Sacred Message

 TWO WORLDS: by Christopher Hansard (ancient medicine knowledge)  
the world, the earth
two planets
one of nature
one of man
two worlds in collision
soon we will need to choose
in which world
we shall live
look into your senses
and follow them to their end
and there you will find your place
the world is a hunger
so is the earth
the world is glamour
the earth is love
make your choice
know your peace
(Nov. 20th, 2009 from )


     "Indian science, often understood through the tree, is holistic.  Through spiritual processes, it synthesizes and gathers information from the mental, physical, social, cultural and historical realms.  Like a tree, the roots of Native science go deep into the history, body and blood of the land.  The tree collects, stores and exchanges energy...why and how the tree does this is a mystery, but the Indian observes the tree to emulate, complement and understand its relationship to this beautiful, life enhancing process. Seeing truth and coming to knowledge necessitates studying the cycles, relationships and connections between things.  The law of Native science requires that we look ahead seven generations when making decisions.
     From South America to the Arctic, the tree and all it implies has been guiding and shaping the thought of Native peoples since the dawn of humanity.  Those who follow this natural science do so in search of balance, harmony and peace with all living relations.  Iroquois call this 'Skanagoah', which, literally interpreted means "Great Peace" is the term used to describe the still, electrifying awareness one experiences in the deep woods.  This feeling or state of balance is at the heart of the universe and is the Spirit of Native science."
....Pam Colorado, Oneida, 1988

The tsunami in Indonesia stunned people around the world with the tragedy and destruction it wrought.  Many people have been asking and seeking knowledge from traditional teachings regarding this and other aspects in which we find ourselves today and we will attempt to share some of these with you on this site.  We will be uploading some of this knowledge through 2005.  
Please Check out these two sites as well:    This is the United Nations Environment Program's 4 year evaluation into the state of the planet, done by thousands of scientists, experts and 95 countries,  it is serious stuff.

A famous photographer's pictures of what is happening!
For All Our Relations, FNEN


 Da go Te'. My name is William Running Thunder. 
I am
of the people you would call the Apache.  We call ourselves the Nde. This means "the people".  The word Apache means "our enemy" and it is from the Zuni language.  This is not our real name. I am not an official tribal elder.  I have no title.  But I am an 87 year old man with many years of life experience in the ways of my people. I decided to write for your website when a young friend of mine pointed out to me your message and goal.  I feel it is a good one.  I hope that people read what is written here and find truth that will help them in my humble message and those messages of others. You see, my father always told me the great words of Goyathlay as I was growing up.  These words molded what I am in many ways.  His most favorite thing to tell me was that Goyathlay said that some days each of us prays in silence.  Some days we pray together aloud.  Other times the old ones pray for us that we learn from their good ways and complete our duties to ourselves and each other thus we do honor to Usen (*The Great Spirit).  This is one reason why I do this. To honor my father and Goyathlay's words. From my heart I tell you that each person on this earth, no matter how low or high in position or status has a reason to be here.  When the Great Spirit created the earth he did not make anything worthless.  Remember this when you look at others and think they are lower than you.  You will be judged by Usen with the same rules you use to judge others. When I was a child my father talked all the time of the great leaders of our people.  Over time I became angry because I was not a great Leader like my father spoke of.  I felt like I was no one special.  I felt like my life was a wasted time. And worse, I felt like my father was disappointed in me for not being great like Goyathlay or Cochise. I told my father this one day and he said to me that each man and woman has a path that creation put before them.  It is their task in life to find that path for themselves and help their children find their first steps onto that path as well.  Not every path will be one in the open.  But most will be uphill.  Don't worry if your path brings you into the forest.  Not everyone is meant to run in the fields.  If this were so the field would be to full and the forest would be lonely places. Though there are great people in the fields, it is not always the people who are the most seen who are the wises of men.  The coyote is strong and runs in the open field showing it's strength and brings fear in the animals it hunts but its feast are few and far between. The owl waits quietly in the trees.  Its prey does not fear it for its prey never sees it and the owl eats every night.  This means that the wiser people are often the ones, who like the owl, wait quietly for their time. When you do things to find your path and to help the Earth heal, don't run with the coyote unless you are a coyote.  Be like an owl and you may not have your face seen and no one may put up a statue to you, but you will find your path. My father was a wise man.  His words are very important, even today.  Especially today. I am an old man, I will likely not be here to see the time of great change come.  But many who read these words will.  My grandchildren and great grandchildren will.  So to them I say, listen to my words and those of my father.  Just because you are not famous or rich or a great leader of a nation does not mean you are not needed.  If you are famous, rich and a great leader of a nation it does not mean you are done your journey.  Do not stop, no matter who you are.  Be instead steady and move forward on your path.  If you do, you are honoring your ancestors who gave you form your God who gave you life.  This is what the world was created to do.  This is what you can do to heal the mother.  This is what you should do.



.......Carlos Casteneda,  (taught by a 70 yr. old Yaqui Native Elder, Don Juan Matus, known to be a brujo - a medicine man, curer, sorcerer"  in Sierra Madre Mountains of Mexico).....from "Tales of Power" 


Urgent Call from the Mayan Elders of Guatemala

>>> 1/10/2005
>>> Through the ancient techniques of divination and
>>> tools of prophecy, the Mayan elders are calling
>>> forth to humanity at THIS TIME to pay closer
>>> attention to the messages being sent forth by the
>>> mother earth and to immediately take the actions
>>> they have been calling for, to unite in an effort to
>>> bring balance again upon our planet. The recent destruction that
>>> manifested in Indonesia
>>> is predicted to now occur rapidly upon five
>>> continents of the earth. This message is not meant
>>> to induce fear, to the contrary, it is a call for
>>> bravery and for action. The elders are concerned
>>> about what has been presented in their recent
>>> divinations and they call to all humanity to warn
>>> their leaders and to work very hard at a spiritual
>>> level to prevent the impending destruction. This
>>> message, verified and brought forth by various Mayan
>>> elders in Guatemala, is for all of humanity.
>>> The hurricanes in the US and the earthquake and
>>> tsunami in Indonesia have been warnings and we must
>>> now pay attention or the possibilities of floods in
>>> Europe, Los Angeles, earthquakes and other efforts
>>> of the mother earth to awaken us will manifest
>>> quickly.
>>> There is a specific call for people around the world
>>> to join in prayer, meditation or whatever method of
>>> spirituality one engages in (times that are accentuated according to the sacred >>> Mayan Cholq'ij calendar:  more info on calendar available
>>> at: ). This action has the potential
>>> for protecting humanity from disaster.
>>> There will be many major ceremonies in the Mayan
>>> communities for this purpose. An open invitation is
>>> extended to humanity that wish to join the Mayan
>>> people for the Waxa'qib B'atz' ceremonies on
>>> February 12th in Guatemala.
>>> Again, this is a strong message, not meant to drive
>>> us to react in fear, for this will only negatively
>>> impact the level of destruction and our own
>>> circumstance. This is the opportunity for humanity
>>> to rise to the occasion and come together along the
>>> strong lines that unite us and overcome the
>>> obstacles that divide us. Please distribute this
>>> message widely.
>>> Message issued by Mayan elders in Guatemala and
>>> delivered via:
>>> Carlos Barrios, Mayan Ajq'ij, Antigua, Guatemala
>>> Adam Rubel, Co-Director, Saq' Be': Organization for
>>> Mayan and Indigenous Spiritual Studies,
>>> Bringing young adults and others together with
>>> ancient traditions for cultural preservation and to
>>> foster a deeper spiritual, ecological and communal
>>> awareness so as to plant the seeds for a more
>>> harmonious future.


