23. White Buffalo Calf Woman Has Returned"When White Buffalo Calf Woman promised to return again, she made some prophecies at that time. One of those prophesies was that the birth of a white buffalo calf would be a sign that it would be near the time when she would return again to purify the world. What she meant by that was that she would bring back harmony again and balance, spiritually. No matter what happens to Miracle in the coming months and years, Joseph Chasing Horse says the birth is a sign from the Great Spirit and the ensuing age of harmony and balance it represents cannot be revoked."- Joseph Chasing Horse
3rd Rare White Buffalo Born on Wisconsin Farm
Fri Nov 23 14:19:00 2007
WHITE BUFFALO CALF WOMAN
Brings The First Pipe
As told by: Joseph Chasing Horse
We Lakota people have a prophecy about the white buffalo calf. How that prophecy originated was that we have a sacred bundle, a sacred peace pipe, that was brought to us about 2,000 years ago by what we know as the White Buffalo Calf Woman.
The story goes that she appeared to two warriors at that time. These two warriors were out hunting buffalo, hunting for food in the sacred Black Hills of South Dakota, and they saw a big body coming toward them. And they saw that it was a white buffalo calf. As it came closer to them, it turned into a beautiful young Indian girl.
That time one of the warriors thought bad in his mind, and so the young girl told him to step forward. And when he did step forward, a black cloud came over his body, and when the black cloud disappeared, the warrior who had bad thoughts was left with no flesh or blood on his bones. The other warrior kneeled and began to pray.
And when he prayed, the white buffalo calf who was now an Indian girl told him to go back to his people and warn them that in four days she was going to bring a sacred bundle.
So the warrior did as he was told. He went back to his people and he gathered all the elders and all the leaders and all the people in a circle and told them what she had instructed him to do. And sure enough, just as she said she would, on the fourth day she came.
They say a cloud came down from the sky, and off of the cloud stepped the white buffalo calf. As it rolled onto the earth, the calf stood up and became this beautiful young woman who was carrying the sacred bundle in her hand.
As she entered into the circle of the nation, she sang a sacred song and took the sacred bundle to the people who were there to take of her. She spent four days among our people and taught them about the sacred bundle, the meaning of it.
She taught them seven sacred ceremonies.
One of them was the sweat lodge, or the purification ceremony. One of them was the naming ceremony, child naming. The third was the healing ceremony. The fourth one was the making of relatives or the adoption ceremony. The fifth one was the marriage ceremony. The sixth was the vision quest. And the seventh was the sun dance ceremony, the people's ceremony for all of the nation.
She brought us these seven sacred ceremonies and taught our people the songs and the traditional ways. And she instructed our people that as long as we performed these ceremonies we would always remain caretakers and guardians of sacred land. She told us that as long as we took care of it and respected it that our people would never die and would always live.
When she was done teaching all our people, she left the way she came. She went out of the circle, and as she was leaving she turned and told our people that she would return one day for the sacred bundle. And she left the sacred bundle, which we still have to this very day.
The sacred bundle is known as the White Buffalo Calf Pipe because it was brought by the White Buffalo Calf Woman. It is kept in a sacred place (Green Grass) on the Cheyenne River Indian reservation in South Dakota. it's kept by a man who is known as the keeper of the White Buffalo Calf Pipe, Arvol Looking Horse.
When White Buffalo Calf Woman promised to return again, she made some prophecies at that time
One of those prophesies was that the birth of a white buffalo calf would be a sign that it would be near the time when she would return again to purify the world. What she meant by that was that she would bring back harmony again and balance, spiritually.
No matter what happens to Miracle in the coming months and years, Joseph Chasing Horse says the birth is a sign from the Great Spirit and the ensuing age of harmony and balance it represents cannot be revoked. That doesn't mean, of course, that the severe trials Native Americans have endured since the arrival of Europeans on these shores are over. Indeed, the Lakota nation mounted the longest court case in U.S. history in an unsuccessful effort to regain control of the Black Hills, the sacred land on which the White Buffalo Calf Woman appeared 2,000 years ago.
Still, despite their ongoing struggles, Native Americans are heartened by the appearance of a white buffalo in Janesville, and have hope for a harmonious and prosperous future.
"Mention that we are praying, many of the medicine people, the spiritual leaders, the elders, are praying for the world," says Joseph Chasing Horse. "We are praying that mankind does wake up and think about the future, for we haven't just inherited this earth from our ancestors, but we are borrowing it from our unborn children."
Joseph Chasing Horse
For Native Americans it was the fulfillment of their legends, as significant as the Second Coming of Christ
"In the legends of Native Americans, the birth of a white buffalo calf is an omen of universal significance. The Cheyenne, Sioux, and other Plains tribes believe that a White Buffalo Calf Woman once brought a sacred peace pipe to the world. Her return, they say, would signal a time of unity and goodness among people of all nations and colors.
The odds are against it. At their peak, the American bison, or buffalo, numbered about 80 million, and the chances of a white, non-albino, buffalo being born were about one in 10 million. Today, there are only about 130,000 buffalo.
Still, on August 20, 1994 a white buffalo calf was born on a farm in Janesville, Wisconsin. For Native Americans it was the fulfillment of their legends, as significant as the Second Coming of Christ.
Their legends also say the buffalo would change color four times in its lifetime. By the time it was a year old, the buffalo calf, named Miracle, had already changed once.
