Guest guest Posted September 9, 2007 Report Share Posted September 9, 2007 Re: I heard 'with my own ears' Shri Mataji tell us: " I was the White Buffalo Calf Woman " . Dear Violet, Jagbir, and All, This is amazing news that you, Violet, were present when Shri Mataji Nirmala Devi confirmed that She was the White Buffalo Calf Woman! I'm so glad I asked you if you knew of any quotes confirming that She was the White Buffalo Calf Woman, as I was about to present this topic online. I've always been very intrigued and moved by this story and had an inner understanding that Shri Mataji Nirmala Devi and the White Buffalo Calf Woman were one, but I wanted confirmation - and now we've got it! Warm regards, Gerlinde. WHITE BUFFALO CALF WOMAN Brings The First Pipe As told by: John Fire Lame Deer, in 1967 " The Sioux are a warrior tribe, and one of their proverbs says, " Woman shall not walk before man. " Yet White Buffalo Woman is the dominant figure of their most important legend. The medicine man Crow Dog explains, " This holy woman brought the sacred buffalo calf pipe to the Sioux. There could be no Indians without it. Before she came, people didn't know how to live. They knew nothing. The Buffalo Woman put her sacred mind into their minds. " At the ritual of the sun dance one woman, usually a mature and universally respected member of the tribe, is given the honor of representing Buffalo Woman. Though she first appeared to the Sioux in human form, White Buffalo Woman was also a buffalo - the Indians' brother, who gave its flesh so that the people might live. Albino buffalo were sacred to all Plains tribes: a white buffalo hide was a sacred talisman, a possession beyond price. One summer so long ago that nobody knows how long, the Oceti- Shakowin, the seven sacred council fires of the Lakota Oyate, the nation, came together and camped. The sun shone all the time, but there was no game and the people were starving. Every day they sent scouts to look for game, but the scouts found nothing. Among the bands assembled were the Itazipcho, the Without-Bows, who had their own camp circle under their chief, Standing Hollow Horn. Early one morning the chief sent two of his young men to hunt for game. They went on foot, because at that time the Sioux didn't yet have horses. They searched everywhere but could find nothing. Seeing a high hill, they decided to climb it in order to look over the whole country. Halfway up, they saw something coming toward them from far off, but the figure was floating instead of walking. From this they knew that the person was waken, holy. At first they could make out only a small moving speck and had to squint to see that it was a human form. But as it came nearer, they realized that it was a beautiful young woman, more beautiful than any they had ever seen, with two round, red dots of face paint on her cheeks. She wore a wonderful white buckskin outfit, tanned until it shone a long way in the sun. It was embroidered with sacred and marvellous designs of porcupine quill, in radiant colors no ordinary woman could have made. This wakan stranger was Ptesan-Wi, White Buffalo Woman. In her hands she carried a large bundle and a fan of sage leaves. She wore her blue-black hair loose except for a strand at the left side, which was tied up with buffalo fur. Her eyes shone dark and sparkling, with great power in them. The two young men looked at her open-mouthed. One was overawed, but the other desired her body and stretched his hand out to touch her. This woman was lila wakan, very sacred, and could not be treated with disrespect. Lightning instantly struck the brash young man and burned him up, so that only a small heap of blackened bones was left. Or as some say that he was suddenly covered by a cloud, and within it he was eaten up by snakes that left only his skeleton, just as a man can be eaten up by lust. To the other scout who had behaved rightly, the White Buffalo Woman said: " Good things I am bringing, something holy to your nation. A message I carry for your people from the buffalo nation. Go back to the camp and tell the people to prepare for my arrival. Tell your chief to put up a medicine lodge with twenty-four poles. Let it be made holy for my coming. " This young hunter returned to the camp. He told the chief, he told the people, what the sacred woman had commanded. The chief told the eyapaha, the crier, and the crier went through the camp circle calling: " Someone sacred is coming. A holy woman approaches. Make all things ready for her. " So the people put up the big medicine tipi and waited. After four days they saw the White Buffalo Woman approaching, carrying her bundle before her. Her wonderful white buckskin dress shone from afar. The chief, Standing Hollow Horn, invited her to enter the medicine lodge. She went in and circled the interior sunwise. The chief addressed her respectfully, saying: " Sister, we are glad you have come to instruct us. " She told him what she wanted done. In the center of the tipi they were to put up an owanka wakan, a sacred altar, made of red earth, with a buffalo skull and a three-stick rack for a holy thing she was bringing. They did what she directed, and she