| This article is a first-person account by Lakota NAC practitioner Vincent Catches, who practices the "Half Moon" way.  Wíčazo Ša Review Spring 1991 | Article by Vincent Catches This content is downloadable below (PDF) or from: Wíčazo Ša Review, Spring, 1991, Vol. 7, No. 1 (Spring, 1991), pp. 17-24 Published by: University of Minnesota Press Stable URL: https://www.jstor.org/stable/1409324 JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact support@jstor.org. Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at https://about.jstor.org/terms University of Minnesota Press is collaborating with JSTOR to digitize, preserve and extend access to Wicazo Sa Review. |
| nativeamericanchurch.halfmoonway_native_american_church_of_virginia.pdf |
| Denial of American Indian Religious Freedom, from Conquest to 1934 by Steve Talbot The full content is downloadable from Wicazo Sa Review , Autumn, 2006, Vol. 21, No. 2 (Autumn, 2006), pp. 7-39 Published by: University of Minnesota Press Stable URL: https://www.jstor.org/stable/4140266 |  |
JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact support@jstor.org. Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at https://about.jstor.org/terms. University of Minnesota Press is collaborating with JSTOR to digitize, preserve and extend access to Wicazo Sa Review.
]]>The use of peyote in North America is deferent from the use of other powerful psychoactive substances as it is ingested by all the congregants, not just religious specialists, such as the use of Datura. A second major feature of peyote is that it is not simply nonaddictive; it is anti-addictive. Peyote is so incredibly vile tasting that one has to have a strong spiritual need to ingest it, and after the rst experience, the body so dislikes it that again one has to have a spiritual need rather than a physical one.
From the archeological standpoint, based on findings in caves and rock shelters in Texas, peyote has been used in a ritual setting for over three thousand years. Reservation life in conjunction with the near extermination of the bison was particularly onerous to Plains traditions. Hunting the bison, along with raiding, was central to male occupations and essential to the major ceremonies. Native people, if they wish to be employed on ranches and elsewhere, were required to adopt the Western week and calendar, and this considerably impinged on the nature of traditional ceremonies. Native leaders were searching for new ways to maintain their cultural identity and spiritual needs.
Peyote is indigenous to the Rio Grande Valley, and the Comanche and the Kiowa may have been aware of its ritual use in northern Mexico before being restricted to reservations. Of the two persons most responsible for the early development of peyote religion among Native peoples in North America north of the Rio Grande River, one had already taken peyote in Mexico in the 1880s for medicinal purpose. Quanah Parker, a Comanche leader, whose mother was Euro-American, was responsible for developing and spreading peyote rituals among tribes in Oklahoma. Second in importance was the Caddo, John Wilson, also of mixed heritage, who developed his own version of peyote ritual as early as the late 1880s and also attracted many adherents. The religion rapidly spread to reservations throughout the United States and Canada.
Factors involved in the spread include the greater communication among Native leaders due to the mixing of peoples from deferent traditions at the boarding schools. Particularly important in the early years was the Carlisle Indian School at Carlisle, Pennsylvania, and the Haskell Institute in Lawrence, Kansas. Modern forms of communication and travel, particularly the postal service, the telegraph, and the railroads also enhanced the spread of peyote religion.
The deferent versions of peyote religion reflect a mixture of traditional and Christian elements that varies from one version to another. Quanah Parker's version is called the Half Moon ceremony, based on the shape of the altar, or Tipi way, because it is held in tipis. It is the least Christian and the Bible is not used. The theological focus is on the traditional Native deities with an emphasis on Mother Earth. The version by John Wilson, who was a Catholic, is called the Big Moon or Cross Fire ceremony and, varying from one ritual leader to another, has invocations to Jesus, has baptism, and uses the Bible as a sacred artifact in its rituals. Members of either tradition, if they wish, will also take part in more traditional Native ceremonies or more normative forms of Christianity. The most Christian version, which spread among the Winnebago, rst in Minnesota and then Wisconsin, was that of John Rave. Those who followed this version were required to give up their sacred bundles and all participation in traditional Winnebago rituals. While the Christian elements continued, the injunction against other forms of spirituality did not.
Regardless of the tradition, the outlines of the ceremonies are actually similar. They take place over a single night and are usually held on weekends. The use of a psychoactive substance allows an intensity of experience that collapses the usual four-day rituals into a single night. Thus, this modied form of traditional religion accords with the modern work week. Because the ritual paraphernalia, including a special fan and gourd rattle, a carved sta, a whistle, and a small water drum, are carried by the ritual leaders, called "roadman." Since these items are highly portable, the rituals can be put on virtually anywhere. Some forms prefer a tipi, others use a more permanent round house, but the ritual can be put on in rooms in modern buildings.
