THE MEDICINE WHEEL

The symbol of the circle holds a place of special importance in Native beliefs. For the North American Indian, whose culture is traditional, rather than literate, the significance of the circle has always been expressed in ritual practise and in art.

The lives of men and women, as individual expressions of the Power of the World move in and are nourished by an uninterrupted circular/spiral motion. This circle is often referred to as the Medicine Wheel.

Human beings live, breathe and move, giving additional impetus to the circular movement, provided they live harmoniously, according to the circle’s vibratory movement. Every seeker has a chance to eventually discover a harmonious way of living with their environment, according to these precepts.

Note: If you haven't read the previous page already.., take some time and go back.. It's well worth it..

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THE FOUR POWERS

(*Different tribes use different colors, for the directions of the Medicine Wheel, so you will see other variations)

Each of the four directions represents a particular way of perceiving things, but none is considered superior or more significant than the other. The emphasis is always placed on the need to seek and explore each of the four great ways in order to gain a thorough understanding of one'��s own nature in relation to the surrounding world.

The four cardinal points of the circle transcend the mere compass directions. The directions themselves embody four powerful natural forces representing seasonal influences associated with various other powerful attributes.

North represents Wisdom. Its colour is white, its power animal is the buffalo and its gift is strength and endurance. From the South comes the gift of warmth and growth after winter is over, a place of innocence and trust. Its colour is green (or sometimes red), its power animal, the mouse. To the West is the place of introspection, of looking within one'��s spirit. Its colour is black, its gift rain and its power animal the bear. The East is marked by the sign of the Eagle. Its colour is gold for the sun��s illumination, the new dawning sky and enlightenment. Its gift is peace and light.

Understanding the meaning of the Medicine Wheel depends on the concept that a person'��s life consists of conquering the four hills: Infancy, Youth, Maturity and Old Age. The four stages are celebrated in ritual as the four prime moments in life corresponding to the four directions.

The first hill is the South (innocence and trust) where the infant’s reception into life occurs. The second hill, that of introspection, in the West, becomes the youth’s solitary vigil and quest for vision. This first quest seeks the revelation of the Great Spirit’s manifestation and continuing presence.

This is the time when a power animal attribute enters a Native individual'��s soul becoming a part of his or her name. (Sitting Bull, Black Elk, Crazy Horse and so on). It marks the beginning of the dweller within, the dreaming soul that contacts the higher spiritual planes bringing back visions that serve as fundamental guide posts in life. The hill of maturity lies to the North and represents the successful realization of ability and ambition. It is the place of recognition in which the pursuit of wisdom underlies and nourishes all action.

Sympathy with life itself grows in this quarter.

The final hill is that of old age situated in the East. It represents a quiet, reflective and meditative segment where the old ones now can pass on their knowledge to youth as they have mastered the meaning of joy and sorrow and the many other trials and tribulations encountered over the course of their existence.

CEREMONIES

Ceremonies are the primary vehicles of religious (spiritual) expression. A ceremonial leader or Elder assures authenticity and integrity of religious (spiritual) observances.

Nothing is written down, as the very writing would negate the significance of the ceremony. Teachings are therefore passed on from Elder to Elder in a strictly oral tradition.

ELDERS

Elders may be either men or women. Their most distinguishing characteristic is wisdom which relates directly to experience and age. There are exceptions. Elders need not be "��old"��. Sometimes the spirit of the Great Creator chooses to imbue a young native.

Elders�� spiritual gifts differ. Some may interpret dreams. Others may be skilful in herbal remedies or be healers during a sweat lodge ceremony, and so on.

PIPES

Pipes are used during both private and group ceremonies, the prayer itself being wafted through the smoke of the burning plant material. Pipes are of no set length. Some stems may or may not be decorated with beads or leather. Others may be elaborately carved with bowls inlaid with silver. Bowls may be of wood, soapstone, inlaid or carved in the form of various totemic power animals (i.e.: an eagle with folded wings) or another sacred animal.

The pipe is disassembled into its component parts while being carried from one place to another. The pipe is never a ��personal possession��. It belongs to the community. The holder of the pipe is generally considered its custodian. While every native has the right to hold the pipe, in practise, the privilege must be earned in some religious way. The pipe is usually passed on to another custodian under specific fasting and cleansing rite regulations. There are pipes exclusively used by either men or women. Men'��s pipes become unclean if touched by women and vice-versa.