Floyd Hand, a Sioux medicine man from Pine Ridge, South Dakota, said the birth would affect all human beings, not just Native Americans. "It's an omen that's bringing a change and a new world. The twenty-first century that is coming is going to unify all of us."
As the Rains of Revelation fell in 1994 and began nourishing the Sahasrara, other spiritual seeds were sprouting on Mother Earth. Against overwhelming odds a white buffalo was born in Wisconsin, USA. To the native Americans this was a Divine Sign that would bring about the spiritual healing of this planet and all its inhabitants. The birth of the White Buffalo is the fulfillment of an ancient prophecy that ushers the Dawn of Enlightenment to all spiritual seekers of Earth. These deep esoteric Truths are far beyond the reach of religious masses whose spiritual senses — still underdeveloped by centuries of falsehood, dogma and delusion — will not be unable to feel Mother Earth being charged with Spiritual Energy of the Great Spirit. These subtle Sure Signs are for the New Age seekers who aspire to be one with humankind, and then with the Universe, and finally, with the Creator.
Note: Some historians claim that Lord Jesus Christ was born around 6 BC. if that is true then the birth of Miracle 1994 marks exactly two millenniums since His birth. It is as if the Great Spirit wishes to bring hope and harmony to all nations and people of many tongues by giving them a common vision of the Eternal Oneness.
"The message is simple. The people should be of one heart, one mind, one people. Peace, love and harmony. It is time to educate the world," Hand said, raising up his cane to make the point.
"I'm 55-years-old and I've been lucky. It's been the dream of our people for 500 years (to see the white calf return. In 1954 my grandfather said I would live to see (the calf) and see a change in the world. We've been praying for her return," he said.
Swinging his arm around the field, Hand pointed to other elders who had journeyed from around the United States and to attend the ceremony.
"If we keep desecrating Mother Earth, there's going to be nothing left. This is like the Second Coming to us!'' he shouted.
Hand said at the present time there is an anti-Christ movement throughout the world, evident by rampant alcoholism, drug abuse and murder.
"The values of man have been lost through contemporary life. We are losing our respect, our dignity and self-worth,'' he said. "
Neal White, Beloit Daily News (September 13, 1994)
WHITE BUFFALO CALF WOMAN
Brings The First Pipe
As told by: John Fire Lame Deer, in 1967
"The Sioux are a warrior tribe, and one of their proverbs says, 'Woman shall not walk before man.' Yet White Buffalo Woman is the dominant figure of their most important legend. The medicine man Crow Dog explains, 'This holy woman brought the sacred buffalo calf pipe to the Sioux. There could be no Indians without it. Before she came, people didn't know how to live. They knew nothing. The Buffalo Woman put her sacred mind into their minds.' At the ritual of the sun dance one woman, usually a mature and universally respected member of the tribe, is given the honor of representing Buffalo Woman. Though she first appeared to the Sioux in human form, White Buffalo Woman was also a buffalo - the Indians' brother, who gave its flesh so that the people might live. Albino buffalo were sacred to all Plains tribes: a white buffalo hide was a sacred talisman, a possession beyond price.
One summer so long ago that nobody knows how long, the Oceti- Shakowin, the seven sacred council fires of the Lakota Oyate, the nation, came together and camped. The sun shone all the time, but there was no game and the people were starving. Every day they sent scouts to look for game, but the scouts found nothing. Among the bands assembled were the Itazipcho, the Without-Bows, who had their own camp circle under their chief, Standing Hollow Horn. Early one morning the chief sent two of his young men to hunt for game. They went on foot, because at that time the Sioux didn't yet have horses. They searched everywhere but could find nothing. Seeing a high hill, they decided to climb it in order to look over the whole country. Halfway up, they saw something coming toward them from far off, but the figure was floating instead of walking. From this they knew that the person was waken, holy.
At first they could make out only a small moving speck and had to squint to see that it was a human form. But as it came nearer, they realized that it was a beautiful young woman, more beautiful than any they had ever seen, with two round, red dots of face paint on her cheeks. She wore a wonderful white buckskin outfit, tanned until it shone a long way in the sun. It was embroidered with sacred and marvelous designs of porcupine quill, in radiant colors no ordinary woman could have made. This wakan stranger was Ptesan-Wi, White Buffalo Woman. In her hands she carried a large bundle and a fan of sage leaves. She wore her blue-black hair loose except for a strand at the left side, which was tied up with buffalo fur. Her eyes shone dark and sparkling, with great power in them.
The two young men looked at her open-mouthed. One was overawed, but the other desired her body and stretched his hand out to touch her. This woman was lila wakan, very sacred, and could not be treated with disrespect. Lightning instantly struck the brash young man and burned him up, so that only a small heap of blackened bones was left. Or as some say that he was suddenly covered by a cloud, and within it he was eaten up by snakes that left only his skeleton, just as a man can be eaten up by lust.
To the other scout who had behaved rightly, the White Buffalo Woman said: "Good things I am bringing, something holy to your nation. A message I carry for your people from the buffalo nation. Go back to the camp and tell the people to prepare for my arrival. Tell your chief to put up a medicine lodge with twenty-four poles. Let it be made holy for my coming."
This young hunter returned to the camp. He told the chief, he told the people, what the sacred woman had commanded. The chief told the eyapaha, the crier, and the crier went through the camp circle calling: "Someone sacred is coming. A holy woman approaches. Make all things ready for her." So the people put up the big medicine tipi and waited. After four days they saw the White Buffalo Woman approaching, carrying her bundle before her. Her wonderful white buckskin dress shone from afar. The chief, Standing Hollow Horn, invited her to enter the medicine lodge. She went in and circled the interior sunwise. The chief addressed her respectfully, saying: "Sister, we are glad you have come to instruct us."
