Native Healing Quotes

There is a power in nature that man has ignored. And the result has been heartache and pain.

I have learned that the point of life's walk is not where or how far I move my feet but how I am moved in my heart.

The most beautiful thing in the world is a heart that is changing.

Unfortunately, modern man has become so focused on harnessing nature's resources that he has forgotten how to learn from them. If you let them, however, the elements of nature will teach you as they have taught me.

Whether we walk among our people or alone among the hills, happiness in life's walking depends on how we feel about others in our hearts.

We travel only as far and as high as our hearts will take us.

No man is as wise as Mother Earth. She has witnessed every human day, every human struggle, every human pain, and every human joy. For maladies of both body and spirit, the wise ones of old pointed man to the hills. For man too is of the dust and Mother Earth stands ready to nurture and heal her children.

They're all gone, my tribe is gone. Those blankets they gave us, infected with smallpox, have killed us. I'm the last, the very last, and I'm sick, too. So very sick. Hot. My fever burning so hot. I have to take off my clothes, feel the cold air, splash water across my bare skin. And dance. I'll dance a Ghost Dance. I'll bring them back. Can you hear the drums? I can hear them, and it's my grandfather and grandmother singing. Can you hear them? I dance one step and my sister rises from the ash. I dance another and a buffalo crashes down from the sky onto a log cabin in Nebraska. With every step, an Indian rises. With every other step, a buffalo falls. I'm growing, too. My blisters heal, my muscles stretch, expand. My tribe dances behind me. At first they are no bigger than children. Then they begin to grow, larger than me, larger than the trees around us. The buffalo come to join us and their hooves shake the earth, knock all the white people from their beds, send their plates crashing to the floor. We dance in circles growing larger and larger until we are standing on the shore, watching all the ships returning to Europe. All the white hands are waving good-bye and we continue to dance, dance until the ships fall off the horizon, dance until we are so tall and strong that the sun is nearly jealous. We dance that way.

The success of my journey depended on whether my heart walked forward—toward my people—instead of backward, away from them.

Mother Earth has never been more crowded, yet her inhabitants have never been more lonely.

Life is a walking, a journey. So, if life upon Mother Earth is a journey, there are two ways to walk. We can choose to walk forward or we can choose to walk backward. Forward Walking choices are rewarded with consequences that light the way to peace, happiness, joy, comfort, knowledge, and wisdom. Backward Walking choices bring to the Two-Legged beings consequences of misery despair, and darkness.

Don't believe the dark whisperings that invite you to walk backward. At any time in your life, you have the power to turn forward.

We have flattered ourselves by inventing proverbs of comparison in matter of blindness,--"blind as a bat," for instance. It would be safe to say that there cannot be found in the animal kingdom a bat, or any other creature, so blind in its own range of circumstance and connection, as the greater majority of human beings are in the bosoms of their families. Tempers strain and recover, hearts break and heal, strength falters, fails, and comes near to giving way altogether, every day, without being noted by the closest lookers-on.

Our immigrant plant teachers offer a lot of different models for how not to make themselves welcome on a new continent. Garlic mustard poisons the soil so that native species will die. Tamarisk uses up all the water. Foreign invaders like loosestrife, kudzu, and cheat grass have the colonizing habit of taking over others’ homes and growing without regard to limits. But Plantain is not like that. Its strategy was to be useful, to fit into small places, to coexist with others around the dooryard, to heal wounds. Plantain is so prevalent, so well integrated, that we think of it as native. It has earned the name bestowed by botanists for plants that have become our own. Plantain is not indigenous but “naturalized.” This is the same term we use for the foreign-born when they become citizens in our country.

Guns and swords are ineffective against the complex and varied assaults of an environment thrown out of natural balance.

Man's obsession with his own wants is taking him further from those without whom happiness cannot be found. It is taking him from his people.

We danced, the way Kiowas danced, when called by our people, by our ancestors, to help each other heal.

Understand indigenous healing will also heal other nations and peoples. We've all been living on broken ugly systems built on genocide and slavery. Strengthening and empowering others, in whatever capacity, also helps the self.

I have learned that the point of life's walk is not where or how far I move my feet but how I am moved in my heart. If I walk far but am angry toward others as I journey, I walk nowhere. If I conquer mountains but hold grudges against others as I climb, I conquer nothing. If I see much but regard others as enemies, I see no one.

Istagunga sought for the magic that ran beneath the soil like a network, each thread connecting all living things together. It was this immense power that held Iktomi's Web together...

The medicine is already within the pain and suffering. You just have to look deeply and quietly. Then you realize it has been there the whole time. Saying from the Native American oral tradition

"For a Physician should mind not rank, wealth or age; neither should he question whether a patient is enemy or friend, a native or a foreigner, or what Gods he worships. To heal is as the Goddess commands."

There’s an important distinction between writing about trauma and writing a tragedy. I sought to write about identity, loss, and injustice … and also of love, joy, connection, friendship, hope, laughter, and the beauty and strength in my Ojibwe community. It was paramount to share and celebrate what justice and healing looks like in a tribal community: cultural events, language revitalization, ceremonies, traditional teachings, whisper networks, blanket parties, and numerous other ways tribes have shown resilience in the face of adversity. Growing up, none of the books I’d read featured a Native protagonist. With Daunis, I wanted to give Native teens a hero who looks like them, whose greatest strength is her Ojibwe culture and community.

These struggles with the natural character, the strong native bent of the heart, may seem futile and fruitless, but in the end they do good. They tend, however slightly, to give the actions, the conduct, that turn which Reason approves, and which Feeling, perhaps too often opposes: they certainly make a difference in the general tenor of a life, and enable it to be better regulated, more equable, quieter on the surface; and it is on the surface only the common gaze will fall. As to what lies below, leave that with God. Man, your equal, weak as you, and not fit to be your judge, may be shut out thence: take it to your Maker--show Him the secrets of the spirit He gave--ask Him how you are to bear the pains He has appointed--kneel in His presence, and pray with faith for light in darkness, for strength in piteous weakness, for patience in extreme need. Certainly, at some hour, though perhaps not at your hour, the waiting hours will stir; in some shape, though perhaps not the shape you dreamed, which your heart loved, and for which it bled, the healing herald will descend.

We have found that no modern prescriptions heal the human heart so fully or so well as the prescription of the Ancient Ones. "To the hills," they would say. To which we would add, "To the trees, the valleys, and the streams, as well." For there is a power in nature that man has ignored. And the result has been heartache and pain.