The Wolf Dance.....Chief Dan George, Coast Salish

I wanted to give something of my past to my grandson. So I took him into the
 woods, to a quiet spot. Seated at my feet he listened as I told him of the
 powers that were given to each creature. He moved not a muscle as I
 explained how the woods had always provided us with food, homes, comfort,
 and religion. He was awed when I related to him how the wolf became our
 guardian, and when I told him that I would sing the sacred wolf song over
 him, he was overjoyed. In my song, I appealed to the wolf to come and
 preside over us while I would perform the wolf ceremony so that the bondage
 between my grandson and the wolf would be lifelong. I sang.
In my voice was the hope that clings to every heartbeat. I sang.
In my words were the powers I inherited from my forefathers. I sang.
In my cupped hands lay a spruce seed -- the link to creation. I sang.
In my eyes sparkled love. I sang.
And the song floated on the sun's rays from tree to tree.
When I had ended, it was if the whole world listened with us to hear the
 wolf's reply. We waited a long time but none came. Again I sang, humbly but
 as invitingly as I could, until my throat ached and my voice gave out.
All of a sudden I realized why no wolves had heard my sacred song. There
 were none left! My heart filled with tears. I could no longer give my
 grandson faith in the past, our past.
At last I could whisper to him: "It is finished!" "Can I go home now?" He
 asked, checking his watch to see if he would still be in time to catch his
 favorite program on TV. I watched him disappear and wept in silence. All is


In the Beginning

In the beginning there was nothing but soft darkness, and Raven beat and beat with his wings until the darkness packed itself down into solid earth. Then there was only the icy black ocean and a narrow strip of shoreline. But people came soon to live along the coast. And Raven felt sorry for them, poor, sickly things, who never had any sunshine. They lived by chewing on nuts and leaves, and crushed the roots of the alder trees for something to drink. "I must help them," thought Raven; and he flew down to earth, calling, "Ga, ga, ga!" and gathered the people together. Like ghosts, they were, shadowy and pale in the misty darkness. "Raven has come!" they told each other. "It is Raven-Who-Sets- Things-Right." The poor things were encouraged, and they gathered round to see what he would do. Raven plucked a branch from an alder, and scattered the leaves on the surface of a pool. At once the leaves were sucked under, and the water started to bubble. After the pool had boiled for a moment, the surface cleared and fish began to jump there. So that was how Raven gave the people fish. But now that they had fish to eat, they were thirstier than ever. They called on Raven, and down he came, and the people said, "Here is Raven-Who-Sets-Things-Right." Raven knew that there was only one spring of fresh water in all the world. A man named Ganook had built his house around it, and refused to give any away. "Maybe," thought Raven, "I can drink enough to carry some back to the people." So he went to the house and asked to come in, and Ganook was very glad to have his company. Raven sat down and made polite conversation, and pretty soon he asked for a drink of water. "Very well," said Ganook grudgingly, and showed him the spring, a crystal pool welling up in a basin of rock. "Don't drink it all!" Ganook warned him. "You know that's the only fresh water in all the world." Raven knew it well; that was what he had come for. But he said, "Just a sip!" and drank until he staggered. "Hold on there, Raven!" cried Ganook. "Are you trying to drink the well dry?" That was just what Raven was trying to do, but he passed it off lightly. He made himself comfortable close to the fire and said, "Ganook, let me tell you a story." Then Raven started out on a long dull story about four dull brothers who went on a long dull journey. As he went along he made up dull things to add to it, and Ganook's eyelids drooped, and Raven spoke softly, and more and more slowly, and Ganook's chin dropped on his chest. "So then," said Raven gently, with his eyes on Ganook, "on and on through the long gray valley through the soft gray fog went the four tall gray brothers. And now, snore!" And Ganook began to snore. Quick as a thought, Raven darted to the spring and stuck his beak into the water. But no sooner had he lifted his head to swallow than Ganook started up with a terrible snort, and said, "Go on, go on, I'm listening! I'm not asleep." Then he shook his head and blinked his eyes and said, "Where are you, Raven? What are you doing?" "Just walking around for exercise," Raven assured him, and back he went, and in a low, unchanging voice he went on with the dull story of the four brothers. No sooner had he started than Ganook began to nod, and his chin dropped down, and he jerked it back and opened his eyes and scowled at Raven, and nodded his head and said, "Go on! What next?" and his head dropped down upon his chest. "So on and on," said Raven slowly, "over the hills, went the four tall gray brothers. The air was thick and gray around them. Fog was stealing softly over the mountains. Fog before them, fog behind them, soft, cloudy fog. And now, snore!" And Ganook began to snore. Quietly Raven slipped to the spring, and, glub, glub, glub, he drank up the water until the pool was dry. But as he lifted his head for a last long gulp, Ganook leaped up and saw what he was doing. "So, Raven!" shouted Ganook. "You think you can lull me to sleep and steal my water!" He picked up his club and started to chase Raven round and round the fire. Raven would run a few steps and flap his big wings and rise a few inches off the floor. Then with a last tremendous flap he went sailing towards the open smoke hole. But he had swallowed so much water that he stuck fast in the opening, and there he struggled, while Ganook shouted, "You squint-eyed Raven, I've got you now, Raven! You miserable thief!" And Ganook threw green alder logs on the fire and made a great smoke which came billowing up and almost choked Raven to death. Raven hung there, strangling and struggling, until at last he pulled free with a mighty wrench and went wobbling heavily across the sky. He was so heavy he flew in a crooked line, and as he flew he spurted little streams of water from his bill. These became rivers, first the Nass and the Sitka, then the Taku and the Iskut and the Stikine. Since Raven flew in a crooked line, all the rivers are crooked as snakes. Here and there he scattered single drops, and these became narrow creeks and salmon pools. And so Raven brought fresh water to the people but he bore the mark of that smoke hole ever after. He had gone to Ganook as a great, white, snowy creature, but from that day on, Raven was black, as black as the endless sky of the endless night.


For Those of you who seek knowledge of the Algonquian History
We offer this background: 

Algonquin History Part One:

Algonquian Location
The Ottawa River Valley which forms the present border between Ontario and Quebec.

At the time of their first meeting with the French in 1603, the various Algonquian bands probably had a combined population somewhere in the neighborhood of 6,000. The British estimate in 1768 was 1,500. Currently, there are almost 8,000 Algonquian in Canada organized into ten separate First Nations: nine in Quebec and one in Ontario.

Both Algonquian and Algonquin are correct spellings for the name of the tribe, but Algonquian either refers to their language or, collectively, to the group of tribes that speak related Algonquian languages. The source of Algonquian is unclear. Other than the names of their bands, the Algonquian do not appear to have had a name for themselves as a people. Some researchers have suggested that Algonquian came from the Maliseet word for "ally," but others prefer the Micmac's "algoomeaking" that translates roughly as "place of spearing fish from the bow of a canoe." The most likely possibility is the Maliseet word "allegonka" meaning "dancers," which Samuel de Champlain might have mistaken for their tribal name while watching a combined Algonquian, Maliseet, and Montagnais victory dance in 1603. The first group of Algonquian that the French encountered were the Kichesipirini who, because their village was located on an island in the Ottawa River, were called "La Nation de l'Ilse." At first, Algonquian was used only for a second group, the Weskarini. However, by 1615 the name was applied to all of the Algonquian bands living along the Ottawa River.

The Haudenosaunee usually referred to them as the Adirondack, a derogatory name meaning literally "they eat trees," but they also used the name for several other Algonquian-speaking tribes south of the St. Lawrence. Among themselves, the Algonquian differentiated between bands which remained in the upper Ottawa Valley year-round and those that moved to the St. Lawrence River during the summer - the northerners being called "Nopiming daje Inini" (inlanders). The French translated this as Gens des Terres and, in the process, sometimes confused them with Tetes de Boule, their name for the Attikamek (different Algonquian language) who were part of the Montagnais or Cree.

Algonquian. If for no other reason, the Algonquian would be famous because their name has been used for the largest native language group in North America. The downside is the confusion generated, and many do not realize there actually was an Algonquian tribe, or that all Algonquian do not belong to the same tribe. Algonquian is a family of related languages, but it has many dialects, not all of which are mutually intelligible. Algonquian-speaking peoples dominated most of the northeastern North America with the exception of Iroquian-speakers in New York, northern Pennsylvania and southern Ontario. Their range extended from Hudson Bay southward along the Atlantic coast to North Carolina and west to the Mississippi River. On the Great Plains, Algonquian-speakers would include Cheyenne, Arapaho, Gros Ventres, Blackfoot, Cree, and Ojibwe, and some have even suggested that the Wiyot and Yurok in northern California speak a distant form of Algonquian. The dialect of the Algonquian themselves is closely related to that of the Ojibwe, Ottawa, and Potawatomi making the Algonquian the easternmost speakers of this group. Although there is some variation between the different Algonquian bands, most still prefer their traditional language with French or English being spoken only when necessary.

Algonquian bands in 1630:

Iroquet - Known to the Huron as the Atonontrataronon or Ononchataronon, they lived along Ontario's South Nation River.