Both men and women sit on the ground or oor in a circle, with the roadman facing east, as happens with most Native American rituals. The roadman will lay out the paraphernalia described above and prepare the drum. A large peyote button is placed on a bed of sage in the middle of the altar. This is called Grandfather or Father Peyote, and it will remain in place throughout the ritual. A person called "cedarman" will prepare the re and throw cedar leaets on it, thus creating purifying smoke. Tobacco and xings for making cigarettes are passed around in a sunwise direction. The congregants will make themselves cigarettes to smoke during the opening prayer by the roadman. A bag of dried peyote buttons, usually from Texas, is incensed by cedarman and passed around the circle; alternatively, a tea made from peyote might be used.
The congregants take four buttons at a time. The congregants sing songs as the drum is passed around the circle well into the night, with peyote passed around every so often. People usually take about twelve buttons in total, although some take considerably more. At midnight, water is passed around the circle, and there is a break in the ceremony, with people stepping outside. People return and prayers become more spontaneous, as the individuals are moved to speak or sing. There may be special rituals for healing at this time. At the end of the night, the roadman sings the Dawn Song, and the "water woman" comes in and passes water around. She then brings in a simple meal of traditional foods. Some last songs are sung and the ceremony comes to an end. After the ritual paraphernalia is put away, everyone leaves the ritual space and takes part in a feast.
Some groups hold monthly ceremonies; others do it more spontaneously. A peyote ceremony can be put on for several reasons: to give thanks for a safe journey, for recovery from sickness, to celebrate a birth or to name a baby, for healing, and, for some groups, to memorialize the dead. Some traditions hold peyote ceremonies during Christian festivals, or at Thanksgiving and New Year.
Peyote ritual fulfills all of the expectations and meets virtually all of the needs of traditional Native ceremonies but in a more compact mode. Given the ingestion of a psychoactive substance in a powerful ritual context, it is not unusual for the participants to have visions. It is the intense spiritual experience, the immediacy, and the reality of it, along with the enhanced sense of community, which gives the ritual its great power.
After the peyote religion began to spread, it faced new legal challenges. By 1918, several states had passed laws against it and Congress was considering similar legislation. With the advice of the anthropologist James Mooney of the Smithsonian Institution, the leaders of the religion incorporated themselves in 1918 on the model of Protestant churches as the Native American Church of North America so as to include Canada. Governments though have still at times, tried to outlaw the religion.
One recent case was the U.S. Supreme Court's decision in Employment Division v. Smith in 1990. Two members of the Native American Church were red as drug counselors because they took part in Native American Church rituals, in that they were using peyote, which the United Nations Convention lists as a drug. The majority opinion, written by Justice Antonin Scalia, held that their right to the free exercise of religion was superseded because they had violated valid laws.
Congress reacted by passing the Religious Freedom Restoration Act (RFRA) in 1993. The House passed the bill unanimously and the Senate passed it 97–3. The Supreme Court rebuked Congress in 1997 in City of Boerne v. Flores in which the Court struck down the law, stating that Congress had stepped beyond their power of enforcement.
But the Supreme Court seems to have reversed itself in 2006, in Gonzales v. O Centro Espirita Benecente União do Vegetal. This case concerned the use by a Brazilian religion of hoasca tea. U.S. Customs had seized 30 gallons of the tea. The church claimed the right to use it under RFRA. A unanimous decision written by Chief Justice John Roberts found that the government was unable to
detail the State's compelling interest in barring religious usage of hoasca under the strict scrutiny that
the RFRA demands of such regulations.
Jordan Paper
Further Reading
Gill, Sam D.
Native American Religions: An Introduction. Belmont, Calif.: Wadsworth Publishing
Company, 1982.; Hirschfelder, Arlene, and Paulette Molin, eds.
Encyclopedia of Native American
Religions, updated ed. New York: Facts on File, 2000; Paper, Jordan D.
Native North American Religious
Traditions: Dancing for Life. Westport, CT: Praeger, 2007.
COPYRIGHT 2021 ABC-CLIO, LLC
This content may be used for non-commercial, course and research purposes only.
MLA Citation
Paper, Jordan. "Native American Church."
