Wednesday, January 4, 2012
I am of Oji-Cree descent, and obviously the sweats, pipe, and fasting are influenced by all aspects of my heritage.The teaching with the cedar at the sweat is wholly endosed by myself, and is something I've often used here in this region because the circle of cedar represents diversity and inclusiveness. And also because it is part of the teachings of this area that can be shared and incorporated.. One of the flaws of going too deeply into detail on any aspect of the ceremony is that it can potentially prevent an individual from understanding the Spirit, which has an individual teaching and relationship with each person. The Spirit takes you to another place, where daylight and enhancement helps us to journey with more clarity and understanding. This will be different for each person.The ritual of the ceremony can be seen like a tool to enter or engage in the ceremony, such as cedar, fire, Grandfather stones and the Four Sacred Directions and colors being used as a path into the other place, or transcendance if you want to use that word. Getting caught up in the aspects of the details of the rituals will block the true spirit of the ceremony. The ceremony is what is important, not the ritual. It is like fundamentalism - truth can evade you and the essence of love for self and humanity can be lost. The ceremony leads us to metaphor which opens understanding of Spirit to us and allows us to go to that other place. It is important to recognize that too much focus on feelings, like too much focus on detail, or too much focus on ritual aspects, will distract us from the new things Spirit is trying to bring to us. Finally, the teachings surpass all rituals. We must remember it is through living our teachings that we become who we are. Each persons path will be different. It is not our job to judge another person or their path, but to try to be helpful and loving to them in all ways. Even if that means there are times of distance or confusion. We learn from those teachers too.
Friday, October 22, 2010
Recovery of a Cracked Soul
People who have severe addictions, drugs or alcohol, often speak of a hole in their chest. This hole is best understood as a cracked soul. The recovery and healing of the soul is done by ceremony by spiritual healers.
The negative impact of alcohol and drugs (the toxicity of the substance) has a spirit. This negative spirit creates the feeling of hollowness, thereby creating a climate of negativity in the person and the immediate environment of the person and anyone touched by that environment.
You can see that in the effects in all the directions (mentally, emotionally, physically, and spiritually) in the little children who are affected by that person and environment.
Anyone who observes this is affected by that negative spirit.
The crucial question then becomes: how do you heal that cracked soul, and those affected by that cracked soul? There are many approaches to this dilemma, by other traditions different from Native traditions. Native traditions have been healing cracked souls for millenia - cracked souls can happen from many different kinds of negative spirits (violence, war, trauma, physical illness, etc...)
Just like there are many Native traditions, likewise there are many different types of ceremonies that address the issue of cracked souls. The approach that I use is a Pipe, Sweat Lodge, Bear Grease, and Talking Circles and One-on-One Talking. There is no wrong or right way to do Ceremony. What our spiritual masters emphasize is healing the heart.
There is a lot of trickiness to that negative spirit. For example, THC is the active substance in marijuana that alters a persons perception. It can have both a positive and a negative physical affect. The negative spirit enters through the cracked soul thereby invoking trauma and in many cases violence, and other emotional damage. The Traditional medicines address the imbalance and the pain experienced by the individual. When Traditional medicines are used in ceremony they help free the person or people from that negative spirit.
The negative impact of alcohol and drugs (the toxicity of the substance) has a spirit. This negative spirit creates the feeling of hollowness, thereby creating a climate of negativity in the person and the immediate environment of the person and anyone touched by that environment.
You can see that in the effects in all the directions (mentally, emotionally, physically, and spiritually) in the little children who are affected by that person and environment.
Anyone who observes this is affected by that negative spirit.
The crucial question then becomes: how do you heal that cracked soul, and those affected by that cracked soul? There are many approaches to this dilemma, by other traditions different from Native traditions. Native traditions have been healing cracked souls for millenia - cracked souls can happen from many different kinds of negative spirits (violence, war, trauma, physical illness, etc...)
Just like there are many Native traditions, likewise there are many different types of ceremonies that address the issue of cracked souls. The approach that I use is a Pipe, Sweat Lodge, Bear Grease, and Talking Circles and One-on-One Talking. There is no wrong or right way to do Ceremony. What our spiritual masters emphasize is healing the heart.
There is a lot of trickiness to that negative spirit. For example, THC is the active substance in marijuana that alters a persons perception. It can have both a positive and a negative physical affect. The negative spirit enters through the cracked soul thereby invoking trauma and in many cases violence, and other emotional damage. The Traditional medicines address the imbalance and the pain experienced by the individual. When Traditional medicines are used in ceremony they help free the person or people from that negative spirit.