traced a design with her finger on the smoothed earth of the altar. She showed them how to do all this, then circled the lodge again sunwise. Halting before the chief, she now opened the bundle. The holy thing it contained was the chanunpa, the sacred pipe. She held it out to the people and let them look at it. She was grasping the stem with her right hand and the bowl with her left, and thus the pipe has been held ever since. Again the chief spoke, saying: " Sister, we are glad. We have had no meat for some time. All we can give you is water. " They dipped some wacanga, sweet grass, into a skin bag of water and gave it to her, and to this day the people dip sweet grass or an eagle wing in water and sprinkle it on a person to be purified. The White Buffalo Woman showed the people how to use the pipe. She filled it with chan-shasha, red willow-bark tobacco. She walked around the lodge four times after the manner of Anpetu-Wi, the great sun. This represented the circle without end, the sacred hoop, the road of life. The woman placed a dry buffalo chip on the fire and lit the pipe with it. This was peta-owihankeshini, the fire without end, the flame to be passed on from generation to generation. She told them that the smoke rising from the bowl was Tunkashila's breath, the living breath of the great Grandfather Mystery. The White Buffalo Woman showed the people the right way to pray, the right words and the right gestures. She taught them how to sing the pipe-filling song and how to lift the pipe up to the sky, toward Grandfather, and down toward Grandmother Earth, to Unci, and then to the four directions of the universe. " With this holy pipe, " she said, " you will walk like a living prayer. With your feet resting upon the earth and the pipestem reaching into the sky, your body forms a living bridge between the Sacred Beneath and the Sacred Above. Wakan Tanka smiles upon us, because now we are as one: earth, sky, all living things, the two- legged, the four-legged, the winged ones, the trees, the grasses. Together with the people, they are all related, one family. The pipe holds them all together. " " Look at this bowl, " said the White Buffalo Woman. " Its stone represents the buffalo, but also the flesh and blood of the red man. The buffalo represents the universe and the four directions, because he stands on four legs, for the four ages of man. The buffalo was put in the west by Wakan Tanka at the making of the world, to hold back the waters. Every year he loses one hair, and in every one of the four ages he loses a leg. The Sacred Hoop will end when all the hair and legs of the great buffalo are gone, and the water comes back to cover the Earth. The wooden stem of this chanunpa stands for all that grows on the earth. Twelve feathers hanging from where the stem - the backbone, joins the bowl - the skull, are from Wanblee Galeshka, the spotted eagle, the very sacred one who is the Great Spirit's messenger and the wisest of all cry out to Tunkashila. Look at the bowl: engraved in it are seven circles of various sizes. They stand for the seven ceremonies you will practise with this pipe, and for the Ocheti Shakowin, the seven sacred campfires of our Lakota nation. " The White Buffalo Woman then spoke to the women, telling them that it was the work of their hands and the fruit of their bodies which kept the people alive. " You are from the mother earth, " she told them. " What you are doing is as great as what warriors do. " And therefore the sacred pipe is also something that binds men and women together in a circle of love. It is the one holy object in the making of which both men and women have a hand. The men carve the bowl and make the stem; the women decorate it with bands of colored porcupine quills. When a man takes a wife, they both hold the pipe at the same time and red cloth is wound around their hands, thus tying them together for life. The White Buffalo Woman had many things for her Lakota sisters in her sacred womb bag: corn, wasna (pemmican), wild turnip. She taught how to make the hearth fire. She filled a buffalo paunch with cold water and droped a red-hot stone into it. " This way you shall cook the corn and the meat, " she told them. The White Buffalo Woman also talked to the children, because they have an understanding beyond their years. She told them that what their fathers and mothers did was for them, that their parents could remember being little once, and that they, the children, would grow up to have little ones of their own. She told them: " You are the coming generation, that's why you are the most important and precious ones. Some day you will hold this pipe and smoke it. Some day you will pray with it. " She spoke once more to all the people: " The pipe is alive; it is a red being showing you a red life and a red road. And this is the first ceremony for which you will use the pipe. You will use it to Wakan Tanka, the Great Mystery Spirit. The day a human dies is always a sacred day. The day when the soul is released to the Great Spirit is another. Four women will become sacred on such a day. They will be the ones to cut the sacred tree, the can-wakan, for the sun dance. " She told the