She told him what she wanted done. In the center of the tipi they were to put up an owanka wakan, a sacred altar, made of red earth, with a buffalo skull and a three-stick rack for a holy thing she was bringing. They did what she directed, and she traced a design with her finger on the smoothed earth of the altar. She showed them how to do all this, then circled the lodge again sunwise. Halting before the chief, she now opened the bundle. The holy thing it contained was the chanunpa, the sacred pipe. She held it out to the people and let them look at it. She was grasping the stem with her right hand and the bowl with her left, and thus the pipe has been held ever since.
Again the chief spoke, saying: "Sister, we are glad. We have had no meat for some time. All we can give you is water." They dipped some wacanga, sweet grass, into a skin bag of water and gave it to her, and to this day the people dip sweet grass or an eagle wing in water and sprinkle it on a person to be purified.
The White Buffalo Woman showed the people how to use the pipe. She filled it with chan-shasha, red willow-bark tobacco. She walked around the lodge four times after the manner of Anpetu-Wi, the great sun. This represented the circle without end, the sacred hoop, the road of life. The woman placed a dry buffalo chip on the fire and lit the pipe with it. This was peta-owihankeshini, the fire without end, the flame to be passed on from generation to generation. She told them that the smoke rising from the bowl was Tunkashila's breath, the living breath of the great Grandfather Mystery.
The White Buffalo Woman showed the people the right way to pray, the right words and the right gestures. She taught them how to sing the pipe-filling song and how to lift the pipe up to the sky, toward Grandfather, and down toward Grandmother Earth, to Unci, and then to the four directions of the universe.
"With this holy pipe," she said," you will walk like a living prayer. With your feet resting upon the earth and the pipestem reaching into the sky, your body forms a living bridge between the Sacred Beneath and the Sacred Above. Wakan Tanka smiles upon us, because now we are as one: earth, sky, all living things, the two- legged, the four-legged, the winged ones, the trees, the grasses. Together with the people, they are all related, one family. The pipe holds them all together."
"Look at this bowl," said the White Buffalo Woman."Its stone represents the buffalo, but also the flesh and blood of the red man. The buffalo represents the universe and the four directions, because he stands on four legs, for the four ages of man. The buffalo was put in the west by Wakan Tanka at the making of the world, to hold back the waters. Every year he loses one hair, and in every one of the four ages he loses a leg. The Sacred Hoop will end when all the hair and legs of the great buffalo are gone, and the water comes back to cover the Earth.
The wooden stem of this chanunpa stands for all that grows on the earth. Twelve feathers hanging from where the stem - the backbone, joins the bowl - the skull, are from Wanblee Galeshka, the spotted eagle, the very sacred one who is the Great Spirit's messenger and the wisest of all cry out to Tunkashila. Look at the bowl: engraved in it are seven circles of various sizes. They stand for the seven ceremonies you will practise with this pipe, and for the Ocheti Shakowin, the seven sacred campfires of our Lakota nation."
The White Buffalo Woman then spoke to the women, telling them that it was the work of their hands and the fruit of their bodies which kept the people alive. "You are from the mother earth," she told them. "What you are doing is as great as what warriors do."
And therefore the sacred pipe is also something that binds men and women together in a circle of love. It is the one holy object in the making of which both men and women have a hand. The men carve the bowl and make the stem; the women decorate it with bands of colored porcupine quills. When a man takes a wife, they both hold the pipe at the same time and red cloth is wound around their hands, thus tying them together for life.
The White Buffalo Woman had many things for her Lakota sisters in her sacred womb bag: corn, wasna (pemmican), wild turnip. She taught how to make the hearth fire. She filled a buffalo paunch with cold water and droped a red-hot stone into it. "This way you shall cook the corn and the meat," she told them.
The White Buffalo Woman also talked to the children, because they have an understanding beyond their years. She told them that what their fathers and mothers did was for them, that their parents could remember being little once, and that they, the children, would grow up to have little ones of their own. She told them: "You are the coming generation, that's why you are the most important and precious ones. Some day you will hold this pipe and smoke it. Some day you will pray with it."
She spoke once more to all the people: "The pipe is alive; it is a red being showing you a red life and a red road. And this is the first ceremony for which you will use the pipe. You will use it to Wakan Tanka, the Great Mystery Spirit. The day a human dies is always a sacred day. The day when the soul is released to the Great Spirit is another. Four women will become sacred on such a day. They will be the ones to cut the sacred tree, the can-wakan, for the sun dance."
She told the Lakota that they were the purest among the tribes, and for that reason Tunkashila had bestowed upon them the holy chanunpa. They had been chosen to take care of it for all the Indian people on this turtle continent.
She spoke one last time to Standing Hollow Horn, the chief, saying," Remember: this pipe is very sacred. Respect it and it will take you to the end of the road. The four ages of creation are in me; I am the four ages. I will come to see you in every generation cycle. I shall come back to you."
The sacred woman then took leave of the people, saying: "Toksha ake wacinyanktin ktelo, I shall see you again."
The people saw her walking off in the same direction from which she had come, outlined against the red ball of the setting sun. As she went, she stopped and rolled over four times. The first time, she turned into a black buffalo; the second into a brown one; the third into a red one; and finally, the fouth time she rolled over, she turned into a white female buffalo calf. A white buffalo is the most sacred living thing you could ever encounter.