An Elders Perspective on Indigenous Knowledge
Indigenous Knowledge grew from thousands of years of "research and development" in the natural world. The major premise of Indigenous Knowledge is a deep respect for all forms of life. The knowledge grew from the territory itself, as did language, and the people lived in a context of relationships and responsibilities with all of that natural world, the Creator, and the invisible helpers.
An IK approach to the roles and values of each aspect of nature creates a paradigm in which relationships, and a relational guide to all human choices, holds the key to understanding. Language defines our relationships to the land, to each other, and to Shkagamik-Kwe (Mother Earth).
Language informs our spiritual understanding and the traditional structure of community.
Debwewin is truth, which instructs our own personal truths. the Ode-min (Strawberry), the first berry that grows in the spring, informs our hearts - the link to truth. The teachings around Ode-min inform us in multiple dimensions.
Our language provides a comprehensive overview of traditional teachings passed on by our Elders, commonly referred to as oral teachings.
This paradigm has been utilized by the Aboriginal community for millennia. Passions in our communities run very deeply when it comes to oral tradition and the like.
An IK approach to the roles and values of each aspect of nature creates a paradigm in which relationships, and a relational guide to all human choices, holds the key to understanding. Language defines our relationships to the land, to each other, and to Shkagamik-Kwe (Mother Earth).
Language informs our spiritual understanding and the traditional structure of community.
Debwewin is truth, which instructs our own personal truths. the Ode-min (Strawberry), the first berry that grows in the spring, informs our hearts - the link to truth. The teachings around Ode-min inform us in multiple dimensions.
Our language provides a comprehensive overview of traditional teachings passed on by our Elders, commonly referred to as oral teachings.
This paradigm has been utilized by the Aboriginal community for millennia. Passions in our communities run very deeply when it comes to oral tradition and the like.
Tuesday, July 13, 2010
The role of the clan is to provide a safe space for community members to live, work and play.
An excerpt from my book, The Hollow Tree:Fighting Addiction with Traditional Native Healing:
"A long time ago a loon was badly hurt. His spirit was broken, and his mind and body were confused because he drank too much alcohol This loon lived on the lake of firewater and he was surrounded by many other loons who lived in the same state of confusion The lake was polluted and the surroundings of the lake were not very pretty to look at because all the loons that lived on the lake drank too much. One day the loon met three other loons from a different lake. The confused loon, the one with the broken spirit, began to talk with the visiting loons. The two loons, Eddy and Michael, were generous and took time to communicate with the loon. The talked and walked the sweetgrass road with the broke-spirited loon. The told him that 'only through simple honesty and kindness are we able to build our true fire. If we cannot build this fire we eventually die.'" (p.39-40)
I wrote this book to help other people, who, like the broken-spirited loon, need help to fly. My prayer is that everyone who reads this book will discover their own inner fire and ability to fly. I hope that you will have the opportunity to find this book and read it and pass on the wisdom you gain as you read. That wisdom comes from your inner fire as you engage with the teachings contained in the book.
May you walk well with the Creator.
Sunday, April 25, 2010
Update on Elders events
On April 28, 29, May 1, May 2 we will be doing a 4 day Fast in the traditional Anishnaabe way, out on the Land. We will end the Fast with a Sweat Lodge Ceremony and a Feast on Sunday, May 1, 2010.
On June 16-20 Herb will be at the 10th International Conference, "Celebrating Indigenous Knowledges: Peoples, Lands, Cultures" held at Trent University, Peterborough, ON. He will be speaking on June 18 on "Climate Change from the Medicine Wheel Perspective" and will post his comments prior to the conference.
At the end of August at Laurentian University there will be a Language Conference where he will be presenting the Seven Grandfather Teachings and the Fire Teachings.
Herb has one more year of teaching before going on sabbatical in 2011-2012. Individuals and groups who would like him to plan for presentations should schedule early with him. In Nov. 2011 he will be traveling to Brazil for a Canadian Studies Conference.
On June 16-20 Herb will be at the 10th International Conference, "Celebrating Indigenous Knowledges: Peoples, Lands, Cultures" held at Trent University, Peterborough, ON. He will be speaking on June 18 on "Climate Change from the Medicine Wheel Perspective" and will post his comments prior to the conference.
At the end of August at Laurentian University there will be a Language Conference where he will be presenting the Seven Grandfather Teachings and the Fire Teachings.
Herb has one more year of teaching before going on sabbatical in 2011-2012. Individuals and groups who would like him to plan for presentations should schedule early with him. In Nov. 2011 he will be traveling to Brazil for a Canadian Studies Conference.
