The Prophecy: A Great Purification and Earth Changes
By Medicine Grizzly Bear Lake-Thom
Traditional Native Healer and Spiritual Teacher
www. nativehealer.net (April 2006)
In March 1975, I had a shamanistic visionary experience on a sacred coastal mountain,Trinidad, in northwestern California; (refer to “Tsurau” Yurok Myths, Krober, 1976 for an anthropological study about the power center as a sacred place; also refer to Park, 1932. Shamanism In North America: Eliade, 1964. Archaic Techniques of Ecstasy; and Halifax, 1979, Shamanic Voices for an understanding of the role, function, and meaning of shamanism; (and in
Bobby Lake, 1992. Native Healer, Quest Books; Bobby Lake-Thom, Spirits of the Earth, Plume/Penquin, 1997 and Medicine Grizzly Bear Lake, Call To The Great Spirit, Bear/Inner Traditions for a cultural background on the author here.)
The spiritual vision and prophecy involved a UFO type encounter with a Flying Saucer, and the prophecy and teachings were given to me by ancient ancestral spirits. Although I have been laughed at by the public, scorned by my colleagues at the university, and even ridiculed by some of the Native American people for bringing the experience to the public eye, I realize, now
that the symbols in this vision, i.e. the example of the flying saucer were appropriate in this era. The experience changed my whole life because it made me emotionally and psychologically ill, the stress from it caused a divorce in my marriage, and the embarrassment to my employer cost me my teaching position. Several months later, after the alleged “Close Encounter”, I found
myself unemployed, broke, sick, homeless and destitute. I had nowhere to turn but to the Elders and Medicine people of my tribes for therapy. The experience served to be a death sentence of the old self, it completely changed my life and life-style, and it also proved to be a calling into
the spiritual-cultural profession. It was during this time that I went through one of my most intensive shamanic trainings, called in Yurok, hokep, (for elaboration on the concept, refer to Spott and Krober, 1942; Buckley, 1980). If it wasn’t for the open-mindedness of the Native elders and the use of traditional healing methods, I would probably still be sick, or locked up in a
mental hospital. But the burden and responsibility of this knowledge still weighs heavy upon my mind, socio-cultural life, and the academic profession I used to support my family. It is not fun being stigmatized as a “Doomsday Preacher".
The shamanistic visionary type experience, UFO prophecy as I call it, and the predictions I was given about future Earth Changes was first documented in a New Age magazine, Psychic Times (Eureka, 1975), then it reappeared in other publications such as Hohokam Press (Mesa, Arizona, 1976), Akwasasne Notes, (1978); and almost a decade later after some Native American leaders had a chance to evaluate it, the original experience and prophecy was reprinted
in Akwekon Literary Journal (Rooseveltown, 1985). The Prophecy, Predictions, and Earth Warnings via the UFO message had also been documented with different Elders Circle, numerous Native American Tribal Councils, numerous Urban Indian Centers; and copies were
even sent to the Governor’s Office of California, and to U.S. Presidents at the White House,
(Nixon, Reagan, Carter, and Clinton Administrations).
The Punishment of the Stingy and Other Indian Stories, by George Bird Grinnell, , at sacred-texts.com
The Grizzly Bear's Medicine
p. 86 p. 87
The Grizzly Bear's Medicine
A LONG time ago there lived in a camp of Pawnees a certain poor boy. His father had only one pony. Once he had been a leading man in the tribe, but now he seemed to be unlucky. When he went on the war-path he brought back nothing, and when he fought he did nothing, and the people did not now look up to him.
There was a chief's son who loved the poor boy, and these two went together all the time. They were like brothers; they used to hunt together and go courting together, and when they were travelling, the poor boy often rode one of the ponies of the chief's son, and the latter used to go to the poor boy's lodge and sleep there with him.
Once the camp went off to hunt buffalo, and the poor boy and the chief's son rode together all the time. After the people had made camp
at a certain place, the chiefs decided to stop here for four days, because the buffalo were close by, and they could kill plenty and dry the meat here. North of the camp was a hill on which grew many cedar-trees, and during the day the poor boy had overheard people saying that many Indians had been killed on that hill, among those trees. They said that no one ought to go there, for it was a dangerous place.
That night the chief's son went over to his friend's lodge to sleep there, but before they went to bed he left the lodge for a time, and while he was gone the poor boy, as he sat there waiting, began to think about himself and how unhappy he was. He remembered how poor he and his father were, and how everybody looked down on them and despised them, and it did not seem to him that things would ever be any better for them than they were now. For a long time he sat there thinking about all these things, and the more he thought of them the worse they seemed, and at last he felt that he was no longer glad to live, and he made up his mind to go up into those cedars.
He went out of the lodge and started to go
up towards the trees. It was bright moonlight, so that he could see well. Just before he reached the edge of the timber he crossed a ravine, and saw there many skeletons of people who had been killed. The ground was white with these bones. He went on into the cedars, and came to a ravine leading up the hill and followed it. As he went on he saw before him a trail and followed it, and when he came to the head of the ravine there was a big hole in the bank, and the trail led to it. He stopped for a moment when he came to this hole, but then he went in, and when he had entered he saw there, sitting by the fire, a big she-bear and some little cubs.
As the boy stood there looking at her, the she-bear said to him: "I am sorry that you have come here. My husband is the one who kills persons and brings them here for the children and me to eat. You had better go back to your people quickly, or he will eat you up. He has gone hunting, but he will soon be back again. If he finds you here he will kill you."
The poor boy said: "Well, I came here on purpose to be killed, and I give myself up to you. I shall be glad to be eaten by you. I
am here ready to be killed. I am yours. Take me."
The she-bear said: "Oh, I wish I could do something to save you, but I cannot. He is one of those bad bears—a grizzly—medicine. I can do nothing for you, but I will try. As soon as you hear any noise outside—any one coming—pick up that cub, the littlest one, and hold it in your arms. When he comes in he will tell you to put it down, but do not do so. Hold it tight; he loves that one best of all."
All at once the boy heard outside the cave the noise of a bear snorting and grunting. The she-bear said, "Pick up the cub, quick; he is coming." The boy caught up the little bear, and held it tight to his breast. All at once the noise came to the mouth of the den and stopped. It was the Bear. The boy could hear him talking. He said: "Here! somebody has been about my house. I smell human beings. Yes, he even came in. Where is he? Let me see him, so that I may jump upon him and kill him." When he came in he saw the boy, and seemed very angry. He stood up on his hind feet and threw up his hands, and then came down again and struck his paws on the ground,
and then rose up and snorted "whoof," and blew out red dust from his nostrils, and then came down and jumped about, and sometimes sprang towards the boy, as though he were going to seize him. He was very terrible, and the boy was very much afraid.
The Bear called out to the boy in a loud voice: "How dare you take up my child and hold it? Let it go, or I will tear you to pieces and eat you." But the boy still held the cub. No matter what the Bear said or what he did, the boy held fast to the cub.
When the Bear saw that the boy would not let the cub go, he became quiet, and no longer seemed angry. He said: "Boy, you are my son. Put down your brother, for now he is your brother. He shall go with you, he shall be your companion, and shall be with you always as your guide and helper. He has told me your story, and how you are poor, unhappy, and now he has kept you from being eaten up. I have taken pity on you, and we will send you back to your people, where you may do some good among them. My son, I am at the head of all these animal lodges, down at Pahŭk´ and at Pahūr´ and everywhere
else. I am at the head; there is no animal living that is stronger than I; none that I cannot kill. If a man shoots at me, I make the arrow to fall from my skin without hurting me. Look up around my lodge. See these arrows, these guns, these leggings, these beads, and the medicine that men have brought, thinking to kill me; but I have killed them, and have taken these things, and keep them here.
"I knew that your people were coming to this place to hunt. I drove the buffalo over, so that the people should stop here and hunt and kill meat, in order that you might come to my lodge. I know all your feelings. I know that you are sorry for your poor father, my brother, and I wished you to come here, so that I might make you my son and give my power to you, so that you may become a great man among your people. I know that they are now killing buffalo, and that they will be camped here for four days.
"Now, my son, set your brother free. All the power that I have I give to you. I shall kill my son, your little brother there, and give you his skin to keep and to carry away with you, so that he may be your companion and
“SNORTED ‘<i>WHOOF</i>,’ AND BLEW RED DUST FROM HIS NOSTRILS”
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“SNORTED ‘WHOOF,’ AND BLEW RED DUST FROM HIS NOSTRILS”
may be with you always. Your brother, your friend at the camp, is looking for you, mourning for you, for he thinks you dead, but to-morrow night you shall see him, and shall tell him to rejoice for you and not to mourn. You shall tell him where you have been."
The little bear that he was holding said to the boy: "It is all right now, brother; put me down. My father means what he says. I am glad that I am going to be with you, my brother." The boy put him down.
Then the Bear said to his wife: "Get up. Take that gun." The she-bear took the gun, and they walked around the fireplace in a circle, and sang, and the boy looked on. The Bear took the gun and told the boy to look at them, and to watch carefully everything that they did. After a little he stopped, and shot his wife, and she fell down dead. Then he put down the gun, and went to the she-bear and put his mouth on the wound, and breathed on it and snorted "whoof," and sucked in his breath and took the bullet out, and went around the lodge, singing and making motions, and then he took hold of the she-bear and lifted her to her feet, and supported her, and pushed her
around, and helped her, and at last she walked, and was well. Then he called the boy to him and said, "Now I will do the same thing to you." And he did the same thing to the boy, and brought him to life in the same way. Then he said, "That is one power I give you tonight."