The White Buffalo Woman disappeared over the Horizon. Sometime she might come back. As soon as she had vanished, buffalo in great herds appeared, allowing themselves to be killed so that the people might survive. And from that day on, our relations, the buffalo, furnished the people with everything they needed: meat for their food, skins for their clothes and tipis, bones for their many tools."
Two very old tribal pipes are kept by the Looking Horse family at Eagle Butte in South Dakota. One of them is the Sacred Pipe brought to the people by White Buffalo Woman.
John Fire Lame Deer was a Lakota Holy man, and perhaps a Heyoka. His book Lame Deer, Seeker of Visions, written with Richard Erdoes in 1972 . He died several years later on the Roeebud Lakota reservation in South Dakota; his son Archie carries on his spiritual work. This version of the Buffalo Calf Woman's bringing of the first sacred Pipe is from American Indian Myths and Legends, 1980, by Erdoes and Alfonso Ortiz.
"The Eagle has landed.""The secret mysteries of the People," foretold the Hopis a thousand years ago, "shall be made known when the sons of white men wear beads and long hair. The truth of the Sacred Ways shall be revealed when the Eagle lands on the moon." Any of us who remember the sixties and NASA's moon flights know that these events have already come to pass."
At precisely 4:18 p.m. July 20, 1969 that ancient prophecy was fulfilled by these words: "Houston, Tranquility Base here. The Eagle has landed."
The Great Spirit
"The significance of the eagle was only fully realized years later. On a windy autumn afternoon (October 20, 1998) the mailman delivered Utne Reader, an excellent alternative media magazine. The editor Hugh Delehanty was leaving to New York to pursue several new opportunities, and wrote his last article, On the Wings of an Eagle. He talked about the most successful cover line that inspired readers, with Dr. Spock dressed in Italian Renaissance garb, which read: A New Renaissance? HIGH TECH MIGHT RULE TODAY, BUT TOMORROW BELONGS TO THE HUMAN SPIRIT. He also talked about his office. Among the stuff that he cherished was an eagle fetish, a gift from a friend:
I was touched when I received it because I knew the exalted role the eagle plays in Native American culture. To the Lakota Sioux, the eagle is the most revered of all animals because it serves as the messenger between humans and the Great Spirit, and symbolizes the freedom that arises when one is deeply connected to the divine. As Jamie Sams and David Carson have written, eagle "medicine" is "the ability to live in the realm of spirit, and yet remain connected and balanced within the realm of the Earth."
That's the kind of "medicine" we could all use as we tilt and whirl into the next century. This is my gift to you." (Hugh Delehanty, Editor@unte.com)
The Great Spirit of the North American native people
One day Kash's father purchased a T-shirt with an imprint of a Native American performing a spiritual dance, an eagle soaring above him, and the face of an Old Woman (see image above) looking down from the sky.
After a few weeks it was decided to check with the Spirit of the Living God about this native art. That was something about this ancient mysterious feminine Being. Kash's father looked for a long time at the Old Woman, meticulously looking for clues on her deeply wrinkled face that so attracted him. He wanted to find out who was this Old Woman or Mother — perhaps even a Grandmother — that most natives of North America, including the Inuit, believed since ancient times.
After a few days of hesitation Kash was given this particular T-shirt and told to inquire from within about the Old Woman. His father had already checked the Saul Bellow municipal library in Lachine for answers but there was scant information. All he found out was that the Sioux believed that the eagle had a direct line to the Great Spirit. The only way was to ask the Great Inner Guide whose answers were absolute and beyond contradiction. Kash was told to find out who this Old Woman was.
He went into his room, put the T-shirt on his lap, and went into deep meditation. Immediately he entered into the Spirit World that was within his own being by going up the Great Corn Plant of the Navaho and following the Pollen Path. As he emerged through the clouds the Everlasting Light shone ever so brilliantly over the Great Spirit Sri Nirmala Devi as She sat on the Eternal Throne in Bliss and Joy.
Slowly he floated down towards his spiritual body and merged into it. He then stood up and bowed deeply to the Spirit of Truth. She returned the greetings. Kash then picked up the T-shirt, showed it to Her and asked: "Shri Mataji, who is this Old Woman?" The Great Primordial Spirit replied: "That's Me."
to the moon surface
20. The words of Hopi elder Grandfather David Monongya, oral tradition.
Rosalyn L. Bruyere, Wheels of Light
(R. L. Bruyere, Wheels of Light, Simon & Schuster, 1994, p. 30.)
QUOTES OF THE DIVINE MOTHER SHRI MATAJI
"So this is exactly what happened in America, that I came here, I think I was the first to arrive. I warned them. I told them names of the people who'll be doing all this kind of work. Also I told them what were they in their last lives, what kind of a thing they did, what kind of work they did, what are their negative powers and how they tried to maneuver it, but nobody would listen to Me. Because these people found out that the weaknesses of Americans, if you can pamper them; pamper their ego and tell them that this is something very important, that you should do something that is very superficial, but something looks fantastic. As I told you that they say you can fly three feet height and the Americans took to it.
All such absurd ideas, they took to it because they thought it was something new, something different and they wouldn't listen to Me because I said, 'I won't take money', and they told Me very clearly that 'Nobody will understand you if you don't take money.' So I said, 'How much will you pay Me which is so invaluable? How much money are you going to pay Me?' And they had no answer.
