A LITTLE ABOUT CEREMONY

In my life I have experienced many different types of ceremonies. In my Spirit work I work with some of these ceremonies that I am qualified to perform. Those achievements came after years of preparation and tutorage, which I believe never, appears to cease. The more we learn the more we find we do not know. I am but a mustard seed. I have spoken about ceremony in my publications…

As little as one generation ago very few people knew about these matters. Native People were not allowed under law in many areas to practice their Spirituality. Today we are seeing a second and even a third generation of people beginning to come up, who are originally from a cross section of cultures and ethnic backgrounds walking the Sacred Road.

Upon reservations in North America there is a serious problem with the degenerating of indigenous cultural heritage. Many young people who live on reservation no longer can speak their own native language. They have walked away from the traditional beliefs to seek fortune and find excitement in the urban towns and cities. Others who stay close to the reservations have been living under such oppression for so long that the spirit has dwindled to less then a flicker. The pride and knowing that their ancestors once walked with is no longer to bee seen in their eyes. This is can be a very sad plight to witness. This is in part why I started the Wolf Lodge Foundation with my Nakota Grandmother. Now Holding Sacred Ground established to bring global attention to and hopefully save and restore these invaluable cultural treasures that remain in danger of going under the bulldozer and becoming parking lots for the sake of development dollars.

It is an honor to be taught these ceremonies and even more of an honor when your tutors ask you one day to perform them and then grant permission for you to become a ceremonial leader in their Sacred administrating. These ways must be respected, and protected as in any Spiritual gift. It is our direct line to Creator and the Great Mystery, Wakan Tanka.

It is important I feel therefore in these times I feel to speak reverently but lightly about these ceremonies. If only so that the ever growing number of individuals who become interested in participating in ceremony are well-informed and understand that Indigenous People are not just playing games or holding a casual gathering. They are, and should be very devoted and consciously aware of the consequences that can result from being irreverent to the energies of the Spirit world. Therefore I feel the necessity to present a basic understanding for those ceremonies that I am familiar with. My ceremonial tutoring was largely from Lakota teachers therefore I will begin with these….

I will refrain from advanced ceremonial distinct details and disclosures for I believe that would not be proper for this presentation. If you desire that level of knowledge well then it is probably time to go find yourself a teacher. These things are handed down form one living entity to another, in that way it remains the living word, Apprenticeship is still required in the ancient arts. This presentation is to clear your mind from possible fears and misconceptions and to give you an understanding of the nature of these ceremonies. It is not meant to be a course in learning to perform ceremony.

I have learned other forms of ceremony from other peoples as I progressed in my experiences and traveled to different countries. Mainly I have taken to the Indigenous People of this Western Hemisphere, for this is the land I live upon and I feel comfortable with these ways. Some I have learned from Hopi, Some from Dené, some from the Mayan. I have found that the most important ingredient in any thing that we do with Spirit is pure intent, and placing oneself in a space of "most pure mind."

I remember once I was attending a ceremony in the Yucatan where a very elderly Mayan Grandmother was asked to lead the people in prayer. She became so immersed in the sacredness of what she was doing during this particular ceremony, and not knowing all she would desire of the original Mayan language began reciting the names of Catholic saints because she ran out of the Mayan words that she knew for blessings. This did not make her less sacred nor was she being irreverent to her own Spirituality. Simply because her intent was so pure. It is our intent that is of the utmost importance in any ceremony. Those attending as well as those leading the ceremony, this purity of intent is what is called "most pure mind."

Regarding purity of intentions It should be pointed out that for the sake of reverence if you are doing a Lakota ceremony then do a Lakota ceremony, it is neither prudent or wise to mix medicines, as they say. If you do not know a thing then do your own thing, speak your own words to mock something is not necessary, better to sit in humbleness and come from the heart, then fall into humbuggery, Spirit will understand your intent. And if you want badly enough to learn a particular way the teachers will come when you are ready, life is funny that way. When participating in someone else's ceremony should always respect others beliefs even though they may not be how you perceive things should be. Mixing ways and stepping over cultural lines can get one into some very volatile situations.

Likewise for the sake of reverence under no circumstance should abuse ever be tolerated. Sexual misconduct is inexcusable in any culture. If you are seeking respect for what you are doing then remember well that what you command for yourself, others will respect about you. How you outwardly show your respect for self, and those you are interacting with will reveal your true nature, and degree of self worth. We live in a world where many are investigating with ways of expressing their spirituality. Do not ever forget that we are all students in this school called life.