Then he gave the gun to the boy and went to the other side of the lodge, and sat up, and said, "Now I will open my mouth, and you shoot me right in the mouth." He opened his mouth, and the boy shot him, and he fell over. After a moment he got up on his feet and slapped his paws on his chest several times, and the bullet came out of his mouth, and he walked around the fireplace two or three times, and made motions and grunted, and then he was well. Then he took the boy in his arms, and hugged him and kissed him and breathed on him, and said: "Now I give you my power. Go over there and I will shoot you as you shot me. Do just as I did." The boy went over there, and the Bear shot him, and the boy did just as the Bear had done, and made himself well.
The Bear then put an arrow in the gun and
shot it at the boy, and when the smoke cleared away the boy found the arrow fast in his throat, the feather end sticking out. The Bear took it out and made him well, and gave him also this power. Then the Bear told him to load the gun with a ball and to shoot it at him, and he did so, and shot the Bear, but the lead was made flat and dropped to the ground. The bullet did not go into the Bear.
The Bear now told the boy to take the bow and arrow and to shoot at him with all his strength. The boy did this, but the arrow did not go through the Bear, but the spike rolled up and the shaft was split. The Bear said: "Now you see, my son, that the gun and the bow, the bullet and the arrow, cannot harm me. You shall have the same power. When you go into battle you shall not carry a gun nor arrows, for they are not mine, but you shall take this paint, and put it all over your body, then put this feather on your head, and take this club, which is part of my jawbone. All these things have my power and medicine. When you are carrying these things your enemy cannot hurt you, even if you run right on to
him; but with one stroke of this club you shall kill your enemy."
The next morning the Bear took the boy out on the prairie and showed him the different roots and leaves of medicines, and told him how to use them; how he should eat some medicine and then he could cure the wounded by just breathing on the wound.
That night the Bear said to him: "Hereafter you shall have the same feelings as the bear. When you get angry, you will have a grunt like a bear; and if you get too fierce, tushes like a bear's will stick out of your mouth, so that the people will know that you are very angry. You shall have my power, and you can go into any of the lodges of the animals, of which I am the chief." And he told him how to get into these lodges.
That day they stayed in the Bear's lodge, and the Bear took the claw off from his little finger and gave it and a little bundle of medicine to the boy. He said, "Take this claw and this bundle of medicine and put them on a string and wear them on your neck always, the claw hanging in front." He taught him how to make plums grow on trees, and
how to make ground-cherries come out of his mouth.
That night he sent the boy back to the camp. He said: "Tell your father and mother not to mourn for you, for you will return in two days more. I have driven plenty of buffalo to this place, and the people will 'kill them and dry the meat. Now go to the camp and get a pipe and some tobacco, and bring them here."
The boy went back to the camp. When he went into the lodge his father and mother were glad to see him. He told them not to be anxious about him, and not to say anything about his having been away. Then he went out and found his brother, the chief's son, asleep. He said to him: "Wake up, brother. I want you to get some tobacco and a pipe from your father. Tell no one that it is for me. Bring it here. I want to smoke with you. I am going away again, but you must stay in camp. I shall return in a few days." The chief's son got the things and gave them to the boy. He wanted to go with him, but the poor boy would not let him.
That same night the boy went back to the Bear's den, carrying with him the pipe and tobacco.
[paragraph continues] After he went into the lodge he filled his pipe and lighted it, and he and the Bear smoked together. The Bear said to him: "After you have gone home, whenever you smoke, always point your pipe towards my den and ask me to smoke with you. After lighting your pipe, point it first to Atíus Tiráwat, and then blow a few whiffs to me. Then I shall know that you still remember me. All my power comes from Atíus. He made me. There will be an end to my days as there is to those of every mortal. So long as I live I shall protect you; when I die of old age, you shall die too."
After this he said, "Now bring my youngest boy here." The boy brought the little cub, and the Bear said, "Now kill him." The boy hesitated to do this. He did not want to kill the little bear, but it said to him: "Go on, my brother, kill me. After this I am going to be a spirit, and always to be with you." Then the boy killed him, and skinned him, and tanned his hide. After it was tanned he put some red medicine paint on the hide. When this was done the Bear told him to put his paint, his feather, and his war-club in this hide, and to wrap them up and make a bundle
of them. Then he said: "Now, my son, go to your people, and when you get home hang your bundle up at the back of the lodge, and let the people know nothing of all this. Keep it secret. Wherever you go, or wherever you are, I shall be with you."
The boy went home to the camp, and told his mother to hang up his bundle, as the Bear had said. Next morning he was in camp and all the people saw him. They were surprised, for they had thought that he had been killed. By this time the Pawnees had all the buffalo they wanted, and the next day they started back to their village.
After they had reached their home, the boy told the chief's son that he wanted him to go off with him on the war-path. His brother said: "It is good. I will go." The poor boy took his bundle, and they started. After travelling many days they came to a camp of the enemy. They went into the village in the daytime, and took many horses and started away with them, riding hard. Soon the enemy pursued them, and at length they could see them coming, and it seemed as if they must soon overtake them. Then the poor boy got off his
horse and stopped, telling his brother to go on, driving the horses.
The boy had painted himself red over his whole body. He held his war-club in his hand, and had his feather tied on his head and the little bear-skin on his back. The enemy soon came up and tried to kill him, but they could not. He would run after one and kill him, and. all the others would shoot at him with their arrows, but they could not hurt him, and at last they left him and went back, and he went on and overtook the chief's son. Then his brother saw that he had great power. After this they travelled on slowly, and at last reached the village. His brother told the people that this man was powerful, that they had taken the horses in broad daylight, and the young man had stayed behind on foot and fought the enemy off, while he drove on the horses.
A few days after they reached home, a war-party of the enemy attacked the village. All the Pawnees went out to fight them, but the poor boy stayed behind in the lodge. He took down his bundle, filled the pipe, and pointed it first to Atíus, and then towards the Bear's lodge, and smoked. Then he took the paint and
“THEY COULD NOT HURT HIM”
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“THEY COULD NOT HURT HIM”
mixed it with grease, and rubbed it all over his body except his face: that he painted black. Then he put the feather on his head and the little bear-robe on his back, and took his war-club in his hand and started out. The Bear had told him that in going into battle he must never start towards the east, but must attack going towards the west. So he went around, and came on the battle-field from one side.
As he came up he saw that his people were having a hard time, and were being driven back. There was one of the enemy who seemed to be the bravest of all. The poor boy rushed at this man and killed him with his club, and then ran back to his own line. When his people looked at him, and saw that it was really the poor boy who had just done so brave a deed, they knew that what the chief's son had said was true. When he started again to rush towards the enemy's line, all the Pawnees followed him. He ran among the enemy, and with his club killed one here and one there, and the enemy became afraid and ran, and the Pawnees followed and killed many of them. That night they returned to the village, rejoicing over the victory. Everybody was praising the young
man. Old men were calling his name, young women were singing about him, and old women dancing before him. People no longer made fun of his father or mother, or of him. Now they looked upon him as a great and powerful person.
The Bear had told him that when he wanted his name changed he must call himself Ku ruks la war´ uks ti, Medicine Bear.
That night the Bear came to the boy in his sleep and spoke to him. He said: "My son, to-morrow the chief of the tribe is going to ask you to take his daughter for your wife, but you must not do this yet. I wish you to wait until you have done certain things. If you take a wife before that time, your power will go from you."
The next day the chief came to Medicine Bear and asked him to marry his daughter, and told him the people wanted him to be their head chief. He refused.
Some time after this all the different tribes that had been attacked by them joined forces and came down together to fight the Pawnees. All the people went out to meet them, but he stayed in his lodge and painted himself, and put
his feather in his head and the bear-claw on his neck and his bear-skin on his back, and smoked as he always did, and took his club and went out. When he came to the battle, the Pawnees were having a hard time, because the enemy were so many. Medicine Bear charged, and killed a man, and then came back, and the second time he charged, the people charged all together, following him, and they killed many and drove the enemy off, and those who had the fastest horses were the only ones who got away. The Pawnees went home to the village. Everybody rejoiced, and there were many scalp-dances. Now the poor boy was more highly thought of than ever. Even the chiefs bowed their heads when they saw him. They could not equal him. This time he called himself Ku ruks ti carish, Angry Bear.
After the excitement had quieted down, one day the head chief said: "Medicine Bear, in all this tribe there is no chief who is equal to you. Sit down by my daughter. Take her for your wife, and take my place as chief. I and my wife will go out of this lodge, and it shall be yours. You shall be the chief of the tribe.
[paragraph continues] Whatever you say we will abide by." The poor boy said: "My father, I will think about this. By morning I will let you know." In the night, before he slept, he filled the pipe and smoked as the Bear had told him to do, and then he went to bed. In dreams the Bear said to him: "My son, you have done what I wished you to do. Now the power will remain with you as long as you shall live. Now you can marry, if you will."
But the boy was not yet ready to do this. The girl was very pretty, and he liked her, but he felt that before he married there were still some things that he must do. He called his brother and said to him, "Go, kill the fattest of the buffalo; bring it to me, and I will take a long journey with you."
His brother went hunting and killed a buffalo, and brought the meat home, and they dried it and made a bundle of it. Medicine Bear told his brother to carry this bundle and a rawhide rope and a little hatchet, and they started on a journey towards the Missouri River. One day towards evening they reached the river, and they found themselves on top of a steep-cut bluff. The river ran at its foot. The poor
boy cut a cottonwood pole and drove it into the ground, and tied the rope to it, and then tied the other end of the rope about his brother's body. Then he sharpened a stick and gave it to his brother and said: "Now take the bundle of meat, and I will let you down over the bank. You must put the meat on a ledge of the cliff, and when the birds come you must feed them. Give a piece to the first one that comes, and then take your sharp stick and get another piece, and so feed all the birds. They are the ones that have power, and they can take pity on you." So he let the chief's son down.