So those people who were still money-oriented, so that the Mahalakshmi Principle was not in them to understand that if you have to seek the Truth, you cannot pay for it. They couldn't understand that and that is how they had to go through all this circle of facing all kinds of false gurus, all types, all superficial things."
Shri Mataji Nirmala Devi
ANCIENT PROPHECIES FOR MODERN TIMES
"Although history has depicted native cultures as primitive and sometimes barbaric, in our own day a much richer picture is emerging. French author Pierre Honore minutely examined the original journals of the conquerors. There he found records of what they encountered in the New World — huge cities with urban populations well-versed in the arts and sciences, following finely ordered systems of law. Archeological excavations of modern times have verified these accounts, unearthing sophisticated cities and pyramids that rival those of Egypt.
Most importantly the native peoples themselves are stepping forward, revealing traditions and sacred knowledge they took underground 500 years ago when the conquerors came. They speak now because they understand the import of the present times. Their sacred sciences tell them the world is at a turning point, that its choices today will determine the future course of civilization. Their prophecies have instructed them to travel out into the world and tell us of the dangers we face. These voices are important for us to hear because they speak from hearts that have tried to remain true to their sacred teachings — to live in the way of brotherhood and simplicity, establishing harmony with one another and with all living things. This is what they say:
We are entering a time of purification and can expect to witness chaos and destruction in all the kingdoms of nature. It is a time for the reuniting of the races. Barriers of religion and nationality will begin to fall as all people realize their essential unity. We must heal the damage done to Mother Earth, the source of life, and recognize that all living things are endowed with spirit. In the coming times we will see the return of one or more Great Teachers who will guide us into the future.
In his book The Return of the Bahana, Robert Boissiere discusses the widely held belief among native peoples in the imminent return of a savior figure, and claims that it in no way differs from the Christian belief in a second coming. In the legendary history of many tribes there is a story of a teacher similar to Jesus who taught the spiritual mysteries and an ethical way of life. When he left, they say, he promised to return at a time when the Earth would be in great turmoil, to guide humanity into the future. He is best known by the names of Quetzalcoatl and Kukulcan.
Thomas Banyacya has traveled the world for almost 50 years speaking about the prophecies of his tribe, the Hopi. For centuries the Hopi have lived in one of the harshest environments of the US — perched on a desert mesa in Arizona. Their ancestors chose such a place to settle because they knew it would keep their people close to the creator. They continually reaffirm their reliance on God by an annual series of rituals asking the spirits to supply their every need.
In 1948 a group of Hopi elders accepted the task of warning the world of the events that the Hopi prophecies foretold. The prophecies themselves instructed them to approach the UN. It took 44 years of effort, but in 1992 they were finally permitted to address the General Assembly (SI December 93, p.17). This beginning led to another gathering at the UN in 1993, called the "Cry of the Earth Conference", when leaders from seven nations released their prophecies. Hopi prophecies speak of the return of Bahana, their True White Brother, who left them in ancient times, promising to return. They wear their hair in bangs to form a window, they say, by which to see their Elder Brother when He returns. It is also an identifying mark for the Elder Brother to recognize them.
Black Elk and Crazy Horse were leaders of the Lakota Sioux in the late 1800s, a period which saw in the US the decimation of many native groups. Each had a vision of the future.
Black Elk saw that his people would be plagued by famine and sickness and war. They would lose heart and the sacred hoop of his nation would be broken. But he saw a vision of his own nation being reunited after seven generations and becoming part of the greater hoop of all the nations of the earth. Then he saw the daybreak star rising in the east, and heard a voice that said: "It shall be a relative to them, and who shall see it shall see much more, for from there comes Wisdom; and those who do not see it shall be dark." Black Elk thought this meant that a great Prophet from the East would bring a message to his people.
Crazy Horse's vision foretold the darkness that descended on his people. He saw the coming of automobiles and airplanes and the tragic world wars of the modern era. He saw his people gradually awakening after the last war and beginning to dance again under the Sacred Tree. Then amazingly he saw that dancing along with his people were representatives of all races who had become brothers. Thus he foresaw that the world would be made whole again, not just by his own nation but by all peoples working together.
Among the Lakota, the Crow, the Chippewa and other Native American tribes, the White Buffalo is one of the most sacred symbols. It represents purity, sacrifice and a sign that prophecy is being fulfilled. The Messiah honored by the Lakota Sioux is the White Buffalo Calf Woman who brought the Sacred Pipe and established the foundation of their ritual and social life. When she left, she turned into a white buffalo, and promised some day to return. In 1994 a white buffalo calf was born in Wisconsin; in 1996 another was born in South Dakota. For the native peoples these births have been a sign to "mend the hoop" of the nations, to establish brotherhood within the family of man, and return to a spiritual way of life. (SI) Sept. 96, p.14)
Jake Swamp of the Mohawk nation tells of the Peacemaker, Deganawida, who unified the tribes of the Iroquois Confederacy. The Peacemaker foresaw the turmoil and destruction that would destroy the lives and culture of the Confederacy tribes. But he also saw a time beyond when there would come a great Prophet who would be a World Uniter. He would come in the same spirit as other prophets before Him but would renew the spirit of man in a way more worldwide and all-embracing than ever before in history....
Australia and New Zealand
Among the Australian aboriginals it is believed that each tribe has a responsibility to take care of one part of the environment. They believe that underground minerals are a vital part of the earth's energy grid and are greatly concerned about the excessive mining in modern times, particularly of uranium. In 1975 the elders met in Canberra, drawing together over 350 Aboriginal people. They gave a warning of cataclysms to come and told the people to go out and teach their knowledge to the world, to prepare it for a future time when we would go back to our beginnings — when all cultures will exist as one.