Kichesipirini "people of the great river" - largest and most powerful group of Algonquian. Known variously as: Algoumequins de l'Isle, Allumette, Big River People, Gens d l'Isle, Honkeronon (Huron), Island Algonquian, Island Indians, Island Nation, Kichesippiriniwek, Nation de l'Isle, Nation of the Isle, and Savages de l'Isle. Main village was on Morrison's (Allumette) Island.

Kinounchepirini  (Keinouche, Kinonche, Pickerel, Pike) - sometimes listed as an Algonquian band, but after 1650 associated with the Ottawa. Originally found along the lower Ottawa River below Allumette Island.

Matouweskarini  (Madawaska, Madwaska, Matouchkarine, Matouashita, Mataouchkarini, Matouechkariniwek, Matouescarini). The Madawaska River in the Upper Ottawa Valley.

Nibachis - Muskrat Lake near present-day Cobden, Ontario. Otaguottaouemin (Kotakoutouemi, Outaoukotwemiwek). Upper Ottawa River above Allumette Island.

Otaguottaouemin - (Kotakoutouemi, Outaoukotwemiwek)


Sagaiguninini - (Saghiganirini)

Saginitaouigama - (Sagachiganiriniwek)

Weskarini - (Algonquian Proper, La Petite Nation, Little Nation, Ouaouechkairini, Ouassouarini, Ouescharini, Ouionontateronon (Huron),Petite Nation) - North side of the Ottawa River along the Lievre and the Rouge Rivers in Quebec.

Later bands or names associated with the Algonquian: Abitibi (Abitibiwinni), Barriere, Bonnechere, Dumoine, Kipawa, Lac des Quinze, Mainwawaki (Mainwaki), Mitchitamou, Ouachegami, Outchatarounounga, Outimagami, Outurbi, Tadoussac, Temagami, Timiskaming (Temiskaming, Timiscimi).

Current Bands
Barriere Lake (Lac Rapide, Rapid Lake), Dominion Abitibi(Abitibiwinni, Pikogan), Eagle Village (Kebaowek, Kipawa), Kitcisakik (Grand Lake Victoria), Kitigan Zibi (Maniwaki, River Desert), Lac-Simon, Timiscamigue (Timiskaming, Notre Dame du Nord, Ville Marie), Winneway (Long Point), and Wolf Lake (Hunter's Point). Ontario: Golden Lake (Pikwakanagan).

Too far north for agriculture, most Algonquian were loosely organized into small, semi-nomadic bands of hunter-gatherers. In this, they resembled the closely related Ojibwe. The Algonquian lived somewhat outside the wild rice region which provided an important part of the diet for other tribes in the northern Great Lakes. Although a few southern bands were just beginning to grow corn in 1608, the Algonquian relied heavily on hunting for their food which made them excellent hunters and trappers, skills which quickly attracted the attention of French fur traders after 1603. The Algonquian also made good use of their birch-bark canoes to travel great distances for trade, and their strategic location on the Ottawa River became the preferred route between the French on the St. Lawrence River and the tribes of the western Great Lakes. Groups of Algonquian would gather during the summer for fishing and socializing, but at the approach of winter, they separated into small hunting camps of extended families. The climate was harsh, with starvation not uncommon. For this reason, the Algonquian could not afford for someone to become a burden, and were known to kill their sick, crippled, or badly wounded.

Beside a common language, most Algonquian-speaking tribes shared comparable creation stories and religious beliefs: a great spirit or supreme creator; lessor spirits who controlled the elements; a hero figure who taught their people the skills they needed to survive; evil spirits who caused mischief, misfortune, or illness; and good spirits who helped the worthy and punished wrongdoers. There was also a shared belief in a life after death where the spirits of dead men pursued the spirits of dead animals. However, in contrast to Christian beliefs, the Algonquian had no concept of a hell or place of eternal punishment. Dreams were of particular importance to the Algonquian peoples, and proper interpretation was an important responsibility of their shamans whose other duties included communication with the spirit world, guiding men's lives, and healing the sick. On the dark side, there was an almost universal fear of witchcraft, and Algonquian peoples, the Algonquian included, were very reluctant to mention their real names to prevent possible misuse by enemies with spiritual power and evil intent. In various degrees, these beliefs were shared by most native peoples in North America.

The Algonquian were patrilineal with the right to use specific hunting territories being passed from father to son, but some Algonquian tribes used matrilineal descent (traced through the mother) in determining kinship. The Haudenosaunee to the west and south of the Algonquian were matrilineal and differed from the Algonquian in several important ways. The most obvious being that the Haudenosaunee relied heavily on agriculture and lived in large fortified villages. The Haudenosaunee also had a highly developed central political organization, while the Algonquian did not. Despite this, the Algonquian were formidable warriors who used their advantages in transportation and woodland skills to dominate the Haudenosaunee before the formation of the Iroquian confederacies. When one thinks of how powerful the Haudenosaunee ultimately became, it was a remarkable achievement.  Algonquian History Part 2

The Algonquian maintain that their ancestors originally migrated to the upper St. Lawrence Valley from the east, a tradition they share with the closely related Ojibwe, Ottawa, and Potawatomi. The timing of this seems to have been sometime around 1400, but when Jacques Cartier made his first visit to the St. Lawrence River in 1534, he found Haudenosaunee-speaking peoples living along the river between Quebec (Stadacona) and the rapids at Montreal (Hochelaga). It is unclear whether these people were Haudenosaunee or Huron, but by the time the French made their first permanent settlement in this area seventy years later, these so-called "Laurentian" Haudenosaunee had disappeared, the apparent casualties of a Haudenosaunee-Algonquian war which had occurred in the interim. Some Algonquian say that they lived in peace with the Haudenosaunee at Hochelaga and may even have absorbed some of them. The Haudenosaunee version is significantly different and tells of an earlier time before they united under the Haudenosaunee League when the Algonquian dominated the badly-divided Haudenosaunee and forced them to pay tribute. This situation changed with the formation of the League, and after 50 years of warfare, the Haudenosaunee had driven the Adirondack and their allies from the Adirondack Mountains and the upper Hudson Valley.

This was where things stood when Samuel de Champlain established the first permanent French settlement on the St. Lawrence at Tadoussac in 1603. Towards the end of May, he met with a Montagnais chief and was invited to attend a feast celebrating the success of a recent raid against the Haudenosaunee. Dressed in his finest, Champlain attended and was introduced to the Montagnais allies, the Etchemin (Maliseet) and Algonquian. He soon learned that there had been continuous war between these three allies and the Haudenosaunee since 1570. Despite the fact that he was entering a war zone, Champlain was so impressed with the Algonquian's furs that in July he explored the St. Lawrence as far west as the Lachine Rapids. Champlain left for France shortly afterwards, but upon his return in 1608, he immediately moved his fur trade upstream to a new post at Quebec to shorten the distance that the Algonquian were required to travel for trade. He soon discovered that Algonquian victories over the Haudenosaunee were not that common, and it was the Mohawk, not the Algonquian, who dominated the upper river. At the time, it was possible to travel the entire length of the upper St. Lawrence without seeing another human being. The Algonquian usually avoided the river because of the threat of Mohawk war parties.

Champlain was anxious to conclude treaties with both the Algonquian and Montagnais to preclude competition from his European rivals. However, the Algonquian, Montagnais, and their Huron allies were reluctant to commit themselves to the long, dangerous journey to Quebec unless the French were willing to help them in their war against the Mohawk. In June, 1609 Champlain was leading a French exploration west of Quebec when he encountered a group of 300 Algonquian and Montagnais under the Weskarini sachem Iroquet and 100 Huron led by their war chief Ochasteguin, Champlain seized this opportunity to show his support for his new trading partners and unwittingly allowed the French to be drawn into an intertribal war. In July the French joined the Algonquian, Montagnais, and Huron at the mouth of the Richelieu River for an invasion of the Mohawk homeland. The warriors enthusiasm for this venture had already cooled, and many of them departed once they had completed their trading with the French.

Champlain, however, was determined to see it through to the end. Tensions increased as the combined war party moved south, and when the French boat was stopped by shallow water, Champlain allowed nine of his men to turn back while he and two volunteers climbed into the Algonquian canoes. By the time it reached Lake Champlain in northern New York (which Champlain promptly named for himself), the war party was down to 60 warriors and three Frenchmen in 24 canoes. At the south end of the lake, they encountered Mohawk warriors massing in anticipation of a battle. However, it was late in the evening, and after some negotiation, both sides decided to wait until morning when the light would be better. The next day the Mohawk massed for battle, but French firearms shattered their formation killing two of their war chiefs. Confronted by strange new weapons, the Mohawk turned and fled.