The first bird that came was a buzzard, then an eagle, then hawks and owls, all kinds of birds that kill their prey. He fed them all. While he was doing this, the poor boy was above lying on top of the bank. Late in the afternoon, just as the sun was going down, he saw, far up the river, what looked like a flock of geese coming. They came nearer and nearer, and at last passed out of sight under the bank. Afterwards, when he looked down on the river, he could see in the water red light as if it were all on fire, and as he lay on the bank he could
hear down below him the sound of drumming and singing just as plain as could be, and all the time the chief's son was hanging there in front of the bank, and the poor boy would call down to him to cry and ask the animals to take pity on him. When Medicine Bear had done this, he started back and went home, leaving the chief's son hanging there.
The chief's son stayed there all the night and all the next day, and for three days and nights, and on the night of the fourth day he fell asleep. When he awoke he was in a lodge. It was under the Missouri River. When he looked about him he saw that those in the lodge were all animals. There was the beaver, there was the otter, two buffalo, the antelope, hawks, owls, ermines, bears, frogs, woodpeckers, catfish—all kinds of animals. On each side of the lodge was a little pool, and in each pool sat a goose, and every time they sang, the geese would shake their wings on the water, and it sounded just like drumming. The chief of the animals spoke to him, saying: "My son, at this time we can do nothing for you. We must first send our messenger up to the Bear's lodge to ask him what we may do for you." While
THE CONFERENCE IN THE LODGE
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THE CONFERENCE IN THE LODGE
he was saying this the Bear's servant entered the lodge and said: "My father, it is all right. Our father the Bear told me to say to you that his son has sent this young man to you, and you must exert all your power for him."
Now the animals began to make ready to use their power to help the chief's son. First the Beaver talked to the young man, to tell him of his powers and his ways, so that he might perform wonderful acts. How he should take the branch of a tree and strike a man with its point and it would go through him, and then how to draw it out and to make the man well again. He gave him the power to do this. He taught him how to take a stick two feet long and swallow it, and then take it out again from his throat, and gave him this power.
The Otter gave him the power, if his enemies ever attacked him, to break their arrows with his teeth and shoot back the shaft without a spike, and if he hit an enemy with the shaft, it would kill him. "The poison from your mouth will kill him," he said.
The Ground-dog said: "My son, here is my little one. I give him to you. Take him, and if you have an enemy among the doctors in
your tribe, take this little one down to the water early in the morning and dip his nose in the water, and when you take it out it will have a piece of liver in its mouth. The man who has tried to kill you will be found dead."
The Owl said: "My son, I give you power to see in the night. When you go on the warpath and want to take horses, the night will be like daytime for you."
The Hawk said: "My son, I give you power to run swiftly, and I give you my war-club, which is my wing. You shall strike your enemy with it only once, and the blow shall kill him. Take also this little black rope; you shall use it when you go on the war-path to catch horses. Take also this scalp which you see hanging down from my claw. You shall be a great man for scalping."
Each of the other animals gave him all his kinds of power.
For two days and two nights they taught him the different kinds of power, and for two days and two nights they taught him the different kinds of roots and herbs for healing the sick. They said to him: "You shall be the great doctor of your people. Every now and
then you must bring us tobacco, so that we can smoke." They further told him that at this time they could teach him only a little, but that afterwards, one at a time, they would meet him out on the prairie, and would teach him more. At last they said: "Now it is time for you to go. Your friend has come, and is waiting for you out on the prairie."
The Buffalo now stood up and said: "My son, I want to be with you always. I give you my robe. Wear it wherever you go, that the people may know that you come from this place." All the animals said, "We want to be with you too." Each one of the birds took off a feather and put it on the robe, and each animal put one of its claws on it, and some put medicine on it. In one of the holes the Beaver tied a little sweet-grass, and others did the same. By the time they were through, the robe was all covered with feathers and claws and smelled sweet. The animals had put their medicine on it so that it smelled sweet. Then the animals said, "Go, my son, to your people, and bring us something to smoke, so that we may be satisfied."
Presently the chief's son found himself upon
the bluff, facing his brother. His brother grasped him in his arms and said: "Oh, my brother, you smell nice. What a fine robe you have on! Look at all these feathers." They hugged each other. Then they went home together. The chief's son had a bundle that the animals had given him.
Soon after this the Pawnees had a big doctors’ dance. These boys went into the doctors’ lodge and said: "Doctors, you are the head doctors, but we have come to-night to visit you. We want to do a few things ourselves." The doctors all said "Lau-a." The young men took seats close to the door, which is the most important place in this dance. All the doctors were surprised, and said "Uh!"
The Bear boy got up first and began shooting at the chief's son, just as he had done with the Bear, and all the doctors thought he was powerful, shooting at this young man and curing him. When he got through, it was the other boy's turn. He would take a long sharp stick and thrust it through his brother, and then heal him again, and then take a knife and stab him, and then cure him. He did some powerful things, more so than his brother had
done. After the doctors had seen all these things they all said, "Let us have these two for our head doctors." But the poor boy said: "Not so. This one who is sitting by me has more power than I have. He ought to be the head doctor, for I am a warrior, and can never stay in the camp to doctor people. My brother has gone into the animals’ lodge, and they have given him more power than I possess." So the chief's son was chosen to be the head doctor.
When the doctors’ dance was over, the two brothers at once started to go to the animals’ lodge, carrying with them tobacco and a pipe. When they got there, the chief's son told his brother to wait on the bank, that he was going down to take the tobacco and the pipe to his fathers. He jumped off the steep bank into the river, down into the door of the lodge, and went in. When they saw him all the animals slapped their mouths and called out. They were glad to see him. After smoking with them, he went back to his friend. After that the chief's son would go off by himself and would meet the animals on the hills. They would tell him about different roots, and how to doctor this disease and that. He would
come back with some roots and herbs and put them away.
Finally the head chief sent for the Bear man and said to him: "My son, I offered you my lodge, my daughter, and the whole tribe. Now take all this. Let me go out of this lodge and look for another one, and you stay here with my daughter." The young man said: "What of my brother? Send for the other chief. Let him give his daughter, his lodge, his people, to him, and this day we will accept your gifts to us. My brother will after this be the head doctor of this tribe." The other chief, when asked to do this, agreed, and it was so done.
The Bear man went often on the war-path, but his brother stayed at home, and fought against the enemy only when they attacked the village. He took charge of the doctors’ lodge. The Bear man after this had some children, and when they had grown up he told his son the secrets of his power. He was now beginning to grow old, and his son went on the war-path, while he stayed at home.
One night he had a dream about his father the Bear. The Bear said to him: "My son, I
made you great and powerful among your people. The hairs of my body are falling, and soon I shall die. Then you too will die. Tell your son all the secret powers that I gave you. He shall keep the same power that you have had."
Soon after this the old Bear must have died, for the man died. Before he died he said to his brother: "Do not mourn for me, for I shall always be near you. Take care of your people. Cure them when they are sick, and always be their chief."
When the enemy came and attacked the people and wounded any, the chief's son was always there and always cured them. He was a great doctor. At last he also died, but his son had the same kind of power. But these two sons never had so great powers as their fathers.
In the 1920s, an Apache wise man had a Vision of four prophecies that foretold death and destruction for mankind, unless we incorporate Spirit in our daily lives.
Two of these prophecies may already have come true.
A number of people can predict the future, but few get the timing correct. "Grandfather" was an Apache wise man and scout, named Stalking Wolf, who grew up outside white man's influence. His many predictions not only came true in the manner he predicted, but also when he predicted.
Tom Brown, Jr. learned extensively from Grandfather for twenty years, from their first meeting when Tom was seven years old. Stalking Wolf was the real-life grandfather of Tom's best friend at the time. The following excerpt from Tom's book, The Quest, tells of Grandfather's predictions for all of mankind.
* * * * *
Looking back, I can clearly see that Grandfather's prophecies, unlike anything else, had the greatest influence on my life. At the time they had little more effect than to frighten me and cause me to sit up and take notice. It wasn't until after his prophecies began to come true that their haunting impact began to affect me in a very profound way.
More than any other person-prophet, religious leader or psychic-I have ever met, Grandfather's prophecies, on both a major and a minor scale, came true exactly at the time he prophesied and exactly as he prophesied. With that record, I could not help but feel the impact of these prophecies on my life.
Grandfather could foretell the future with tremendous accuracy. Not only could he precisely tell us what would happen in the next moment, day, week or year, but with the same accuracy he could predict the possible futures for ten years and more away. It was not long before I began to keep detailed records of his predictions, along with other notes I kept on survival skills, tracking, awareness and things of the Spirit. I received from Grandfather hundreds of personal, minor predictions, and well over half have since come true. Along with the minor personal prophecies was a list of 103 major predictions, of which, to date, over 65 have become absolutely true, not only in time and place but also in the exact order in which they were predicted to happen.
Grandfather said that there was not future, only possible futures. The 'now' was like the palm of a hand, with each finger being the possible future, and, as always, one of the futures was always the most powerful, the way that the main course of events would surely take us. Thus his predictions were of the possible future, which meant that he always left a choice.
"If a man could make the right choices," he said, "then he could significantly alter the course of the possible future. No man, then, should feel insignificant, for it only takes one man to alter the consciousness of mankind through the Spirit-that-moves-in-all-things. In essence, one thought influences another, then another, until the thought is made manifest throughout all of Creation. It is the same thought, the same force, that causes an entire flock of birds to change course, as the flock then has one mind."
Out of all the personal and major prophecies that Grandfather foretold, there are four that stand out above all the rest. It is these four that mark the destruction of man and life on Earth, as we know it to exist now. Yet Grandfather said that we could still change things, even after the first two prophecies came true, but that there could be no turning back after the third.
Now that we have gone well past the second prophecy, danger and destruction are very apparent, and our only recourse is to work harder to change what has possibly become the inevitable. The urgency that I feel-now, more than ever-is a direct result of the second, impossible prophecy coming true. It is the reason that I teach, sometimes with a certain desperation, and constantly with the sense that we are quickly running out of time.