Lakota that they were the purest among the tribes, and for that reason Tunkashila had bestowed upon them the holy chanunpa. They had been chosen to take care of it for all the Indian people on this turtle continent. She spoke one last time to Standing Hollow Horn, the chief, saying, " Remember: this pipe is very sacred. Respect it and it will take you to the end of the road. The four ages of creation are in me; I am the four ages. I will come to see you in every generation cycle. I shall come back to you. " The sacred woman then took leave of the people, saying: " Toksha ake wacinyanktin ktelo, I shall see you again. " The people saw her walking off in the same direction from which she had come, outlined against the red ball of the setting sun. As she went, she stopped and rolled over four times. The first time, she turned into a black buffalo; the second into a brown one; the third into a red one; and finally, the fouth time she rolled over, she turned into a white female buffalo calf. A white buffalo is the most sacred living thing you could ever encounter. The White Buffalo Woman disappeared over the Horizon. Sometime she might come back. As soon as she had vanished, buffalo in great herds appeared, allowing themselves to be killed so that the people might survive. And from that day on, our relations, the buffalo, furnished the people with everything they needed: meat for their food, skins for their clothes and tipis, bones for their many tools. " Two very old tribal pipes are kept by the Looking Horse family at Eagle Butte in South Dakota. One of them is the Sacred Pipe brought to the people by White Buffalo Woman. John Fire Lame Deer was a Lakota Holy man, and perhaps a Heyoka. His book Lame Deer, Seeker of Visions, written with Richard Erdoes in 1972 . He died several years later on the Roeebud Lakota reservation in South Dakota; his son Archie carries on his spiritual work. This version of the Buffalo Calf Woman's bringing of the first sacred Pipe is from American Indian Myths and Legends, 1980, by Erdoes and Alfonso Ortiz. http://www.kstrom.net/isk/arvol/lamedeer.htm Quote Link to comment Share on other sites More sharing options...
Guest guest Posted September 9, 2007 Report Share Posted September 9, 2007 Dear Gerlinde, Yes it is amazing. But there were approximately 100 Sahaja Yogis there as well, too! So there were a lot of us that heard it! Your research article here is fantastic! Keep up the good work, Gerlinde! warmest regards, violet , " magdca " <gerlindesattler wrote: > > Re: I heard 'with my own ears' Shri Mataji tell us: " I was the White Buffalo Calf Woman " . > > Dear Violet, Jagbir, and All, > This is amazing news that you, Violet, were present when Shri Mataji Nirmala Devi confirmed that She was the White Buffalo Calf Woman! > I'm so glad I asked you if you knew of any quotes confirming that She was the White Buffalo Calf Woman, as I was about to present this topic online. I've always been very intrigued and moved by this story and had an inner understanding that Shri Mataji Nirmala Devi and the White Buffalo Calf Woman were one, but I wanted confirmation - and now we've got it! > Warm regards, > Gerlinde. > > > WHITE BUFFALO CALF WOMAN > Brings The First Pipe > As told by: John Fire Lame Deer, in 1967 > > > " The Sioux are a warrior tribe, and one of their proverbs > says, " Woman shall not walk before man. " Yet White Buffalo Woman is > the dominant figure of their most important legend. The medicine man > Crow Dog explains, " This holy woman brought the sacred buffalo calf > pipe to the Sioux. There could be no Indians without it. Before she > came, people didn't know how to live. They knew nothing. The Buffalo > Woman put her sacred mind into their minds. " At the ritual of the > sun dance one woman, usually a mature and universally respected > member of the tribe, is given the honor of representing Buffalo > Woman. > Though she first appeared to the Sioux in human form, White Buffalo > Woman was also a buffalo - the Indians' brother, who gave its flesh > so that the people might live. Albino buffalo were sacred to all > Plains tribes: a white buffalo hide was a sacred talisman, a > possession beyond price. > > One summer so long ago that nobody knows how long, the Oceti- > Shakowin, the seven sacred council fires of the Lakota Oyate, the > nation, came together and camped. The sun shone all the time, but > there was no game and the people were starving. Every day they sent > scouts to look for game, but the scouts found nothing. > Among the bands assembled were the Itazipcho, the Without-Bows, who > had their own camp circle under their chief, Standing Hollow Horn. > Early one morning the chief sent two of his young men to hunt for > game. They went on foot, because at that time the Sioux didn't yet > have horses. They searched everywhere but could find nothing. Seeing > a high hill, they decided to climb it in order to look over the > whole country. Halfway up, they saw something coming toward them > from far off, but the figure was floating instead of walking. From > this they knew that the person was waken, holy. > > At first they could make out only a small moving speck and had to > squint to see that it was a human form. But as it came nearer, they > realized that it was a beautiful young woman, more beautiful than > any they had ever seen, with two round, red dots of face paint on > her cheeks. She wore a wonderful white buckskin outfit, tanned until > it shone a long way in the sun. It was embroidered with sacred and > marvellous designs of porcupine quill, in radiant colors no ordinary > woman could have made. This wakan stranger was Ptesan-Wi, White > Buffalo Woman. In her hands she carried a large bundle and a fan of > sage leaves. She wore her blue-black hair loose except for a strand > at the left side, which was tied up with buffalo fur. Her eyes shone > dark and sparkling, with great power in them. > > The two young men looked at her open-mouthed. One was overawed, but > the other desired her body and stretched his hand out to touch her. > This woman was lila wakan, very sacred, and could not be treated > with disrespect. Lightning instantly struck the brash young man and > burned him up, so that only a small heap of blackened bones was > left. Or as some say that he was suddenly covered by a cloud, and > within it he was eaten up by snakes that left only his skeleton, > just as a man can be eaten up by lust. > > To the other scout who had behaved rightly, the White Buffalo Woman > said: " Good things I am bringing, something holy to your nation. A > message I carry for your people from the buffalo nation. Go back to > the camp and tell the people to prepare for my arrival. Tell your > chief to put up a medicine lodge with twenty-four poles. Let it be > made holy for my coming. " > > This young hunter returned to the camp. He told the chief, he told > the people, what the sacred woman had commanded. The chief told the > eyapaha, the crier, and the crier went through the camp circle > calling: " Someone sacred is coming. A holy woman approaches. Make > all things ready for her. " So the people put up the big medicine > tipi and waited. After four days they saw the White Buffalo Woman > approaching, carrying her bundle before her. Her wonderful white > buckskin dress shone from afar. The chief, Standing Hollow Horn, > invited her to enter the medicine lodge. She went in and circled the > interior sunwise. The chief addressed her respectfully, > saying: " Sister, we are glad you have come to instruct us. " > > She told him what she wanted done. In the center of the tipi they > were to put up an owanka wakan, a sacred altar, made of red earth, > with a buffalo skull and a three-stick rack for a holy thing she was > bringing. They did what she directed, and she traced a design with > her finger on the smoothed earth of the altar. She showed them how to do all this, then circled the lodge again sunwise. Halting before > the chief, she now opened the bundle. The holy thing it contained > was the chanunpa, the sacred pipe. She held it out to the people and > let them look at it. She was grasping the stem with her right hand > and the bowl with her left, and thus the pipe has been held ever > since. > > Again the chief spoke, saying: " Sister, we are glad. We have had no > meat for some time. All we can give you is water. " They dipped some > wacanga, sweet grass, into a skin bag of water and gave it to her, > and to this day the people dip sweet grass or an eagle wing in water > and sprinkle it on a person to be purified. > > The White Buffalo Woman showed the people how to use the pipe. She > filled it with chan-shasha, red willow-bark tobacco. She walked > around the lodge four times after the manner of Anpetu-Wi, the great > sun. This represented the circle without end, the sacred hoop, the > road of life. The woman placed a dry buffalo chip on the fire and > lit the pipe with it. This was peta-owihankeshini, the fire without > end, the flame to be passed on from generation to generation. She > told them that the smoke rising from the bowl was Tunkashila's > breath, the living breath of the great Grandfather Mystery. > > The White Buffalo Woman showed the people the right way to pray, the > right words and the right gestures. She taught them how to sing the > pipe-filling song and how to lift the pipe up to the sky, toward > Grandfather, and down toward Grandmother Earth, to Unci, and then to > the four directions of the universe. > > " With this holy pipe, " she said, " you will walk like a living > prayer. With your feet resting upon the earth and the pipestem > reaching into the sky, your body forms a living bridge between the > Sacred Beneath and the Sacred Above. Wakan Tanka smiles upon us, > because now we are as one: earth, sky, all living things, the two- > legged, the four-legged, the winged ones, the trees, the grasses. > Together with the people, they are all related, one family. The pipe > holds them all together. " > > " Look at this bowl, " said the White Buffalo Woman. " Its stone > represents the buffalo, but also the flesh and blood of the red man. > The buffalo represents the universe and the four directions, because > he stands on four legs, for the four ages of man. The buffalo was > put in the west by Wakan Tanka at the making of the world, to hold > back the