lent. (God certainly works in mysterious ways!)
Here are two other examples: Just within the last one hundred years, women who deliberately disobeyed their husbands and slaves who ran away from their 'masters' were guilty of 'wrong action', 'bad character', and 'wrong behavior'. Only a few hundred years ago, anyone who did not accept the Church's edict that the Earth was the center of the solar system was also guilty of 'wrong action', 'bad character', and 'wrong behavior'. In both of these cases, the transgressing individuals were - by definition - 'evil'. But that was then. Obviously, these standards have been changed and the position of who was 'wrong' and who was 'right' have since been reversed. The abusive husband, the brutal master and the punishing priest are now the 'evil' ones. (Readers can certainly come up with their own examples). The standards of 'wrong action', 'bad character', and 'wrong behavior' - the standards by which 'evil' is judged - changes. Thus, what constitutes 'evil' also changes.
How, then, does a shaman know what is 'evil' and what is not? An 'evil' enemy against which a shaman has waged a furious battle on one day may suddenly become the very person that he must now stand by and defend. In time, the 'bad guys' could become the 'good guys', and the 'good guys' could become the 'bad guys'. So how then does a shaman respond? Is there any clear standard by which we can judge 'good' and 'evil'?
What of definition (d) above, the one that tells us 'evil' is that which 'causes or tends to cause harm'? Is this a definition that would allow our shaman ( and we normal folk) to successfully decide what is 'good' and what is 'evil'? Let's see. At the turn of the century, a woman who wore a bathing suit that revealed more than her ankle was guilty of 'wrong action', 'bad character', and 'wrong behavior'. Revealing her calf was scandalous. But was she 'evil'? Did she actually cause harm by her actions? Well, no, not strictly by the act itself. But suppose a man who was driving by in his car accidentally glimpsed the 'forbidden flesh' and was so shocked that he drove right into a telephone pole? Did the act of exposing the leg cause harm? Well, yes and no. The woman's calf did not directly attack or cause harm to the driver, true. But the 'drive-by watcher' was injured because he turned his head to see the woman's exposed leg, something he would not have done had the woman been 'properly decent'. The woman is guilty of causing an accident which resulted in injury. The woman caused harm to come to the driver, therefore the woman is - by definition - 'evil'. (Even in this day and age, a woman who appears naked in public will find herself arrested for 'causing a public disturbance'. Ostensibly, this unclothed woman could cause accidents resulting in injuries because of her lewd behavior, if not to herself, at least to others. Times have changed, but not all that much.)
Let us now go back for a moment to our example of the disobedient slave. Let us say that the slave disobeys his master and runs away. As a result, the master sends a search party. But the party takes far too long and is delayed in returning. The master is short handed, the crops cannot be picked in time. As a result the master misses the delivery deadline. The master makes no money, he loses his plantation, his wife commits suicide and his children go hungry. The slave who ran away has caused harm to the plantation owner's family. By definition the slave is 'evil'.
By the same reasoning, we find that the Allies in World War II caused the Nazis harm, American revolutionary patriots caused the King of England harm, the American soldier caused the Viet Cong harm, the police cause criminals harm, and angels cause demons harm. Therefore - by definition - because they bring harm to others, World War II Allies, American revolutionary patriots, the American soldier in Viet Nam, the police... and angels...are all 'evil'. So what happened? How did things get turned around? They didn't. The four definitions of 'evil' are clearly relative. This does not mean that they are wrong, they are just dependent upon one's perspective. Harm, and therefore 'evil', is in the eye of the beholder.
So we return to our dilemma: How does a shaman know what is 'evil' and what is not? Who or what does the shaman battle? We make the following suggestion: A shaman battles against those forces which bring harm to him, to his family and/or to his community. But we suggest, however, that his 'community' is more than the local one in which he lives.