The American Mosaic: The American Indian Experience,
ABC-CLIO, 2021, americanindian2.abc-clio.com/Search/Display/1482221. Accessed 7 Nov. 2021.
http://americanindian2.abc-clio.com.proxy181.nclive.org/Search/Display/1482221?
sid=1482221&cid=0&view=print&lang=
Entry ID: 1482221
From ABC-CLIO's The American Indian Experience website
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Native American Church]]>
As part of NPR's WMRA partnership with StoryCorps in the Shenandoah Valley and Central Virginia, they shared this conversation between René and Chris White, co-founders of the Native American Church of Virginia (Sanctuary on the Trail).
Today we will be exploring with our featured guest Chris White, The three places God and we observer where Science has come a point beyond physical prayer, meditation, voice: speaking also how Water and Food carry Knowledge … Where does this knowledge come from & how can the knowledge from food and water make a difference?
About Chris White
Between 2008-2009 Chris received a prophetic dream of one tribe of people coming together that pleased Great Spirit and reached backward and forward in generations.
About Chris White
Between 2008-2009 Chris received a prophetic dream of one tribe of people coming together that pleased Great Spirit and reached backward and forward in generations.
 |  |
Live Radio Interview with The Second Genesis Awakening (TM)
]]>| This manuscript came as a prophetic dream to our Native American Church leader. We share it here now freely for those who hear with their heart and spirit. (A full downloadable .pdf version can be printed at the bottom) | Awake and Watch! |
| hoof_people_book_by_chris_white_native_american_church_of_virginia_pdf_sanctuary_on_the_trail_paleo_indian_site.pdf |
| This personal commentary is about symbolism of the Lumbee Tribal seal. The 55,000 members of the Lumbee Tribe of North Carolina reside primarily in Robeson, Hoke,Cumberland and Scotland counties. The Lumbee Tribe is the largest tribe in North Carolina, the largest tribe east of the Mississippi River and the ninth largest in the nation. The Lumbee take their name from the Lumbee River which winds its way through Robeson County. Pembroke, North Carolina is the economic, cultural and political center of the tribe. | The ancestors of the Lumbee were mainly Cheraw and related Siouan-speaking Indians who have lived in the area of what is now Robeson County since the 1700s. The Lumbee people have been recognized by the state of North Carolina since 1885, and at the same time established a separate school system that would benefit tribal members. In 1956 a bill was passed by the United States Congress which recognized the Lumbee as Indian, but denied the tribe full status as a federally recognized Indian tribe. Federal recognition for the tribe is currently being sought through federal legislation. |
Vatican City, 30 June 2016 (VIS) – The Holy Father's universal prayer intention for July is: “That indigenous peoples, whose identity and very existence are threatened, will be shown due respect”.
| Removing Barriers to Reduce the Suffering for Indigenous People Worldwide PART I of III By Chris (Comeswithclouds) White ONAC of VA and HOSLJ Commandry of Virginia 1. Indigenous People around the world are suffering. Indigenous People around the world are living in oppression. Hunger. Hurt. Discrimination. With a loss of self and self-expression. Culturally, emotionally and economically disconnected from the rest of society. Experiencing a sense of worthlessness. Living in uncontrollable servitude to a power beyond their capacity to rise above. Living in an abomination of desolation. A place of spiritual alienation manifesting itself collectively leading to the death of the inner man created in God’s image; becoming man according to man’s wisdom. The wisdom of the current day says it knows what is best for man. Corporations can claim ownership of God’s creation through patent law, whether GMO of food sources, pharmaceuticals of God given plants, controlling who does and who doesn’t get food or medicine; governments with population human and intellectual control leveraging military activity, economic and information restrictions. Corporations and governments are determining factors of the human condition in the world today – Enigmas of reason and logic. The Indigenous Peoples suffering is real.  2. To understand and help transform Indigenous Peoples’ circumstances we must first start with the words (Indigenous and People). The adjective indigenous derives from the Latin etymology, which means "native" or "born within." The word people in the dictionary means a body of persons that is united by a common culture, tradition or sense of kinship, which typically have common language, institutions and beliefs. Some would go further to say, people are a politically organized group. Although no real definitive definition of "indigenous people" exists, we believe we can agree that these words have something in common and have evolved to refer to culturally distinct groups of people affected by the impact of different types of colonization. 