The Algonquian were delighted with their victory, and the French got the treaties and fur trade they had wanted. The following year, Champlain participated in a second attack against a Mohawk fort on the Richelieu River. Although they were not given any firearms during the early years, the steel weapons received through their trade with the French were sufficient for the Algonquian and their allies to drive the Mohawk well south of the St. Lawrence River during 1610. The Algonquian advantage was only temporary. The Haudenosaunee soon found another source of steel weapons through their trade with the Dutch along the lower Hudson River to the south. Fur from the Great Lakes flowed down the Ottawa and St. Lawrence Rivers to the French at Quebec during the years which followed, and the Algonquian, led by their great war chief Pieskaret dominated the St. Lawrence Valley. However, the Haudenosaunee remained a constant threat, and in winning the trade and friendship of the Algonquian, the French had made a dangerous enemy for themselves.

It did not take long, for the focus of the fur trade to move farther west, because the French had already learned of the Huron who were allies of the Algonquian against the Haudenosaunee. In 1611 Étienne Brule visited the Huron villages and spent the winter with them at the south end of Lake Huron's Georgian Bay. Champlain's initial impressions of the Huron had not been favorable, but Brulé's glowing reports about the quality of their fur soon altered this opinion. Champlain made his first exploration of the Ottawa River during May, 1613 and reached the fortified Kichesipirini village at Morrison Island. Unlike the other Algonquian, the Kichesipirini did not change location with the seasons. They had chosen a strategic point astride the trade route between the Great Lakes and the St. Lawrence and had prospered through the collection of tolls from native traders passing through their territory. They pointed with great pride to their corn fields, a skill that they seemed to have acquired just before the arrival of the French.

They welcomed Champlain but, anxious to protect their trade monopoly with the French, were reluctant to allow him to proceed farther. However, the quantity and quality of the fur coming from the Huron could not be ignored, and in 1614 the French and Huron signed a formal treaty of trade and alliance at Quebec. The following year, Champlain, accompanied by four Recollect missionaries, made his second journey up the Ottawa River and, ignoring the Kichesipirini protests, proceeded to the Huron villages. While there, he participated in a Huron-Algonquian attack on the Oneida and Onondaga villages confirming in the minds of the Haudenosaunee (in case they still had doubts) that the French were their enemies.

After 1614, the focus of the French fur trade shifted from the Algonquian to the Huron, but because the Haudenosaunee, the French found it prudent to make the long detour up the Ottawa Valley, then portage to Lake Nipissing and the French River, follow the east side of Lake Huron to the Huron villages. Although the French continued to trade with them, the Algonquian were somewhat annoyed by their demotion to secondary trading partner. The Kichesipirini, however, continued to profit by charging tolls for both French and native traders to pass through their territory. The effect obviously fell more heavily on natives, since firearms insured that the French usually paid less. Meanwhile, to the south in New York, the Mohawk had fought a series of wars against the Mahican whose location on the Hudson allowed them to control the access of the Haudenosaunee to the Dutch. Because warfare was detrimental to trade, the Dutch had been quick to arrange peace between these rivals, but in 1624 the Mohawk discovered that the Mahican were attempting to act as middlemen by arranging trade between the Dutch and the Algonquian and Montagnais.

The Haudenosaunee had never accepted their loss of the St. Lawrence Valley in 1610 as permanent. When they became involved in wars with the Mahican, the Mohawk had made several attempts to settle their differences with the Algonquian and Montagnais. However, with the exception of a brief truce arranged at Trois Rivieres in 1622, fighting had continued between the Mohawk, Algonquian, and Montagnais. The possibility of the Mahican joining forces with their northern enemies was something the Mohawk were not willing to tolerate, and a war erupted in 1624 between the Mohawk and Mahican that the Dutch could not stop. After four years, the Mahican had been defeated and forced east of the Hudson River. The Dutch were forced to accept the outcome, and the Mohawk afterwards dominated the trade in the Hudson Valley. Unfortunately, the Haudenosaunee by this time had exhausted the beaver in their homeland and needed additional hunting territory to maintain their position with the Dutch. Their inability to satisfy the demand for beaver was the very reason the Dutch had tried in 1624 to open trade with the Algonquian and Montagnais. The obvious direction for the Haudenosaunee expansion was north, but the alliance of the Huron and Algonquian made this impossible. The Haudenosaunee at first attempted diplomacy to gain permission, but the Huron and Algonquian refused, and with no other solution available, the Haudenosaunee resorted to force. In what is generally considered the opening battle of the Beaver Wars (1630-1700), the Mohawk attacked the Algonquian-Montagnais trading village at Sillery (just outside Quebec) in 1629.

By 1630 both the Algonquian and Montagnais needed French help to fight the Mohawk, but this was not available. Taking advantage of a European war between Britain and France, Sir David Kirke captured Quebec in 1629, and the British held Canada until 1632 when it was returned to France by the Treaty of St. Germaine en Laye. Those intervening three years were a disaster for the French allies. Since their own trade with the Dutch was not affected, the Mohawk were able to reverse their defeats during 1609-10. They reclaimed the territory surrendered in 1610 and drove the Algonquian and Montagnais from the upper St. Lawrence. When they returned to Quebec in 1632, the French attempted to restore the previous balance of power along the St. Lawrence by providing firearms to their allies. However, the initial sales were restricted to Christian converts which did not confer any real advantage to the Algonquian. The roving Algonquian bands had proven resistant to the initial missionary efforts of the "Black Robes, and the Jesuits had concentrated instead on the Montagnais and Huron.

But the Kichesipirini's permanent village made them more susceptible to missionaries, and Jesuits were not above using the lure of firearms to help with conversions. Tessouat, the Kichesipirini sachem, could see that the new religion was dividing his people and opposed the Jesuits, even to the point of threatening to kill Algonquian converts. This not only earned him the active dislike of the French priests, but forced many of his people to leave their island fortress. Between 1630 and 1640, many of the Kichesipirini and Weskarini converts left the Ottawa Valley. They settled first at Trois Rivieres and then Sillery after a mission was built for them during 1637. The effect was to weaken the main body of traditional Algonquian defending the trade route through the Ottawa Valley, and the consequences quickly became apparent. The Dutch had reacted to the French arming their native allies with large sales of firearms to the Mohawk who passed these weapons along to the other Haudenosaunee, and the whole ugly business of the fur trade degenerated into an arms race. After seven years of increasing violence, a peace was arranged in 1634 which allowed both sides to catch their breath. Unfortunately, the Algonquian used the pause to start trading with the Dutch in New York, a definite "no-no" so far as the Haudenosaunee were concerned, and the war resumed.

Weakened by the departure of their Christian tribesmen to Trois Rivieres and Sillery, the Algonquian could not stop the onslaught which followed. Haudenosaunee offensives during 1636 and 1637 drove the Algonquian farther north into the upper Ottawa Valley and forced the Montagnais east towards Quebec. Only a smallpox epidemic, which began in New England during 1634 and then spread to New York and the St. Lawrence Valley, slowed the fighting. The real escalation occurred in 1640 when British traders on the Connecticut River in western Massachusetts attempted to lure the Mohawk from the Dutch with offers of guns. The Dutch responded to this latest threat to their trade monopoly by providing the Mohawk with as many of the latest, high-quality firearms as they wanted. The effect of this new firepower in the hands of Haudenosaunee warriors was immediate. The Weskarini along the lower Ottawa River were forced to abandon their villages on the lower Ottawa River during 1640. Some moved north to the Kichesipirini fortress and continued to resist the Mohawk's occupation of their homeland. Others moved east and settled among the Christian Algonquian at Trois Rivieres and Sillery. By the spring of 1642, the Mohawk and Oneida had succeeded in completely driving the last groups of Algonquian and Montagnais from the upper St. Lawrence and lower Ottawa Rivers, while in the west, the Seneca, Cayuga, and Onondaga concentrated on their war with the Huron.

