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World Scripture, International Religious Foundation

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“My name is Thomas Banyacya. I have been interpreting for my people for many years, since 1948 when in Shungopavi Village, Hopi leaders, Chiefs, and Religious men met for four days and went into many of the Hopi prophesies and knowledge, that was kept within the religious societies ever since we came here many, many centuries ago. Since 1948 I have been putting all of my time and effort into helping my people to explain their position, their religious lives, their traditions, their warnings and their prophesies, for they tell that this is the time of the world events and troubles. Things that have been prophesied are now being fulfilled, and they felt that it is time that this knowledge be brought out to all people, not only to the Hopis, not only to the other Indian people in this land, but to all people who are here on the continents called North and South America. Because, we are facing a severe day where severe punishment may be meted out for some of us who have not been following the instructions of the Great Spirit.

"The Hotevilla people at Hopi land, Arizona, have the sacred stone tablets. The Oraibi people have the sacred stone tablets, and the Shungopavi people on another mesa have their religious order still functioning as it was from the beginning. The Mishongnovi and the first mesa people are still exercising and carrying on their sacred ritual ceremonies. They are all holding onto the life of the Great Spirit and of the people here in this land, so that this land will never be destroyed like it happened in another world.

"The main reason they are now bringing this out and sending us to different areas is to tell the people, to warn the people, to explain this to them, to compare our knowledge, to compare our languages and to compare our religious things, so that through that religion we are going to find each other . . . we are searching for the right way of living the truth and the peaceful way of harmony with each other, and with nature all around, the clouds, the rain, the animals, and the plant life. We are all a part of it, we cannot break away from that. We are going to have to understand this so we can look at each other. We are just like the trees out there . . . all different people with different languages, different colors, and different ways of expression. We are just like any other part of nature that is around us. This we must understand.

"The Hopi stand on the religious and spiritual grounds that our old people have kept in their religious societies. Each one has his own special duty, and this is like any animal, bird, fruit of all kind and the flowers. Everything has its own gift to give to the world, to share and to give to others. So, each one of us and each of the religious men also has that duty, whether he is a small person or a young man. We are all looking and searching for peace, harmony and better understanding amongst ourselves, so that we can face that day which Hopi call Purification Day, some say Judgement Day, some say Last Day. The Hopi were given that religion or belief and understanding of life in order to stand there to prove to Great Spirit when we face him again that we will still be speaking Hopi language and standing on our own path. The others were given their knowledge also, and you must stand on that path. But, together we must share with each other, come together and live in peace until we get there, so that when Great Spirit stands up we will not be afraid. Because, the Great Spirit also provided that there will be a Purifier who will stand there to weed out the bad ones from among us. It will be done with power and might. We cannot change that, we cannot stop it, and cannot add anything to it to change it. That's the way it’s laid out, and these leaders know this. So, the basic thing now is for these leaders to explain this standard of life, so that we may get a better understanding of it.”

www.pawsandclaws.net/hopimaya.html

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THE METAPHORICAL JOURNEY

"In the Navaho sand painting the bounded area is equivalent to the interior of a temple, an Earthly Paradise, where all forms are to be experienced, not in terms of practical relationships, threatening or desirable, evil or good, but as the manifestations of powers supporting the visible world and which, though not recognized in practical living, are everywhere immediately at hand and of one’s own nature....

The conformity of the imagery of this particular sand painting to the sense and symbolized experiences of the yogic sushumna is certainly astonishing, but not more so than many other concordances in the myths and ritual arts of peoples across the world. The axial Great Corn Plant corresponds here to the sushumna; the footprints represent a spiritual ascent along the mystic way known to the Navaho as the Pollen Path. There is a verse from a sacred chant:

In the house of life I wander on the pollen path,
With a god of cloud I wander to a holy place.
With a god ahead I wander and a god behind.
In the house of life I wander on the pollen path.

The Great Corn Plant’s upper half is marked by a lightning flash, which immediately suggests the oriental vajra ("thunderbolt of enlightenment") of Hindu and Buddhist iconography.”

Joseph Campbell, The Inner Reaches of Outer Space

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“The Seventh Path follows the direction above in the Medicine Wheel, representing the action of Wakan Tanka, the Great Sacred, or the Great Spirit. In yoga science, it correlates with the seventh, or crown chakra, where the life-force energy enters the body, and God becomes manifest in physical form.”