Fire Teaching
Fire - All humans have a fire within. The Earth also has a fire at Her center, and we humans have a connection to Her fire. The fire keeps the Earth in balance along with the Life Force. Global warming creates an imbalance with the Life Force and the Earth. Extreme weather and the melting ice represents that imbalance. This is a teaching from our ancient wisdom. Humans have to begin listening to our Mother to rebalance the Life Force and the Fire.
Tuesday, December 8, 2009
The Medicine Wheel
In the Native (First Nations) cultures the Medicine Wheel is used to heal individuals and communities. It uses the compass points of the four directions to help find harmony and peace from within. In the Cree tradition the East direction (represented by the color red), where life begins, is where the Creator bestows the gifts of food, feelings and vision on the people. Food is medicine. There is a strong relationship between good food and good feelings. When we feel good about ourselves, we enjoy vision, purpose and direction. The shadow side of these good aspects are the problems of inferiority and anger. The goal is to heal these problems and bring a message of peace and harmony into our lives. The turtle is the animal of the East in the Cree teachings.
The color yellow, from the south, symbolizes relationships and patience. It takes time to understand our identity, to learn and know ourselves through relationships with ourselves, others, and the world around us. The opposite of good relationship is envy - wanting what someone else has but not being willling to work for it. Envy can be transformed in sacred healing circles where people can learn to build on strength and overcome barriers and problems. The golden eagle (Ginoo), a very sacred bird, is represented in the South direction. Because the eagle flies so high in the sky it is thought to carry messages for the Great Mystery, and its feathers are held in great respect.
In the West the color black is a symbol of respect, reason, water, and Autumn. The quality of our inner lives is enhanced when we understand the concept of respect which leads us to humility. The opposite of respect is resentment (re-seeing/dwellin on the past). In the Western door, the person reflects on intimate relationships and her or his own behavior. Showing respect for others and for one's self is central to finding balance. The Thunderbird is the symbol of the West.
From the North, white is the symbol of Winter, caring, movement, and air. Not caring, or isolating, usually indicates problems exist and need to be dealt with. Care is as necessary as the air we breathe. Everyone makes a difference either in a caring way or an uncaring way. Some methods of natural healing (caring) are yelling, laughin, sweating, crying, yawning, and shaking. These can help a person move through fear. When caring is not considered during movement things are displaced, out of balance. The Bear (Mckwa) is the symbol of the North.
The Center is symbolized by green, a healing color, the symbol of Mother Earth, the center of all things. The Earth nurtures the four races of humankind and all living things. Green is the symbol of balance and listening. We should listen and pay attention to the dark side of life so we can learn and heal. The dark side can be denied by the five little rascals of inferiority, envy, resentment, not caring, and jealousy. Listening helps us make appropriate changes from negative to positive.
The Four Sacred Directions help people to balance themselves and to know their place in the world - they help people reain inner balance and well-being.
(Condensed from The Hollow Tree by Herb Nabigon, 2006)
The color yellow, from the south, symbolizes relationships and patience. It takes time to understand our identity, to learn and know ourselves through relationships with ourselves, others, and the world around us. The opposite of good relationship is envy - wanting what someone else has but not being willling to work for it. Envy can be transformed in sacred healing circles where people can learn to build on strength and overcome barriers and problems. The golden eagle (Ginoo), a very sacred bird, is represented in the South direction. Because the eagle flies so high in the sky it is thought to carry messages for the Great Mystery, and its feathers are held in great respect.
In the West the color black is a symbol of respect, reason, water, and Autumn. The quality of our inner lives is enhanced when we understand the concept of respect which leads us to humility. The opposite of respect is resentment (re-seeing/dwellin on the past). In the Western door, the person reflects on intimate relationships and her or his own behavior. Showing respect for others and for one's self is central to finding balance. The Thunderbird is the symbol of the West.
From the North, white is the symbol of Winter, caring, movement, and air. Not caring, or isolating, usually indicates problems exist and need to be dealt with. Care is as necessary as the air we breathe. Everyone makes a difference either in a caring way or an uncaring way. Some methods of natural healing (caring) are yelling, laughin, sweating, crying, yawning, and shaking. These can help a person move through fear. When caring is not considered during movement things are displaced, out of balance. The Bear (Mckwa) is the symbol of the North.
The Center is symbolized by green, a healing color, the symbol of Mother Earth, the center of all things. The Earth nurtures the four races of humankind and all living things. Green is the symbol of balance and listening. We should listen and pay attention to the dark side of life so we can learn and heal. The dark side can be denied by the five little rascals of inferiority, envy, resentment, not caring, and jealousy. Listening helps us make appropriate changes from negative to positive.
The Four Sacred Directions help people to balance themselves and to know their place in the world - they help people reain inner balance and well-being.
(Condensed from The Hollow Tree by Herb Nabigon, 2006)
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