Mircea Eliade gives us further insight into the role of a shaman: 'It is hard for us to imagine what (a shaman) can represent for an archaic society. In the first place, it is the assurance that human beings are not alone in a foreign world surrounded by demons and the 'forces of evil'. In addition, to the gods and supernatural beings to whom prayers and sacrifices are addressed, there are 'specialists in the sacred', men able to 'see' the spirits, to go up into the sky and meet the gods, to descend to the underworld and fight the demons, sickness, and death. The shaman's essential role in the defense of the psychic integrity of the community depends above all on this: men are sure that one of them is able to help them in the critical circumstances produced by the inhabitants of the invisible world. It is consoling and comforting to know that a member of the community is able to see what is hidden and invisible to the rest (of us) and to bring back direct and reliable information from the supernatural worlds. ('Shamanism: Archaic Techniques of Ecstasy', p. 509, Mircea Eliade, Princeton, 1974)
We are persuaded that the last statement bears repeating: 'It is consoling and comforting to know that a member of the community is able to see what is hidden and invisible to the rest (of us) and to bring back direct and reliable information from the supernatural worlds.'
Summary: Shamanism in the year 2000
Our brief study reveals some very basic information about the real shaman, about the traditional shaman. In a community in the far distant past, or in a community in the year 2000, a shaman must be able to perform and demonstrate his or her powers. In a community in the far distant past, or in a community in the year 2000, of vital importance is the shaman's ability 'to see what is hidden and invisible to the rest of us and bring back direct and reliable information from the supernatural worlds'. In a community in the far distant past, or in a community in the year 2000, a shaman fights against 'the powers of evil'. A shaman, in the far distant past or even in the year 2000, uses 'magic' to 'cure the sick', 'divines the hidden', and works to influence 'the events that affect the welfare of the people'...and...a shaman works and lives in our very real world!
As we have stated before, we have the honor and privilege of working with two individuals who are legitimate practitioners of shamanism. Members of our family and crew have had personal experiences with them and have witnessed some of their 'abilities'. We are extremely pleased to have their insights and suggestions in our daily lives, and we are equally appreciative that they have been willing to give us some assistance on this paper.
[Author's note: Readers will of course wonder how we can be sure that we witnessed actual phenomena versus an illusion or a simple deception. Our answer is relatively simple: we have physical evidence, visible traces or tracks, and/or tangible results of their actions. While we have numerous witnesses to their abilities, we prefer to rely on very real and very physical evidence which we can touch and experience. And they have provided us with just that. Readers will also wonder why these individuals do not just step forward or why we do not identify them. The primary reason is quite simple: they have asked us not to identify them. Why? A true shaman, one who is possessed of extraordinary abilities and skills, would be inundated with requests for healings, readings, glimpses into the future, etc., etc. (We shall admit that we wanted to make several requests when we first met them, but thankfully we held back.) So too, a real shaman would be pursued by the agencies of the government, by the intelligence community, by the underworld, and by any group that wished to get an 'edge' on the rest of the world. A true shaman would be a walking target for the power-hungry institutions and agencies of the world. This fact alone suggests that those who have declared themselves to be real shaman simply could not be. The CIA, the KGB, the 'secret government', and who knows what other agencies, would have already either kidnapped or hired them. (Why go on the lecture circuit when you could make a fortune cooperating with any one of these agencies? Oh and lest you think resistance is really a viable option, consider this: resistance would only result in forced removal to sophisticated laboratories and hospitals where the true shaman would undergo any and every treatment imaginable to learn what he or she knows.) No, as our two friends agree, admission that your were a real shaman only begs for very unpleasant consequences. Trust not, therefore, anyone who admits to being a shaman. A true shaman will announce himself or herself to you by performing an unquestionable act of shamanism.]
Is there, then, any hope for those who want to learn the secrets of real shamanism? Believe it or not, yes there is. We know now the basic guidelines for what a shaman should be able to do. In abbreviated form they are as follows:
1. A shaman must be able to perform and demonstrate his or her powers...
2. A shaman must be able to see what is hidden and invisible to the rest of us...
3. A shaman must be able to bring back direct and reliable information from the supernatural world...
4. A shaman fights against 'evil'...
5. A shaman uses 'magic'...
6. A shaman works to influence the events that affect the welfare of the people...
7. A shaman works and exerts himself or herself in our very real world...
It is generally believed, in today's world, that shamanism is the practice of some sort of unknown 'magic', a tapping into some 'mysterious' aspect of the supernatural. The above guidelines seem to support this position, that a shaman has unidentifiable 'hidden' powers. We respectfully disagree. We suggest that shamanism in the year 2000 is actually the practice, not of 'magic' but of a science that is relatively unknown. And we suggest that the true shaman taps into an aspect of the world which is not 'supernatural', but rather, 'above and beyond the normal' (only slightly different).