The Waitaha nation claims the most ancient lineage in New Zealand. When the nation was broken up by warriors from the Pacific the elders concealed 1,000 years of their generational history and wisdom teachings, passing the knowledge on through only a tiny number of people in each generation. In 1990 the elders saw in the heavens a configuration that was a sign for them to release their sacred knowledge. A book, The Song of Waitaha by Barry Brailsford, contains these teachings. In their language wai means water and taha means gourd, implying the idea of a water carrier, the sign of Aquarius.
The Kogi are a pre-Columbian tribe who live an isolated existence in the Sierra Nevada de Santa Marta in Colombia. They are one of the few who escaped the destruction of the Europeans and still live their lives in accordance with their ancient spiritual heritage. Alarmed by the excessive mining and deforestation of modern times, in 1990 (for the one and only time) they allowed a BBC television film crew to visit them and document their lives. Calling themselves "The Elder Brothers", they wished to issue an urgent warning to the "younger brothers." High in their mountain lands, they see that the earth is drying up, the sources of water that should give sustenance to the plains below are no longer vital. They warn us that the earth is dying and, "When the Earth dies we will all die."
Willaru Huarta grew up in the jungles of Peru, studying with the shamans. He says that his native Quechua Incan prophecies predicted the white man's coming would bring 500 years of materialism and imbalance. But now they say that era is coming to an end and the Age of Aquarius will "signal the return of Light to the planet and the dawn of a golden era. We live in a time of the fulfillment of prophecy." Now he tours the world teaching his simple message: "Humanity should cure itself and give help to the poor. Regenerate yourself with light, and then help those who have poverty of the soul. Return to the inner spirit, which we have abandoned while looking elsewhere for happiness."
The Q'ero are another Peruvian group that are releasing prophecy, traveling to the industrialized nations to hold ceremonies and share their vision of the future. (SI) Jan./Feb. 97, pp. 8-9)
Hunbatz Men tells of an ancient confederation of Native American elders made up of representatives from Nicaragua to the Arctic Circle. They have been meeting for thousands of years and continue to do so today. Before the Spaniards came the confederation decided to hide the Mayan teachings, entrusting certain families with their care. Hunbatz Men is an inheritor of that lineage. In his book Secrets of Mayan Science/ Religion, he reveals teachings that mirror the Hindu and Buddhist ones of astrology, meditation, and the septenary root of creation.
He speaks of Kukulcan and Quetzalcoatl, not so much in light of an expected return, but rather in terms of the possibility that each of us can attain the same exalted stage by treading the path of attaining knowledge. "To be Quetzalcoatl or Kukulcan is to know the seven forces that govern our body — not only know them but also use them and understand their intimate relationship with natural and cosmic laws. We must comprehend the long and short cycles and the solar laws that sustain our lives. We must know how to die, and how to be born."
Don Alejandro Oxlaj is a seventh generation priest from Guatemala and head of the Quiche Maya Elder Council. He has traveled throughout North America, comparing the native prophecies of different tribes. In the coming year he hopes to record and publish, for the first time in 500 years, the Mayan prophecies of his people. (SI Dec. 96, p. 21)
What is enlightening in all of these statements is their consistent tone of reconciliation. The native groups are opening their doors to people of every color, speaking of themselves as Rainbow Warriors. Their elders have reminded them to "remember the original instructions" when each tribe was given by the creator a mandate to follow. That mandate has told them that now is the time to heal the past, despite the centuries of pain and persecution. Now is the time to join together and work in harmony to rehabilitate the planet and establish an era of alignment and peace."
"The Native American Ghost Dance, which has incorporated some ideas from Christian eschatology, looks to a divine visitation which will bring judgement upon the white man and vindication to the Native American people."
World Scripture, International Religious Foundation
"My name is Thomas Banyacya. I have been interpreting for my people for many years, since 1948 when in Shungopavi Village, Hopi leaders, Chiefs, and Religious men met for four days and went into many of the Hopi prophesies and knowledge, that was kept within the religious societies ever since we came here many, many centuries ago. Since 1948 I have been putting all of my time and effort into helping my people to explain their position, their religious lives, their traditions, their warnings and their prophesies, for they tell that this is the time of the world events and troubles. Things that have been prophesied are now being fulfilled, and they felt that it is time that this knowledge be brought out to all people, not only to the Hopis, not only to the other Indian people in this land, but to all people who are here on the continents called North and South America. Because, we are facing a severe day where severe punishment may be meted out for some of us who have not been following the instructions of the Great Spirit.
"The Hotevilla people at Hopi land, Arizona, have the sacred stone tablets. The Oraibi people have the sacred stone tablets, and the Shungopavi people on another mesa have their religious order still functioning as it was from the beginning. The Mishongnovi and the first mesa people are still exercising and carrying on their sacred ritual ceremonies. They are all holding onto the life of the Great Spirit and of the people here in this land, so that this land will never be destroyed like it happened in another world.
"The main reason they are now bringing this out and sending us to different areas is to tell the people, to warn the people, to explain this to them, to compare our knowledge, to compare our languages and to compare our religious things, so that through that religion we are going to find each other ... we are searching for the right way of living the truth and the peaceful way of harmony with each other, and with nature all around, the clouds, the rain, the animals, and the plant life. We are all a part of it, we cannot break away from that. We are going to have to understand this so we can look at each other. We are just like the trees out there ... all different people with different languages, different colors, and different ways of expression. We are just like any other part of nature that is around us. This we must understand.