Some of us fall through the unseen cracks in the world of health on a bright summer’s day through a run-in with machine or microbe, like Alice down the rabbit hole. Some of us were born this way. And some find out that our genes have hidden within them a ticking time bomb. Waiting. Silently. However we got here, we are now inhabitants of the state of sickness. Our papers for the world of health have been rescinded without notice. Our body-world has been colonised by patriarchs, and we, the natives, should know our place: small folded patient, compliant, silent, not defiant. They seem to believe that our bodies are just an errant version of theirs. That our souls are not woman-shaped on the inside. That it’s not our place to take our space and insist on our inner difference. Their gospel is scribbled down on prescription pads in spider scrawl. They are not to be questioned, especially not with our own heresy.

Conversation is an exchange of gifts. Native American tribal wisdom teaches that when you encounter a person on your life path, you must seek to find out what gifts you have for one another so that you may exchange them before going your separate ways. This seems true even of daily encounters with those we know well. We come into one another's presence bearing whatever harvest of experience the day has offered, and we foster relationship by making a gift of what we have received.

The Native Americans, whose wisdom Thoreau admired, regarded the Earth itself as a sacred source of energy. To stretch out on it brought repose, to sit on the ground ensured greater wisdom in councils, to walk in contact with its gravity gave strength and endurance. The Earth was an inexhaustible well of strength: because it was the original Mother, the feeder, but also because it enclosed in its bosom all the dead ancestors. It was the element in which transmission took place. Thus, instead of stretching their hands skyward to implore the mercy of celestial divinities, American Indians preferred to walk barefoot on the Earth: The Lakota was a true Naturist – a lover of Nature. He loved the earth and all things of the earth, the attachment growing with age. The old people came literally to love the soil and they sat or reclined on the ground with a feeling of being close to a mothering power. It was good for the skin to touch the earth and the old people liked to remove their moccasins and walk with bare feet on the sacred earth. Their tipis were built upon the earth and their altars were made of earth. The birds that flew in the air came to rest on the earth and it was the final abiding place of all things that lived and grew. The soil was soothing, strengthening, cleansing and healing. That is why the old Indian still sits upon the earth instead of propping himself up and away from its life-giving forces. For him, to sit or lie upon the ground is to be able to think more deeply and to feel more keenly; he can see more clearly into the mysteries of life and come closer in kinship to other lives about him. Walking, by virtue of having the earth’s support, feeling its gravity, resting on it with every step, is very like a continuous breathing in of energy. But the earth’s force is not transmitted only in the manner of a radiation climbing through the legs. It is also through the coincidence of circulations: walking is movement, the heart beats more strongly, with a more ample beat, the blood circulates faster and more powerfully than when the body is at rest. And the earth’s rhythms draw that along, they echo and respond to each other. A last source of energy, after the heart and the Earth, is landscapes. They summon the walker and make him at home: the hills, the colours, the trees all confirm it. The charm of a twisting path among hills, the beauty of vine fields in autumn, like purple and gold scarves, the silvery glitter of olive leaves against a defining summer sky, the immensity of perfectly sliced glaciers … all these things support, transport and nourish us.

Would it surprise you to hear that man's unhappiness is due in large measure to the way he is seeking after happiness?

And if we are learning anything in America in the twenty-first century, it's that restoration and healing are desperately needed. We need to begin asking what that might look like.

At the end of our lives, when our bodies are about to be laid in Mother Earth, we will know for ourselves whether we are a Two-Legged being full of light or a Two-Legged being full of darkness.

Would it surprise you to hear that man's unhappiness is due in large measure to the way he is seeking after happiness? You know this already from your own life. For when you have been unhappy, you have been unhappy with others—with your father or mother, your sister or brother, your spouse, your son, your daughter. If unhappiness is with others, wouldn't it stand to reason that happiness must be with others as well?

There is much to be learned from the world around us—far more than we normally comprehend. The Ancient Ones knew this well—most particularly the wise teachers among them—those who, in the Navajo tongue, were called "Anasazi.

The vastness of life around us helps eliminate self-centeredness. We are not doing the Vision Quest to make ourselves feel important or to be interesting to our friends but to realize the vastness of the universe and our oneness with it.

We have a choice. We can embrace our humanness, which means embracing our broken natures and the compassion that remains our best hope for healing. Or we can deny our brokenness, forswear compassion and as a result, deny our own humanity.

The character of the Indian's emotion left little room in his heart for antagonism toward his fellow creatures .... For the Lakota (one of the three branches of the Sioux Nation), mountains, lakes, rivers, springs, valleys, and the woods were all in finished beauty. Winds, rain, snow, sunshine, day, night, and change of seasons were endlessly fascinating. Birds, insects, and animals filled the world with knowledge that defied the comprehension of man. The Lakota was a true naturalist - a lover of Nature. He loved the earth and all things of the earth, and the attachment grew with age. The old people came literally to love the soil and they sat or reclined on the ground with a feeling of being close to a mothering power. It was good for the skin to touch the earth, and the old people liked to remove their moccasins and walk with bare feet on the sacred earth. Their tipis were built upon the earth and their alters were made of earth. The birds that flew in the air came to rest upon the earth, and it was the final abiding place of all things that lived and grew. The soil was soothing, strengthening, cleansing, and healing. This is why the old Indian still sits upon the earth instead of propping himself up and away from its live giving forces. For him, to sit or lie upon the ground is to be able to think more deeply and to feel more keenly; he can see more clearly into the mysteries of life and come closer in kinship to other lives about him.

Aborigines, like other indian tribes, believe that people today have less of this life energy than in the past. Because life energy is the common source between human beings and nature, the loss of it parallels the loss of connection between human beings and their relations: the plants, animals, stones, water, sky, the Earth, and all of creation. Restoring life energy to its original condition of fullness may be the key to recovering lost potentials and realizing that "the Kingdom of Heaven is in our midst.