I should have worked harder and with that same desperation at a much earlier date, but, like the rest of mankind, it took a strong message to get me motivated. I should have known that these things he prophesied would some day come true, because his personal, minor predictions were coming true daily.
He so accurately foretold of Rick's death on a white horse, that I would some day teach, that I would have a son-and that taking him into the Pine Barrens for the first time would forever change my life. He predicted the formation of my school, my books, my family, and even the horrible mistakes I would make as I tried to live within society.
Yet with all of this coming true on a daily basis, I simply would not believe or accept that the major prophecy of man's destruction would come true, and its reality hit me hard. It was then that the urgency made itself known.
I remember so vividly the "night of the four prophecies"-as I have become accustomed to calling that night when Grandfather first made us aware of their possibility. We had been with Grandfather for five years at the time and were accustomed to his prophecies and their accuracy.
Our ability to understand the things of the Spirit world were as sure as our ability to survive and track. Very little of what society calls "the paranormal" shocked us any more, because miracles were part of our everyday existence. Grandfather was a living miracle, and so many of the things that he did on a daily basis, sometimes unconsciously, would be considered miraculous by most. Yet as savvy as we were spiritually, the night of the four prophecies shocked us like nothing we had ever experienced before.
We had been hiking all day without much of a break, making our way to a place where we were going to camp, atop a small hill that I now call Prophecy Hill. It was a typical midsummer hike: hot, humid and dusty, with no water available along our entire travel route. As usual, we still took time to stop frequently or take side trips to explore various areas along our route. The adventure and exploration kept us fresh and eager, making the fatigue, heat and thirst hardly factors.
Many times along the way, Grandfather would stop and teach us-not physical lessons of survival, tracking or awareness, but lessons dealing with the awareness of Spirit. Very often he would discuss the future and, almost as frequently, the past-the distant past.
At one point we stopped along the deer trail we were travelling and followed Grandfather through some heavy brush. The trees and shrubs were far different than those throughout the rest of the Pine Barrens, and I immediately knew this place as an old homestead or town of some sort. Even though the buildings had long since rotted away, the plants and trees still marked the spot where civilisation had once stood. Passing through several very thick areas, we finally entered a grove of very tall, old sycamore trees. From their branches and up their trunks ran huge vines, the kind one might imagine finding in a jungle. In fact, the whole place looked like a jungle-so out of place from the pine, oak and blueberry that is typical in the Pine Barrens. As we sat down, a deeper spiritual sense of awareness came over me, and it was then that I noticed the gravestones.
This was the place of a very old and probably long-forgotten cemetery, possibly belonging to the town that had once been here. The stones were old; some lay flat on the ground and others stood upright, though none was straight. Plants and bushes had overrun many of the stones, and I could barely make out the markings on the stones. The weathering process had worn away many of the names and dates, making them barely readable.
At once we were in awe, humbled and reverent in this place of death; at the same time, we were amazed that Grandfather had found it so easily. To my knowledge, none of us had been there before, nor had Grandfather ever spoken of this graveyard. Yet for some reason he seemed to be drawn to it, knowing that it was there on some unseen spiritual level, at least unseen to us. I suspect now, as I look back, that he knew that it would become a teaching lesson for us.
He walked over to a gravestone that was partially hidden by foxgrape vines and gently pulled them away. After a long moment, he motioned us to come over. We could barely make out the name on the grave or the dates, but at the bottom was carved clearly: "12 years old".
Grandfather then spoke. "Who are these people; who is this boy? What did they work for and what were their hopes, dreams and visions? Did they just work physically or did they work for the things beyond the flesh, for a grander purpose? Certainly they affected the Spirit-that-moves-in-all-things, but did they really work to the best of their ability to make things better for the future of their grandchildren, or did they do nothing other than to perpetuate the myth of society? Were they happy, joyous and filled with spiritual rapture, or did they just lead lives of labour and mediocrity? And did this boy live close to the Earth and the Creator, or did he just give up his youth, his sense of adventure, to toil, as did his parents and their parents before them? This boy was exactly your age, and I suspect he had hopes and dreams much like yours. But this is his legacy, lying in a forgotten grave."
"But, Grandfather," I said, "isn't it enough just to be happy and live your life fully?"
After a long moment of silence, Grandfather answered. "It is not enough that man be just happy in the flesh, but he must also be happy and joyous in spirit. For without spiritual happiness and rapture, life is shallow. Without seeking the things of the Spirit, life is half lived and empty. And by spiritual life I do not mean just setting aside one hour of one day of one week for worship, but to seek the things of the spirit every moment of every day. I ask you, then: What did these people do to seek spiritual enlightenment and rapture? Did they just give in to a life that was little more than work? They were given a choice every day of their lives-as you will be given a choice to seek the rapture of the Spirit or to resign yourselves to a life of meaningless work. The end result is always the same: forgotten graves and forgotten dreams of forgotten people. It is not important that anyone notice or remember, but that you work to touch God and affect in a positive way the consciousness of the Spirit-that-moves-in-all-things, thus bringing the consciousness of man closer to the Creator."
We left the graveyard without a word and headed up to the campsite on the hill. By the time we reached the camp, it had cooled off and the Sun had long since set. As we built shelters and a fire and gathered food, time seemed to fly by unnoticed, as my mind was thoroughly engrossed in thoughts of the lessons in the graveyard. I wondered how much I might be like that nameless dead boy in that forgotten grave. Was I just seeking the flesh and not working hard enough in the things of the Spirit?
It was then that I realized the deeper lessons of what Grandfather was trying to teach me. I realized then that I should live life as if I were to die tomorrow, for that is what happened to that young boy. No one can be assured of another day, but we must live each day fully, in flesh and most of all in Spirit. It isn't important that anyone remember who we were, but that we made a positive change in the consciousness of the Spirit-that-moves-in-all-things, the life force of the Earth, and, in doing so, find spiritual rapture and touch the Creator.
I sat by the fire after the work was done, relaxing, still deep in thought about the boy in the graveyard. Grandfather sat at the far end of the fire, his eyes closed, but I suspected that he was not sleeping. In the firelight, his features appeared more that of a spirit than of flesh. Quietly he leaned forward and answered the many questions I had on my mind. At times, his ability to know what was on my mind was unnerving, sometimes making me angry to think that he could know my thoughts.
"Did you ever watch a flock of sandpipers on the beach, how they ebb and flow with the tides, becoming at times not a gathering of individual animals but one organism, moving as a unit together along the surf? When they burst into flight, their cohesiveness is even more startling and wondrous. At once they all will be flying in a certain direction, and then in an instant the entire flock will turn simultaneously and take a new direction.
"Studied closely, there is no one bird that makes the decision to turn, but it seems to be a Spirit, a collective consciousness, that runs through the flock instantly. When viewed from afar, the flock appears to be one animal, one organism, one consciousness, governed by the collective force and spirit of all the individuals. It is this same consciousness that runs through man, Nature and the Earth-that which we call the 'Spirit-that-moves-in-all-things', or the 'life force'.
"I suspect," he continued, "that it is but one bird that creates the thought that turns the flock, and the one thought becomes immediately manifested in all the others. The individual then transcends self and becomes one with the whole. Thus, at once, the bird moves within the flock and the flock moves within the bird. So, then, do not ask what you can do to affect the life force in a positive way, for the same Spirit that moves within the birds also moves within you. One person, one idea, one thought can turn the flock of society away from the destructive path of modern times. It is not a question as to whether we make a difference, for we all make a difference, each of us in our own way. It is the difference we make that is important."
"So if we live a life that is close to the Spirit, seek the spiritual rapture of oneness, that will affect the outcome of life," I said. My statement was more a question than a declaration.
"It is not enough," Grandfather said, "just to seek the things of the Spirit on a personal level. To do so is selfish, and those who just seek the spiritual realms for themselves are not working to change the Spirit that moves through the consciousness of man. Instead they are running away, hiding from their responsibility and using their wisdom for their own glorification. Spiritual man must then work for a principle, a cause, a Quest far greater than the glorification of self, in order to affect the spirit that can change the course of man's destruction."
I sat for a long time in the quietude of the night, trying desperately to understand what Grandfather had told me. In essence, it was not enough to work for spiritual enlightenment for self, but to work for the spiritual enlightenment of all of mankind. To work only for self, to cloister oneself in the seeking of spiritual rapture, is to run from this responsibility. What Grandfather was saying is that a spiritual person must take the wisdom and philosophy of the Earth and bring it back into modern society.
Grandfather spoke again. "Trying to live a spiritual life in modern society is the most difficult path one can walk. It is a path of pain, of isolation and of shaken faith, but that is the only way that our Vision can become reality. Thus the true Quest in life is to live the philosophy of the Earth within the confines of man. There is no church or temple we need to seek peace, for ours are the temples of the wilderness. There are no spiritual leaders, for our hearts and the Creator are our only leaders*. Our numbers are scattered; few speak our language or understand the things that we live. Thus we walk this path alone, for each Vision, each Quest, is unique unto the individual. But we must walk within society or our Vision dies, for a man not living his Vision is living death."
* Matt 23:9-10: And call no [man] your father upon the earth: for one is your Father, which is in heaven. Neither be ye called masters: for one is your Master, [even] Christ.
For a long time there was no other conversation. I retired into my own thoughts and doubts. I did not want to live within society, for the wilderness was my home, my love, my life and my spiritual rapture. I could not see why a man could not live his Vision in the purity of wilderness, away from the distractions of society. I could feel no urgency or see any reason why I should take what I have learned back to society.
Grandfather's voice shattered my thoughts. "The Earth is dying. The destruction of man is close, so very close, and we must all work to change that path of destruction. We must pay for the sins of our grandfathers and grandmothers, for we have long been a society that kills its grandchildren to feed its children. There can be no rest, and we cannot run away; far too many in the past have run away. It is very easy to live a spiritual life away from man, but the truth of Vision in spiritual life can only be tested and become a reality when lived near society."