THE PIPE CEREMONY

*Sacred Plants: Red Willow Bark, Sage, Calamus Root, Sweetgrass braid, Poplar leaves and Tobacco

Pipe ceremonies constitute the primary group gatherings over which Elders preside. Participants gather in a circle. A braid of sweetgrass (one of four sacred plants) is lit and burnt as an incense to purify worshippers, before the pipe is lit. Burning sweetgrass also symbolizes unity, the coming together of many hearts and minds as one person.

The Elder strikes a match, puts it to the end of the sweetgrass braid and fans the smouldering grass with an eagle'��s feather, to encourage smoke production. The Elder then goes from person to person in the circle where the smoke is drawn four times by hand gestures toward the head and down the body. The Elder must fan the glowing end to keep it burning properly or the material loses its spark.

The Elder then places tobacco in the pipe and offers it in the four sacred directions of the compass. Some Western tribes begin by making an offering to the West. Eastern Natives may propitiate the Spirit of the East whence comes the light of the sun at daybreak, who also gives guidance, direction and enlightenment. Then the Elder faces South where the guardian spirit of growth presides after winter is over. Next is West, the direction of the spirit gateway where reside the souls of those who have left this plane of existence. The spirit of the North concerned with healing and purification is then addressed.

Spirits will be asked for assistance in the main prayer, which may be specifically for one individual, a participant in the circle or for someone far away or someone who has passed over. The pipe, passed from person to person in the circle, might be offered to all creation, to those invisible spirit helpers who are always there to guide humanity. The last of the tobacco is offered to the Great Creator.

Another version of the Pipe Ceremony is the Sacred Circle which essentially follows the same procedures, but also allows a time period for individual participants to address the assembly.

Once in a blue moon, I like to throw a few of my own words in here, as you have seen.. Since I wrote this to someone earlier today, I thought I would share it with everyone who might feel alone, sad, depressed, angry, etc.. about being single..

...I think the first thing that everyone who is single needs to do.. (and even those already in relationships) is to learn how to "love yourself first".., because without that, it won't matter who we are with... We need to love ourselves.., to love someone else 100%... and expect them to love 100%.., in return.. This is when love is the most pure.., healthy.. and has a much greater chance of lasting..

Sometimes.. it feels like we are alone, but we really never are.. Our Guides and Angels are around us all the time.., Great Spirit/Creator is everywhere at once.. and our friends and relations on the other side are with us, as soon as we think about them... (Whether you see them/feel their presence, or not..).

---- (Me)

(*Just a reminder.. these interpretations/definitions are all from a guy named Bill Mason.. and not my own, unless I have stated so..)

SWEAT LODGES

Used mainly for communal prayer purposes, the Sweat Lodge may also provide necessary ceremonial settings for spiritual healing, purification, as well as fasting. Most fasts require a sweat ceremony before and after the event.

Lodge construction varies from tribe to tribe. Generally, it is an igloo-shaped structure about five feet high, built in about one and a half hours from bent willow branches tied together with twine. The structure is then encased in blankets to preclude all light. A maximum of eight participants gather in the dark.

In the centre, there is a holy, consecrated virginal section of ground (untrampled by feet and untouched by waste material) blessed by an Elder with tobacco and sweetgrass. There, red hot stones heated in a fire outside the lodge are brought in and doused with water. A doorkeeper on the outside opens the lodge door four times, contributing four additional hot rocks (representing the four sacred directions) to the centre. A prepared pipe is also brought in.

Sweat Lodges may be dismantled after the ceremony is over, but often, they are left standing to accommodate the next ceremony. Lodges may only be entered in the presence of an Elder.

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*NOTE: And if you are ever invited to one and they demand money from you.., turn around and walk away..., because they are just shams... Also.., if they are using any non-natural coverings on them (i.e: plastic/nylon/etc. tarps) .. they are not only fake, but very dangerous to you..

---- "(Me)

FEASTING

Some ceremonies such as "doctoring" sweat require the participant to eat a meal. There are specific rituals requiring special foods. Sacred food for the Ojibway for instance consist of wild rice, corn, strawberries and deer meat. Typical feast foods for the Cree from the prairies would be Bannock (Indian Bread), soup, wild game and fruit (particularly Saskatoon berries or mashed choke cherries). For a West Coast Indian, sacred foods might include fish prepared in a special way. Although foods may differ, their symbolic importance remains the same.