"The Hopi stand on the religious and spiritual grounds that our old people have kept in their religious societies. Each one has his own special duty, and this is like any animal, bird, fruit of all kind and the flowers. Everything has its own gift to give to the world, to share and to give to others. So, each one of us and each of the religious men also has that duty, whether he is a small person or a young man. We are all looking and searching for peace, harmony and better understanding amongst ourselves, so that we can face that day which Hopi call Purification Day, some say Judgement Day, some say Last Day. The Hopi were given that religion or belief and understanding of life in order to stand there to prove to Great Spirit when we face him again that we will still be speaking Hopi language and standing on our own path. The others were given their knowledge also, and you must stand on that path. But, together we must share with each other, come together and live in peace until we get there, so that when Great Spirit stands up we will not be afraid. Because, the Great Spirit also provided that there will be a Purifier who will stand there to weed out the bad ones from among us. It will be done with power and might. We cannot change that, we cannot stop it, and cannot add anything to it to change it. That's the way it's laid out, and these leaders know this. So, the basic thing now is for these leaders to explain this standard of life, so that we may get a better understanding of it."
THE METAPHORICAL JOURNEY
"In the Navaho sand painting the bounded area is equivalent to the interior of a temple, an Earthly Paradise, where all forms are to be experienced, not in terms of practical relationships, threatening or desirable, evil or good, but as the manifestations of powers supporting the visible world and which, though not recognized in practical living, are everywhere immediately at hand and of one's own nature....
The conformity of the imagery of this particular sand painting to the sense and symbolized experiences of the yogic sushumna is certainly astonishing, but not more so than many other concordances in the myths and ritual arts of peoples across the world. The axial Great Corn Plant corresponds here to the sushumna; the footprints represent a spiritual ascent along the mystic way known to the Navaho as the Pollen Path. There is a verse from a sacred chant:
In the house of life I wander on the pollen path,
With a god of cloud I wander to a holy place.
With a god ahead I wander and a god behind.
In the house of life I wander on the pollen path.
The Great Corn Plant's upper half is marked by a lightning flash, which immediately suggests the oriental vajra ("thunderbolt of enlightenment") of Hindu and Buddhist iconography."
Joseph Campbell, The Inner Reaches of Outer Space
"The Seventh Path follows the direction above in the Medicine Wheel, representing the action of Wakan Tanka, the Great Sacred, or the Great Spirit. In yoga science, it correlates with the seventh, or crown chakra, where the life-force energy enters the body, and God becomes manifest in physical form."
Joan Borysenko, The Ways of the Mystics; Seven Paths to God
"Your entire vision quest is a rite of passage and a ritual, a physical enactment of an inner spiritual voyage. Ceremony and ritual can allow for a deeper connection between the human and divine realms.
I have chosen to use the Native American term "medicine wheel" to refer to the circle you will create out of stones or twigs and within which you will sit during your retreat. In the deepest sense, the medicine wheel is the pulsating cycle of energy that infuses all matter, animate and inanimate. It is symbolic of the mandala of the universe in which everything created has its appropriate place. It represents life, death, and rebirth. It contains the four elements and the four directions.
When you enter the medicine wheel on your quest, you are stepping into a place of prayer. Its center is sacred ground; it is a place of peace, calmness, and light. The Hopi Indians have a word, tuwanasaapi, which means the place of belonging, the place where you are in your true home, the spiritual axis of the universe. The medicine wheel that you create for your vision quest becomes a point where you can pass between the visible and invisible realms. It marks a sacred place of opportunity, love, unmasking of the true self, sincerity of heart, transformation, giving thanks, and reaching for the stars."
Denise Linn and Meadow Linn, Vision Quest
"They were chiefs and shamans, hunters, healers, artists and storytellers ... Peoples of genius who made the desert bloom, built medicine wheels to watch the heavens and civilized a continent long before the Europeans arrived."
Time-Life Books (source: New Age Journal, March/April 1998.)
"The Navajos are a deeply religious people. They do not set aside Saturday or Sundays to tend to spiritual matters, but attend to them full time. Their relation to the gods is so fundamental that they have no word for "religion." Signs of the divine are perceived in illness, in lightning strikes, in the waxing and waning of springs. Gods are not abstract ideas — they are presences. When Bessie, the mother of my Navajo friend Ella Bidonie, picks a plant to make a dye for her wool, she offers a prayer back to Mother Earth in thanks. Bessie believes that at the spots around the home where she makes these offerings, the gods hear her and come to know her. The Navajos have a personal conception of humans' role in the cosmos. The religious historian Mircea Eliade put it this way in The Sacred and the Profane:
"What we find as soon as we place ourselves in the perspective of religious man of the archaic societies is that the world exists because it was created by the gods, and that the existence of the world itself 'means' something, 'wants to say' something, that the world is neither mute nor opaque, that it is not an inert thing without purpose or significance. For religious man, the cosmos 'lives' and 'speaks.' The mere life of the cosmos is proof of its sanctity, since the cosmos was created by the gods and the gods show themselves to men through cosmic life."
Emily Benedek, Unte Reader
"Peace of the souls who realize their relationship to the universe and the Great Spirit who is at the center of the universe. This center is the same for everyone everywhere. Peace between two people recognizing the kinship of all people. Peace between nations recognizing that all people are family or kin and children of the Great Spirit."