3. The only barriers that exist are in language. God spoke creation into existence. In the beginning was the Word. God “said” let there be light. And there was light. If you had faith of a mustard seed you will “say” to this mountain, move from here to there. And it will move. Nothing will be impossible for you. God said his “Word” will not return to him void. Are we speaking the language of God today? Did not God come down and confuse the language of Nimrod’s day because with one language nothing could be withheld from them? There is power in the spoken word. It is not just about faith. It is a mystery. Why did Jesus say, if you “say” to the mountain, it will move? Why did God have to “say,” let there be light? Is it because His spoken “Word” will not return void? Is it the sound of God’s “Word,” that when it goes out and reverberates that creation is, that things become things, things come into existence? Is that what it means that all things created were created through Him (Jesus Christ), “The Word?” When Jesus was tempted to turn stones into bread Jesus answers and “said:” “It is written, ‘man shall not live by bread alone, but by every word that proceeds from the mouth of God,’ (Deuteronomy 8:3) or to say “man shall not live by bread alone but he does live solely and have life by every word that proceeds or becomes evident from the mouth of God.” (Matthew 4:3) The “Word” (Jesus) is the bread of life. (John 6:48) If it is just thought without language it does not come into being. There is mysterious power in the spoken word. Without language we could not dream. Without language we cannot imagine. Without language we cannot tell anyone anything. Without language nothing could have come into existence. It is about what you say with your mouth and believe with your heart that creates. The power of the spoken “word” is underestimated and not fully understood. It is not by faith alone that we can move mountains. We have to “tell” the mountain to move. These are all contained in language. Only with language can we travel forward and backward in time. The past is gone and the future is a thought which is not yet come. We can only “speak” of what we did yesterday or last year. We can only “speak” of our plans for tomorrow. | In response to request by Hospitaller Order of Saint Lazarus of Jerusalem Grand Chancellor Chevalier Massimo J Ellul GCLJ GCMLJ Grand Priory of Malta through the Oklevueha Native American Church Elder James (WFE) Mooney Grand Priory of Indigenous People Worldwide.  Pope Francis, Qom leader and Perez Esquivel Centre 4. What if one person in authority took something out of context a long time ago. The next generation would not understand the “context” in which it was originally spoken and intended to be communicated. Future generations could go on for centuries trying to achieve results from a misunderstood or out of context principle and truth. By “context” we mean, if I hold my index finger in the air like this and there is no context what does it mean? It could mean anything. I’m still holding my index finger in the air and the context is “direction” what does it mean? It means “up.” If the context is “number,” it means “one.” If it was left up to their interpretation, and if that context was not in the perfect will of God (the Word or language of God), we would have pestilence, wars and chaos & corruption would have reign in the world. Consider the possibilities that language can create in regard to religion. 5. Language in the context of religion has problems. Is truth compromised in the language we speak in regard to religion? Our premise is that each religion speaks about how they differ from another. Rather, let’s look at how we are alike rather than how we are different; to come to that place of commonality. 6. How are Judaism, Catholicism, Islam and Protestant alike? What truths do they hold in common? One God, Creator of all things. A place or destination not made by hands, i.e., heaven. Honor father and mother. Does the faith of the indigenous have commonality with these? Within the principle of honor father and mother, Judaism is the Mother of Catholicism. Catholicism is the Mother of Islam and Protestant. Are the children of Judaism honoring their mother? Is the mother nurturing the children? Is the truth of the principle honor father and mother compromised by self-interest? Do our ears hear the accuser judging who is right, who is wrong? Does pride have its way when we hear our way is right? Truth is neither right nor wrong. It just “IS.” Within these religions is a focus on the destination, i.e., going to heaven; which determines how we live our lives; how we should interact with others in order to arrive in heaven when our physical days are done. This focus is directional and in the future. A problem with the context of heaven being directional is that it is self-seeking. The most important thing in that faith is that the individual reach his or her destination some place in the future. This is self-seeking. James 3:16 says, “For where envy and self-seeking exist, confusion and every evil thing are there.” Is something missing or out of context in the teaching of heaven? 7. Religions versus the Native Way. Let us look at the Indigenous; the Native Way. There are many tribes, many traditions and many rituals. What sums up within all of those a common thread? It would be the Lakota word, “Mitakuye Oyasin” all my relations, or Seminole word, Hyiata “we are all related.” The Native Way says, we are no different than a tree, a rock or a fish. Judaism and her children would say, we are certainly not of a tree nor a monkey nor a fish. Which one is right? 8. How can language bridge a fundamental gap? If one were to say we were all related by virtue of being created, then the statement would be true and agreement in language could be seen between Judaism, her children and the Native Way. Language creates space beyond the limitations of right or wrong as a space of truth and understanding; a space where wisdom is drawn from. Let us look at how we are alike. Instead of focusing on how we are different. © Chris (Comeswithclourds) White and ONAC of VA a SanctuaryontheTrail.org 2010-2015. Unauthorized use and/or duplication of this material without express and written permission from this author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Chris (Comeswithclourds) White and ONAC of VA a SanctuaryontheTrail.org with appropriate and specific direction to the original content. |