RATTLES

Rattles are shaken to call up the spirit of life when someone is sick. The Elder also uses a rattle to summon the spirits governing the four directions to help participants who are seeking spiritual and physical cleansing to start a "new" life, during a sweat lodge ceremony.

DRUMS

Drums represent the heartbeat of the nation, the pulse of the universe. Different sizes are used depending on "doctoring" or ceremonial purposes. Drums are sacred objects. Each drum has keeper to ensure no one approaches it under the influence of alcohol, or drugs. During ceremonies, no one may reach across it, or place extraneous objects on it.

Excerpts from: "��Greetings To The Natural World":

The People

Today we have gathered and we see that the cycles of life continue. We have been given the duty to live in balance and harmony with each other and all living things. So now, we bring our minds together as one as we give greetings and thanks to each other as People.

Now our minds are one.

The Earth Mother

We are all thankful to our Mother, the Earth, for she gives us all that we need for life. She supports our feet as we walk about upon her. It gives us joy that she continues to care for us as she has from the beginning of time. To our Mother, we send greetings and thanks.

Now our minds are one.

The Waters

We give thanks to all the Waters of the world for quenching our thirst and providing us with strength. Water is life. We know its power in many forms:�� waterfalls and rain, mists and streams, rivers and oceans. With one mind, we send greetings and thanks to the spirit of water.

Now our minds are one.

The Fish

We turn our minds to all the Fish life in the water. They were instructed to cleanse and purify the water. They also give themselves to us as food. We are grateful that we can still find pure water. So, we turn now to the Fish and send our greetings and thanks.

Now our minds are one.

The Plants

Now we turn toward the vast fields of Plant life. As far as the eye can see, the Plants grow, working many wonders. They sustain many life forms. With our minds gathered together, we give thanks and look forward to seeing Plant life for many generations to come.

Now our minds are one.

The Food Plants

With one mind, we turn to honor and thank all the Food Plants we harvest from the garden. Since the beginning of time, the grains, vegetables, beans and berries have helped the people survive. Many other living things draw strength from them too. We gather all the Plant Foods together as one and send them a greeting and thanks.

Now our minds are one.

The Medicine Herbs

Now we turn to all the Medicine herbs of the world. From the beginning, they were instructed to take away sickness. They are always waiting and ready to heal us. We are happy there are still among us those special few who remember how to use these plants for healing. With one mind, we send greetings and thanks to the Medicines and to the keepers of the Medicines.

Now our minds are one.

The Animals

We gather our minds together to send greetings and thanks to all the Animal life in the world. They have many things to teach us as people. We see them near our homes and in the deep forests. We are glad they are still here and we hope that it will always be so.

Now our minds are one.

The Trees

We now turn our thoughts to the Trees. The Earth has many families of Trees who have their own instructions and uses. Some provide us with shelter and shade, others with fruit, beauty and other useful things. Many peoples of the world use a Tree as a symbol of peace and strength. With one mind, we greet and thank the Tree life.

Now our minds are one.

The Birds

We put our minds together as one and thank all the Birds who move and fly about over our heads. The Creator gave them beautiful songs. Each day they remind us to enjoy and appreciate life. The Eagle was chosen to be their leader. To all the Birds – from the smallest to the largest – we send our joyful greetings and thanks.

Now our minds are one.

The Four Winds

We are all thankful to the powers we know as the Four Winds. We hear their voices in the moving air as they refresh us and purify the air we breathe. They help to bring the change of seasons. From the four directions they come, bringing us messages and giving us strength. With one mind, we send our greetings and thanks to the Four Winds.

Now our minds are one.

The Thunderers

Now we turn to the west where our Grandfathers, the Thunder Beings, live. With lightning and thundering voices, they bring with them the water that renews life. We bring our minds together as one to send greetings and thanks to our Grandfathers, the Thunderers.

Now our minds are one.

The Sun

We now send greetings and thanks to our eldest Brother, the Sun. Each day without fail he travels the sky from east to west, bringing the light of a new day. He is the source of all the fires of life. With one mind, we send greetings and thanks to our Brother, the Sun.

Now our minds are one.

Grandmother Moon

We put our minds together and give thanks to our oldest grandmother, the Moon, who lights the night-time sky. She is the leader of women all over the world, and she governs the movement of the ocean tides. By her changing face we measure time, and it is the Moon who watches over the arrival of children here on Earth. With one mind, we send greetings and thanks to our Grandmother, the Moon.

