Pueblo Indian Quotes

Because we cannot discover God's throne in the sky with a radiotelescope or establish (for certain) that a beloved father or mother is still about in a more or less corporeal form, people assume that such ideas are "not true." I would rather say that they are not "true" enough, for these are conceptions of a kind that have accompanied human life from prehistoric times, and that still break through into consciousness at any provocation. Modern man may assert that he can dispose with them, and he may bolster his opinion by insisting that there is no scientific evidence of their truth. Or he may even regret the loss of his convictions. But since we are dealing with invisible and unknowable things (for God is beyond human understanding, and there is no means of proving immortality), why should we bother about evidence? Even if we did not know by reason our need for salt in our food, we should nonetheless profit from its use. We might argue that the use of salt is a mere illusion of taste or a superstition; but it would still contribute to our well-being. Why, then, should we deprive ourselves of views that would prove helpful in crises and would give a meaning to our existence? And how do we know that such ideas are not true? Many people would agree with me if I stated flatly that such ideas are probably illusions. What they fail to realize is that the denial is as impossible to "prove" as the assertion of religious belief. We are entirely free to choose which point of view we take; it will in any case be an arbitrary decision. There is, however, a strong empirical reason why we should cultivate thoughts that can never be proved. It is that they are known to be useful. Man positively needs general ideas and convictions that will give a meaning to his life and enable him to find a place for himself in the universe. He can stand the most incredible hardships when he is convinced that they make sense; he is crushed when, on top of all his misfortunes, he has to admit that he is taking part in a "tale told by an idiot." It is the role of religious symbols to give a meaning to the life of man. The Pueblo Indians believe that they are the sons of Father Sun, and this belief endows their life with a perspective (and a goal) that goes far beyond their limited existence. It gives them ample space for the unfolding of personality and permits them a full life as complete persons. Their plight is infinitely more satisfactory than that of a man in our own civilization who knows that he is (and will remain) nothing more than an underdog with no inner meaning to his life.

.. but I know somebody must be thinking about us because if they weren't we'd just disappear just like those Indians who used to climb the pueblos. Those Indians disappeared with food still cooking in the pot and air waiting to be breathed and they turned into birds or dust or the blue of the sky or the yellow of the sun. There they were and suddenly they were forgotten for just a second and for just a second nobody thought about them and then they were gone.

Every day the Army bused in Pueblo Indian women from the nearby settlement of San Ildefonso to work as housekeepers.

Beauty Way Today my heart will have harmony; My spirit singing the songs of happiness. My mind will seek balance, one with Mother Earth and the Creator. My eyes will look for good and there I will find it. My mouth will whisper the words of gratitude. Today I will walk the beauty way.

The few weeks I have had at my disposal have not given me the chance to revive and to work through my old memories in such a way that I might offer you a solid introduction into the psychic life of Indians.

Nearly all human cultures plant gardens, and the garden itself has ancient religious connections. For a long time, I've been interested in pre-Christian European beliefs, and the pagan devotions to sacred groves of trees and sacred springs. My German translator gave me a fascinating book on the archaeology of Old Europe, and in it I discovered ancient artifacts that showed that the Old European cultures once revered snakes, just as we Pueblo Indian people still do. So I decided to take all these elements - orchids, gladiolus, ancient gardens, Victorian gardens, Native American gardens, Old European figures of Snake-bird Goddesses - and write a novel about two young sisters at the turn of the century.

in Sante Fe time is not that shallow. There one can go deep into a continuity as the pueblos and the culture they represent take one back at least eight hundred years through a single Indian dance. For a European that continuity is life-giving.

Because we cannot discover God's throne in the sky with a radiotelescope or establish (for certain) that a beloved father or mother is still about in a more or less corporeal form, people assume that such ideas are "not true." I would rather say that they are not "true" enough, for these are conceptions of a kind that have accompanied human life from prehistoric times, and that still break through into consciousness at any provocation. Modern man may assert that he can dispose with them, and he may bolster his opinion by insisting that there is no scientific evidence of their truth. Or he may even regret the loss of his convictions. But since we are dealing with invisible and unknowable things (for God is beyond human understanding, and there is no means of proving immortality), why should we bother about evidence? Even if we did not know by reason our need for salt in our food, we should nonetheless profit from its use. We might argue that the use of salt is a mere illusion of taste or a superstition; but it would still contribute to our well-being. Why, then, should we deprive ourselves of views that would prove helpful in crises and would give a meaning to our existence? And how do we know that such ideas are not true? Many people would agree with me if I stated flatly that such ideas are probably illusions. What they fail to realize is that the denial is as impossible to "prove" as the assertion of religious belief. We are entirely free to choose which point of view we take; it will in any case be an arbitrary decision. There is, however, a strong empirical reason why we should cultivate thoughts that can never be proved. It is that they are known to be useful. Man positively needs general ideas and convictions that will give a meaning to his life and enable him to find a place for himself in the universe. He can stand the most incredible hardships when he is convinced that they make sense; he is crushed when, on top of all his misfortunes, he has to admit that he is taking part in a "tale told by an idiot." It is the role of religious symbols to give a meaning to the life of man. The Pueblo Indians believe that they are the sons of Father Sun, and this belief endows their life with a perspective (and a goal) that goes far beyond their limited existence. It gives them ample space for the unfolding of personality and permits them a full life as complete persons. Their plight is infinitely more satisfactory than that of a man in our own civilization who knows that he is (and will remain) nothing more than an underdog with no inner meaning to his life.

