Sacred Hoops Quotes

Albert Einstein once described his rules of work: “One: Out of clutter, find simplicity. Two: From discord, find harmony. Three: In the middle of difficulty lies opportunity.

There is a falling from the sky The sacred hoop is broken But different hands with different voice Hear the ancient songs And soon All men will see That truth and justice Must Prevail.

I stood upon the highest mountain of the world and I knew more than I saw, I understood more than I knew, because I was seeing in a sacred manner. And what I saw were the hoops of all the nations interlocking in on great circle.

There is a small wooden viewing tower, and pamphlets from the State of Ohio, but they focus on facts—for instance, the Serpent Mound is as long as four football fields—not on meaning. In The Sacred Hoop, Paula Gunn Allen, a Native poet, mythologist, and scholar, explains that Serpent Woman was one of the names of the quintessential original spirit “that pervades everything, that is capable of powerful song and radiant movement, and that moves in and out of the mind…she is both Mother and Father to all people and all creatures. She is the only creator of thought, and thought precedes creation.” In Western mythology, she might be compared to Medusa, the serpent-haired Greek goddess whose name means Knowing Woman or Protectress. She once was all-powerful—until patriarchy came along in the form of a mythic young man who chopped off her head. He was told to do this by Athena, who sprang full-blown from the mind of her father, Zeus—a goddess thought up by patriarchy and therefore motherless. There is history in what is dismissed as prehistory.

The Lakotas’ concept of teamwork was deeply rooted in their view of the universe. A warrior didn’t try to stand out from his fellow band members; he strove to act bravely and honorably, to help the group in whatever way he could to accomplish its mission.

our land: The Encyclopedia of Organic Gardening and Double Yoga. Northland Wildflowers and Quilts to Wear. Songs for the Dulcimer and Bread Baking Basics. Using Plants for Healing and I Always Look Up the Word Egregious. I took the books she’d read to me, chapter by chapter, before I could read to myself: the unabridged Bambi and Black Beauty and Little House in the Big Woods. I took the books that she’d acquired as a college student in the years right before she died: Paula Gunn Allen’s The Sacred Hoop and Maxine Hong Kingston’s The Woman Warrior and Cherríe Moraga and Gloria Anzaldúa’s This Bridge Called My Back. Herman Melville’s Moby-Dick and Mark Twain’s Huckleberry Finn and Walt Whitman’s Leaves of Grass. But I did not take the books by James Michener, the ones my mother loved the most. “Thank you,” I said now to Jeff, holding The Novel. “I’ll trade this for

At the time of the Fourth Fire, the history of another people came to be braided into ours. Two prophets arose among the people, foretelling the coming of the light-skinned people in ships from the east, but their visions differed in what was to follow. The path was not clear, as it cannot be with the future. The first prophet said that if the offshore people, the zaaganaash, came in brotherhood, they would bring great knowledge. Combined with Anishinaabe ways of knowing, this would form a great new nation. But the second prophet sounded a warning: He said that what looks like the face of brotherhood might be the face of death. These new people might come with brotherhood, or they might come with greed for the riches of our land. How would we know which face is the true one? If the fish became poisoned and the water unfit to drink, we would know which face they wore. And for their actions the zaaganaash came to be known instead as chimokman—Vne long-knife people. The prophecies described what eventually became history. They warned the people of those who would come among them with black robes and black books, with promises of joy and salvation. The prophets said that if the people turned against their own sacred ways and followed this black-robe path, then the people would suffer for many generations. Indeed, the burial of our spiritual teachings in the time of the Fifth Fire nearly broke the hoop of the nation. People became separated from their homelands and from each other as they were forced onto reservations. Their children were taken from them to learn the zaaganaash ways. Forbidden by law to practice their own religion, they nearly lost an ancient worldview. Forbidden to speak their languages, a universe of knowing vanished in a generation. The land was fragmented, the people separated, the old ways blowing away in the wind; even the plants and animals began to turn their faces away from us. The time was foretold when the children would turn away from the elders; people would lose their way and their purpose in life. They prophesied that, in the time of the Sixth Fire, “the cup of life would almost become the cup of grief.” And yet, even after all of this, there is something that remains, a coal that has not been extinguished. At the First Fire, so long ago, the people were told that it is their spiritual lives that will keep them strong. They say that a prophet appeared with a strange and distant light in his eyes. The young man came to the people with the message that in the time of the seventh fire, a new people would emerge with a sacred purpose. It would not be easy for them. They would have to be strong and determined in their work, for they stood at a crossroads. The ancestors look to them from the flickering light of distant fires. In this time, the young would turn back to the elders for teachings and find that many had nothing to give. The people of the Seventh Fire do not yet walk forward; rather, they are told to turn around and retrace the steps of the ones who brought us here. Their sacred purpose is to walk back along the red road of our ancestors’ path and to gather up all the fragments that lay scattered along the trail. Fragments of land, tatters of language, bits of songs, stories, sacred teachings—all that was dropped along the way. Our elders say that we live in the time of the seventh fire. We are the ones the ancestors spoke of, the ones who will bend to the task of putting things back together to rekindle the flames of the sacred fire, to begin the rebirth of a nation.

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

The author's postscript relating the ceremony on Harney Peak does little to buoy hope. There the old man prayed that the sacred tree might bloom again and the people find their way back to the sacred hoop and the good red road. He cried out, "O make my people live!"-and in reply a low rumble of thunder sounded, and a drizzle of rain fell from a sky that shortly before had been cloudless. Whether this sign was a hopeful one or, more likely, a tragic recognition of the power that Black Elk had been given but failed to use is one of the dynamic issues that makes the book a literary success. Black Elk Speaks can be best characterized as an elegy, the commemoration of a man who has failed in his life's work, as well as of a people whose way of life has passed.

When discipleship is narrowed down to jumping through behavioral hoops and ticking the right theological boxes, grace is squeezed out, and we come to see God as just plain impossible to please, like some nasty first-grade teacher or harsh, authoritarian parent. When we reduce Christianity to a negative system where fasting becomes more sacred than feasting, law wins out over grace, and correct theology becomes more important than divine encounter, we in effect become the modern-day Pharisees—whose ministry Jesus was set against.

Every human being carries with them the stories of their ancestors, the story of their generation, and the rudiments of pliable clay to build future storylines that will shape their community of kindred souls. Storytelling unites us as a species and supplies texture to our lives. By listening to other people’s stories and by sharing our personal story, we deftly weave the threads that compose the sacred hoop of the tribe.

For Zin, it felt like the center of space and time, in that moment. As if the whole of the universe began and ended here, and there was nothing more central. It was a hallowed moment. Undeniably sacred. There was no individual ego, but rather a united circle. The Grand Entry moved in harmony with the spheres of the heavens. An energetic, circular hoop of energy and prayer in the form of tribal dancers.

The Sacred Hoop,

can see that something else died there in the bloody mud, and was buried in the blizzard. A people’s dream died there. It was a beautiful dream. And I, to whom so great a vision was given in my youth,—you see me now a pitiful old man who has done nothing, for the nation’s hoop is broken and scattered. There is no center any longer, and the sacred tree is dead.11