"How do I know that we are so close to that destruction?" I asked.
"I had a Vision," Grandfather said. "It was a Vision of the destruction of man. But man was given four warnings to that destruction, two of which gave man a chance to change his ways and two of which would give the children of the Earth time to escape the Creator's wrath."
"How will I know these warnings, these signs?" I asked.
Grandfather continued. "They will be obvious to you and those who have learned to listen to the Spirit of the Earth; but to those who live within the flesh and know only flesh, there is no knowing or understanding. When these signs, these warnings and prophecies, are made manifest, then you will understand the urgency of what I speak. Then you will understand why people must not just work for their own spiritual rapture but to bring that rapture to the consciousness of modern man."
The Four Signs
Grandfather had been wandering for several years and was well into his forties when the Vision of the four signs was given to him. He had just finished his third Vision Quest at the Eternal Cave when the Vision made itself known. He had been seated at the mouth of the cave, awaiting the rising Sun, when the spirit of the warrior appeared to him. He felt as if he were in a state somewhere between dream and reality, sleep and wakefulness, until the spirit finally spoke and he knew that it was not his imagination. The spirit called Grandfather's name and beckoned him to follow.
As Grandfather stood, he was suddenly transported to another world. Again, he thought that he was dreaming, but his flesh could feel the reality of this place; his senses knew that this was a state of abject reality, but in another time and place.
The spirit warrior spoke to Grandfather. "These are the things yet to come that will mark the destruction of man. These things you may never see, but you must work to stop them and pass these warnings on to your grandchildren. They are the possible futures of what will come if man does not come back to the Earth and begin to obey the laws of Creation and the Creator. There are four signs, four warnings, that only the children of the Earth will understand. Each warning marks the beginning of a possible future, and as each warning becomes reality, so too does the future it marks."
With that, the spirit warrior was gone and Grandfather was left alone in this strange, new world.
The First Sign
The world he was in was like nothing he had ever known. It was a dry place with little vegetation. In the distance he saw a village, yet it was made out of tents and cloth rather than from the materials of the Earth. As he drew closer to the village, the stench of death overwhelmed him and he grew sick. He could hear children crying, the moaning of elders and the sounds of sickness and despair. Piles of bodies lay in open pits awaiting burial, their contorted faces and frail frames telling of death from starvation. The bodies appeared more like skeletons than flesh, and children, adults and elders all looked the same, their once dark-brown complexions now ash-grey. As Grandfather entered the village, the horror of living starvation struck him deeper. Children could barely walk, elders lay dying, and everywhere were the cries of pain and fear. The stench of death and the sense of hopelessness overwhelmed Grandfather, threatening to drive him from the village.
It was then that an elder appeared to Grandfather, at first speaking in a language that he could not understand. Grandfather realized, as the elder spoke, that he was the spirit of a man-a man no longer of flesh, but a man who had once walked a spiritual path, possibly a shaman of this tribe. It was then that he understood what the old one was trying to tell him.
The elder spoke softly. "Welcome to what will be called the 'land of starvation'. The world will one day look upon all of this with horror and will blame the famine on the weather and the Earth. This will be the first warning to the world that man cannot live beyond the laws of Creation, nor can he fight Nature. If the world sees that it is to blame for this famine, this senseless starvation, then a great lesson will be learned. But I am afraid that the world will not blame itself, but that the blame will be placed on Nature. The world will not see that it created this place of death by forcing these people to have larger families. When the natural laws of the land were broken, the people starved, as Nature starves the deer in winter when their numbers are too many for the land to bear."
The old one continued. "These people should have been left alone. They once understood how to live with the Earth, and their wealth was measured in happiness, love and peace. But all of that was taken from them when the world saw theirs as a primitive society. It was then that the world showed them how to farm and live in a less primitive way. It was the world that forced them to live outside the laws of Creation and, as a result, is now forcing them to die."
The old man slowly began to walk away, back to the death and despair. He turned one last time to Grandfather, and said: "This will be the first sign. There will come starvation before and after this starvation, but none will capture the attention of the world with such impact as does this one. The children of the Earth will know the lessons that are held in all of this pain and death, but the world will only see it as drought and famine, blaming Nature instead of itself."
With that, the old one disappeared, and Grandfather found himself back at the mouth of the Eternal Cave.
Grandfather lay back on the ground, thinking about what he had witnessed. He knew that it had been a Vision of the possible future and that the spirit of the warrior had brought him to it to teach him what could happen. Grandfather knew that people all over the Earth were now starving-but why was this starvation so critical, so much more important than all the rest, even more important than the starvation that was taking place now?
It was then that Grandfather recalled that the tribal elder had said that the entire world would take notice, but that the world would not learn the lessons of what the death and famine were trying to teach. The children would die in vain.
Grandfather looked out across the barren land that surrounded the Eternal Cave to try to re-establish the reality of his 'now'. He said that it was still hard to discern between waking reality and the world of Vision, but he felt that he was back into his time and place.
He told me that the Eternal Cave was always a place to find Visions of the possible and probable futures, and it was not uncommon for the searcher to have a Vision at the mouth of the cave, not just inside.
In a state of physical and emotional exhaustion, Grandfather fell into a deep sleep, but it was in this sleep that the warrior spirit appeared to him again and brought the remainder of the first sign to completion.
In his dream, the spirit spoke to Grandfather. "It is during the years of the famine, the first sign, that man will be plagued by a disease, a disease that will sweep the land and terrorize the masses. The white coats [doctors/scientists] will have no answers for the people, and a great cry will arise across the land. The disease will be born of monkeys, drugs and sex. It will destroy man from inside, making common sickness a killing disease. Mankind will bring this disease upon himself as a result of his life, his worship of sex and drugs, and a life away from Nature. This, too, is a part of the first warning; but, again, man will not heed this warning and he will continue to worship the false gods of sex and the unconscious spirit of drugs." [Author's note: This is presumably a reference to AIDS.]
The spirit continued. "The drugs will produce wars in the cities of man, and the nations will arise against those wars, arise against that killing disease. But the nations will fight in the wrong way, lashing out at the effect rather than the cause. It will never win these wars until the nation, until society, changes its values and stops chasing the [false] gods of sex and drugs. It is then, in the years of the first sign, that man can change the course of the probable future. It is then that he may understand the greater lessons of the famine and the disease. It is then that there can still be hope. But once the second sign of destruction appears, the Earth can no longer be healed on a physical level. Only a spiritual healing can then change the course of the probable futures of mankind."
With that, the warrior spirit let Grandfather fall into a deep and dreamless sleep, allowing him to rest fully before any more Vision was wrought upon him.
The Second Sign
Grandfather awoke at the entrance of the cave once again, the memory of the warrior spirit still vivid in his mind, the spirit's words becoming part of his soul.
When Grandfather looked out across the landscape, all had changed. The landscape appeared drier; there was no vegetation to be seen, and animals lay dying. A great stench of death arose from the land, and the dust was thick and choking, the intense heat oppressive. Looking skyward, the Sun seemed to be larger and more intense; no birds or clouds could be seen, and the air seemed thicker still. It was then that the sky seemed to surge and huge holes began to appear. The holes tore with a resounding, thunderous sound, and the very Earth, rocks and soil shook.
The skin of the sky seemed to be torn open like a series of gaping wounds, and through these wounds seeped a liquid that seemed like the oozing of an infection, a great sea of floating garbage, oil and dead fish. It was through one of these wounds that Grandfather saw the floating bodies of dolphins, accompanied by tremendous upheavals of the Earth and violent storms. As he held fast to the trembling Earth, his eyes fell from the sky, and all about him, all at once, was disaster. Piles of garbage reached to the skies, forests lay cut and dying, coastlines were flooded and storms grew more violent and thunderous. With each passing moment, the Earth shook with greater intensity, threatening to tear apart and swallow Grandfather.
Suddenly the Earth stopped shaking and the sky cleared. Out of the dusty air walked the warrior spirit, who stopped a short distance from Grandfather. As Grandfather looked into the face of the spirit, he could see that there were great tears flowing from his eyes, and each tear fell to the Earth with a searing sound.
The spirit looked at Grandfather for a long moment, then finally spoke. "Holes in the sky."
Grandfather thought for a moment, then, in a questioning, disbelieving manner, said, "Holes in the sky?"
And the spirit answered. "They will become the second sign of the destruction of man. The holes in the sky and all that you have seen could become man's reality. It is here, at the beginning of this second sign, that man can no longer heal the Earth with physical action. It is here that man must heed the warning and work harder to change the future at hand. But man must not only work physically, he must also work spiritually, through prayer, for only through prayer can man now hope to heal the Earth and himself."
There was a long pause as Grandfather thought about the impossibility of holes in the sky. Surely Grandfather knew that there could be a spiritual hole, but a hole that the societies of the Earth could notice would hardly seem likely.
The spirit drew closer and spoke again, almost in a whisper. "These holes are a direct result of man's life, his travel, and of the sins of his grandfathers and grandmothers. These holes, the second sign, will mark the killing of his grandchildren and will become a legacy to man's life away from Nature. It is the time of these holes that will mark a great transition in mankind's thinking. They will then be faced with a choice-a choice to continue following the path of destruction, or a choice to move back to the philosophy of the Earth and a simpler existence. It is here that the decision must be made, or all will be lost."
Without another word, the spirit turned and walked back into the dust.
The Third Sign
Grandfather spent the next four days at the cave entrance, though for those four days nothing spoke to him, not even the Earth. He said that it was a time of great sorrow, of aloneness, and a time to digest all that had taken place.
He knew that these things would not appear in his lifetime, but they had to be passed down to the people of the future with the same urgency and power with which they had been delivered to him. But he did not know how he would explain these unlikely events to anyone. Surely the elders and shamans of the tribes would understand, but not society, and certainly not anyone who was removed from the Earth and Spirit.