Darkness seems to have prevailed and has taken the forefront. This country as in the 'cooperation' of The United States of America has never been about the true higher-good of the people. Know and remember this. Cling to your faith. Roll your spiritual sleeves up and get to work. Use your energy wisely. Transmute all anger, panic and fear into light and empowerment. Don't use what fuels them; all lower-energy. Mourn as you need to. Console who you need to—and then go get into the spiritual and energetic arena. There's plenty work for us to do; within and without. Let's each focus on becoming 'The President of Our Own Life. Cultivate your mind. Pursue your purpose. Shine your light. Elevate past—and reject—any culture of low vibrational energy and ratchetness. Don't take fear, defeat or anger—on or in. The system is doing what they've been created to do. Are you? Am I? Are we—collectively? Let's get to work. No more drifting through life without your higher-self in complete control of your mind. Awaken—fully. Activate—now. Put your frustrations or concerns into your work. Don't lose sight. There is still—a higher plan. Let's ride this 4 year energetic-wave like the spiritual gangsters that we are. This will all be the past soon. Let's get to work and stay dedicated, consistent and diligent. Again, this will all be the past soon. We have preparing and work to do. Toxic energy is so not a game. Toxic energy and low vibrations are being collectively acted out on the world stage. Covertly operating through the unconscious weak spots and blind spots in the human psyche; making people oblivious to their own madness, causing and influencing them to act against–their–own–best–interests and higher-good, as if under a spell and unconsciously possessed. This means that they are actually nourishing the lower vibrational energy with their lifestyle, choices, energy and habits, which is unconsciously giving the lower-energy the very power and fuel it needs—for repeating and recreating endless drama, suffering and destruction, in more and more amplified forms on a national and world stage. So what do we do? We take away its autonomy and power over us while at the same time empowering ourselves. By recognizing how this energetic/spiritual virus or parasite of the mind—operates through our unawareness is the beginning of the cure. Knowledge is power. Applied knowledge is—freedom. Our shared future will be decided primarily by the changes that take place in the psyche of humanity, starting with each of us— vibrationally. In closing and most importantly, the greatest protection against becoming affected or possessed by this lower-energy is to be in touch with our higher vibrational-self. We have to call our energy and power back. Being in touch with our higher-self and true nature acts as a sacred amulet, shielding and protecting us from the attempted effects. We defeat evil not by fighting against it (in which case, by playing its game, we’ve already lost) but by getting in touch with the part of us that is invulnerable to its effects— our higher vibrational-self. Will this defeat and destroy us? Or will it awaken us more and more? Everything depends upon our recognizing what is being revealed to us and our stepping out of the unconscious influence of low vibrational/negative/toxic/evil/distraction energy (or whatever name you relate to it as) that is and has been seeking power over each of our lives energetically and/or spiritually, and step into our wholeness, our personal power, our higher self and vibrate higher and higher daily. Stay woke my friends—let's get to work.

Ghost Dancers Rise: At the 500th anniversary of Columbus's landing, tribal leaders gathered in Washington, DC, for a ceremony in front of the Capitol. They could have dwelt on the catastrophes that were Columbus's legacy, but instead they closed the ceremony with these words: We stand young warriors In the circle At dawn all storm clouds disappear The future brings all hope and glory, Ghost dancers rise Five-hundred years.

The activity of the older philosophers, on the other hand (though they were quite unconscious of it) tended toward the healing and the purification of the whole. It is the mighty flow of Greek culture that shall not be impeded; the terrible dangers in its path shall be cleared away: thus did the philosopher protect and defend his native land. But later, beginning with Plato, philosophers became exiles, conspiring against their fatherland.

The medicine wheel represents the circle of all life. When you sit in the wheel and evoke the sacred, all life comes to sit in council. The human, only one member of the web of life, can use the ceremony of the wheel to restore contact with all the relations of life. The animal relations, plant relations, stone people, spirit relations, all things come to sit in council. Our connections with the world are thus restored and the healing of the Earth begins anew.

our tragic beginnings; the ensuing transgenerational trauma inflicted on both the overwhelmed Native American and enslaved African populations; the white majority’s tendency to exclude perceived out-groups from the protection of civil society; the evolution and reemergence of white supremacy; our society’s insistence upon silencing those who have suffered because of our cruelty, indifference, and ineptitude; the economic and racial disparities that have only worsened since 2016; our devaluing of human life; the increase in anti-Black policies like voter suppression and gerrymandering; the resurgence of lynching as a means of terror and control. We are a nation shackled by a cultural imperative to move on from the pain of war, mass death, disease, and government-sanctioned barbarity in the name of “peace” or “healing” or “a return to normal,” when all we’ve really been doing is preserving the unchecked impunity of the powerful to inflict pain again and again and again.

Unlike the interpretation of the crucifixion in Christian theologies that believe Jesus had to die as a blood sacrifice of atonement, the Native American Christian view is that he had to live in a new way in order to heal the whole circle of humanity. He had to become the “we” to the farthest limit of that definition. In order to call back every person from exile, he had to go where they are, on the very margins of society, cut off and alone, rejected and abused. He had to feel what homosexual people feel when they are rejected; what people of color feel when they are demeaned; what people with physical challenges feel when they are ignored; what any human being who has ever been abused feels like to the core of their being. The death of Jesus, therefore, was not required by God to stave off divine retribution against a fatally flawed humanity that deserves eternal punishment, but an act of self-sacrifice and love so profound that it brought enough Good Medicine in the world to heal the broken hoop of the nation for every person on earth.11 The fourth vision quest restored the most essential aspect of creation: kinship.

Medicine Woman is the soul of healing. The deep feminine that will heal you. And will in turn heal the world. She connects us to the wisdom of nature, the wisdom that has been tapped and held by indigenous cultures and the healers who came before. She who has walked this path for a hundred thousand years, before the gleam of steel and the coming of machines and oil. She is the feminine principle in healing that has been lost in our technocratic war on disease. Medicine Woman is our native, our inner ability to heal. She brings with her visions of healing of community – circles of support, healing through arts, connected communities, health giving foods.

A diet rich in readily available nutrients allows the bones to mineralize properly, particularly during gestation and early development, and gives the teeth immunity to decay throughout the stresses of life. Not surprisingly, he found that the native diets that conferred such good health on healthy, so-called primitive groups were rich in minerals, particularly calcium and phosphorus, necessary for healthy bones and teeth. What is surprising about the work of Weston Price is his discovery that these healthy diets always contained a good source of what he called "fat-soluble activators," nutrients like vitamin A and vitamin D, and another vitamin he discovered called Activator X or the Price Factor. These nutrients are found only in certain animal fats. Foods that provided these nutrients were considered sacred by the healthy groups he studied. These foods included liver and other organ meats from grazing animals; fish eggs; fish liver oils; fish and shellfish; and butter from cows eating rapidly growing green grass from well-mineralized pastures. Price concluded that without a rich supply of these fat-soluble nutrients, the body cannot properly use the minerals in food. These fat-soluble nutrients also nourish the glands and organs to give healthy indigenous peoples plenty of immunity during times of stress.