To shorten the travel distance for Huron and Algonquian traders, the French in 1642 established a new post at Montreal (Ville Marie) on the large island near the mouth of the Ottawa River. However, this only seemed to make matters worse. The French were attacked while building Fort Richelieu, and the Haudenosaunee soon bypassed the French settlement and sent war parties north into the Ottawa Valley to attack the Huron and Algonquian canoe fleets transporting fur to Montreal and Quebec. Through all of these years, the Haudenosaunee had never dared to attack the Kichesipirini fortress, but in 1642 a surprise winter raid hit the Algonquian while most of their warriors were absent and inflicted severe casualties. The Haudenosaunee tightened their stranglehold the following year. Trying to bolster their defense in the west, the French sent soldiers to the Huron mission at Sainte Marie and ordered the non-Christian Algonquian at Trois Rivieres and Sillery to return to the Ottawa Valley. However, with Haudenosaunee along the lower river, most did not go beyond Montreal. Meanwhile, Tessouat had ended his opposition to Christianity and, to the delight of the Jesuits, requested baptism in March, 1643.

During 1644 many of the Weskarini abandoned the struggle with the Mohawk for the lower Ottawa River and moved west to the Huron. Decimated by recent epidemics, the Huron by this time were under attack from the western Haudenosaunee (Onondaga, Cayuga, and Seneca), so the Weskarini, who the Huron called the Atonontrataronon, were a welcome addition. They could not, however, reverse the deteriorating situation. With the departure of the Weskarini, the Mohawk were free to operate in force along the river and captured three large Huron canoe fleets bound for Montreal. This brought the French fur trade to a complete standstill, and Champlain's successor Charles Huault de Montmagmy (known to the Haudenosaunee as Onontio "Big Mountain") had little choice but to seek peace. He ordered the release of several Mohawk prisoners and sent them to their people with the message that he wanted to talk. Having suffered severe losses from warfare and epidemic, the Mohawk were receptive, but they were also aware that the French were in serious trouble and therefore were prepared to drive a hard bargain.

In July a Mohawk delegation arrived at Trois Rivieres for a preliminary discussion of the peace terms and requested a private meeting with the French. Montmagmy had as his advisors the Jesuits Barthelemy Vimont and Paul Le Jeune, and it soon became apparent that, while the Mohawk were willing to make peace with the French, they had no intention of extending the truce to the French allies. The Mohawk also had not been empowered to speak for other members of the Haudenosaunee League which meant that any agreement would not protect the Huron and their allies in the west. Earlier that year, a combined Mohawk, Sokoki, and Mahican war party had attacked Sillery, the main Montagnais and Algonquian mission village outside Quebec. Vimont and Le Jeune were convinced that, with these new allies, the Mohawk were on the verge of destroying the Jesuit missions on the lower St. Lawrence. On their advice, Montmagmy finally agreed to a treaty permitting the French to resume their fur trade but containing a secret agreement requiring French neutrality in future wars between their allies and Haudenosaunee in exchange for a Mohawk promise to refrain from attacks on the Algonquian and Montagnais villages at the Jesuit missions.

Tessouat was now a Christian, but it is doubtful that he would have accepted any agreement which abandoned his non-Christian tribesmen to the Haudenosaunee. By the time Tessouat and the other French allies signed the public version of the treaty signed at Trois Rivieres that September, Montmagmy, Vimont and Le Jeune had not bothered to inform them of the secret provisions The French allies were not the only ones kept in the dark. Well aware that the treachery would encounter strong objections from their fellow Jesuits, Vimont and Le Jeune did not disclose the full details of agreement to them for another year, and by then it was too late. Meanwhile, the Jesuits took advantage of the peace with the Mohawk to send Father Issac Jogues and two other Frenchmen to build a mission at the Mohawk villages. Accused of sorcery, they were murdered in October of 1646.

Despite this incident, the Mohawk upheld their end of the bargain with the French, but the Oneida did not consider themselves bound by the agreement, and one of their war parties along the lower Ottawa River almost succeeded in killing Tessouat. Still, there was a pause in the fighting during which Huron and Algonquian furs flowed east to Quebec in unprecedented amounts, while the Haudenosaunee renewed efforts to gain the permission of the Huron to hunt north of the St. Lawrence. Refused after two years of failed diplomacy, the Haudenosaunee resorted to total war, but this time with the assurance that the French would remain neutral. While their Sokoki (western Abenaki) and Mahican went after the Montagnais, the Mohawk chose to ignore the distinction between Christian and non-Christian Algonquian. On March 6th (Ash Wednesday), 1647, a large Mohawk war party hit the Kichesipirini living near Trois Rivieres and almost exterminated them.

With the Algonquian bands on the lower Ottawa River gone, not even a last-minute alliance of the Micmac, Montagnais and Nipissing could stop the Mohawk. Only the Haudenosaunee League's preoccupation with their war against the Huron brought some measure of relief to the French allies in the east, but this ended in 1649 after the Haudenosaunee overran and completely destroyed the Huron. As French and Indian refugees streamed down the Ottawa Valley to the relative safety of Montreal, Tessouat was still trying to collect tolls and ordered one of the Jesuits who refused him to be strung up by the heels. However, the Mohawk did not allow much more time for toll collections, and during 1650 the remaining Algonquian in the upper Ottawa Valley were attacked and overrun. The survivors retreated, either far to headwaters of the rivers feeding the Upper Ottawa River where the Cree afforded a certain amount of support and protection, or west to the vicinity of the Ottawa and Ojibwe. During the next twenty years, the Algonquian pretty much dropped out of sight so far as the French were concerned. Tessouat, however, visited Trois RiviËres in 1651 and was promptly tossed in a dungeon for a few days because of his manhandling of the Jesuit priest two years earlier.

During the years following the disaster of 1649, the French tried to continue their fur trade by asking native traders to bring their furs to Montreal. Protecting a fragile truce with the western Haudenosaunee signed in 1653, the French avoided travel west of Montreal. The Haudenosaunee never occupied the Ottawa Valley, but their war parties roamed its length during the 1650s and 60s making travel extremely dangerous for anything but large, heavily-armed convoys. Few tribes were willing to run the gauntlet that the Haudenosaunee established along the river. War between the Haudenosaunee and French resumed after the murder of a Jesuit ambassador in 1658. By 1664 the French had decided they had endured enough of living in constant fear of the Haudenosaunee. The arrival of regular French troops in Quebec that year and their subsequent attacks on villages in the Haudenosaunee homeland brought a lasting peace in 1667.

Learning from their earlier mistakes, the French insisted that this agreement also include their allies and trading partners. This not only allowed French traders and missionaries to travel to the western Great Lakes, but permitted the Algonquian to begin a gradual return to northern part of the Ottawa Valley. Conquest and dispersal had been hard on them, and not many were left (perhaps 2,000). The epidemics which struck Sillery in 1676 and 1679 had reduced the Christian Algonquian survivors to only a handful, most of whom were subsequently absorbed by the Abenaki at St. Francois after the closure of the Sillery mission in 1685. During the 20-year absence of the Algonquian from the Ottawa Valley, the Ottawa had come to dominate the French fur trade with the western Great Lakes. So much so that any native fur trader visiting Montreal during this period was routinely referred to as an Ottawa even though many were Algonquian and Ojibwe. A even greater insult occurred when the name of the Grande Riviere des Algoumequins (Grand River of the Algonquians) was changed on French maps to the Riviere des Outauais. The change was permanent and persists today, although no Ottawa, other than the Kinounchepirini (Keinouche), were ever known to have lived along the Ottawa River.

During the next fifty years the French established trading posts for the Algonquian at Abitibi and Temiscamingue at the north end of the Ottawa Valley. Missions were also built at Ile aux Tourtes and St. Anne de Boit de Ille, and in 1721 French missionaries convinced approximately 250 Nipissing and 100 Algonquian to join the 300 Christian Mohawk at the Sulpician mission village of Lake of Two Mountains (Lac des Deaux Montagnes) just west of Montreal. This strange mix of former enemies, both of whom had converted to Christianity and allied with the French, became known by both its Algonquian name Oka (pickerel), and the Haudenosaunee form, Kanesatake (sandy place). For the most part, the Algonquian converts remained at Oka only during the summer and spent their winters at their traditional hunting territories in the upper Ottawa Valley. This arrangement served the French well, since the Algonquian converts at Oka maintained close ties with the northern bands and could call upon the inland warriors to join them in case of war with the British and Haudenosaunee League.