He sat for the full four days, unmoving, as if made of stone, and his heart felt heavy with the burden he now carried.
It was at the end of the fourth day that the third Vision came to him. As he gazed out onto the landscape towards the setting Sun, the sky suddenly turned to a liquid and then turned blood-red. As far as his eyes could see, the sky was solid red, with no variation in shadow, texture or light. The whole of Creation seemed to have grown still, as if awaiting some unseen command. Time, place and destiny seemed to be in limbo, stilled by the bleeding sky. He gazed for a long time at the sky, in a state of awe and terror, for the red colour of the sky was like nothing he had ever seen in any sunset or sunrise. The colour was that of man, not of Nature, and it had a vile stench and texture. It seemed to burn the Earth wherever it touched. As sunset drifted to night, the stars shone bright red, the colour never leaving the sky, and everywhere the cries of fear and pain were heard.
Again, the warrior spirit appeared to Grandfather, but this time as a voice from the sky. Like thunder, the voice shook the landscape. "This, then, is the third sign, the night of the bleeding stars. It will become known throughout the world, for the sky in all lands will be red with the blood of the sky, day and night. It is then, with this sign of the third probable future, that there is no longer hope. Life on the Earth as man has lived it will come to an end, and there can be no turning back, physically or spiritually. It is then, if things are not changed during the second sign, that man will surely know the destruction of the Earth is at hand. It is then that the children of the Earth must run to the wild places and hide. For when the sky bleeds fire, there will be no safety in the world of man."
Grandfather sat in shocked horror as the voice continued.
"From this time, when the stars bleed, to the fourth and final sign, will be four seasons of peace [that is, one year]. It is in these four seasons that the children of the Earth must live deep in the wild places and find a new home, close to the Earth and the Creator. It is only the children of the Earth that will survive, and they must live the philosophy of the Earth, never returning to the thinking of man. And survival will not be enough, for the children of the Earth must also live close to the Spirit. So tell them not to hesitate if and when this third sign becomes manifest in the stars, for there are but four seasons to escape."
Grandfather said that the voice and red sky lingered for a week, and then were gone as quickly as they were manifest.
The Fourth Sign
He did not remember how many days he'd spent at the mouth of the cave, nor did it make a difference, for he had received the Vision he had come for.
It was in his final night at the Eternal Cave that the fourth Vision came to Grandfather, this time carried by the voice of a young child.
The child said, "The fourth and final sign will appear through the next ten winters [that is, ten years] following the night that the stars will bleed. During this time, the Earth will heal itself and man will die. For those ten years, the children of the Earth must remain hidden in the wild places, make no permanent camps, and wander to avoid contact with the last remaining forces of man. They must remain hidden, like the ancient scouts, and fight the urge to go back to the destruction of man. Curiosity could kill many."
There was a long silence, until Grandfather spoke to the child spirit, asking, "And what will happen to the worlds of man?"
There was another period of silence until finally the child spoke again. "There will be a great famine throughout the world, like man cannot imagine. Waters will run vile, the poisons of man's sins running strong in the waters of the soils, lakes and rivers. Crops will fail, the animals of man will die, and disease will kill the masses. The grandchildren will feed upon the remains of the dead, and all about will be the cries of pain and anguish. Roving bands of men will hunt and kill other men for food, and water will always be scarce, getting scarcer with each passing year. The land, the water, the sky will all be poisoned, and man will live in the wrath of the Creator. Man will hide at first in the cities, but there he will die. A few will run to the wilderness, but the wilderness will destroy them, for they had long ago been given a choice. Man will be destroyed, his cities in ruin, and it is then that the grandchildren will pay for the sins of their grandfathers and grandmothers."
"Is there then no hope?" Grandfather asked.
The child spoke again. "There is only hope during the time of the first and second signs. Upon the third sign, the night of the bleeding, there is no longer hope, for only the children of the Earth will survive. Man will be given these warnings; if unheeded, there can be no hope, for only the children of the Earth will purge themselves of the cancers of mankind, of mankind's destructive thinking. It will be the children of the Earth who will bring a new hope to the new society, living closer to the Earth and Spirit."
Then all was silent, the landscape cleared and returned to normal, and Grandfather stepped from the Vision. Shaken, he said that he had wandered for the next season, trying to understand all that had been given to him, trying to understand why he had been chosen.
Grandfather had related the story to me in great detail during that night of the four prophecies. I don't think that any event had been left out, and his emotions and thoughts were such that he actually relived it for us. Thus the power of his Vision became part of our spirit, our driving force, and a big part of our fears.
I sat for a long time up on the hill. The fire had gone out, and all had retired to sleep for the night. Creation seemed to be at a standstill, awaiting this darkest part of the night to pass by. I felt alone and vulnerable, as if all of Creation were scrutinising my every thought.
Grandfather had these Visions some time in the 1920s.
About the Author:
Tom Brown, Jr has called the wilderness home for most of his life. In 1978 he wrote his first book, The Tracker (an autobiography), and founded the Tracker School where he teaches courses in survival skills such as tracking, nature awareness and ancient Earth philosophy. He has since written another 15 books, including Tom Brown's Field Guide to Wilderness Survival as well as The Search, The Vision, The Quest, The Journey, Grandfather and Awakening Spirits. For details on tracking courses and how to obtain Tom's books, visit The Tracker, Inc. website at Tom Brown, Jr's Tracker School.
This article was extracted from Nexus Magazine, Volume 7, Number 1 (December 1999 - January 2000).
MEDICINE GRIZZLY BEAR: ENCOUNTER OF THE FOURTH KIND
A NATIVE AMERICAN UFO EXPERIENCE
BY MEDICINE GRIZZLY BEAR
THE UFO CONTACT
I would like to share a transpersonal and cultural
experience which happened to me in March 1975 on the
northwestern coast of California. Even with the passing
of time it is still difficult to relate this incredible experience
because of the potential ridicule attached to it and due to
the profound psychological effect it has had upon my personal
Contrary to anthropological "theory" the Indians did not migrate
to this continent from Asia. They were in the western region from
the Beginning. Red people fled to the deep interiors of the
mountains and forests. The remnant survivors became the aboriginal
tribes of the American continent whom the first White explorers
encountered. Those who retained their psychic powers and knowledge
became known as medicine men, medicine women, religious leaders, or
shamans. Various groups, clans, and bands scattered in three directions
across the North and South American continent. Due to fear of the
holocaust, some went as far north, south and west as they could travel.
In time the generations forgot about their original knowledge of science.
Whatever remained was orally recorded through ancient myths, legends,
songs, and ceremony. The Iroquois and the Hopi are probably the only
groups left who still retain the ancient history, truths, and forms of
knowledge left over from Atlantis. They are the original descendants from
the second purification of Atlantis while their relations can be found in
Mexico and Central America; the Aztecs, Incas, and Mayans.
Medicine Grizzly Bear's knowledge, skills,
and abilities are ancient, varied, profound
and specialized thus he handles all kinds
of different illnesses, diseases, accidents
and/or injuries...whether they be mental,
physical, emotional, spiritual, cultural, social
or between cultural and social, including
problems involving bad dreams, encounters
The Inca prophecies say that now, in this age, when the eagle of the North and the condor of the South fly together, the Earth will awaken. The eagles of the North cannot be free without the condors of the South.
Now it's happening. Now is the time. The Aquarian Age is an era of light, an age of awakening, an age of returning to natural ways. Our generation is here to help begin this age, to prepare through different schools to understand the message of the heart, intuition, and nature. Native people speak with the Earth. When consciousness awakens, we can fly high like the eagle, or like the condor...
Ultimately, you know, we are all native, because the word native comes from nature, and we are all parts of Mother nature. She is inside us, and we are inside her. We depend totally on the Earth, the Sun, and the Water. We belong to the evolution of nature in our physical bodies. But we also have a spiritual body that comes from the Sun, not the Sun you can see with two eyes, but another Sun that lies in another dimension, a golden Sun burning with the fire of spiritual light. The inner light of humans emanates from this spiritual source. We came to Earth from this Sun to have experiences on Earth, and eventually we will return to this Sun.
We are Children of the Sun.
* * *
Plant forms from previous worlds have begun to spring up as seeds--the same kind of seeds are being planted in the sky as stars. The same kinds of seeds are being planted in our hearts. All these are the same, depending on how you look at them. Hopi prophecies speak of the return of Pahana, their True White Brother, who left them in ancient times, promising to return. They wear their hair in bangs to form a window, they say, by which to see their Elder Brother when He returns. It is also an identifying mark for the Elder Brother to recognize them. In 1975 the elders met in Canberra, drawing together over 350 Aboriginal people. They gave a warning of cataclysms to come and told the people to go out and teach their knowledge to the world, to prepare it for a future time when we would go back to our beginnings; when all cultures will exist as one.
Willaru Huarta grew up in the jungles of Peru, studying with the shamans. He says that his native Quechua Incan prophecies predicted the white man's coming would bring 500 years of materialism and imbalance. But now they say that era is coming to an end and the Age of Aquarius will "signal the return of Light to the planet and the dawn of a golden era. We live in a time of the fulfillment of prophecy." Now he tours the world teaching his simple message: "Humanity should cure itself and give help to the poor. Regenerate yourself with light, and then help those who have poverty of the soul. Return to the inner spirit, which we have abandoned while looking elsewhere for happiness."
The Q'ero: Another Peruvian group that are releasing prophecy, traveling to the industrialized nations to hold ceremonies and share their vision of the future.
The Prophecy of the Eagle and the Condor is told by many Native nations in the Western Hemisphere. The following is an elaboration from the Peace and Dignity Journeys Confederation of the Eagle and Condor Coordinating Council.
The Elders of this continent remember and talk about a prophecy that foretold how we will come together and reunite as one. We are like a body that was broken into pieces and this body will come back together to be whole again. They speak about this in the South, Center and North.