Huperzia serrata   Native to India and Southeast Asia, the Huperzia serrata is also called firmoss. It is used in Chinese and Ayurvedic medicine as medicinal plants to treat different types of maladies. In recent studies, researchers have found out that it contains neuro-protective properties.   Benefits   Unlike other medicinal herbs in Asia, Huperzia serrata is not as common in Western folk medicine. This particular herb contains the compound called huperzine A which is an acetylcholinesterase inhibitor and NMDA receptor antagonist. Below are the benefits of using this medicinal herb.   It is used to improve the brain and cognitive function.   It can also help prevent the occurrence of autoimmune neuromuscular diseases that can lead to muscle weakness and disability.   It has the potential of treating patients suffering from Alzheimer’s disease.   How to Use   This particular medicinal herb is prepared as tea or infusion. However, there are also dietary supplements available from the market that you can take.

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I thought about the aftermath of the 1862 war, when thirty-eight hastily condemned warriors had been hung in Mankato, in the country's largest-ever mass execution. Their bodies were buried in shallow graves and then dug up for study by local doctors, including Dr. Mayo, who kept the body of Cut Nose for his personal examination. I thought about my father losing his teaching job, about his struggle with depression and drinking. About how angry he was that our history was not taught in schools. Instead, we had to battle sports mascots and stereotypes. Movie actors in brownface. Tourists with cameras. Welfare lines. Alcoholism. 'After stealing everything,' he would rage, 'now they want to blame us for it, too.' Social services broke up Native families, sending children like me to white foster parents. Every week, the newspapers ran stories about Indians who rolled their cars while drunk or the rise of crack cocaine on the reservations or somebody's arrest for gang-related crimes. No wonder so many Native kids were committing suicide. But there was so much more to the story of the run. What people didn't see because they chose never to look. Unlike the stone monument in New Ulm, built to memorialize the settlers' loss with angry pride, the Dakhota had created a living, breathing memorial that found healing in prayer and ceremony. What the two monuments shared, however, was remembering. We were all trying to find a way through grief.

Yes, there is a human nature and that human nature is build for love and contact. It is build for connection, it is build for mutual protection, it is build for mutual aid. And when we rear people in base of all society on the lines that transgress those needs, we're gonna get exactly what we have today. Which is a society which is increasingly conflicted, increasingly fractured, increasingly disconnected and where human pathology is, despite all the advances of medicine, chronic human pathology is on the rise. Western medicine does not recognize that the pathologies are manifestations of our life, that diseases don't have a life of their own, that diseases express the life of the individual. And if that individual's life is changed, so can the disease in many, many cases. And furthermore, that human beings have an innate healing capacity. There is a healing capacity in all living beings, plant or animal. And along with the wonders and contributions of Western medicine we could do so much more if we actually respected and evoked and encouraged that healing capacity that is within the individual, which is very much connected to the emergence of the true self. Now, for that, you need the truth. That means, we actually have to look at what is going on. And there is so much denial in this society. My own profession is a prime example. The average doctor does not hear the information I gave you about asthma. They couldn't explain it, even though the physiology is straightforward. For all the trauma in this society, the average physician does not hear the word "trauma" in all their years of training. Not that they don't get a lecture, not that they don't get a course, they don't even hear the word, except in the physical sense, physical trauma. Teachers are not taught that the human child's brain is still developing and that the conditions for healthy brain development is the presence of nurturing and responsive adults. And that schools are not knowledge factories, they are places where human development needs to be nurtured. That's a very different proposition for an educational system. And the courts don't get it. The courts think that if a human is behaving badly, it is a choice they're making, therefore they need to be punished. For some strange reason, certain minority groups have to be punished more than the average, like in my country 5% of the population is native, and they are 25% of the jail population now. And of course when we ask the question if the science is straightforward — as I believe it to be — and the conclusions are as clear as I believe them to be, why don't we just embrace it and follow it and do something about it? Well.. the reason for that is obvious, because if everything I just said happens to be true, which I firmly believe to be true, and if it is.. everything would have to change. How we teach parents would have to change, how we treat family would have to change, how we support young parents would have to change, how we pass laws, how we educate people, how we run the economy. We have to do something different. Getting to that something different has to begin with an inquiry and I hope I've said enough to encourage you to continue on that path of inquiry.

promoting ways to: build carbon stores in the soil; keep water on the land; stop and reverse desertification; focus on ecological systems rather than individual species; reduce chemical inputs; and maintain diversity in crops, native plants, and microbial life. And—we can’t forget our cows—bring herbivores back onto the landscape.

The Red Road to Wellbriety   The Red Road to Wellbriety is a journey of hope and healing for Native Americans seeking recovery from addictions.  This is our book to read, to use, and to study as we take our own Red Road journey to sobriety and Wellbriety in a spiritual, emotional, mental, and physical way.   T

True Wellbriety occurs in the context of community.  The Red Road to Wellbriety teaches that healthy seeds cannot grow in diseased soil. It teaches that injured seeds need a “Healing Forest.”  The stories in the Red Road to Wellbriety make it clear that the sobriety and healing of the individual are inseparable from the sobriety and healing of the family and the tribe.  In these pages are found the connecting tissue between personal sobriety, cultural renewal, nationhood, and sovereignty. 

The voices that fill these pages reveal how the wounds the individual and community have inflicted on each other can be healed.  These voices call for a new relationship between self and community.  The Wellbriety of the community creates a healing sanctuary–a culture of recovery–for the wounded individual, just as the growing Wellbriety of the individual feeds the strength of the community.  In the Red Road to Wellbriety, the individual, family and community are not separate; they are one. 

STEP 7  –   Humility We humbly ask a Higher Power and our friends to help us to change. In Step 7 we finally have the knowledge, desire and allies to change. The knowledge we have is the self-knowledge gained from the inventories and lists we made while facing South. Our allies are the sobriety Elders and the Red Road brothers and sisters we’ve been sitting with in our sobriety circles and healing circles. Creator is an ally

Here is an Eighth Step prayer to help in the sincerity of forgiveness:   Creator, help me meditate on each instance of my past that I may see the truth. Creator, I pray for each and every relation I must approach at this time. Great Spirit, my Sacred Hoop is broken. Please guide me in healing other Hoops that I have broken. Creator, help me to focus on my part in these weakest links of my life. STEP

As Indian people, we know we have to heal the forest as well as individual trees. Step 12 is about creating a Healing Forest where the community-at-large undergoes healing as well as individuals. This is the story of the Healing Forest, which we will tell again and again. Our culture knows that the individual, the human community, and the land are so completely interconnected that for wellness or Wellbriety, each must participate in the healing journey. As

Steps 7-12 in the Native Way   We are familiar with carrying backpacks of anger, hate and resentment.  The spiritual warrior carries a backpack filled with solutions, a love-based thought system, and values that move us toward a life of harmony and balance.  Others will want to join this walk, strengthening the Healing Forest that we all share together.   W

Mother Earth reintroduced me to my people.