waters. Every year he loses one hair, and in every one of > the four ages he loses a leg. The Sacred Hoop will end when all the > hair and legs of the great buffalo are gone, and the water comes > back to cover the Earth. > > The wooden stem of this chanunpa stands for all that grows on the > earth. Twelve feathers hanging from where the stem - the backbone, > joins the bowl - the skull, are from Wanblee Galeshka, the spotted > eagle, the very sacred one who is the Great Spirit's messenger and the wisest of all cry out to Tunkashila. Look at the bowl: engraved in it are seven circles of various sizes. They stand for the seven > ceremonies you will practise with this pipe, and for the Ocheti > Shakowin, the seven sacred campfires of our Lakota nation. " > > The White Buffalo Woman then spoke to the women, telling them that > it was the work of their hands and the fruit of their bodies which > kept the people alive. " You are from the mother earth, " she told > them. " What you are doing is as great as what warriors do. " > > And therefore the sacred pipe is also something that binds men and > women together in a circle of love. It is the one holy object in the > making of which both men and women have a hand. The men carve the > bowl and make the stem; the women decorate it with bands of colored > porcupine quills. When a man takes a wife, they both hold the pipe > at the same time and red cloth is wound around their hands, thus > tying them together for life. > > The White Buffalo Woman had many things for her Lakota sisters in > her sacred womb bag: corn, wasna (pemmican), wild turnip. She taught > how to make the hearth fire. She filled a buffalo paunch with cold > water and droped a red-hot stone into it. " This way you shall cook > the corn and the meat, " she told them. > > The White Buffalo Woman also talked to the children, because they > have an understanding beyond their years. She told them that what > their fathers and mothers did was for them, that their parents could > remember being little once, and that they, the children, would grow > up to have little ones of their own. She told them: " You are the > coming generation, that's why you are the most important and > precious ones. Some day you will hold this pipe and smoke it. Some > day you will pray with it. " > > She spoke once more to all the people: " The pipe is alive; it is a > red being showing you a red life and a red road. And this is the > first ceremony for which you will use the pipe. You will use it to > Wakan Tanka, the Great Mystery Spirit. The day a human dies is > always a sacred day. The day when the soul is released to the Great > Spirit is another. Four women will become sacred on such a day. They > will be the ones to cut the sacred tree, the can-wakan, for the sun > dance. " > > She told the Lakota that they were the purest among the tribes, and > for that reason Tunkashila had bestowed upon them the holy chanunpa. > They had been chosen to take care of it for all the Indian people on > this turtle continent. > > She spoke one last time to Standing Hollow Horn, the chief, > saying, " Remember: this pipe is very sacred. Respect it and it will > take you to the end of the road. The four ages of creation are in > me; I am the four ages. I will come to see you in every generation > cycle. I shall come back to you. " > > The sacred woman then took leave of the people, saying: " Toksha ake > wacinyanktin ktelo, I shall see you again. " > > The people saw her walking off in the same direction from which she > had come, outlined against the red ball of the setting sun. As she > went, she stopped and rolled over four times. The first time, she > turned into a black buffalo; the second into a brown one; the third > into a red one; and finally, the fouth time she rolled over, she > turned into a white female buffalo calf. A white buffalo is the most > sacred living thing you could ever encounter. > > The White Buffalo Woman disappeared over the Horizon. Sometime she > might come back. As soon as she had vanished, buffalo in great herds > appeared, allowing themselves to be killed so that the people might > survive. And from that day on, our relations, the buffalo, furnished > the people with everything they needed: meat for their food, skins > for their clothes and tipis, bones for their many tools. " > > > Two very old tribal pipes are kept by the Looking Horse family at > Eagle Butte in South Dakota. One of them is the Sacred Pipe brought > to the people by White Buffalo Woman. > > > > > John Fire Lame Deer was a Lakota Holy man, and perhaps a Heyoka. His book Lame Deer, Seeker of Visions, written with Richard Erdoes in 1972 . He died several years later on the Roeebud Lakota reservation in South Dakota; his son Archie carries on his spiritual work. This version of the Buffalo Calf Woman's bringing of the first sacred Pipe is from American Indian Myths and Legends, 1980, by Erdoes and Alfonso Ortiz. > > http://www.kstrom.net/isk/arvol/lamedeer.htm > Quote Link to comment Share on other sites More sharing options...