Our Elders tell us that we will unite and get our strength back like many arrows that will not be broken. They remember the history to keep the fire alive. We have to come together to be one, to have complete understanding. The main tool used was the arrow because our ancestors all over the continent were hunters. In time they added this arrow to a sacred bow. This bow is used all over this continent and is what we call the half moon. They knew we would be around and this bow would be again in the center, marking the direction that we should take. If we take a step we send this arrow to follow.
All of our people have to make a new design for our children and the future generations. They said it is written in the stars and we have to make this work so they can move the spiritual energy. This will begin a new time when we can take the Spirit in our own hands when the Eagle and Condor reunite.
Our leaders said that we should not forget to pass this message to our children. We will reunite our family and our people. Their Sun will be a new light. When this is done the people will fulfill their destiny. The pieces will be in place. There is a space for everybody and they will be apart of this prophecy. The majority of our leaders say don't forget to teach our children. All of the last leaders that were in command said to keep the family together. We will be standing in this new design. We will hold this in our home one day. Teach from Father to Son, from Mother to Daughter. It is very simple to understand.
The Encounter of the Condor of Urin and the Eagle of Hanan
This Prophecy was related during the First Encuentro of Indigeneous Peoples in Quito, Ecuador in 1990.
In the unfolding of the life of the Indian Nations, every five centuries produces transformations of both foundations and forms. With these changes, life does not lose its essence. It becomes covered with new skin. The old is rejuvenated. It is nourished with pure energy. This energy Is transmitted by the great spirits of Allpa Mama and Pacha Mama, that Is, of nature and of the Universe, in general.
Thousands of years ago, when life Initiated its vital cycle, Pachakamak (God of Time) created Intl (the sun) and Quilla (the moon) out of the union of it's tears and, thus, gave birth to the Runas, to the people, of this continent Appla-Yala and In this birth emerged the Condor and the Eagle, the Kuntur of Urin and the Anga de Hanan, their spirits continually enriching the veins of the Runas of this continent.
Their strength motivated the north and south to unite. The union of the people of the North with the South also signifies the union of the Condor and the Eagle. The Condor and the Eagle join their tears from Jahanpacha (the sky) to Ucupacha (the underground.) Out of this union sprang Central America. In this piece of earth was concentrated the wisdom of Hana and Urin. New nations developed, whose inhabitants had the capacity to sow the earth In the middle of a great ocean and convert it into what is today Central America.
These peoples, oriented by the laws of Allpa Mana and Pacha Mama, had to pass through difficult situations, one of which was the splitting of its nations into four parts. After this tragedy, the Willak Umus (prophets) instructed their Amautas, Curacas, Arawikus or wise men to create prophecies that would orient and guide our peoples. These prophecies would teach the Indian nations to maintain themselves solid, united and, above all, to search for the most appropriate paths for their liberation.
The beginning of the liberation of the Indian people would be symbolized by different prophecies, one of which Is the union of the tears of the Condor of Urin and the Eagle of Hanan. The union of these tears would cauterize our wounds and fortify our spirit, body and thought. The great spirit would open furrows and in each furrow would water its seed, and In each step would spring battalions of men who would bare their chests to fend off the daggers of the enemy. They would reach out with their hands to erase oppression, exploitation and Injustice, and they would write on the huge page of the sky the sacred word of liberty.
The union of the Condor and Eagle, according to the prophecy, should occur in this time. The ensuing time period will be born with a new spirit. This new spirit will unite once again the red nations of North, Central and South parts of the hemisphere.
It is important to understand the interpretation of the prophecy in order to understand the purpose and scope of the Peace and Dignity Journeys mandate which the intercontinental run is a part.
There are many steps that will and are being taken by our peoples in this time. The Peace and Dignity runs are some of these steps. All steps are part of the Vision, Dreams and Prayer that we are making to carry out the instructions of our ancestors and to fulfill the prophecy by active participation in these steps.
This is the prayer of Peace and Dignity that the Eagle and Condor Confederation be reestablished again.
Prophecies of the Q'ero Incan Shamans
The light of idealism gleamed in his eyes as Dr. Alberto Villoldo described how an earthquake in 1949 underneath a monastery near Cuzco, Peru, had rent the ground asunder, exposing an ancient Incan temple of gold. This fulfilled a sign that the prophecies of Mosoq, the "time to come," were now to be shared with the modern world.
Dr. Villoldo, a psychologist and medicinal anthropologist, has lived among and trained with the Q'ero shamans and has played a key role in bringing their ritual and prophecy to the awareness of the modern world.
The Q'ero are the last of the Incas - a tribe of 600 who sought refuge at altitudes above 14,000 feet in order to escape the conquering conquistadors.
For 500 years the Q'ero elders have preserved a sacred prophecy of a great change, or "pachacuti," in which the world would be turned right-side-up, harmony and order would be restored, and chaos and disorder ended.
The Q'ero had lived in their villages high in the Andes in virtual solitude from the world until their "discovery" in 1949.
In that year, Oscar Nunez del Prado, an anthropologist, was at a festival in Paucartambo, in southern Peru, when he met two Indians speaking fluent Quecha, the language of the Incas. The first Western expedition to the Q'ero villages then occurred in 1955.
Four years later, at the annual Feast of The Return of the Pleiades taking place in the Andes, the gathering of 70,000 pilgrims from South America were awed, and the crowd parted to let the Q'ero, unannounced and wearing the Incan emblem of the sun, make their way forward to the mountain top to make known that the time of the prophecies was at hand. They were welcomed by theassembly and were told, "We've been waiting for you for 500 years."
Recently, Q'ero elders journeyed to North America in fulfillment of their prophecies.
In November 1996, a small group of Q'ero, including the tribal leader and the head shaman, visited several cities in the US, including New York, where they performed a private ceremony at the Cathedral of St. John the Divine.
The shamanic ritual had not been performed for 500 years. But in thevery home of those who symbolized the former conquerors of their Incan ancestors they shared their ritual and knowledge, not only with interested Westerners who were learning their ways, but also with the Dean of the great cathedral, thereby symbolically and spiritually linking the two continents of North and South America.
According to ancient prophecy, this is the time of the great gathering called the "mastay" and reintegration of the peoples of the four directions.
The Q'ero are releasing their teachings to the West, in preparation for the day the Eagle of the North and the Condor of the South (the Americas) fly together again.
They believe that "munay," love and compassion, will be the guiding force of this great gathering of the peoples.
The new caretakers of the Earth will come from the West, and those that have made the greatest impact on Mother Earth now have the moral responsibility to remake their relationship with Her, after remaking themselves," said Don Antonio Morales, a master Q'ero shaman.
The prophecy holds that North America will supply the physical strength, or body; Europe will supply the mental aspect, or head; and the heart will be supplied by South America.
When the Spanish conquered the Incas 500 years ago, the last pachacuti, or great change, occurred.
The Q'ero have been waiting ever since for the next pachacuti, when order would emerge out of chaos.
For the past five centuries they preserved their s acred knowledge, and finally, in recent years, the signs were fulfilled that the great time of change was at hand: the high mountain lagoons have dried, the condor is nearly extinct and the discovery of the Golden Temple has occurred, following the earthquake in 1949 which represented the wrath of the sun.
The prophecies are optimistic. They refer to the end of time as we know it -- the death of a way of thinking and a way of being, the end of a way of relating to nature and to the earth. In the coming years, the Incas expect us to emerge into a golden age, a golden millennium of peace.
The prophecies also speak of tumultuous changes happening in the earth, and in our psyche, redefining our relationships and spirituality. The next pachacuti, or great change, has already begun, and it promises the emergence of a new human after this period of turmoil. The chaos and upheaval characteristic of this period will last another four years, according to the Q'ero.
The paradigm of European civilization will continue to collapse, and the way of the Earth people will return. Even more importantly, the shamanic elders speak about a tear in the fabric of time itself.
This presents an opportunity for us to describe ourselves not as who we have been in the past but as who we are becoming. Pachacuti also refers to a great Incan leader who lived in the late 1300s. He is said to have built Machu Picchu and was the architect of an empire the size of the US. For the Incas, Pachacuti is a spiritual prototype -- a Master, a luminous one who stepped outside of time. He was a messiah, but not in the Christian sense of the only son of God, beyond the reach of humanity. Rather he is viewed as a symbol and promise of who we all might become. He embodies the essence of the prophecies of the pachacuti, as Pacha means "earth" or "time," and cuti means "to set things right." His name also means "transformer of the earth."
The prophecies of the pachacuti are known throughout the Andes. There are those who believe the prophecies refer to the return of the leader Pachacuti to defeat those who took the Incas' land. But according to Dr. Villoldo, the return of Pachacuti is taking place on the collective level. "It's not the return of a single individual who embodies what we're becoming, but a process of emergence available to all peoples." The Q'ero have served as the caretakers of the rites and prophecies of their Inca ancestors. The prophecies are of no use unless one has the keys, the rites of passage.
The Star Rites, or "Mosoq Karpay" (The Rites of the Time to Come), are crucial to the practical growth described in the prophecies. Following the "despachos" (ritualistic offerings of mesa, or medicine bundles) at the ceremony in New York City, the shamans administered the Mosoq Karpay to the individuals present, transmitting the energies originating with the ancestors of their lineage. The transmission of the Mosoq Karpay is the ceremony representing the end of one's relationship to time. It is a process of the heart. This process of Becoming is considered more important than the prophecies themselves. The Karpay (rites) plant the seed of knowledge, the seed of Pachacuti, in the luminous body of the recipient. It is up to each person to water and tend the seed so that it can grow and blossom. The rites are a transmission of potential; one must then make oneself available to destiny. The Karpays connect the person to an ancient lineage of knowledge and power that cannot be accessed by the individual. It can only be summoned by a tribe. Ultimately, this power can provide the impetus for one to leap into the body of an Inca, a Luminous One. That person is connected directly to the stars, the Incan Sun of cosmology.