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The natives believed in the circle of life which consisted of three main functions or transitions in life, the birth, death and rebirth.

In all of the languages of the five hundred original North American Indian cultures, and in most of the southern hemisphere, there is no word for "art" apart from the spiritual or tribal functions that any esthetic creation might serve. This creation is non-mimetic, that is, it is not a copy or shadow of the real but incorporates reality, in essence, and becomes the thing itself. For the word-sender, the singing of the poem is sacred and practical rather than secular and artistic. The purpose is to name, mythify; initiate, heal, unify, or psychically transport, rather than, as we understand the artistic function, for individual self-expression, entertainment, or purely esthetic pleasure. Beauty is not a secondary reflection of goodness, but, as with the Pueblos, "good" and "beautiful" are the same word.

As much as I love what I do and consider it worthwhile, I cannot escape the suspicion that what we do as mental health professionals is not as good as the healing that in other cultures has been rooted in the native soil of the returning soldier's community. Our culture has been notably deficient in providing for reception of the Furies of war into community. For better or for worse, the health care system has been given this role -- along with the prisons, where a disproportionate number of men incarcerated since the Vietnam War have been veterans. We must create our own new models of healing which emphasize communalization of the trauma. Combat veterans and American citizenry should meet together face to face in daylight, and listen, and watch, and weep, just as citizen-soldiers of ancient Athens did in the theater at the foot of the Acropolis. We need a modern equivalent of Athenian tragedy. Tragedy brings us to cherish our mortality, to savor and embrace it. Tragedy inclines us to prefer attachment to fragile mortals whom we love, like Odysseus return from war to his aging wife, Penelope, and to refuse promised immortality.

Science writers Po Bronson and Ashley Merryman have found that ethnic pride is an important element of self-esteem for other races but they draw the line at whites: “It’s horrifying to imagine kids being ‘proud to be white’. ” Many intellectuals believe whites are collectively guilty. As James Traub of The New Yorker wrote, when it comes to any discussion about race, whites must acknowledge that they are the offending party: “One’s hand is stayed by the knowledge of innumerable past hurts and misdeeds. The recognition of those wrongs, along with the acceptance of the sense of collective responsibility—guilt—that comes with recognition is a precondition to entering the discussion [about race].” Joe Klein, in New York Magazine, wrote that any conversation about race must begin with a confession: “It’s our fault; we’re racists.” “Black anger and white surrender have become a staple of contemporary racial discourse,” writes another commentator. Most blacks endorse this view. James Baldwin wrote that any real dialogue between the races requires a confession from whites that is nothing less than “a cry for help and healing.” Popular culture casually denigrates whites. Jay Blumenfield, an executive producer for the Showtime cable network, was working in 2004 on a reality program tentatively titled “Make Me Cool,” in which a group of blacks were to give “hipness makeovers” to a series of “desperately dweebie” whites. Why whites? Mr. Blumenfield explained that the purpose of the program was to correct “uncoolness,” and that “the easiest way to express that is they’ll be white.” Gary Bassell, head of an advertising agency that specializes in reaching Hispanics explained that “we’ve been shaped by an American pop culture today that increasingly proves that color is cool and white is washed out.” Miss Gallagher noted above that there are “few things more degrading than being proud to be white.” The United States Patent and Trademark Office (USPTO) agrees. In 2005, it refused to grant a trademark on the phrase “White Pride Country Wide.” It explained that “the ‘white pride’ element of the proposed mark is considered offensive and therefore scandalous.” The USPTO has nevertheless trademarked “Black Power” and “Black Supremacy,” and apparently finds nothing scandalous in “African Pride,” “Native Pride!” “Asian Pride,” “Black Pride,” “Orgullo Hispano” (Hispanic Pride), “Mexican Pride,” and “African Man Pride,” all of which have been trademarked.

When I would begin to apologize for my spotty education, stating that I often felt that my passionate, haphazard reading has given me some of the faults of the autodidact, he would speak up and praise my "native intelligence." Those were healing words for me to hear...

If we can return to the essence of our identities, we can teach the children around us to know who they are from a young age, and perhaps one day, when they are older, when they create the future, they will work together to change things and to heal systems we had no idea how to heal.

The ordinary village witch, like Moss, lived on a few words of the True Speech handed down as great treasures from older witches or bought at high cost from sorcerers, and a supply of common spells of finding and mending, much meaningless ritual and mystery-making and gibberish, a solid experiential training in midwifery, bonesetting, and curing animal and human ailments, a good knowledge of herbs mixed with a mess of superstitions – all this built up on whatever native gift she might have of healing, chanting, changing, or spellcasting. Such a mixture might be a good one or a bad one. Some witches were fierce, bitter women, ready to do harm and knowing no reason not to do harm. Most were midwives and healers with a few love potions, fertility charms, and potency spells on the side, and a good deal of quiet cynicism about them. A few, having wisdom though no learning, used their gift purely for good, though they could not tell, as any prentice wizard could, the reason for what they did, and prate of the Balance and the Way of Power to justify their action or abstention. ‘I follow my heart,’ one of these women had said to Tenar when she was Ogion’s ward and pupil. ‘Lord Ogion is a great mage. He does you great honour, teaching you. But look and see, child, if all he’s taught you isn’t finally to follow your heart.

From Thomas Berry: When we arrived, we brought with us an attitude that the region was here for our exploitation. Even though we broke our treaties with the Indian tribes, we did recognize their rights and made treaties with them. It never entered our minds that we should have also made treaties with the rivers and with the land and with the region as a whole…Such as treaty, or some such spiritual bond, between ourselves and the natural world is needed… the river and its valley are neither our enemy to be conquered nor our servant to be controlled…it is the ultimate psychic as well as the physical context out of which we emerge into being and by which we are nourished, guided, healed, and fulfilled. As the gulls soaring above the river in its estuary region, as the blossoms along its banks, the fish within its water, so, too, the river is a celebration of existence, of life lived in intimate association with the sky, the winds from every direction, the sunlight.