| Removing Barriers to Reduce the Suffering for Indigenous People Worldwide PART II of III By Chris (Comeswithclouds) White ONAC of VA and HOSLJ Commandry of Virginia A Sanctuary on the Trail™ 9. An ordinance of God is the mystery of Mother and Father and not limited to biological. All things have a mother and father, for example, governments, religions, doctrines and philosophies have a father and a mother. One can’t come into being without both. They are different. They are each to be honored and respected, acknowledged. In the Native Way, we say Mother Earth and Father Sky. We believe that we are made from earth and she sustains us in the physical realm and that the physical body will return to earth. There is no difference of saying from dust you were made and dust you shall return.” In this we are alike. We say, Father Sky. Although Father Sky is spiritual not directional. Sky can be in the palm of your hand. At an atomic level there is more sky in a stone than there is solid. In modern times, a better way to communicate Father Sky may be Father Space. How better to describe God the Father who is in all things and is everywhere all at the same time.  10. It is God who set the ordinances. Man’s attempt at understanding those ordinances in operation is called “science.” Science says that matter can neither be created nor destroyed. So would the water that Abraham drank be the same water that we drink today? Is the air that Moses breathed be the air that we breathe today? These elements of the physical are constantly recycled through Mother Earth. Is it irresponsible not to honor and respect the ordinance of recycling and rebirth that Mother Earth brings forth? 11. The Medicine Wheel or Sacred Hoop is the Native Way of understanding God’s ordinance in operation. The Medicine Wheel represents the four directions, seasons, elements and cycles of life. Both physical and spiritual. Those from the old world came to the new world thinking they were bringing God to the Native Americans, ignoring the truth that God is in all things, all beings, was always already here – as The Creator, The Great Peacemaker and The Great Spirit (Father, Son and Holy Spirit). Native Americans are often referred to as “Keepers of the Earth” because they live in harmony with nature and acknowledge Creator. All of the Old Testament law could be summed up here. If we are all related, and are all of one and if we harm earth or things created of earth, do we not harm ourselves? 12. The Word is key to helping transform Indigenous Peoples’ circumstances. We are not referring to idle talk. We are talking about a language at a global level. Indigenous Peoples. Aboriginal. Native. Original. First. Christian. Jew. Love. Hate. Peace. War. Rich. Poor. Savage. Civilized. Primitive. Sophisticated. Each word we use is important and has different value for everyone. He who names it has power over it. All the words we use are part of language. Indigenous People can rise above any circumstance through language. Yet, people in power speak a language that keeps Indigenous People slave to their circumstances. If we say, “You are poor,” “You are ignorant, illiterate, unskilled, that is why you are in your circumstance of worthlessness.” “You need our education,” “You need to live like us.” When we teach assimilation as a solution, we teach: if one is educated they can get a job and support their family, pays taxes and support their country, start a business, make a profit, increase their status and acquire property & processions that need to be protected and defended. “Be successful.” In doing so, we teach Indigenous People to seek a new circumstance for them self, without getting at the inner person to transform their way of being to themselves, to their family & friends and the world in which they live. This is a lie. When in fact, the assimilated group is immediately labeled as a lower class (newbie) subservient to the teacher and the despair is not gone; only different. There suffering is compounded. The language of the Native Way says, for many this is a distraction from an abundant life, a perception that requires essentially all energy to be focused on the temporal. 