See how cruel the whites look. Their lips are thin, their noses sharp, their faces furrowed and dis­torted by folds. Their eyes have a staring expression; they are always seeking something. What are they seeking? The whites always want something; they are always uneasy and restless. We do not know what they want. We do not understand them. We think that they are mad." I asked him why he thought the whites were all mad. "They say that they think with their heads," he replied. "Why of course. What do you think with?" I asked him in surprise. "We think here," he said, indicating his heart. I fell into a long meditation. For the first time in my life, so it seemed to me, someone had drawn for me a picture of the real white man. It was as though until now I had seen nothing but sentimental, prettified color prints. This Indian had struck our vulnerable spot, unveiled a truth to which we are blind. I felt rising within me like a shapeless mist something unknown and yet deeply familiar. And out of this mist, image upon image detached itself: first Roman legions smashing into the cities of Gaul, and the keenly incised features of Julius Caesar, Scipio Africanus, and Pompey. I saw the Roman eagle on the North Sea and on the banks of the White Nile. Then I saw St. Augus­tine transmitting the Christian creed to the Britons on the tips of Roman lances, and Charlemagne's most glorious forced con­versions of the heathen; then the pillaging and murdering bands of the Crusading armies. With a secret stab I realized the hol­lowness of that old romanticism about the Crusades. Then fol­lowed Columbus, Cortes, and the other conquistadors who with fire, sword, torture, and Christianity came down upon even these remote pueblos dreaming peacefully in the Sun, their Father. I saw, too, the peoples of the Pacific islands decimated by firewater, syphilis, and scarlet fever carried in the clothes the missionaries forced on them. It was enough. What we from our point of view call coloniza­tion, missions to the heathen, spread of civilization, etc., has another face - the face of a bird of prey seeking with cruel in­tentness for distant quarry - a face worthy of a race of pirates and highwaymen. All the eagles and other predatory creatures that adorn our coats of arms seem to me apt psychological representatives of our true nature.

Again Jung wanted to make contact with “archaic man” and he asked the Pueblo chief why he thought the whites were mad. Ochwiay told him it was because they think with their heads, while the Indians think with their hearts, a remark the esoteric Egyptologist René Schwaller de Lubicz would have appreciated.43 Ochwiay’s remark led Jung to a searing vision of Roman and Christian supremacy, bringing fear and suffering to their victims with “fire, sword, torture, and Christianity.” Western civilization, Jung saw, had the “face of a bird of prey seeking with cruel intentness for distant quarry,” a mea culpa regarding indigenous people well in advance of our own fashionable political correctness. One form of “thinking with the heart” impressed Jung deeply. The Pueblos performed a ritual that they insisted helped the sun in its daily course across the heavens. Jung, of course, knew that the sun was an average-sized star and that the earth moved around it, but in their hearts the Indians knew it was a god—the god—and that without their participation it would stop rising and then “it would be night forever.

India without secularism is India of the dead.

I have a Red Indian friend who is the governor of a pueblo. When we were once speaking confidentially about the white man, he said to me: “We don’t understand the whites; they are always wanting something—always restless—always looking for something. What is it? We don’t know. We can’t understand them. They have such sharp noses, such thin, cruel lips, such lines in their faces. We think they are all crazy.” My friend had recognized, without being able to name it, the Aryan bird of prey with his insatiable lust to lord it in every land—even those that concern him not at all. And he had also noted that megalomania of ours which leads us to suppose, among other things, that Christianity is the only truth, and the white Christ the only Redeemer.

In 1680, the Indians rose up, killed four hundred settlers and dozens of padres, and drove the rest of the Spanish out of New Mexico. This was the Pueblo Revolt.

The stars are night birds with bright breasts Like hummingbirds. Twinkling stars are birds flying slowly. Shooting stars are birds darting swiftly. (Taos Pueblo, New Mexico)

The Indian Sonnet All through history India has provided sanctuary, To the persecuted, shunned and alienated of the world. Everyone from everywhere has toiled in India's making, Many cultures beat together within the Indian heart. Of course, there are peddlers of intolerance and hate, Those who have been trying to build an extremist nation. These primitive apes fail to think with their pea brain, Of the word "hindu" the sanatana texts bear no mention. The ancient citizens of India had no organized religion, Life was just an expression of nonduality or undivision. Indus valley is a rare land that assimilated all, Without ever spreading the tentacles of invasion. Many fervor, many faiths, thus India is made. India without secularism is India of the dead.