INIPI (THE PURIFICATION LODGE):

This is a purification ceremony, which is common among many Northern Woodland and Plains tribes. The Lakota Inipi or Stone Peoples House is perhaps the most widely utilized and understood form of this ceremony today. Therefore it procedure is universally accepted as the standard by most people. There is also a ceremony of purification that is used by the Denéh in their Hogan. The Hopi also have a Kiva Ceremony for this form of purification as well. Here we are present a basic understanding of the Lakota Inipi/ for use as a healing lodge, a Peoples Lodge.

The Inipi Ceremony is often performed prior to many Lakota Ceremonies, it is the preparation of our bodies and spirits through purification. The Peoples Lodge, or Healing Lodge does not require that a` medicine person' pour the water, any person who is respected by those attending can be chosen for this service. This is usually a person who has had a substantial amount of experience and, or training by elders with this ceremony.

BUILDING THE LODGE

There are specific ways of building the Inipi lodge. There is a sacred architecture if you will. This is important when doing certain ceremonies where medicine people perform the right. Then there are also specific ceremonies, which deal with each direction. These are the territories of the medicine people and each has a specific purpose and intention. So jeep your ceremony simple, and very pure. A Healing or Peoples Lodge is just that. It is for the People, and performed by the People.

The lodge is usually built of willow, although when not available most any sapling that grows along the waters edge can be utilized. The relation of the tree to the water is important in the energy of the lodge. Water and fire are after all the great purifiers that Wakan Tanka has given us. Also the water is a feminine energy while the fire is a male energy. Bringing both aspects into the purification ceremony plays an important role in the healing process of the Inipi.

There is an emphasis placed on the addressing the Sacredness of the area, and waking up of the Spirits where the Inipi will be constructed. Remembering always that it is our intentions that Spirit understands. The emphasis of the Healing and asking for the cooperation of the energies in this particular location said in the prayers we offer before we disturb the site in any way. When the Lodge is constructed it is most always used the same day. All necessary items should be gathered prior to the construction to allow for this. Besides the ceremonial things, and sacred herbs like sage and sweetgrass it includes things such as rocks, wood, and water. Shovels rakes and pitchforks to carry the stones from the fire pit.

DOING THE INIPI CEREMONY

The wood is placed in a reverent manner around and in between the rocks, which will allow for the rocks to be heated effectively. NO ARTIFICIAL FIRE STARTERS SHOULD EVER BE USED. Besides being dangerous, this can cause bad energy in and around the ceremony. Also the placement of each piece of wood as well as stone becomes as a prayer. Setting the intentions of the lodge.

Someone is selected to be the doorkeeper who will close and open the entrance flap from the outside. When the water pourer calls from the inside and says ³Mitakuye Oyasin,² or All my relations in a loud voice the doorkeeper will open the entrance flap. This usually occurs at the end of each round, or session, of the Inipi ceremony. The Lakota version of the Peoples lodge has four rounds. There are some medicine lodges that have as many as seven.

Two people are usually selected to be the firekeeper who is responsible for tending the fire and heating the rocks. These people play an important role in balance with the water pourer inside the lodge, so they are no missing anything, or less than, if they are not included inside. Sometimes the experiences outside can be quite exciting.

The direction to which the entrance of a Inipi faces depends on the medicine person¹s vision. The Peoples Lodge usually has their entrances facing east, while others that are Medicine Lodges , run by medicine people usually face west. Sage or sweet cedar is also usually placed on the floor inside of the Inipi for the further purification of the participants. Some of this is also used to smudge the participants, or to spray water with while in the lodge

After all preparations have been made, the medicine person or ceremony leader should gather those who will be participating to join in prayer circle and announce their intentions and purpose for this lodge prior to entering it. This is important for creating a oneness and connection between those about to participate in this Sacred Ceremony. After the circle has completed their prayer the first person to enter the Inipi is the water pourer. They enter stating Aho Mitakyue Oyasin, All my Relations and proceed into the lodge by crawling on all fours in a clockwise or sunwise manner until they arrive at the right side of the entrance, as viewed from outside the lodge. Next, the other participants crawl in the lodge in the same manner as the medicine person or ceremony leader.

In the traditional manner of the Inipi Ceremony, depending on the purpose for the ceremony and also depending upon the medicine person's tradition, women may or may not be allowed to participate. Sometimes the ceremony may also be for women only. In co-ed ceremonies, the women will enter the lodge along with the men, they also enter upon all fours in a clockwise or sunwise manner. The final person to enter is the medicine person or ceremony leader¹s assistant who sits to the left of the entrance, as viewed from the outside.