Guest guest Posted November 5, 2007 Report Share Posted November 5, 2007 Dear Gerlinde (and All), i refer to an excerpt of your post below on the White Buffalo Calf Woman, where you wrote that: " The two young men looked at her open-mouthed. One was overawed, but > the other desired her body and stretched his hand out to touch her. > This woman was lila wakan, very sacred, and could not be treated > with disrespect. Lightning instantly struck the brash young man and > burned him up, so that only a small heap of blackened bones was > left. Or as some say that he was suddenly covered by a cloud, and > within it he was eaten up by snakes that left only his skeleton, > just as a man can be eaten up by lust. " i feel this is evidence of the power of Mahakali, to destroy the negativity. Shri Mataji said at Jaipur, Rajasthan, India on 10 December, 1994 that: " Shri Mahakali should wear a burkha (a veil) not for their protection but for the protection of others who may look at her with disrespect and get destroyed. " That this young man viewed the White Buffalo Calf Woman with disrespect, and got destroyed, is evidence that the White Buffalo Calf Woman was also Shri Mahakali! As Shri Mataji Nirmala Devi also stated, " I am the White Buffalo Calf Woman " . So this evidence could be interesting, if you like, to include somewhere on your GSM (Great Spirit Mother) site! i have appended more of Shri Mataji's quote for you, and the excerpt is in its last paragraph. regards, violet " For example, people keep thinking about their past and their past lives. If the form of Mahakali is shown, people forget about all these things. She also eradicates the bhoots [negativity] seekers have from false gurus. If Shri Mahakali's power were not used, the work of Sahaja Yoga would not have been possible in this Kali Yuga. The chakras get caught up by negativity and unless they are clear, the Kundalini cannot rise. Thus, Shri Mahakali is worthy of adoration and praise. She does not cause any physical, mental or emotional troubles for anyone. Her mere sight makes the negativity run away. The greatest quality of women is the shaleenata (gentleness, dignity, regality, courtesy). From without, the great Shakti of Mahakali appears very lustrous, gracious, but from within, her Shakti is very active. By nature She is Mahakali, but She appears shaleen like a newly wed, very shy. Her speech is like a shower of blessings. Shri Mahakali should wear a burkha (a veil) not for their protection but for the protection of others who may look at her with disrespect and get destroyed. (Synopsis of Shri Mataji Nirmala Devi's Talk in Hindi - Jaipur, Rajasthan, India, - 10 December 1994) /message/8583 , " magdca " <gerlindesattler wrote: > > Re: I heard 'with my own ears' Shri Mataji tell us: " I was the White Buffalo Calf Woman " . > > Dear Violet, Jagbir, and All, > This is amazing news that you, Violet, were present when Shri Mataji Nirmala Devi confirmed that She was the White Buffalo Calf Woman! > I'm so glad I asked you if you knew of any quotes confirming that She was the White Buffalo Calf Woman, as I was about to present this topic online. I've always been very intrigued and moved by this story and had an inner understanding that Shri Mataji Nirmala Devi and the White Buffalo Calf Woman were one, but I wanted confirmation - and now we've got it! > Warm regards, > Gerlinde. > > > WHITE BUFFALO CALF WOMAN > Brings The First Pipe > As told by: John Fire Lame Deer, in 1967 > > > " The Sioux are a warrior tribe, and one of their proverbs > says, " Woman shall not walk before man. " Yet White Buffalo Woman is > the dominant figure of their most important legend. The medicine man > Crow Dog explains, " This holy woman brought the sacred buffalo calf > pipe to the Sioux. There could be no Indians without it. Before she > came, people didn't know how to live. They knew nothing. The Buffalo > Woman put her sacred mind into their minds. " At the ritual of the > sun dance one woman, usually a mature and universally respected > member of the tribe, is given the honor of representing Buffalo > Woman. > Though she first appeared to the Sioux in human form, White Buffalo > Woman was also a buffalo - the Indians' brother, who gave its flesh > so that the people might live. Albino buffalo were sacred to all > Plains tribes: a white buffalo hide was a sacred talisman, a > possession beyond price. > > One summer so long ago that nobody knows how long, the Oceti- > Shakowin, the seven sacred council fires of the Lakota Oyate, the > nation, came together and camped. The sun shone all the time, but > there was no game and the people were starving. Every day they sent > scouts to look for game, but the scouts found nothing. > Among the bands assembled were the Itazipcho, the Without-Bows, who > had their own camp circle under their chief, Standing Hollow Horn. > Early one morning the chief sent two of his young men to hunt for > game. They went on foot, because at that time the Sioux didn't yet > have horses. They searched everywhere but could find nothing. Seeing > a high hill, they decided to climb it in order to look over the > whole country. Halfway up, they saw something coming toward them > from far off, but the figure was floating instead of walking. From > this they knew that the person was