Because of the Algonquian converts at Oka, all of the Algonquian were committed to the French cause through a formal alliance known as the Seven Nations of Canada, or the Seven Fires of Caughnawaga. Members included: Caughnawaga (Mohawk), Lake of the Two Mountains (Haudenosaunee, Algonquian, and Nipissing), St. Francois (Sokoki, Pennacook, and New England Algonquian), Becancour (Eastern Abenaki), Oswegatchie (Onondaga and Oneida), Lorette (Huron), and St. Regis (Mohawk). The Algonquian remained important French allies until the French and Indian War (1755-63) and the summer of 1760. By then, the British had captured Quebec and were close to taking the last French stronghold at Montreal. The war was over in North America, and the British had won. The Huron of Lorette were the first to understand this and signed a separate treaty with British that summer. In mid-August, the Algonquian and eight other former French allies met with the British representative, Sir William Johnson, and signed a treaty in which they agreed to remain neutral in futures wars between the British and French.

This sealed the fate of the French at Montreal and North America, and further French efforts to keep their Canadian native allies in the war failed. After the war, Johnson used his influence with the Haudenosaunee to merge the Haudenosaunee League and the Seven Nations of Canada into a single alliance in the British interest. The sheer size of this group was an important reason the British were able to crush the Pontiac Rebellion west of the Appalachian Mountains in 1763 and quell the unrest created by the first white settlements in the Ohio Country during the years which followed. Johnson died suddenly in 1774, but his legacy lived on, and the Algonquian fought alongside the British during the American Revolution (1775-83) participating in St. Leger's campaign in the Mohawk Valley in 1778. The Algonquian homeland was supposed to be protected from settlement by the Proclamation of 1763 and the Quebec Act of 1774, but after the revolution ended in a rebel victory, thousands of British Loyalists (Tories) left the new United States and settled in Upper Canada.

From the Archives of Little Mother


A Message from Our Brother.....

"Our deepest fear is not that we are inadequate. 
Our deepest fear is that we are powerful beyond measure.
It is our Light, not our darkness that most frightens us.
We ask ourselves,
who am I to be brilliant, georgeous, talented, fabulous?
Actually, who are you NOT to be??
You are a child of the universe.
Your playing small does NOT serve the world.
There is nothing 'enlightened' about shrinking so that other people won't feel insecure around you.
We were born to manifest
the glory of the light that is within us.
It is not just in some of us;
It is in everyone...
and as we let our own light shine,
we unconsciously give other people permission to do the same.
As we are liberated from our own fears,
our presence automaticlly liberates others."

Nelson Mandela  1994 Inaugural Speech


The Great Flood


Long before missionaries ever arrived in the New World, the Indians had ancient legends of a great flood, similar to that of Noah. This is the one the Cowichan tell. In ancient times, there were so many people in the land that they lived everywhere. Soon hunting became bad and food scarce, so that the people quarrelled over hunting territories. Even in those days, the people were skilled in making fine canoes and paddles from cedars, and clothing and baskets from their bark. In dreams their wise old men could see the future, and there came a time when they all had similar bad dreams that kept coming to them over and over again. The dreams warned of a great flood. This troubled the wise men who told each other about their dreams. They found that they all had dreamed that rain fell for such a long time, or that the river rose, causing a great flood so that all of the people were drowned. They were much afraid and called a council to hear their dreams and decide what should be done. One said that they should build a great raft by tying many canoes together. Some of the people agreed, but others laughed at the old men and their dreams. The people who believed in the dreams worked hard building the raft. It took many moons of hard work, lashing huge cedar log canoes together with strong ropes of cedar bark. When it was completed, they tied the raft with a great rope of cedar bark to the top of Mount Cowichan by passing one end of the rope through the centre of a huge stone which can still be seen there. During the time the people were working on the raft, those who did not believe in the dreams were idle and still laughed, but they did admire the fine, solid raft when it was at last finished and floated in Cowichan Bay. Soon after the raft was ready, huge raindrops started falling, rivers overflowed, and the valleys were flooded. Although people climbed Mount Cowichan to avoid the great flood, it too was soon under water. But those who had believed the dreams took food to the raft and they and their families climbed into it as the waters rose. They lived on the raft many days and could see nothing but water. Even the mountain tops had disappeared beneath the flood. The people became much afraid when their canoes began to flood and they prayed for help. Nothing happened for a long time; then the rain stopped. The waters began to go down after a time, and finally the raft was grounded on top of Mount Cowichan. The huge stone anchor and heavy rope had held it safe. As the water gradually sank lower and lower, the people could see their lands, but their homes had all been swept away. The valleys and forests had been destroyed. The people went back to their old land and started to rebuild their homes. After a long time the number of people increased, until once again the land was filled and the people started to quarrel again. This time they separated into tribes and clans, all going to different places. The storytellers say this is how people spread all over the earth.


"Within our heart
there is a fire
that burns all our lives;
It's light and heat is deeper than us
If only we stopped to feel it.
If we look through
the great forest of our minds,
we can see the fire
in the deep darkness of our hearts.
We can travel towrds it
to discover it is a flame
that burns forever
without fuel.
It's light is clear
It's light is formless
It's light is presence
It's light is gesture
It's light is essence
It expresses all that we are
in the making of a day"

from Tibetan Indigenous Bon teachings


"They will return my friend, they will return again.
All over the Earth, they are returning again.
Ancient teachings of the Earth, ancient songs of the Earth.
I give them to you, and through them, you will understand, you will see.
They are returning again upon the Earth" 
Crazy Horse, Oglala Sioux, 1870.

Relationships with Mother Earth:

The People of Vancouver Island's Snuneymuxw Territory say:

"Welcome to the Snuneymuxw Territory....May your visit here be filled with joy and peace, and may you return often to share the bounty of our lands;  leave your mark through deed and sharing so that others may know you by reputation and not by the marks you have left upon the Earth."  ....Chief John Wesley, of the Snuneymuxw First Nation, Nanaimo, B.C., Canada 


TO LET GO  (a mother's message)

To let go does not mean to stop caring,
It means I can't do it for someone else.
To let go is not to cut myself off,
It's the realization I can't control another.
To let go is not to enable,
But to allow learning from natural consequences.
To let go is to admit powerlessness,
which means the outcome is not in my hands.
To let go is not to try to change or blame another,
But to make the most of myself.
To let go is not to care for
But to care about.
To let go is not to fix
But to be supportive.
To let go is not to judge,
But to allow another to be a human being.
To let go is not to be in the middle arranging all the outcomes,
But to allow others to affect their destinies.
To let go is not to be protective,
It's to permit another to face reality.
To let go is not to nag, scold or argue,
But instead, to search out my own shortcomings and correct them.
To let go is not to adjust everything to my desires,
But to take each day as it comes and cherish myself in it.
To let go is not to criticize and regulate anybody,
But to try to become what I (we) dream I (we) can be.
To let go is not to regret the past,
But to grow and live for the future.
To let go is to fear less
And love more. 

....source unknown


When I claim my pain,
I get the gift of healing.

When I claim my anger,
I get the gift of strength.

When I claim my lonliness,
I get the gift of people.

When I claim my guilt,
I get the gift of values.

When I claim my shame,
I get the gift of humility.

When I claim my fear,
I get the gift of wisdom.

When I claim my solitude,
I get the gift of faith. 

....Notice on door of Elders Cabin at KaKawis Healing Centre in Clayoquot Sound, B.C.


Indigenous Drukpas or Nomads of the Tibetan Plateau, speaking to a researcher.......

"We have a very easy life...
The grass grows by itself,
the animals reproduce by themselves,
they give milk and meat and fuel (yak dung) without our doing anything.  So how can you say our way of life is hard?"


Message by Tatanka Hunkesi (Small Buffalo) July 25h, 2000 from the Trees:

"We, the trees, are like the stitching in fabric...
We hold the parts that clothe the Earth together.
If you take too many of us away,
The fabric will unravell and become undone."

Please see for more information from Indigenous Elders and medicine teachers around the globe.



    You have been telling the people that this is the Eleventh Hour.
     Now you must go back and tell the people that this is The Hour.
                   There are things to be considered:

                          Where are you living?
                           What are you doing?
                      What are your relationships?
                       Are you in right relation?
                          Where is your water?
                            Know your garden.
                     It is time to speak your Truth.
                         Create your community.
                         Be good to each other.
            And do not look outside yourself for the leader.

                       This could be a good time!

                 There is a river flowing now very fast.
    It is so great and swift that there are those who will be afraid.
                 They will try to hold on to the shore.
They will feel they are being torn apart, and they will suffer greatly.

                   Know the river has its destination.
  The elders say we must let go of the shore, push off into the middle
    of the river, keep our eyes open, and our heads above the water.

               See who is in there with you and celebrate.

       At this time in history, we are to take nothing personally.
                        Least of all, ourselves.
For the moment that we do, our spiritual growth and journey comes to a

                   The time of the lone wolf is over.
                           Gather yourselves!