Then the heated rocks will be brought in by the firekeeper. The glowing red rocks will be placed at the center in a pit, inside the lodge by the water pourer and their assistant with either deer antlers or two willow sticks. When all the rocks called for by the water pourer are in, a bucket of water is then brought in as well. The entrance is then closed at the instruction of the medicine person or ceremony leader. Prayers and songs are sung, as the water is poured at different intervals upon the rocks causing steam to rise, and the temperature begins to rise inside the lodge.

Often songs are sung, and prayers are always said. In executing proper procedure for the purpose of each round simply stay focused to the specific purpose that each round is dedicated to achieving. Listen and stay aware, become clear, leave your own agendas behind you, there is a place and a time for them all. There is a element of individualism in each ceremony as well as in the way each person performs that ceremony. Each lodge is unique to itself, and I have never seen any two done exactly the same. There is a basic structure, there are steps, but Spirit runs the show.:

Round 1. Purify yourself, before you pray for others or speak your words to the Grandfathers. Round 2. Pray for healing of yourself and or others. Speak you message very simply and clearly. Round 3. Bringing in the Spirits round, calling and singing to the spirit world. Round 4, Praying our thanks to mother Earth, and the Spirits, this is the gratitude round for receiving the healing, always gratitude for closure

The water pourer always begins the lead prayers and callings and states the purpose of each round. This purpose should be stated clearly and simply as is possible. Do not try to accomplish many things, state one purpose at a time. The participants then begin in turn to declare their purposes and desires for healings proceeding in a clockwise manner from the water pourer. Prayers and callings may be said aloud or in silence. Should it get too it hot for any participant, so that they would be placed in jeopardy that person may say ³Mitakuye Oyasin² 'All My Relations in a loud voice, and the water pourer will ask for the door keeper to open the flap from the outside.

The Inipi Ceremony, is not an endurance test to see how much heat one can stand. Everyone has their individual limitations. People's safety and well being should always be considered by the water Pourer, and they should be respected, and not humiliated if they have to leave for a real reason. The purification ceremony is not a contest to see who can take the most heat. This totally defeats the purpose of the ceremony, and is disrespectful to others¹ rights of sovereign individuality. One does not receive more blessings because he or she has suffered the most in the Inipi. To have such thoughts is foolish and far from being loving and healing in nature, isn't it?

When the Inipi ceremony is over, the water pourer usually exits last, following after the participants, all in a clockwise manner. It is customary for people to jump in a lake or river to cool off, while others will spill water over themselves. In the winter, some will jump in the snow and play like bears. People should be attentive to those coming out of the Lodge, as many times they can be in an altered state, and could loose their equilibrium. Thus easily falling or hurting them selves. So be aware and compassionate of each other.

Sometimes during the Inipi ceremony, if the People are pure in intent the Spirits may enter and sing along with the participants and sometime they will even talk to them, or show them visions. It is not uncommon for those participating to loose their sense of time and space while in the Inipi lodge. Then there is the phenomenon of dimensional fracturing, which occurs. If a person is not ready to have the Spirits communicate with them, or experience the dimensional fracturing this can be frightening to them. If the Spirits are in good humor the spirits may simply not let that person hear them or even play jokes on them.

If that person is unbalanced then the Spirits might trigger their weak side.. So don't play with this ceremony and try to be an important "big " person. Everything is fun until something goes wrong. Be genuinely caring and respectful of the people and the Spirits as well. Having good heart is always a good insurance policy

Hunka (the Making of Relatives):

This ceremony is for adopting others, who are not blood relatives such as our brothers, sisters, mothers, fathers, etc. A Hunka relative is considered to be closer than a blood relative in the old way we used to say they are above our blood relatives. For they are our Spirit relatives. We are connected in the above world and remember each other here in this one as well. When making another person a relative, permission must be granted from the one you want to Hunka. If that person is still a child, then permission must be granted by whoever is responsible for that child.

Traditionally speaking when a non-Lakota person is adopted into a Lakota family, that non-Lakota person is adopted into that specific family, or clan. This does NOT mean they are adopted into the whole of any Lakota, Dakota, or Nakota Nation. It means that they are accepted as being part of that family who adopted them. That family becomes in a way their sponsors. Only Chiefs or High Medicine People can adopt some one into a nation this is usually done before a gathering of the high counsel.

NOTE: In the Lakota understanding it is said that when Wohpe, also known as the Pte San Wi or the White Buffalo Calf Woman, who brought the White Buffalo Calf Pipe to Chief Hollow Horn and his People it is told to us that , the Inipi and Hunka Ceremonies were already in existence.

Part 2. to follow