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.

While the ongoing debate on CAA, some extra expert said. the constitution of India is only for Indian citizens. I do not agree with this in all. the constitution of the country is not only for the citizen of the country but it gives many rights to those also who are living in the country but they are a citizen of another country, For example, the Indian constitution gives the right to practice your religion as per your faith. This is for people, not just for citizens if some french or Russian or German come to India and wants to practice his/her religion, can you stop? can you say, no you can't do it because you are not an Indian citizen and this is the right of only Indian citizens? simple no. despite the person is not a citizen of India but the Indian constitution giving him/her the right to practice his/her faith or belief. So it made me curious to do small research while doing that I found in the preamble of most of the countries, there is a word "people", Not "Citizen". As we all know the difference between the word "people" and "citizens". Why in the preamble there is the word "people" rather than a "citizen"? as I understand, it is because it speaks about the whole people living in the country not only for the citizen of the country. let's take an example:- we are 5 people in the room. one is Indian, one is Russian, one is French and, one is german. now if somebody wants us to come out that person will say. "the people of this room please come out". and if we do not want to come out we will say " we the people of this room do not want to come out" Despite belonging to any religion or country we are a group of people inside that room, not the group of Citizens or Religion. The same way the preamble of the Constitution speaks. India:- we the people of India. Not " We the Citizen of India" Russia:- Мы, многонациональный народ Российской Федерации, (We, the multinational people of the Russian Federation,) Mie, mnogonatsional'nyy narod Rossiyskoy Federatsii, ( here is the word "народ-Narod" people, Not Citizen- grazhdanin -гражданин Germany:-Damit gilt dieses Grundgesetz für das gesamte Deutsche Volk. (This Basic Law applies to the entire German people) word - Volk - People or Crowd, not Bürger - Citizen Franch:- Le peuple français proclame solennellement son attachement aux Droits de l'Homme (The French people solemnly proclaim their attachment to Human Rights) here word. peuple - people, not citizen - citoyenne Spain:- Proteger a todos los españoles y pueblos de España en el ejercicio de los derechos humanos, (Protect all Spaniards and peoples of Spain in the exercise of human rights,) What I found interesting in Spanish is, there are 2 words one españoles - Spanish and pueblos de España - People of Spain. but not ciudadana (f) ciudadano(m) - Citizen The constitution of the country gives rights to the citizen of the country, but also give many rights to noncitizen on humanitarian ground Thanks for reading- Zaki Ansari

To the west of the Great Plains were the Rocky Mountains. The caretakers of the elevations and valleys of the Rockies and the Intermountain West were the Ute, Arapaho, Crow, Flathead, Shoshone, Jicarilla Apache, and Nez Perce. Their origin stories include morals that suggest they were chosen to occupy their mountainous environments in order to protect them. The people of the mountains were few in number but developed lifestyles that took advantage of what was offered by the seasons as well as by the different elevations. They knew how to use the different kinds of aspen, piñon, cedar, and dogwood for medicine, food, and for building shelter. They often stayed in the lower elevations in order to take advantage of mountain mahogany, chokecherry, currant, nahavita, and all the Rocky Mountain plants that have adapted to cold winters, short summers, and high elevations. They traveled east onto the plains in order to hunt buffalo and traded for foods with their Pueblo neighbors to the southwest.

It is not that Pueblo Indians hate modern America, especially since they find our modest cultural wants much easier to live with than colonial Spanish ones. Indeed, they don’t hate us at all—many have volunteered and served with distinction in our armed forces, and a number of Pueblo homes fly the American flag daily. Others, such as the famed Jemez Eagle smoke jumpers, serve as first responders throughout the American West. As forest fire teams go, the Jemez men are among the world’s best, and they will hold a dangerous but critical fire line with stunning resolve. No, it’s not about hatred, it is just that our unchecked growth, lack of social cohesion, and flamboyant use of resources—especially water—worries them as being unsustainable. They expect to outlast us. A few years ago, a local tribal elder appeared in an educational film about the Anasazi and commented that his people had to hold on to traditional Pueblo land, culture, and values because some day his descendants would look out across the Rio Grande Valley and modern Albuquerque would be gone.50 He is in the mainstream of opinion among traditional Pueblo leaders. Given our wasteful ways, weak communities, reemerging regional cultural conflicts, and rapidly diverging economics-based class system, we may in fact not be a sure bet for long-term survival.

Many cultures beat together within the Indian heart.

One is that tribal languages are generally more numerous in any long-settled region than tribal material cultures. Silver and Miller noticed, in 1997, that most tribal regions had more languages than material cultures. The Washo and Shoshone in the Great Basin had very different languages, of distinct language families, but similar material cultures; the Pueblo Indians had more languages than material cultures; the California Indians had more languages than stylistic groups; and the Indians of the central Amazon are well known for their amazing linguistic variety and broadly similar material cultures.