Much nature writing has emphasized the beauty, integrity, and necessity of wilderness. But the notions of wild and wilderness often have been accompanied by dichotomies: wilderness versus civilization, wild versus domesticated, pristine wilderness versus active human presence. While Western culture has traditionally given positive value to the second set of terms, there is a growing tendency to hold that wilderness has primary worth…but still this belief is often based on the old assumptions: that nature and humans are distinct, and that nature is healthy only when it is free of human interference. To think instead about being in place is to assume that there is at least the possibly of living with the land and its processes. How can we live in place, truly inhabit the earth, and become native to our lands? So we are engaged in an ongoing struggle, a search for a new relation to the earth. It is also an old relationship: to be in and of place, to truly inhabit the land rather than just live on it. Why is it important? The answer is all around us in the destruction of habitats, species, and individual beings…the answer also lies inside us, in a psychological rupture from the physical matrix of our life-nature, and our bodies. And the answer is in the way we treat each other: our debasement and abuse of nature is linked with our debasement and abuse of people. To heal the social and the psychological, we need to heal our relationship with the earth.

From Alan Thein Durning: The extreme disruption of ecosystems will end. The question is whether people will end it voluntarily and creatively, or whether nature will end it for them, savagely and catastrophically... Humanity’s failure to act in defense of the Earth is conventionally explained as a problem of knowledge: not enough people yet understand the dangers or know what to do about them. An alternative explanation is that this failure reflects a fundamental problem of motivation. People know enough, but they don’t care enough. They do not care enough because they do not identify themselves with the world as a whole. The Earth is such a big place that it might as well be no place at all. If places motivate but the planet does not, a curious paradox emerges. The wrenching global problems that the world’s leading thinkers so earnestly warn about- crises such as deforestation, hunger, population growth, climate change, loss of cultural and biological diversity- may submit to solutions only obliquely. The only cures possible may be local and motivated by a sentiment- the love of home- that global thinkers often regarded as divisive and or provincial. Thus, it may be possible to diagnose problems globally, but impossible to solve them globally. There may not be any ways to save to world that are not, first and foremost, ways for people to say their own places. Here is the hope: that this generation becomes the next wave of natives, first in this place on Earth and then in others. This newfound permanence allows the quiet murmur of localities to become audible again. And that not long thereafter, perhaps very soon, the places of this Earth will be healed and whole again. ...AJ Auden said, “We have spent thee past 250 years in restless movement, recklessly skimming off the cream of superabundant resources, but we have not used the land in the true sense of the word, not have we done ourselves much permanent good. It’s high times that we settled down, not for a hundred years, but for a thousand, forever.

The character of the disillusioned warrior soothed by the simplicity and silence of nature is an archetype of this war-driven, industrialized era. It is the story arc that traces the trail of the once-idealistic-now-misanthropic protagonist led astray by progressing culture who ultimately finds themselves and a long-sought truce with their demons in the honesty of the landscape, be it alone or among a native people with a more rightly-aligned set of values. …There is some element of hope for the hopeless found in these stories that speak to the profound depths of our weariness and sparks in even the most disillusioned soul the hope of peace and a quiet life of meaning.

What was she asking me? That was, I thought, all I needed to know. That was my profession, after all; if one could never know the answers, once could, at least, know the questions. There were so few to know. Among my patients, every quandary and confusion proceeded from one of the few, the elemental questions: What can I change and what must I accept? Of what, of where, of whom am I the issue? Can the past be touched? Can it be healed? That, as I had understood it, was my task as an analyst: not to answer the unanswerable question, but to accompany my patient to the threshold of the mystery. It was not the answer that healed. Indeed (I thought), belief in answers was the root of all anguish. What healed was the articulation of desire, the act of setting it down, laying it out, offering it up. I believed that it was only in uttering its question - not in receiving the answer - that the soul came into being, released into longing, which is its native element. In such a way I believed myself to be the midwife of the new soul, a creature squalling and alive because hungry and exposed. You see now how I have been repaid for such a belief, such a presumption. See with what new and terrible questions I have been repaid, questions demanding an answer: Who is the killer of Jessica Burke? Where is my daughter?

Decolonization is not just for the oppressed. It is a gift for everyone. Just as growing pains hurt before the actual growth takes place, so it hurts to decolonize. For some, it hurts like hell, and then one day, we all appear on the other side of it, healed, our stories told in all their truth. Just like that, we all gather to bathe in the healing waters, and just like that, everyone is made clean.

Healing for the Native Ministry. It says in part: For the policy of genocide and for the ongoing unjust policies of the United States government, we ask your forgiveness. . . . For the destruction of the Native family structure through the demoralization of Native American men, for placing your children in foster homes and boarding schools, and for the subservient positions forced on your women, we ask for your forgiveness. For over three-hundred broken treaties, for the myth of “Manifest Destiny,” and for the notion that Native people stood in the way of progress, we ask your forgiveness. For the sins of the church, for withholding the true gospel, for misrepresenting Jesus Christ, and for using religion in an attempt to “civilize the Natives,” we ask your forgiveness . . . We ask for . . . Forgiveness for taking your land at gunpoint and for forcing you on to barren reservations . . . Forgiveness for the policy of our government of genocide toward the Native Americans . . . Forgiveness for the broken treaties . . . Forgiveness for the ongoing policies of the government . . . Forgiveness for misrepresenting the gospel to our Native American forefathers. When your fathers asked us for truth we gave them white man’s religions. When your fathers asked for God we withheld the true gospel of Jesus Christ.47

If the trillions of cells in our bodies can run amazingly complex functions without our conscious effort, then we can only imagine the wisdom of Mother Earth that we have not yet learned.

Root Chakra Gemstones •       With the utmost care and devotion, BLACK TOURMALINE guards its keeper and her property. It is the mineral-kingdom's most protective stone. Place four pieces at your home or property's four corners to protect your home and land, and keep one piece in your car to prevent theft. •       JET is a wood component which is decayed under high pressure and deoxygenated. Though light in weight, when it comes to defense, jet packs a heavy punch, eliminating curses or hexes, and extracting dark magic that originates from past ages or lifetimes. Our ancestors claimed that holding a piece of jet, including the Plague, would help protect them from illness. •       ONYX helps empathy by absorbing and transmuting low vibrations in people or places as a working tool. Having the bearer physically powerful and formidable, and gaining good luck and a great harvest, is believed. •       RED AVENTURINE purifies and detoxifies energy frequencies to help clear the trauma stored, promoting a deeper connection with energy source. It helps to promote strong body ventilation, remove accumulated toxins, and increase blood flow. •       RED JASPER is a battle-stone of resilience and reminds the carrier of her personal strength and ability to overcome challenges. Native Americans claimed red jasper would reinforce warriors going into combat. The red color, because of the protective properties of the stone, reflected the blood they would not have spilled.