Eagle Man, Oglala Lakota Sioux
"From Wakan Tanka, the Great Spirit, there came a great unifying life force that flowed in and through all things — the flowers of the plains, blowing winds, rocks, trees, birds, animals — and was the same force that had been breathed into the first man. Thus all things were kindred, and were brought together by the same Great Mystery."
Luther Standing Bear (Oglala) early 20th Century.
"Then I was standing on the highest mountain of them all, and round about beneath me was the whole hoop of the world. And while I stood there I saw more than I can tell and I understood more than I saw; for I was seeing in a sacred manner the shapes of all things in the spirit, and the shape of all shapes as they must live together like one being."
Black Elk, Black Elk Speaks (as told to John G. Neihardt)
"We know that all religious aspiration, all sincere worship, can have but one source and one goal. We know that the God of the lettered and the unlettered, of the Greek and the barbarian, is after all the same God; and, like Peter, we perceive that He is no respecter of persons, but that in every nation he that feareth Him and worketh righteousness is acceptable to Him.
The worship of the"Great Mystery"was silent, solitary, free from all self-seeking. It was silent, because all speech is of necessity feeble and imperfect; therefore, the souls of my ancestors ascended to God in wordless adoration. It was solitary, because they believed that He is nearer to us in solitude, and there were no priests authorized to come between a man and his Maker.
Certainly the Indian never doubted the immortal nature of the spirit or soul of man, but neither did he care to speculate upon its probable state or condition in a future life. The idea of a "happy hunting-ground" is modern and probably borrowed, or invented by the white man. The primitive Indian was content to believe that the spirit which the "Great Mystery" breathed into man returns to Him who gave it, and that after it is freed from the body, it is everywhere and pervades all nature, yet often lingers near the grave or "spirit bundle" for the consolation of friends, and is able to hear prayers. So much of reverence was due the disembodied spirit, that it was not customary with us even to name the dead aloud."
Ohiyesa (born 1858) Santee Sioux, 1911
"Comparable to the second coming of Christ in Anglo culture, Brown Bear said the white buffalo calf should not only be a symbol for Native Americans, but for all people.
"Look around. There is much dissent in the world today. Mother Earth cannot tolerate all of the dissent. This is a time of preparation. This is a time to decide which road to take. This is time to heal the anguish of Mother Earth. This is a time to look within yourself for goodness and the goodness within others,'' he added.
While all cultures have religious beliefs that are similar, Brown Bear said Native American beliefs follow the basic path of all religions — love yourself, love others."
Neal White, Beloit Daily News (Sep. 2, 1994.)
"When White Buffalo Calf Woman promised to return again, she made some prophecies at that time. One of those prophesies was that the birth of a white buffalo calf would be a sign that it would be near the time when she would return again to purify the world. What she meant by that was that she would bring back harmony again and balance, spiritually.
No matter what happens to Miracle in the coming months and years, Joseph Chasing Horse says the birth is a sign from the Great Spirit and the ensuing age of harmony and balance it represents cannot be revoked....
Still, despite their ongoing struggles, Native Americans are heartened by the appearance of a white buffalo in Janesville, and have hope for a harmonious and prosperous future.
"Mention that we are praying, many of the medicine people, the spiritual leaders, the elders, are praying for the world," says Joseph Chasing Horse. "We are praying that mankind does wake up and think about the future, for we haven't just inherited this Earth from our ancestors, but we are borrowing it from our unborn children."
Joseph Chasing Horse
"Honoring a vision from the past, they came from the Plains with a message of things to come.
The message, delivered by the Chief of the Lakota Sioux Nation, was presented Thursday afternoon at the Heider farm in Janesville — birthplace of the white buffalo.
"On this island called America, it was first forecast by Chief Crazy Horse that one day all men would gather under the sacred tree of life, with one understanding,'' said Chief Joseph Chasing Horse, of Pine Ridge, S.D. Chasing Horse, accompanied by small group of family members and Lakota elders, gathered everyone in a circle to perform the religious ceremony, formally outlawed by the U.S. government.
Until the Indian Religious Freedom Act of 1978, Chasing Horse said it was against the law to hold publicly gatherings such as this one in order to share his native heritage.
During the event, the Lakota chief shared several stories that have been passed on from one generation to the next. He spoke about the White Buffalo Calf Woman, who first brought the sacred pipe to the Lakota people. He told of the prophecies predicting severe hardships on Native Americans, and the prediction that one day his people would again rise to prominence. He also shared the prophecy that soon, all mankind will live in harmony with the Earth.
The first sign of those predictions coming to pass, he said, was the birth of the white buffalo.
"We have been waiting for her return. It is the signal of the time for things to come," Chasing Horse said, adding the message mankind needs to heed now is to restore balance and harmony to the Earth."
Neal White, Beloit Daily News (Oct. 21, 1994.)
REFERENCES1. Rosalyn L. Bruyere, Wheels of Light Simon & Schuster, 1994, p. 30.)
2. Walter Mercado, Beyond The Horizon; Visions of a New Millennium
Disclaimer: Our material may be copied, printed and distributed by referring to this site. This site also contains copyrighted material the use of which has not always been specifically authorized by the copyright owner. We are making such material available to our readers under the education and research provisions of "fair use" in an effort to advance freedom of inquiry for a better understanding of religious, spiritual and inter-faith issues. The material on this site is distributed without profit. If you wish to use copyrighted material for purposes other than "fair use" you must request permission from the copyright owner.