waken, holy. > > At first they could make out only a small moving speck and had to > squint to see that it was a human form. But as it came nearer, they > realized that it was a beautiful young woman, more beautiful than > any they had ever seen, with two round, red dots of face paint on > her cheeks. She wore a wonderful white buckskin outfit, tanned until > it shone a long way in the sun. It was embroidered with sacred and > marvellous designs of porcupine quill, in radiant colors no ordinary > woman could have made. This wakan stranger was Ptesan-Wi, White > Buffalo Woman. In her hands she carried a large bundle and a fan of > sage leaves. She wore her blue-black hair loose except for a strand > at the left side, which was tied up with buffalo fur. Her eyes shone > dark and sparkling, with great power in them. > > The two young men looked at her open-mouthed. One was overawed, but > the other desired her body and stretched his hand out to touch her. > This woman was lila wakan, very sacred, and could not be treated > with disrespect. Lightning instantly struck the brash young man and > burned him up, so that only a small heap of blackened bones was > left. Or as some say that he was suddenly covered by a cloud, and > within it he was eaten up by snakes that left only his skeleton, > just as a man can be eaten up by lust. > > To the other scout who had behaved rightly, the White Buffalo Woman > said: " Good things I am bringing, something holy to your nation. A > message I carry for your people from the buffalo nation. Go back to > the camp and tell the people to prepare for my arrival. Tell your > chief to put up a medicine lodge with twenty-four poles. Let it be > made holy for my coming. " > > This young hunter returned to the camp. He told the chief, he told > the people, what the sacred woman had commanded. The chief told the > eyapaha, the crier, and the crier went through the camp circle > calling: " Someone sacred is coming. A holy woman approaches. Make > all things ready for her. " So the people put up the big medicine > tipi and waited. After four days they saw the White Buffalo Woman > approaching, carrying her bundle before her. Her wonderful white > buckskin dress shone from afar. The chief, Standing Hollow Horn, > invited her to enter the medicine lodge. She went in and circled the > interior sunwise. The chief addressed her respectfully, > saying: " Sister, we are glad you have come to instruct us. " > > She told him what she wanted done. In the center of the tipi they > were to put up an owanka wakan, a sacred altar, made of red earth, > with a buffalo skull and a three-stick rack for a holy thing she was > bringing. They did what she directed, and she traced a design with > her finger on the smoothed earth of the altar. She showed them how to do all this, then circled the lodge again sunwise. Halting before > the chief, she now opened the bundle. The holy thing it contained > was the chanunpa, the sacred pipe. She held it out to the people and > let them look at it. She was grasping the stem with her right hand > and the bowl with her left, and thus the pipe has been held ever > since. > > Again the chief spoke, saying: " Sister, we are glad. We have had no > meat for some time. All we can give you is water. " They dipped some > wacanga, sweet grass, into a skin bag of water and gave it to her, > and to this day the people dip sweet grass or an eagle wing in water > and sprinkle it on a person to be purified. > > The White Buffalo Woman showed the people how to use the pipe. She > filled it with chan-shasha, red willow-bark tobacco. She walked > around the lodge four times after the manner of Anpetu-Wi, the great > sun. This represented the circle without end, the sacred hoop, the > road of life. The woman placed a dry buffalo chip on the fire and > lit the pipe with it. This was peta-owihankeshini, the fire without > end, the flame to be passed on from generation to generation. She > told them that the smoke rising from the bowl was Tunkashila's > breath, the living breath of the great Grandfather Mystery. > > The White Buffalo Woman showed the people the right way to pray, the > right words and the right gestures. She taught them how to sing the > pipe-filling song and how to lift the pipe up to the sky, toward > Grandfather, and down toward Grandmother Earth, to Unci, and then to > the four directions of the universe. > > " With this holy pipe, " she said, " you will walk like a living > prayer. With your feet resting upon the earth and the pipestem > reaching into the sky, your body forms a living bridge between the > Sacred Beneath and the Sacred Above. Wakan Tanka smiles upon us, > because now we are as one: earth, sky, all living things, the two- > legged, the four-legged, the winged ones, the trees, the grasses. > Together with the people, they are all related, one family. The pipe > holds them all together. " > > " Look at this bowl, " said the White Buffalo Woman. " Its stone > represents the buffalo, but also the flesh and blood of the red man. > The buffalo represents the universe and the four directions, because > he stands on four legs, for the four ages of man. The buffalo was > put in