The Q'ero believe that the doorways between the worlds are opening again. Holes in time that we can step through and beyond, where we can explore our human capabilities. Regaining our luminous nature is a possibility today for all who dare to take the leap. The Andean shamans say, "Follow your own footsteps. Learn from the rivers, the trees and the rocks. Honor the Christ, the Buddha, your brothers and sisters. Honor the Earth Mother and the Great Spirit. Honor yourself and all of creation." "Look with the eyes of your soul and engage the essential," is the teaching of the Q'ero.
Hunbatz Men tells of an ancient confederation of Native American elders made up of representatives from Nicaragua to the Arctic Circle. They have been meeting for thousands of years and continue to do so today. Before the Spaniards came the confederation decided to hide the Mayan teachings, entrusting certain families with their care. Hunbatz Men is an inheritor of that lineage. In his book Secrets of Mayan Science/Religion, he reveals teachings that mirror the Hindu and Buddhist ones of astrology, meditation, and the septenary root of creation. He speaks of Kukulcan and Quetzalcoatl, not so much in light of an expected return, but rather in terms of the possibility that each of us can attain the same exalted stage by treading the path of attaining knowledge. "To be Quetzalcoatl or Kukulcanis; to know the seven forces that govern our body not only know them but also use them and understand their intimate relationship with natural and cosmic laws. We must comprehend the long and short cycles and the solar laws that sustain our lives. We must know how to die, and how to be born." Don Alejandro Oxlaj is a seventh generation priest from Guatemala and head of the Quiche Maya Elder Council. He has traveled throughout North America, comparing the native prophecies of different tribes. In the coming year he hopes to record and publish, for the first time in 500 years, the Mayan prophecies of his people.
An interesting note to all these connections: Tibet is exactly on the opposite side of the planet from the Hopi Reservation.
The Tibetan word for "sun" is the Hopi word for "moon." The Hopi word for "sun" is the Tibetan word for "moon." The cliff paintings at Chaco Canyon and Mesa Verde are guides for Hopi clansmen to follow, and they claim to have built the snake-shaped mounds in the eastern United States. The Hopi base their existence on faith only, and their story is a fascinating tale of that faith sustaining them: "White men come, white men go, but we shall always be here." According to Hopi beliefs, this is the fourth creation of life; the three preceeding ending in destruction. Each time conflict, which is not a part of The Hopi Way, came about as men forgot or denied the plan of the Creator. The faithful were protected underground with the ant people, and the kivas of today are representations of those anthills.
The Hopi creation story is about a succession through underworlds and each of these is associated with a specific direction, color, mineral, plant, and bird.
* The First World: "Endless Space" contained the First People and was a pure and happy universe. It was destroyed by fire.
* The Second World: "Dark Midnight" was destroyed by cold and ice. The Chosen People survived in an anthill and then climbed up a ladder into the third world.
* The Third World was destroyed by floods. Spider Woman saved these ancestors by hiding them in reeds and floating them to dry land into the Fourth World.
* The Fourth World: "The World Complete." The caretaker of this world is Masau'u, The Fire God. This world is unlike the previous three, which have been blocked by waters and ice. In the past worlds they had been well-provided for, but the fourth world has proven to be harsh, with deserts, marshes, mountains, and violent weather. The Hopi say this world is now ending and the Fifth World has begun.
AND: a trip down the Colorado River 90 years ago which led to the discovery of the Hopi connection with Egypt and Tibet. A continuing mystery of the area are the Zuni, whose way of life is very like the Hopi, but who speak a language unlike any other Native American Indian peoples. Strangely enough, research of the Zuni has led to a Libyan connection. More to follow.
The Hopi and Navajo have these beliefs in common:
* Sandpainting for sale always contains errors so as not to offend the higher powers.
* The PLEIADES Constellation is painted on Black God's cheek. He arranged these "star rocks" in the night sky.
* Origin myths are not to be recorded, only told to the initiated. This has changed, and peoples from all around the planet are coming forth with ancient teachings.
* Bad behavior explained: "He doesn't know any better, he had no grandfather to give him the stories."
The Waitaha nation claims the most ancient lineage in New Zealand. When the nation was broken up by warriors from the Pacific the elders concealed 1,000 years of their generational history and wisdom teachings, passing the knowledge on through only a tiny number of people in each generation. In 1990 the elders saw in the heavens a configuration that was a sign for them to release their sacred knowledge. A book, The Song of Waitaha, by Barry Brailsford, contains these teachings. In their language wai means water and taha means gourd, implying the idea of a water carrier, the sign of Aquarius.
More than 1,000 years ago my people, the Anishinabeg, lived along the shores of the Atlantic Ocean. There were so many and they were so powerful that it is said that one could stand at the top of the highest mountain, look in all directions, and not see to the ends of the nation. They traveled the waterways by canoe and in winter they traveled with dog sled. Their life was full of abundance and beauty. The Anishinabeg developed their natural heritage of wisdom and power through dreams and the way of the circle. They followed the path of the spirit, walking in balance, in harmony with all beings. They communicated with the animals and fish that provided them with food. Trees and plants told them of their medicines. They knew the magic and mystery of the spirals. Using this knowledge, some of them traveled great distances with ease. Even today, some of the Hopi people of the Southwest desert in the USA still remember the stories of my people appearing in their underground chambers. They would speak with the Hopi people, do ceremony with them, and then disappear through the walls of the kiva.
My people had no need for police, laws, courts, judges, or prisons. It is the way of the circle to help each other and for each to contribute their talents and skills for the well-being of the community. The best hunters and fishers would share the hunt. The women gathered food together and shared it with everyone. They lived by the Original Instructions to love, honor, and respect all beings in the circle of life. This was given to all people at the beginning of the Creation. It's written in our hearts.
The Prophecy of the Seven Fires
according to The Mishomis Book by Edward Benton Banai
Seven prophets appeared to the people. The First Prophet told the people that in the time of the First Fire they would leave their homes by the sea and follow the sign of the megis. They were to journey west into strange lands in search of a island in the shape of a turtle. This island will be linked to the purification of the earth. Such an island was to be found at the beginning and at the end of their journey. Along the way they would find a river connecting two large sweet water seas. This river would be narrow and deep as though a knife had cut through the land. They would stop seven times to create villages but they would know that their journey was complete when they found food growing on the water. If they did not leave, there would be much suffering and they would be destroyed. And they would be pursued and attacked by other nations along the way so they must be strong and ready to defend themselves.
The Second Prophet told them they could recognize the Second Fire because while they were camped by a sweet water sea they would lose their direction and that the dreams of a little boy would point the way back to the true path, the stepping stones to their future.
The Third Prophet said that in the Third Fire the Anishinabe would find the path to the lands prepared for them and they would continue their journey west to the place where food grows upon the water.
The Fourth Prophet was two who came as one. The first told them to expect a race of people who had light skin. The future of the Anishinabeg would be known by the face the light-skinned people would wear. If they come in brotherhood there would be a time of wonderful change. New knowledge would be joined with the old knowledge and the two peoples would join to make a mighty nation. Two other nations would join to make four and they would become the mightiest nation of all. If they brought only their knowledge and their good-will they would be like brothers.
The second being of the Fourth Prophet warned the light-skinned race might wear the face of death that would almost look the same as the face of brotherhood. "If they come carrying a weapon and if they seem to be suffering, beware. Behind this face is greed. You shall recognize the face of death if the rivers are poisoned and the fish are unfit to eat."
The Fifth Prophet said that in the time of the Fifth Fire there will be a struggle between the way of the mind of the light-skinned people and the natural path of spirit of the many nations of natural people. "As this fire loses its heat there will come among the people those who promise great joy and salvation. If the people accept this promise and abandon the old ways, the struggle will continue for many generations. This promise is false and it will nearly destroy those who accept it."
The Sixth Prophet told them that in the time of Sixth Fire it would be clear that the promise accepted during the Fifth Fire was false. "Those who were deceived by this promise will take their children away from the teachings of the elders. The elders will lose their purpose in life and many will become sick and die. Many people will be out of balance and the cup of life will become the cup of grief."
The Seventh Prophet was younger than the others who had come and there was a glowing light from his eyes. He said that there would come a time when the waters had been so poisoned that the animals and plants that lived there would fall sick and begin to die. Much of the forests and prairies would be gone so the air would begin to lose the power of life.* The way of the mind brought to the red, black, and yellow nation by the white nation would bring danger to the whole earth. In this time there will arise Osh-ki-bi-ma-di-zeeg, a new people who will emerge from the clouds of illusion. They will retrace their steps to find the treasures that had been left by the trail. The stories that had been lost will be returned to them. They will remember the Original Instructions and find strength in the way of the circle. Their search will take them to the elders and the new people will ask for guidance. But many of the elders will have walked the Path of the Souls to the Star Web. Many elders will have forgotten their wisdom and they will not be able to help. Some of the elders will point in the wrong direction and others will remain silent because of their fear. Some of the elders will be silent because no one has asked them for their wisdom.
If the New People will find trust in the way of all things, in the circle, they will no longer need the selfish voice of the ego and they can begin to trust their inner voice. Wisdom will be once again be found in dreams of the night and of the day. The sacred fire will once again be lit. The Light-skinned People will be given a choice between two paths. If they choose the right path the Seventh Fire will light the Eighth Fire and final fire of brotherhood and sisterhood. If they choose the wrong path, remaining on the path of the mind, then the destruction they brought with them will come back to destroy them. The people of the earth will experience much suffering and death.
Bawdwaywidun, or Edward Benton-Banai, is a full blood Ojibwe-Anishinabe of the Fish Clan from the Odawazawguh i gunning or Lac Courte Oreilles Reservation in the beautiful northern Wisconsin. A strong advocate for culture-based education and the relearning of our sacred Anishinabemowin language, Benton-Banai is the presiding Grand Chief of the Three Fires Midewiwin Lodge.