Joan Borysenko, The Ways of the Mystics; Seven Paths to God

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“Your entire vision quest is a rite of passage and a ritual, a physical enactment of an inner spiritual voyage. Ceremony and ritual can allow for a deeper connection between the human and divine realms.

I have chosen to use the Native American term "medicine wheel" to refer to the circle you will create out of stones or twigs and within which you will sit during your retreat. In the deepest sense, the medicine wheel is the pulsating cycle of energy that infuses all matter, animate and inanimate. It is symbolic of the mandala of the universe in which everything created has its appropriate place. It represents life, death, and rebirth. It contains the four elements and the four directions.

When you enter the medicine wheel on your quest, you are stepping into a place of prayer. Its center is sacred ground; it is a place of peace, calmness, and light. The Hopi Indians have a word, tuwanasaapi, which means the place of belonging, the place where you are in your true home, the spiritual axis of the universe. The medicine wheel that you create for your vision quest becomes a point where you can pass between the visible and invisible realms. It marks a sacred place of opportunity, love, unmasking of the true self, sincerity of heart, transformation, giving thanks, and reaching for the stars.”

Denise Linn and Meadow Linn, Vision Quest

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“They were chiefs and shamans, hunters, healers, artists and storytellers . . . Peoples of genius who made the desert bloom, built medicine wheels to watch the heavens and civilized a continent long before the Europeans arrived.”

Time-Life Books (source: New Age Journal, March/April 1998.)

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“The Navajos are a deeply religious people. They do not set aside Saturday or Sundays to tend to spiritual matters, but attend to them full time. Their relation to the gods is so fundamental that they have no word for "religion." Signs of the divine are perceived in illness, in lightning strikes, in the waxing and waning of springs. Gods are not abstract ideas — they are presences. When Bessie, the mother of my Navajo friend Ella Bidonie, picks a plant to make a dye for her wool, she offers a prayer back to Mother Earth in thanks. Bessie believes that at the spots around the home where she makes these offerings, the gods hear her and come to know her. The Navajos have a personal conception of humans' role in the cosmos. The religious historian Mircea Eliade put it this way in The Sacred and the Profane:

"What we find as soon as we place ourselves in the perspective of religious man of the archaic societies is that the world exists because it was created by the gods, and that the existence of the world itself 'means' something, 'wants to say' something, that the world is neither mute nor opaque, that it is not an inert thing without purpose or significance. For religious man, the cosmos 'lives' and 'speaks.' The mere life of the cosmos is proof of its sanctity, since the cosmos was created by the gods and the gods show themselves to men through cosmic life." ”

Emily Benedek, Unte Reader

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“Peace of the souls who realize their relationship to the universe and the Great Spirit who is at the center of the universe. This center is the same for everyone everywhere. Peace between two people recognizing the kinship of all people. Peace between nations recognizing that all people are family or kin and children of the Great Spirit.”

Eagle Man, Oglala Lakota Sioux

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“From Wakan Tanka, the Great Spirit, there came a great unifying life force that flowed in and through all things — the flowers of the plains, blowing winds, rocks, trees, birds, animals — and was the same force that had been breathed into the first man. Thus all things were kindred, and were brought together by the same Great Mystery.”

Luther Standing Bear (Oglala) early 20th Century.

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“Then I was standing on the highest mountain of them all, and round about beneath me was the whole hoop of the world. And while I stood there I saw more than I can tell and I understood more than I saw; for I was seeing in a sacred manner the shapes of all things in the spirit, and the shape of all shapes as they must live together like one being.”

Black Elk, Black Elk Speaks (as told to John G. Neihardt)

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“We know that all religious aspiration, all sincere worship, can have but one source and one goal. We know that the God of the lettered and the unlettered, of the Greek and the barbarian, is after all the same God; and, like Peter, we perceive that He is no respecter of persons, but that in every nation he that feareth Him and worketh righteousness is acceptable to Him. xYou Meetingstrippeddevi E Devi Meeting Stripped Devi Sites Id 1 Meeting Stripped Devi The Eagle has landed." - The Prophecy of Magog - tribe.neto Meeting Stripped Devi x x Stripped Devi kYou Meetingstrippeddevi E Devi Meeting Stripped Devi Sites Id 1 Meeting Stripped Devi The Eagle has landed." - The Prophecy of Magog - tribe.netj Meeting Stripped Devi