Now our minds are one.

The Stars

We give thanks to the Stars who are spread across the sky like jewelry. We see them in the night, helping the Moon to light the darkness and bringing dew to the gardens and growing things. When we travel at night, they guide us home. With our minds gathered together as one, we send greetings and thanks to all the Stars.

Now our minds are one.

The Enlightened Teachers

We gather our minds to greet and thank the enlightened Teachers who have come to help throughout the ages. When we forget how to live in harmony, they remind us of the way we were instructed to live as people. With one mind, we send greetings and thanks to these caring Teachers.

Now our minds are one.

The Creator

Now we turn our thoughts to the Creator, or Great Spirit, and send greetings and thanks for the gifts of Creation. Everything we need to live a good life is here on this Mother Earth. For all the love that is still around us, we gather our minds together as one and send our choicest words of greetings and thanks to the Creator.

Now our minds are one.

Closing Words

We have now arrived at the place where we end our words. Of all the things we have named, it was not our intention to leave anything out. If something was forgotten, we leave it to each individual to send such greetings and thanks in their own way.

Now our minds are one.

GIVE THANKS

"When you arise in the morning..., give thanks for the morning light..., for your life and strength....

Give thanks for your food... and the joy of living.....

If you see no reason for giving thanks..., the fault lies in yourself...."

---- Tecumseh

OJIBWAY PRAYER

Grandfather,

Look at our brokenness.

We know that in all creation

Only the human family

Has strayed from the Sacred Way.

We know that we are the ones

Who are divided

And we are the ones

Who must come back together

To walk in the Sacred Way.

Grandfather,

Sacred One,

Teach us love, compassion, and honour

That we may heal the earth

And heal each other.

---- Art Solomon (Anishinaabe Elder)

A PRAYER OF THANKS FOR FOOD

Ngizhemanidoom, sema ngiimiinagoo wiinamaayaanh nangwaa. Gagwejimin wiizhiwendamaan maanda miijim miinawa zhiwenmishinaang nangwaa. Miigwech ndinaanaanik gewe wesiinhak, okaanak, bineshiinhak, miinawa giigonhik, kinagwa gwayaa gaabigitnaamwat wiinwa bimaadiziwaan maanpii akiing niinwe wiimaadiziiyaang. Miigwech ge ndikaadami netawging miinawa maanwaang gaamiizhiyaang wiimiijiyaang wiizongziiyaang nangwaa.

Miigwech ngizhemanidoom miigwech

English translation:

My creator. Tobacco was given to me to pray today. I ask you in a good way to bless this food and to bless us today. We say thank you to all those animals, wild and domestic, the birds and the fish. Everyone that gave up his or her lives here upon the earth, so that we can live. We also say thank you for the vegetables and the fruits that you have given to us, so that we can have strength today.

Thank you my creator thank you.

---- Anishinaabe

LEADERSHIP

When one thinks of leadership, one can be reminded of watching a V-formation of geese in flight.

The lead goose is sticking its neck out to break the air currents for the rest of the flock, thereby making it easier for the others to fly (as they "draft"�� in behind).

But if you watch that V-formation long enough, you'��ll see that the lead goose will eventually fall back and another one will come up to take its place.

So a good leader will stick its neck out for whover is following, setting a good example for the others.

But also a good leader knows when to let another lead, when to let others have a chance.

MEDICINE WHEEL

A Medicine Wheel is a circle divided into parts (usually four), which relate with and counterbalance one another to form a whole, and is often used to represent Aboriginal wisdom in North America. Medicine Wheels are not necessarily a tradition belonging to all Aboriginal peoples. However, many cultures have some variation of the Wheel, and the Traditional Knowledge and views of the various first peoples of North America are more compatible with the circle concept than with linear, European-based forms of thought.

The Medicine Wheel represents and unites various aspects of the world, both seen and unseen, and emphasizes how all parts of the world and all levels of being are related and connected through a life force originating in the creation of the universe. Some wheels teach about the four cardinal directions, the seasons, times of day, or stages of life; others represent the races of people, animals, natural elements, aspects of being, and so on. All parts of the wheel are important, and depend on each other in the cycle of life; what affects one affects all, and the world cannot continue with missing parts. For this reason, the Medicine Wheel teaches that harmony, balance and respect for all parts are needed to sustain life.

The centre of the Medicine Wheel symbolizes the self in balance, and the perspective of traditional philosophy. The central perspective is a neutral place where it is possible to develop a holistic vision and understanding of creation and the connections between all things.