the west by Wakan Tanka at the making of the world, to hold > back the waters. Every year he loses one hair, and in every one of > the four ages he loses a leg. The Sacred Hoop will end when all the > hair and legs of the great buffalo are gone, and the water comes > back to cover the Earth. > > The wooden stem of this chanunpa stands for all that grows on the > earth. Twelve feathers hanging from where the stem - the backbone, > joins the bowl - the skull, are from Wanblee Galeshka, the spotted > eagle, the very sacred one who is the Great Spirit's messenger and the wisest of all cry out to Tunkashila. Look at the bowl: engraved in it are seven circles of various sizes. They stand for the seven > ceremonies you will practise with this pipe, and for the Ocheti > Shakowin, the seven sacred campfires of our Lakota nation. " > > The White Buffalo Woman then spoke to the women, telling them that > it was the work of their hands and the fruit of their bodies which > kept the people alive. " You are from the mother earth, " she told > them. " What you are doing is as great as what warriors do. " > > And therefore the sacred pipe is also something that binds men and > women together in a circle of love. It is the one holy object in the > making of which both men and women have a hand. The men carve the > bowl and make the stem; the women decorate it with bands of colored > porcupine quills. When a man takes a wife, they both hold the pipe > at the same time and red cloth is wound around their hands, thus > tying them together for life. > > The White Buffalo Woman had many things for her Lakota sisters in > her sacred womb bag: corn, wasna (pemmican), wild turnip. She taught > how to make the hearth fire. She filled a buffalo paunch with cold > water and droped a red-hot stone into it. " This way you shall cook > the corn and the meat, " she told them. > > The White Buffalo Woman also talked to the children, because they > have an understanding beyond their years. She told them that what > their fathers and mothers did was for them, that their parents could > remember being little once, and that they, the children, would grow > up to have little ones of their own. She told them: " You are the > coming generation, that's why you are the most important and > precious ones. Some day you will hold this pipe and smoke it. Some > day you will pray with it. " > > She spoke once more to all the people: " The pipe is alive; it is a > red being showing you a red life and a red road. And this is the > first ceremony for which you will use the pipe. You will use it to > Wakan Tanka, the Great Mystery Spirit. The day a human dies is > always a sacred day. The day when the soul is released to the Great > Spirit is another. Four women will become sacred on such a day. They > will be the ones to cut the sacred tree, the can-wakan, for the sun > dance. " > > She told the Lakota that they were the purest among the tribes, and > for that reason Tunkashila had bestowed upon them the holy chanunpa. > They had been chosen to take care of it for all the Indian people on > this turtle continent. > > She spoke one last time to Standing Hollow Horn, the chief, > saying, " Remember: this pipe is very sacred. Respect it and it will > take you to the end of the road. The four ages of creation are in > me; I am the four ages. I will come to see you in every generation > cycle. I shall come back to you. " > > The sacred woman then took leave of the people, saying: " Toksha ake > wacinyanktin ktelo, I shall see you again. " > > The people saw her walking off in the same direction from which she > had come, outlined against the red ball of the setting sun. As she > went, she stopped and rolled over four times. The first time, she > turned into a black buffalo; the second into a brown one; the third > into a red one; and finally, the fouth time she rolled over, she > turned into a white female buffalo calf. A white buffalo is the most > sacred living thing you could ever encounter. > > The White Buffalo Woman disappeared over the Horizon. Sometime she > might come back. As soon as she had vanished, buffalo in great herds > appeared, allowing themselves to be killed so that the people might > survive. And from that day on, our relations, the buffalo, furnished > the people with everything they needed: meat for their food, skins > for their clothes and tipis, bones for their many tools. " > > > Two very old tribal pipes are kept by the Looking Horse family at > Eagle Butte in South Dakota. One of them is the Sacred Pipe brought > to the people by White Buffalo Woman. > > > > > John Fire Lame Deer was a Lakota Holy man, and perhaps a Heyoka. His book Lame Deer, Seeker of Visions, written with Richard Erdoes in 1972 . He died several years later on the Roeebud Lakota reservation in South Dakota; his son Archie carries on his spiritual work. This version of the Buffalo Calf Woman's bringing of the first sacred Pipe is from American Indian Myths and Legends, 1980, by Erdoes and Alfonso Ortiz. > > http://www.kstrom.net/isk/arvol/lamedeer.htm > Quote Link to comment Share on other sites More sharing options...
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