       Banish the word struggle from your attitude and vocabulary.

All that we do now must be done in a sacred manner and in celebration.

                 We are the ones we¹ve been waiting for.

                               The Elders
                             Oraibi, Arizona
                               Hopi Nation


In 2000 the Kogi People of Columbia ....

....came from their sacred mountain which they say is the 'heart of the world' to announce some shocking news.  They said that Mother Earth is dying, her heartbeat is slowing down and that there is a cancer being created around her heart that is stopping the flow of milk to her breasts.  The waters of the Earth are being affected so drastically by the deforestation, dams, mining and pollution that they are ceasing their natural flow.  Extremes of climate change and disasters are taking place affecting all life.  The Kogi people pray 24 hours a day to maintain the heartbeat of Mother Earth.  The Navajo and Pueblo Peoples "pull the sun" with the gentle but strong hands (with corn pollen on them) of the young women during their puberty ceremonies. The Mayan time keepers maintain the calendars and prophesies, holding time in a special context.  Many other tribes keep ceremonies and traditions to honor and respect Mother Earth as well as to help hold the cosmos together in special ways, many of them saying they come from certain stars.  They know that what happens here on Earth affects everything in our solar system and probably further.  We are all connected and even our thoughts affect the outcome.  Thomas Banyaca, of the Hopi People, visited the United Nations 3 times to bring them an important message of the world being out of balance and consequences of world changes happening as a result.  He was refused entry the first two times and finally on his third attempt, they allowed him to enter.  Before he passed on, he left this message:  
    "The white man, through his insensitivity to the way of Nature, has desecrated the face of Mother Earth.  The white man's advanced technological capacity has occurred as a result of his lack of regard for the spiritual path and for the way of all living things.  The white man's desire for material possessions and power has blinded him to the pain he has caused the Mother Earth by his quest for what he calls 'natural resources'.  And the path of the spirit has become difficult to see by almost all men, even by many Indians who have chosen instead to follow the path of the white man".
...Hopi Leader and Elder, Thomas Banyaca, 1971, in a letter signed by other traditional village Elders to President Nixon.
Note: Thomas Banyaca crossed over in 2000 after he had gone to the United Nations several times with the message of the world out of balance and with the visions of his people and the Earth.  His voice was ignored by the United Nations but lives on in the hearts and minds of millions of people world wide.

Now it seems that it isn't only the white man, many people are involved in this destruction.  Many of the original teachings to the Indigenous Peoples have been set aside in a grasp for economic and social integration.  We are one people and "what befalls the Earth will befall the sons of the Earth"...Chief Seattle. 

The Mayan Calendar - The World will Not End...

Carlos Barrios was born into a Spanish family on El Altiplano, the
highlands of Guatemala. His home was in Huehuetenango, also the dwelling
place of the Maya Mam tribe. With other Maya and other indigenous tradition
keepers, the Man carry part of the old ways on Turtle Island (North
America). They are keepers of time, authorities on remarkable calendars
that are ancient, elegant and relevant.

Mr. Barrios is a historian, an anthropologist and investigator. After
studying with traditional elders for 25 years since the age of 19, he has
also became a Mayan Ajq'ij, a ceremonial priest and spiritual guide, Eagle

Years ago, along with his brother, Gerardo, Carlos initiated an
investigation into the different Mayan calendars. He studied with many
teachers. He says his brother Gerardo interviewed nearly 600 traditional
Mayan elders to widen their scope of knowledge.

"Anthropologists visit the temple sites," Mr. Barrios says, "and read the
stelas and inscriptions and make up stories about the Maya, but they do not
read the signs correctly. It's just their imagination... Other people write
about prophecy in the name of the Maya. They say that the world will end in
December 2012. The Mayan elders are angry with this. The world will not
end. It will be transformed. The indigenous have the calendars, and know
how to accurately interpret it, not others."

The Calendars

Mayan comprehension of time, seasons, and cycles has proven itself to be
vast and sophisticated. The Maya understand 17 different calendars, some of
them charting time accurately over a span of more than ten million years.
The calendar that has steadily drawn global attention since 1987 is called
the Tzolk'in or Cholq'ij. Devised ages ago and based on the cycle of the
Pleiades, it is still held as sacred. With the indigenous calendars, native
people have kept track of important turning points in history. For example,
the daykeepers who study the calendars identified an important day in the
year One Reed, Ce Acatal, as it was called by the Mexicans. That was the
day when an important ancestor was prophesied to return, "coming like a

In the western calendar, the One Reed date correlates to Easter Sunday,
April 21, 1519 the day that Hernando Cortez and his fleet of 11 Spanish
galleons arrived from the East at what is today called Vera Cruz, Mexico.
When the Spanish ships came toward shore, native people were waiting and
watching to see how it would go. The billowing sails of the ships did
indeed remind the scouts of butterflies skimming the ocean surface.

In this manner was a new era initiated, an era they had anticipated through
their calendars. The Maya termed the new era the Nine Bolomtikus, or nine
Hells of 52 years each. As the nine cycles unfolded, land and freedom were
taken from the native people. Disease and disrespect dominated. What began
with the arrival of Cortez, lasted until August 16, 1987 - a date many
people recall as Harmonic Convergence. Millions of people took advantage of
that date to make ceremony in sacred sites, praying for a smooth transition
to a new era, the World of the Fifth Sun.

From that 1987 date until now, Mr. Barrios says, we have been in a time
when the right arm of the materialistic world is disappearing, slowly but
inexorably. We are at the cusp of the era when peace begins, and people
live in harmony with Mother Earth. We are no longer in the World of the
Fourth Sun, but we are not yet in the World of the Fifth Sun. This is the
time in-between, the time of transition.

As we pass through transition there is a colossal, global convergence of
environmental destruction, social chaos, war, and ongoing Earth changes.
All this, Mr. Barrios says, was foreseen via the simple, spiral mathematics
of the Mayan calendars. "It will change," Mr. Barrios observes. "Everything
will change." He said Mayan Daykeepers view the Dec. 21, 2012 date as a
rebirth, the start of the World of the Fifth Sun. It will be the start of a
new era resulting from and signified by the solar meridian crossing the
galactic equator, and the earth aligning itself with the center of the

At sunrise on December 21, 2012 for the first time in 26,000 years the Sun
rises to conjunct the intersection of the Milky Way and the plane of the
ecliptic. This cosmic cross is considered to be an embodiment of the Sacred
Tree, The Tree of Life a tree remembered in all the world's spiritual
traditions. Some observers say this alignment with the heart of the galaxy
in 2012 will open a channel for cosmic energy to flow through the earth,
cleansing it and all that dwells upon it, raising all to a higher level of

This process has already begun, Mr. Barrios suggested. "Change is
accelerating now, and it will continue to accelerate." If the people of the
earth can get to this 2012 date in good shape, without having destroyed too
much of the Earth, Mr. Barrios said, we will rise to a new, higher level.
But to get there we must transform enormously powerful forces that seek to
block the way.

A Picture of the Road Ahead

From his understanding of the Mayan tradition and the calendars, Mr.
Barrios offered a picture of where we are at and what may lie on the road

The date specified in the calendar <­ Winter Solstice in the year 2012 does
not mark the end of the world. Many outside people writing about the Mayan
calendar sensationalize this date, but they do not know. The ones who know
are the indigenous elders who are entrusted with keeping the tradition
"Humanity will continue," he contends, "but in a different way. Material
structures will change. From this we will have the opportunity to be more

We are living in the most important era of the Mayan calendars and
prophecies. All the prophecies of the world, all the traditions, are
converging now. There is no time for games. The spiritual ideal of this era
is action. Many powerful souls have reincarnated in this era, with a lot of
power. This is true on both sides, the light and the dark. High magic is at
work on both sides.

Things will change, but it is up to the people how difficult or easy it is
for the changes to come about. The economy now is a fiction. The first
five-year stretch of transition from August 1987 to August 1992 <­ was the
beginning of the destruction of the material world. We have progressed ten
years deeper into the transition phase by now, and many of the so-called
sources of financial stability are in fact hollow.

The banks are weak. This is a delicate moment for them. They could crash
globally if we don't pay attention. One critical period is October and
November 2002. If the banks crash in these months then we will be forced to
rely on the land and our skills. The monetary systems will be in chaos, and
we must then rely on our direct relationship with the Earth for our food
and shelter. The North and South Poles are both breaking up. The level of
the water in the oceans is going to rise. But at the same time land in the
ocean, especially near Cuba, is also going to rise.