Medicine Wheels made of stones arranged on the Earth have been found in various places throughout North America, marking places of special significance, such as places of energy, ceremony, meeting, meditation, teaching, and celebration. Some estimate that there were about 20,000 medicine wheels in North America before European contact occurred. Some Medicine Wheels on the prairies have been found to be 5,000 years old or more.

Numbers have always played a significant part in traditional Aboriginal life. Four is one of the most sacred numbers used in Aboriginal culture. Many aspects are seen in terms of four. The Sacred Mystery, the source of all creation, reveals itself as the Powers of the Four Directions and these four powers provide the organizing principle for everything that exists in the world: The Seasons, The Races, The Elements of the Universe, The Stages of Life, The Emotions and Aspects of Human Behavior. The Medicine Wheel, which is symbolized by a cross within a circle, is a ceremonial tool and the basis for all teaching wheels. The Power of the Four Directions is implied when ever a wheel or circle is drawn. Since traditional Native American cultures view life as a continuous cycle, life mirrors the cycling of the seasons, the daily rising of the sun, and the phases of the moon. They also hold the view that all things are interrelated. The Medicine Wheel incorporates the Powers of the Four Directions and the interrelatedness of all things.

The teachings of the Medicine Wheel were originally explained orally with the circle being drawn in the earth and a gradual overlaying of symbols, as meanings were explained by an elder. The elder would begin with an explanation of the Four Directions and the center of the wheel which represents the Sacred Mystery. He may have gone on to explain some of the following concepts: The Four Aspects of Human Personality-the physical, mental, emotional, and spiritual; The Seasons-the changing from fall, winter, spring and summer, occurs in a cycle; The Four Stages of Life-childhood, adolescence, adulthood,and elders; The Races-red, white, black and yellow; The Four Elements-water, air, fire, and earth. The basic Medicine Wheel of the the Powers of the Four Directions, can be expanded to include other wheels, such as the emotions wheel, or the mind wheel. These wheels within wheels are used to explain and examine such concepts as those emotions that impede personal growth and the development process that involves leading a person to wholeness.

The Medicine Wheel - Physical Quadrant

Tobacco is the first medicine given from the Creator. It is in the East and represents the promise that the Creator is always willing to listen. Yellow is the colour, spring is the season and childhood is the stage of life.

Tobacco is the first plant that the Creator gave to the Anishinabe people. Three other plants: sage, cedar and sweetgrass are held sacred by the people. Together they are referred to as the four sacred medicines (Muskiiki). The four sacred medicines are used in everyday life and in all of our ceremonies. All of them can be used to smudge with, though sage, cedar and sweetgrass also have many other uses. It is said that tobacco sits in the eastern door, sweetgrass in the southern door, sage in the west and cedar in the north. Elders say that the spirits like the aroma produced when the other sacred medicines are burned.

Sacred tobacco was given to the Anishinabe so that we can communicate with the Spirit world. Tobacco is always offered before picking other medicines. When you offer tobacco to a plant and explain your reasons for being there, the plant will let all the plants in the area know your intentions and why you are picking them. Tobacco is used as an offering, a gift, and is an important part of Anishinabe ceremonies.

Medicine Wheel - Mental Quadrant

Sweetgrass is in the South and connected to Mother Earth. It has a shiny and beautiful side as well as a plain side, representative of youth. When sweetgrass is braided, it cannot be pulled apart. Likewise when your body, mind and spirit are solidly connected, you will be full and strong in your personal life. Red is the colour, summer is the season and youth is the stage of life.

Sweetgrass is the sacred hair of Mother Earth. Its sweet aroma reminds our people of the gentleness, love and kindness she has for the people. When sweetgrass is used in a healing circle it has a calming effect. Like sage and cedar, sweetgrass is used for smudging and purification.

Medicine Wheel - Emotional Quadrant

Sage is in the West. As we move into the adult stage of our lives, we always exit through the West and sage assists in that journey. The smell of sage is intended to attract the spirits' attention. Black is the colour, fall is the season and adulthood is the stage of life.

Sage is used to prepare our people for ceremonies and teachings. Because it is more medicinal and stronger than sweetgrass, sage is used more often in ceremonies. Sage is used for releasing what is troubling the mind and for removing negative energy. It is also used for cleansing homes and sacred bundles carried by people. It also has other medicinal uses.