(It has been shown) that the human brain does not report all of the information it receives to the human consciousness. Out of the forty million bits of data that reaches the brain, only about 40 bits reaches our consciousness. In other words, our brain relays only one piece of information out of every million pieces that it receives. It should be quite evident that our consciousness - our awareness - is severely hampered. (If reality was a jigsaw puzzle made up of 40 million pieces, we humans create our image of reality out of only 40 pieces!)
In this fact lies the hidden truth of the shaman. He or she has no great 'mysterious' powers, not at all. The truth is, the shaman has simply accessed a greater number of bits of information than the average human being has. We access maybe 40 bits, a shaman can access perhaps 100 bits (or perhaps even more!) What is astonishing is that these bits of information are available to each and every human being, every single day! Remember, this is not magic, it is science.
In order to access the millions of pieces of data that actually reach our brains every second, we must gain a greater understanding of how our brains work and how they filter out most data. We must empty our minds of the 'programming' which continues to keep us from experiencing what is really there and from accessing the so-called 'hidden worlds'. We suggest that the process a person would go through is precisely the process that an apprentice shaman would have to go through. We would have to let go of the illusion which we call 'reality'. We would have to let go of 'beliefs' and settle for nothing less than reality and knowledge. And this is simply not an option for the masses. It takes much courage, strength, stamina, and where-with-all to follow the shaman's path.
I am trying hard not to believe you will be holding a "TRAIL OF FEARS over the graves of Our Ancestors." Your little walk through the graves of Our People will not compare to the terror, humiliation, hunger, and racial bigotry Our Ancestors felt. But I will pray that as you send your patrons through this walk they will feel some of these horrors Our Ancestors felt. This makes me wonder if it would be proper to you if We held a Pow wow over the graves of your people, or sold tickets so our children could run and play over the places your loved ones are laid to rest. I believe you need to stop and realize, you are not having a spook fest over the graves of animals, but Our Ancestors, "The First Americans"
WE ARE THE FIRST AMERICANS" We are the first Americans set upon this wonderful land, Set here by the Great Spirit's own hand. We had no quarrel with you coming here to stay, but with the things you chose to take away. You made speeches of what was right and good, yet my Peoples choices were never understood. Our Independence Day is coming we believe, for We are the First Americans, not uncivilized savages or thieves. Written By Buffalo Woman, September 1999 Forwarded by United Native America
RESPONSE, Tsis Qua Waniski (:>)= Right on baby, loved that poetry also! These unthinking people needed to hear this. In an age when one has to be oh so "politically correct" it would appear we as Native Americans will not be included in any "correctness" all I have to do is look at football teams names, ya notice ya don't see any teams called (FOR EXAMPLE)> the New Orleans Negros, (using nicer bigoted name here), or the Washington Wet Backs, but it would seem those old stereotypes are still alive for Natives Americans. Just venting here...(:>)=
War Against Exploiters Of Lakota Spirituality check this link, the name says it all!
http://puffin.creighton.edu/lakota/war.html
DESTRUCTION OF SACRED SUNDANCE SITE
By Lone Bear
"Respect" was the keynote of the six-member, all-Indian panel that met at the Little America conference center in Flagstaff, Arizona, Wednesday (8-30-01) evening to discuss the desecration earlier this month of a Sundance site at Big Mountain, Arizona, by the Hopi Tribal Land Team.
Respect for the rights of Indigenous People to live on their ancestral homelands. Respect for the constitutionally guaranteed rights of all people to worship their Creator as they choose. Respect for sacred sites such as Big Mountain, as well as all others. Respect for Mother Earth and all life.
In a clearly articulated and sometimes emotionally charged manner, Navajo Sundance Overseer Alan Jim told the gathering, "It is a very sad day when we see our own brothers destroy such a sacred site. My heart is concerned for those who asked for this action to happen, and for those who carried it out. They have violated a Sacred Road to the Great
Spirit." Louise Benally, caretaker of the desecrated Sundance site, said "todesecrate such a sacred site and feel good about it is a sign of a sickmind."
Traditional Navajo Medicine Man, Jones Benally, said, "We don't want to be destroyed. We respect and do not destroy any one else's way. Even when the white people came to this country and built their churches, we did not destroy them. We must carry on as brothers and sisters."