13. Living a life abundantly is not the answer. For Indigenous People living a life of intellectual and material abundance isn’t the solution for the whole. The rest of the world is proof. People living in abundance are also oppressed. Hungry for the next thing. Hurting because of something. Experience loss of self and self-expression due to adherence to the status quo. They are culturally, emotionally and economically disconnected from the rest of society in which they so desperately strive to conform to. They experience a sense of worthlessness. Live with uncontrolled servitude to a power beyond their capacity to rise above. Are living in an abomination of desolation. We have more in common than our circumstances. Striving for status / acceptance, measuring success and happiness with a yardstick of material possession, a form of slavery with tiers or levels. For the Indigenous this is not living life abundantly! The status quo insists it is. The Indigenous insists this view is mental illness. Here lies a barrier in language. It is no surprise that the United States is opposed to various rights and provisions for Indigenous People here. The implications to territory & natural resources, and admission of major injustices is great. It is unfortunate that giving Indigenous People the ability to access that which is completely natural would be politically explosive. | In response to request by Hospitaller Order of Saint Lazarus of Jerusalem Grand Chancellor Chevalier Massimo J Ellul GCLJ GCMLJ Grand Priory of Malta through the Oklevueha Native American Church Elder James (WFE) Mooney Grand Priory of Indigenous People Worldwide.  Pope Francis prays at wall between Israel and Palestine 14. We are declaring the “Native Way.” An example of one who has declared and walks in the Native Way is the co-founder of the Oklevueha Native American Church. During day to day church operations, Elder Medicine Man James (Flaming Eagle) Mooney, ensures that each of his 100 plus branches represent people of all races, of many faiths and political viewpoints and that they take on the vision to, “Unearth the Creators Spirit, in Our Hearts and Heritage, for all of our Relations.” Mooney accomplishes this by focusing on the traits of love, forgiveness, humility, honor, respect, charity, gratitude, and faith. Our church branches are now a force of goodness that is playing a significant role in assisting today’s world populations in rediscovering ways of living out ones existence on Mother Earth and awakening to the spiritual seed within us all; in a more respectful and loving manner. We share that the scope of being related or returning to the sacred hoop is not limited to humanity or two-leggeds. Our relation with the winged, four-legged, the finned, the plant kingdom and the elements of earth (earth, fire, water and air), all knit together and are one creation/organism. Here in is revealed the two greatest laws: the Native Way says: love Creator; honor and respect Mother Earth, love human-hood. Said in the Holy Scripture: love the Lord Your God with all your heart, with all your mind and with all your soul; love your neighbor as yourself. Therefore, one cannot keep the first law without keeping the second. Making it the one great law of the “Golden Rule,” do until others as you would have them do unto you / love your neighbor as if they were yourself. The belief that, if one element of the whole creation is destroyed or lost, the organism itself cannot survive and will eventually die; to allow that to happen would be dishonoring creation, more so dishonoring God the Creator. 15. Where are we living? The Native Way is a witness / testimony to live life now. Be with life, where it is, with whom it is (the people of this moment). That place is now. That is where God already always is. In the “Eternal Now.” Now is all we have. Now is all that is real, consummate for action is now. The past is gone. Whatever happened, happened. It cannot be changed. The future is but a hope or a thought. It is not yet come. It cannot be proven. Neither the past nor future is real. Only now is real. This is not a philosophy nor a day dream. On the contrary, viewing the past or future as real is a day dream or insanity. It is human nature to run past or project ahead in every aspect of life and to have regrets or dwell on the past. The Native Way teaches us to create our future in the present (now) which produces our past. (This is why life is referred to as a path or road to be taken one step, one moment at a time.) “Give us this day our daily bread,” “Worry not for tomorrow, for tomorrow’s worries are sufficient for themselves.” We can only hope for tomorrow. Tomorrow is not yet here. It can’t be proved. Why hope for good things? The only place where we can expect those things that are hoped for is where we take action … now. We can either do something or not do something, but how ever we react or respond in that moment, whatever choice or decision we make, we are creating a future that will become our past. We walk into our future; a future of possibilities. 16. How are we living? The Native Way is a way of being and is an unalienable right. The Native Way is a view of life that, by virtue of being created by the One Creator, we are all related. We are all creatures of creation. We communicate and have relationship with Creator God the way we are led to. Those who violate this God given truth or “way of being” violate a basic unalienable right of humanity. It is a God given appointment for each man (humankind) to seek Creator God. God is calling man unto himself and not man calling man unto God. And this divine appointment is a “God-given natural, unalienable right.” We are all created in this world. We are “born within” “Mother Earth.” Are we not all indigenous to earth, therefore being related or of one another? The words I speak are not just for those labeled as Indigenous, but for all mankind, the Indigenous of Earth. © Chris (Comeswithclourds) White and ONAC of VA a SanctuaryontheTrail.org 2010-2015. Unauthorized use and/or duplication of this material without express and written permission from this author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Chris (Comeswithclourds) White and ONAC of VA a SanctuaryontheTrail.org with appropriate and specific direction to the original content. |