Many Native American traditions use the word "medicine" to refer to anything that has spiritual power and that keeps us walking in beauty. Each poem, short story and prose in this book is a remedy to the things that cause us to forget what walking in beauty feels like and empowers us to re-story our limiting and repetitive narrative into multi-dimensional abstracts of art from which we can heal ourselves and our collective through. These stories have been wildcrafted from the wilderness: the one within and without - the one above and below – the one we live in now and the one our ancestors call us back to through the eaves. They seam the two worlds together to make medicine for deep and restorative healing.

There’s this Western desire to connect to something beautiful, abundant, and mythic—like the rose-scented sails of Cleopatra’s ship, all things ancient Egypt, Ayurvedic healing and yoga, traditional Chinese medicine. They yearn to belong to a sensuous past that existed before the colonizer arrived, before the violence and the genocide. But did that past ever exist? Oriental is an erasure of the actual living, breathing descendants of the Orient, the native people, the laborers, the low caste, the massacred, or the enslaved—the very people colonizers believed too inferior to comprehend their own ancient greatness.

Denial is death. It takes away the reality of the oppressed people. It happens in families. Kids are abused, and the parents deny it happened. It makes the kids crazy. They develop screwed-up behavior. Psychologically speaking, they don't know who they are or whether they are coming or going. Only when there is ACKNOWLEDGMENT of what happened can healing begin. TRUTH is a great medicine (178).

Ireland was once entirely covered in woodland. Now it has the lowest forest cover in all of Europe at just 10 per cent. Only 2-3 per cent of that is native woodland.

Everyone is healing from the things they don’t talk about; so be kind

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In rural white communities, the story is about loss of living-wage work and the fallout from rampant drug use. In immigrant communities, it is about discrimination and the fear of forever being separated from loved ones at a moment’s notice. In African American communities, it’s about the legacy of centuries of inhuman treatment that persist to this day—it’s about boys being at risk when they are playing on a bench or walking home from the store wearing a hoodie. In Native American communities, it is about the obliteration of land and culture and the legacy of dislocation. But everyone is really saying the same thing: I am suffering. It is easy to get stuck on your own suffering because, naturally, it is what affects you most, but that’s exactly the mentality that is killing black people, white people, and all people. It perpetuates the problem by framing it in terms of us versus them. Either we get ahead or they get ahead. That leads quickly to a fight for resources that fragments efforts to solve the same damn problem.

It was only one kiss. It wasn’t a deep kiss, a French kiss, the kind of kiss that redefines a teen life. It was pepperoni, snowflakes, spit, and rodeo dust. Crazy, like dancing and soaring and walking to a new home. Sweeter because it didn’t taste like good-bye.

We don't destroy colonial attitudes about the landscape by erasing people from it altogether, and forbidding their ever-morphing acts of meaning-making. We don't preserve our natural landscapes by turning them into a museum. We heal these rifts by inviting back gentleness into our relationship with the earth, by allowing meaning to take hold again. We should encourage enchantment to bolt like a weed. It is, after all, native here. The stones, and the dried-out heather, and the sound of the sea, and the moon above our heads have all been storing it like a battery, waiting for its current to be found again.

We all carry within our souls the capcity to heal ourselves.

Gregori. The dark one. Ancient and powerful. Solitary. “He is always alone.” Carpathians whispered of his power, rarely used his name or spoke it aloud. “The healer always roams the earth seeking knowledge. He does not stay among our kind. There is none more dangerous, yet none more dedicated to preserving our race. Mikhail is his friend. They understand and respect one another.” Shea burrowed closer to Jacques’ body, a protection from the storm. “I can’t believe you’re remembering all of this. It’s amazing, Jacques. Does your head ache?” He rubbed his forehead even as he shook his head to deny it. The truth was, the pain was splintering and cracking the inside of his mind. For her, he could endure anything. “His one apprentice was only half a century younger than Gregori and Mikhail. He was different even in appearance. A loner like Gregori. He, too, searched for knowledge. He spoke most languages like a native and served as a soldier in many different armies. He was tall and broad-shouldered, with the same heavy muscles Gregori has. His hair was long and blond, very rare among our people. His eyes were gold, pure gold. Gregori allowed him to learn the art of healing from him. They were seen together on and off over a number of years all over the world.” “Who is he? Is he still alive?” Shea was intrigued. “He is named Aidan, and he has a twin. He often hunted with us.

If possible, it is best to have a balance between the civilisation of city life and the solitude of country living. Too much solitude and we can become isolated and lose the benefit of human culture, progress, and communication. Too much urban life and we lose our spiritual essence and our fundamental native homeostasis. Many people instinctively withdraw to the country or the seaside when they feel the noise of city life is drowning out the quiet, inner voice of peace. The country does what the city cannot. It quietens the mind and brings simplicity into one’s life. The city does what the country cannot. It enlivens the mind and brings culture into one’s life. We try to engage with both and benefit from the well-roundedness of a complete experience of all that life has to offer.

All doctors, including native doctors, can treat diseases, but it is always God who brings the final healing.

Oenothera biennis, but laymen regularly call it evening star, hogweed, and King’s cure-all.

Jane and Noah fell silent as she opened it to the first page, a vibrant watercolor of a forest-green shrub laden with dark purple fruits, with the fruits shown in detail in a separate drawing. 'Aristotelia chilensis--- maqui berries,' said Jane. 'Full of antioxidants and touted as a "superfood" now.' There was a note in pencil at the bottom of the page. 'Leaves used for brewing chicha,' Noah read. 'Whatever that is. "Sore throats, heals wounds, painkiller",' he continued. 'Extraordinary. I can't believe the condition it's in. It's scarcely aged at all.' He turned the page to find a painting of a tall, oak-like tree with dark brown bark, oval-shaped green leaves and dense white flowers. 'Quillaja saponaria--- soapbark,' he read. 'Native soap, for the lungs and good health.

Along with the planting of native and rare species, these smaller, precise efforts also meshed together to serve a larger goal, that of extending a welcoming hand to life in all its forms. My gardens would never be a place of sterile beauty, with the intricately beautiful faces of flowers gathered from around the globe looking out at the rest of the world from behind a fence of privilege. Whether it was with me at birth or cultivated in Lisheens, my love was for an active and open beauty, the wonder that exists in the intricate relationships between all living things.