Lakota Chief and Sundance leader Bill Crazy Bull said he was "appalled at the assault on the Sundance way of life and the assault on the Lakota Nation."
Kee Watchman, a Traditional Navajo and delegate to the United Nations, noted that the U.N. has passed resolutions urging governments to protect sacred sites and still the Hopi Tribal Council, the Bureau of Indian Affairs and the U.S. government do not respect or protect their sacred sites.
On Aug. 17 at 5:30 a.m., the Hopi Tribe's Land Team, aided by the BIA and the Navajo County Sheriff's Department, raided the Camp Anna Mae Sundance site with up to 60 officers, a bulldozer, a backhoe, chainsaws and other equipment. Heavily armed for their assault, they brought along ambulances, apparently expecting bloodshed.
Without warning or warrant, the ceremonial site was invaded. The Sundance Tree of Life, its eagle feathers and prayer offerings as well as the Arbor, were cut down and shredded, and the entire site was bulldozed, including the sweat lodges. Two people were arrested and taken to jail for trespassing.
After the site was cleared, a posted notice declared that the area was closed to anyone without permission from the Hopi Tribe. According to the sign, the site is closed "for natural resource development purposes". Exploration has disclosed that the site sits on one of the largest remaining coal deposits in the country.
Members of the panel pointed out that the Hopi Tribe does not intend to live on the disputed ancestral land, They only want to mine it. Such an action, to the Navajo and most other Native people, is considered an egregious lack of respect for their Mother Earth as well as a violation of the Creator's laws for harmonious living.
===== Black Mesa Indigenous Support (BMIS) is a group of individuals acting to support the sovereignty of the indigenous people affected by mining activities on Black Mesa, who face forced relocation, environmental devastation, and cultural extinction at the hands of multi-national corporations, and United States and tribal governments.
The first documented report of the planned genocide of aboriginal peoples by church and state in Canada is now available on the internet. "Hidden from History: The Canadian Holocaust" is a 280 page, six year study of the evidence concerning the deaths of more than 50,000 aboriginal children in residential schools run by the United, Anglican and Roman Catholic churches across Canada until 1984. It was compiled by public investigative bodies, including a United Nations-affiliated Tribunal in June, 1998 in Vancouver, Canada. It contains the personal testimonies of nearly 200 eyewitnesses to murder, sterilization, torture and forty eight other crimes against humanity perpetrated against aboriginal people by church, government and RCMP officials between 1923 and 1984. In addition, it documents ongoing crimes against native peoples, including the continual theft of their lands and resources by multinational corporations, the murder of native activists by police and vigilante groups, and the abduction and killing of native children in government and police-protected pedophile rings, especially on Canada's west coast. The report's website is still under construction, due to the volume of original documentation from government and church archives which corroborate the first-hand testimonies. Please circulate this posting as widely as possible, especially to aboriginal and human rights groups, the media, government and public officials, and United Nations bodies. "Hidden from History" is published by The Truth Commission into Genocide in Canada, a public grassroots body formed in Vancouver in August, 2000 which is carrying on the work of the previous Tribunals into residential school atrocities. Its aim is to bring to international justice those responsible for crimes of genocide against native peoples in Canada. For more information on the work of The Truth Commission, or to obtain a hardcopy of the report, please contact: Kevin Annett, Secretary The Truth Commission into Genocide in Canada ph: (604) 293-1972 email: kevin_annett@hotmail.com
THE VISION QUEST
The Vision Quest is a timeless symbolic pilgrimage to a personal power spot for inner guidance and clarity. Traditionally, the vision quest tests and develops your personal strength as you exercise patience and perseverance in your wait for a vision. There are many forms of vision questing from every continent of the world. Some are year-long isolated walks in wild country that test survival skills as well as spiritual fortitude. Some are treks to power locations, where the questor remains for three days in hopes of a vision. Still others are inner journeys spent in the darkness of a sweat lodge or sealed room for days at a time. A vision quest can be as simple as an afternoon of solitude on a hillside or the preferably in the countryside. Choose a place that you have always loved. Always let someone know where you have gone and when you expect to return.
Choosing the Time
Decide how long your journey will be. Longer is not necessarily better. There are no macho points in shamanism. If you are unclear how long you need, ask your power animal for advice (see Shamanic Exercises). If you are going overnight or for several days, you may need to take more things with you than for an afternoon quest. Select a time when you will be free of most of your commitments.