A Call for Fusion

As he met with audiences in Santa Fe, Mr. Barrios told a story about the
most recent Mayan New Year ceremonies in Guatemala. He said that one
respected Mam elder, who lives all year in a solitary mountain cave,
journeyed to Chichicastenango to speak with the people at the ceremony. The
elder delivered a simple, direct message. He called for human beings to
come together in support of life and light. Right now each person and group
is going his or her own way. The elder of the mountains said there is hope
if the people of the light can come together and unite in some way.

Reflecting on this, Mr. Barrios explained: "We live in a world of polarity:
day and night, man and woman, positive and negative. Light and darkness
need each other. They are a balance. Just now the dark side is very strong,
and very clear about what they want. They have their vision and their
priorities clearly held, and also their hierarchy. They are working in many
ways so that we will be unable to connect with the spiral Fifth World in

"On the light side everyone thinks they are the most important, that their
own understandings, or their group's understandings, are the key. There's a
diversity of cultures and opinions, so there is competition, diffusion, and
no single focus."

As Mr. Barrios sees it, the dark side works to block fusion through denial
and materialism. It also works to destroy those who are working with the
light to get the Earth to a higher level. They like the energy of the old,
declining Fourth World, the materialism. They do not want it to change.
They do not want fusion. They want to stay at this level, and are afraid of
the next level.

The dark power of the declining Fourth World cannot be destroyed or
overpowered. It's too strong and clear for that, and that is the wrong
strategy. The dark can only be transformed when confronted with simplicity
and open-heartedness. This is what leads to fusion, a key concept for the
World of the Fifth Sun.

Mr. Barrios said the emerging era of the Fifth Sun will call attention to a
much-overlooked element. Whereas the four traditional elements of earth,
air, fire and water have dominated various epochs in the past, there will
be a fifth element to reckon with in the time of the Fifth Sun: ether. The
dictionary defines ether as the rarefied element of the Heavens. Ether is a
medium. It permeates all space and transmits waves of energy in a wide
range of frequencies, from cell phones to human auras. What is "ethereal"
is related to the regions beyond earth: the heavens.

Ether the element of the Fifth Sun is celestial and lacking in material
substance, but is no less real than wood, stone or flesh. "Within the
context of ether there can be a fusion of the polarities," Mr. Barrios
said. "No more darkness or light in the people, but an uplifted fusion. But
right now the realm of darkness is not interested in this. They are
organized to block it. They seek to unbalance the Earth and its environment
so we will be unready for the alignment in 2012. We need to work together
for peace, and balance with the other side. We need to take care of the
Earth that feeds and shelters us. We need to put our entire mind and heart
into pursuing unity and fusion now, to confront the other side and preserve

To be Ready for this Moment in History

Mr. Barrios told his audiences in Santa Fe that we are at a critical moment
of world history. "We are disturbed," he said. "We can't play anymore. Our
planet can be renewed or ravaged. Now is the time to awaken and take

"Everyone is needed. You are not here for no reason. Everyone who is here
now has an important purpose. This is a hard, but a special time. We have
the opportunity for growth, but we must be ready for this moment in

Mr. Barrios offered a number of suggestions to help people walk in balance
through the years ahead. "The prophesied changes are going to happen," he
said "but our attitude and actions determine how harsh or mild they are."

We need to act, to make changes, and to elect people to represent us who
understand and who will take political action to respect the earth.
Meditation and spiritual practice are good, but also action. It's very
important to be clear about who you are, and also about your relation to
the Earth.

Develop yourself according to your own tradition and the call of your
heart. But remember to respect differences, and strive for unity. Eat
wisely. A lot of food is corrupt in either subtle or gross ways. Pay
attention to what you are taking into your body. Learn to preserve food,
and to conserve energy. Learn some good breathing techniques, so you have
mastery of your breath.

Be clear. Follow a tradition with great roots. It is not important what
tradition, your heart will tell you, but it must have great roots. We live
in a world of energy. An important task at this time is to learn to sense
or see the energy of everyone and everything: people, plants, animals. This
becomes increasingly important as we draw close to the World of the Fifth
Sun, for it is associated with the element ether -- the realm where energy
lives and weaves.

Go to the sacred places of the earth to pray for peace, and respect for the
Earth which gives us our food, clothing, and shelter. We need to reactivate
the energy of these sacred places. That is our work.

According to Mr. Barrios' reading of the Mayan calendar, if war happens in
November 2002 or after, then it's bad, but not catastrophic. But if it
happens between April and November 2003, it will be catastrophic. Really
bad. It could eventually result in the death of two-thirds of humanity. "So
stay active," he said. "If we are active, we can transform the planet. The
elders watch to see what happens."

Many Mayan elders and knowledge keepers may be eliminated in the next few
years. For the first half of the current Katun (20-year period) the dark
side has a lot of power. But that will pass 3 to 4 years from now. The tide
can turn. Amazing things are going to happen.

One simple but effective prayer technique is to light a white or baby-blue
colored candle. Think a moment in peace. Speak your intention to the flame
and send the light of it on to the leaders who have the power to make war
or peace.

We Have Work to Do

According to Mr. Barrios this is a crucially important moment for humanity,
and for earth. Each person is important. If you have incarnated into this
era, you have spiritual work to do balancing the planet. He said the elders
have opened the doors so that other races can come to the Mayan world to
receive the tradition. The Maya have long appreciated and respected that
there are other colors, other races, and other spiritual systems. "They
know," he said, "that the destiny of the Mayan world is related to the
destiny of the whole world."

"The greatest wisdom is in simplicity," Mr. Barrios advised before leaving
Santa Fe. "Love, respect, tolerance, sharing, gratitude, forgiveness. It's
not complex or elaborate. The real knowledge is free. It's encoded in your
DNA. All you need is within you. Great teachers have said that from the
beginning. Find your heart, and you will find your way."


Carlos Barrios is the author of Kam Wuj: El Libro del Destino, a book
published in Spanish that explores Mayan teachings. He is looking for a way
to have the book translated and published in English. Mr. Barrios can be
contacted via Saq1 Be1 -- Organization for Mayan and Indigenous Spiritual
Studies: HCR 72, Box 142, Ribera, NM 87560 Ph: 505-421-0198 Email:
saqbe@s... >>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>

Clynt King is Director of The Environmental Department of The Six Nations in Canada

Guided by Elders, Clan Mothers, Spiritual Leaders and Visionaries as well as Traditional Knowledge,  some understanding has been applied to two interesting "crop circles" that occurred on his land several years ago.  Clynt has been following up on this with gatherings of people in his territory, calling together those who have wisdom and offerings to this collective knowledge. 

For More Information on this please consult his personal website at:

Clynt King speaks about this:

"On July 22, 1999, I found a wheat formation in the field behind my home. The next day, on July 23, my brother Ken found a second wheat formation in the field east and adjacent to this one. This
webpage will contain the scientific observations and spiritual interpretations about the crop circle. This will be updated as new interpretations are revealed. "

Scientific Observations

Latitude 42 degree's 59 minutes 25.8 seconds, and Longitude 80 degree's 5 minutes 31.3 seconds.
The wheat was bent down close to the earth and was about an inch above the ground, not right against the ground.
Some of the wheat was bent down and curved.
The wheat stalks and heads were still in tact, not crushed or broken.
Some of the wheat was braided or woven together in various complex patterns.
The wheat was laid down in a complex manner that showed basic and advanced geometry. For example, the wheat was laid down at specific angles relative to the overall pattern and one circle showed
an advanced geometric star like pattern.
The overall patterns showed precise symmetry.
The geometric figures of circles, rectangles, lines and arcs were used repeatedly throughout the formations.
The geometric figures, when looked at collectively, show a complex design similar to petroglyphs.
The prime numbers 1, 3, 5, 7 and 11, and multiples of them, show up throughout the formations. These numbers show up in measurements and in the number of wheat rows used.
The overall length of the largest formation is 303 feet long.
The overall length of the smaller formation is 75 feet long.
Some electronic digital equipment (cameras and video-recorder) did not work within or near the wheat formations, but worked properly when taken off the site.


 (please see Clynt's web page for pictures and spiritual interpretations)


"Peace Will Come To Humankind When We Make Peace With The Whales And Hear Their Song"....a prophecy brought to the Circle by Geronimo's Grandaughter Shanadii in 2000