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As it applies to healing, the term holistic is defined as the idea that true well-being is a connection between the mind, body, and spirit.

The damage United Fruit had done to Latin America was beyond imaginable and, even as the Cavendish shift occurred, beyond healing. The dictatorial governments the company installed in Guatemala and Honduras ruled their respective countries for decades, releasing wave after wave of abuse, assassination, and even genocide. In Guatemala, death squads sponsored by the successors to banana-installed governments roamed the countryside, killing anyone suspected of being-or even becoming--a left-wing sympathizer. That meant just about anyone who labored on a banana plantation, and their families. It was the obscene, logical extension to the sentiment that had crushed Jacobo Arbenz and his efforts to bring justice to the country's banana lands. Over 100,000 native Mayas died at the hands of the Guatemalan military; tens of thousands more fled the country (most now live in the United States).

World History 101 - The Actual History History is not a record of truth, history is a record of triumph. The triumphant writes history as it fits their narrative - or to be more accurate, history is written by the conquerors for maintaining the supremacy of the conquerors, while the conquered lose everything. Let me give you an example. In a commendable endeavor of goodwill and reparations a descendant of the British conquerors, President Lyndon Johnson started Hispanic Heritage Week, which was later expanded into a month by another white descendant, President Ronald Reagan - fast forward to present time - during the Hispanic Heritage Month the entire North America tries to celebrate Native American history. But there is a glitch - Spanish is not even a Native American language. Native Americans did not even speak Spanish, until the brutes of Spain overran Puerto Rico like pest bearing disease and destruction, after a pathetic criminal called Columbus stumbled upon "La Isabela" in the 1500s. Many of the natives struggled till death to save their home - many were killed by the foreign diseases to which they had no immunity. Those who lived, every last trace of their identity was wiped out, by the all-powerful and glorious spanish colonizers - their language, their traditions, their heritage, everything - just like the Portuguese did in Brazil. The Spaniards would've done the same to Philippines on the other side of the globe, had they had the convenience to stay longer. Heck, even the name Philippines is not the original name - the original name of the islands was (probably) Maniolas, as referred to by Ptolemy. But when the Spaniard retards of the time set foot there, they named it after, then crown prince, later Philip II of Spain. Just reminiscing those abominable atrocities makes my blood boil, and yet somehow, the brutal "glory" of the conquerors lives on as such even in this day and age, as glory that is. That's why José Martí is so important, that's why Kwanzaa is so important, that's why Darna is so important - in the making of a world that has a place for every culture, not just the culture of the conquerors. No other "civilized" people have done more damage to the world than the Europeans, and yet, on the pages of history books their glory of conquest is still packaged as glory, not as atrocity. Why is that? I don't know the answer - do you? Trillions of dollars, pounds and euros in aid won't suffice to undo the damage - but what just might heal those wounds from the past, is if the offspring of the oppressors and the offspring of the oppressed, both hand in hand and shoulder to shoulder, unravel the history as it happened, not as it was presented - what just might heal the scars of yesterday, is if together we come forward to learn about each other's past, so that for the first time in history, we can actually write "human history", not the "conquerors' history" - so that for the first time ever, we write history not as conquerors and conquered, not as oppressors and oppressed, but as one species - as one humankind.

Szechuan Ginger Beer The schizoid effect of ginger on the palate — at once hot and cooling — is reinforced in this recipe with an added kick of aromatic Szechuan peppercorns. This pepper, named after its native Szechuan province of China, is the dried berry of prickly ash (Zanthoxylum spp.) and is not related to the vine peppercorn (Piper nigrum) commonly served at tables. It has a fruity, floral fragrance that is a wonderful complement to the pungency of ginger. This recipe does not begin with a flavor base. Follow the complete brewing instructions to make one gallon of Szechuan Ginger Beer. TO BREW 1 GALLON 31⁄2 quarts water 4 ounces fresh gingerroot, coarsely grated 1 tablespoon Szechuan peppercorns 1 pound sugar 2 tablespoons unflavored rice vinegar 1⁄8 teaspoon champagne yeast (Saccharomyces bayanus) Combine the water, ginger, and peppercorns in a large pot. Bring to a simmer over medium heat. Let simmer for 5 minutes, then add the sugar and vinegar, stirring until the sugar dissolves. Remove from the heat and let cool until the mixture reaches warm room temperature, from 75 to 80°F. Strain out the ginger and peppercorns. Add the yeast, stirring until it is completely dissolved. Pour the mixture into sanitized plastic bottles (see here) using a sanitized kitchen funnel, leaving 11⁄4 inches of air space at the top of each bottle. Seal the bottles. Store for 3 to 5 days at room temperature. When the bottles feel rock hard, the soda is fully carbonated. Refrigerate for at least 1 week before serving; drink within 3 weeks to avoid overcarbonation.

Western culture derives its power from machines or machinelike processes that are part of a Machine culture. This is a culture that gives names to corporations and treats these corporations like living beings. These machine-beings display incredible power over workers and citizens in Western society. Whoever creates this kind of visible power is like the outcast I met in my own native village. Whoever creates this kind of power must then stay in the service to that which he creates. The visible display of power by the Machine culture is similar to the unspeakable being spoken. It generates a force field inside of which one is enslaved. To display power is to become servile to it in a way that is extremely disempowering. This is because the service is fueled by the terror of losing the fantasy of having power. (“It is the king who is ruled by the kingdom.”) The man I met in the bush from my village was thinking that he alone was sane. In fact, he had the fantasy of sanity. Those

Being alone, out somewhere in a remote or semiremote spot on Mother Earth, is the main ingredient of a Vision Quest Ceremony.

Building a sweat lodge is not particularly difficult, but careful consideration should be given to various details. Choosing a Location and Siting the Lodge A quiet and secluded area is the obvious setting for a sweat lodge. Privacy is essential, yet the area must also be accessible. Once you have found a private but accessible site, you must then choose where you wish to place the lodge itself. There is no hard and fast rule that the doorway of a sweat lodge must face a particular location. The lodge doorways at the base of Spirit Mountain in the Black Hills face west. Most Sioux and Ojibwa sweat lodges face east or west, but you must consider the terrain, location, and setting of the entire lodge area when selecting your lodge opening. In the interest of fire safety, you may have to select your fireplace area first. This will determine the direction of the opening for you, since lodges almost always face the fire. I recently built a sweat lodge that faced south because there was only one choice for a safe fireplace area, and the only clear space for the lodge was north of the fireplace.