Choosing the Question
Reflect on what you are asking about. Are you looking for a general direction in your life or are you seeking the answer to a difficult problem? Ask your guardian spirit for advice on this matter. Reflect on your question for a few days before the quest.
Preparing for the Quest
Fasting is a traditional practice both before and during a vision quest. It is seen as a personal sacrifice and a sign that you are seriously asking for help. There is no need to undergo severe fasting however, because in many cases it can be injurious to your health unless you are already an expert. Lowering your food intake for a couple of days before and abstaining from alcohol and drugs is recommended. I personally DO NOT condone the use of hallucinogens for visions. On the quest itself, you may want to limit your food intake to a little juice or have water only. Your own state of health and any medical conditions will determine your special needs. If you have any medical conditions, such as diabetes, PLEASE consult your doctor before undertaking any type of fasting or food deprivation for the purpose of a vision quest.
Materials Needed
Your materials need be few. Water, drum, rattle, sage, matches, jacket, blanket, sunglasses, journal, pen, or tape recorder may be part of your paraphernalia. Sometimes people bring an inspirational book, poems, Tarot Deck, or the like. In general, however, the few distractions you have, the better. Leave radios and munchies at home.
What to Do
When you have arrived at the general site of your quest, find the exact location for sitting by using your rattle. Shake the rattle in front of you and let it lead you to a spot where it does not want to leave. You can use the method of finding your power spot as well (once again, see Shamanic Exercises). You may cast a circle here if you wish or create a Medicine Wheel. Make yourself a comfortable place to sit and, closing your eyes, say hello to your surroundings: the local plants, trees, insects, and any elements present. Ask for their help in offering you guidance and assistance on your quest. It is a good idea to spend a lengthy period of time on this. Feel free to journey, sing, dance, sit quietly, listen, look, and visit with nature. Some people find the experience more meaningful if they stay awake throughout the night(s), while others prefer to sleep a few hours. Decide what is best for you.
What to Look For
Spend your time getting to know the immediate area that you are in. Small natural signs are gifts to you from the spirit world and can be powerful messages related to your question or issue: a feather, a visit from an animal or butterfly, a cloud passing overhead, the cry of a coyote. These ordinary things and events become significant in the non-ordinary environment of the vision quest. Remember that the spirit world often uses natural signs to communicate with you in response to your requests. Don't expect the opening of the skies or earth-shattering visitations and the like. The spirit world is subtle, not overly dramatic. Learn to listen and hear with refinement. You do not have to be hit over the head to learn something.
Obstacles
Vision quests, while sometimes intense, are also filled with boredom and mental and physical restlessness. You may be distracted by memories, mental chatter, and worries about the details of a thousand things you need to do when you get home. You may get tired and wonder what you are doing out here in the middle of the night when you could be comfortable at home in bed. You might find that all you can do is think about food - lemonade, beer, or hot chocolate. You may even consider quitting and going into town for a bite to eat or going home early. It is best to ignore these typical distractions and simply say to yourself something like, "And this too." This helps to remind you that what you are thinking or feeling is not to be resisted, simply acknowledged and let go. If you try to fight these distractions they will only get worse. These obstacles are all part of the experience and are not a negative reflection on you. In fact, they can teach you a lot about yourself.
Completing the Vision Quest
When you have come to the end of your allotted time, thank the spirits of that place and restore it back to its original natural state. Erase all evidence that you have been there. Clean up any trash left over by former visitors. Do not worry if you have not received any clear answers or messages during your vision quest. Often the insights do not immediately penetrate into your physical body, but within several days you will begin to have insights and clarity that will surprise you. Occasionally, these insights will be weeks, months, or even years in coming. Remember that shamanic time is different from the ordinary time you are used to.
Sharing
You can share your insights and experiences with a friend or group who is supportive. Ask them not to analyze or try to interpret your experience from their own point of view. This could distort your own benefits. However, you will find that just talking about your vision quest will make it real and help you understand and gain from it. Certainly writing about your experiences can be very helpful during the integration process. Sometimes it is appropriate to keep the experience private and share it or parts of it with no one. Use your own discretion with regard to this.
Enjoy Your Quest!