Fuego Sagrado de Itzachilatlan of Colorado corp, Native American Church is a Colorado nonprofit. We are a Place of worship and spiritual healing. We serve to help facilitate indigenous spiritual leaders and elders and their teachings. As a nonprofit (501c3 pending) charity we are not organized for the private gain of any person and do not charge for services. Everything that we do is done for the improvement of the quality of life and spiritual well being of all who are willing to embrace Indigenous American Culture.
As a Native American Church we are registered with the D.E.A. Our Road Man at this time is Chris Long who was ordained in 2006 by Aurelio Diaz Tekpankalli.
Unfortunately The Native American Church is highly judged and persecuted. As a federally protected Religion, legal penalties are severe for interfering with our ceremonies. Below are some helpful links regarding our legal status.
- DEA code of regulations.
- First Amendment of the Bill of Rights.
- The American Indian Religious Freedom Act 1978
- American Indian Religious Freedom Act Amendments of 1994
- Declaration on the Rights of Indigenous Peoples.
- The Universal Declaration of Human Rights.
- Religious Freedom Restoration Act.
- Religious Land Use and Institutionalized Persons Act (RLUIPA)
- The Fair Housing Act
- F.S.I. of Colorado Corp. Articles of Incorporation
- Constitution and Bylaws
We also are members of Crestone Spiritual Alliance. The Singing Stone is the name of our drum group, (a sub-committee of our Church) which sings at many Ceremonial events and dances. As a Church we have the following attributes:
- Legal existence.
- Officially recognized creed and form of worship.
- Distinct ecclesiastical government.
- Code of doctrine and discipline.
- Distinct religious history.
- Organization of ordained ministers.
- Ordained ministers serving after completing a required course of study.
- Distinct Literature of its own.
- Membership not associated with any other church or denomination.
- Established places of worship.
- Regular congregations.
- Regular religious services.
- Schools for ministerial preparation.
- Schools and training for the youth.
Our church is organized to be a community which authentically promotes and sustains: traditional Indigenous American rituals and ceremonies; awareness of and practical knowledge of good land and water stewardship; harmonious living with all beings and nature through a self-sustainable community. Our vision is to sustain, administer, protect, facilitate, spread, educate, exercise and express to and for all peoples the indigenous and aboriginal religious ceremonies, ways of spiritual expression, and ways of living in harmony with the earth, each other, and God, Wakan Tanka. Our mission is to provide authentic traditional indigenous ceremonies and rituals. As a Native American Church of North America, we are committed to the performance of authentic ceremonials and we are dedicated to educating the public in regards to what is traditional and what is not. Our community is organized for the expression of indigenous spirituality and to provide religious, spiritual and educational services for all peoples willing to live in a sacred way.
We preserve indigenous ceremony and ritual, because it is an endangered spiritual practice. We want to help humankind by promoting and ensuring the sanctity of these traditions because we believe they are important for ourselves, future generations, and for the spirit; for the health of humanity and our planet. We promote activities that nourish, stimulate, and further develop human creativity through spiritual expression, cultural identity, cultural art, and historical consciousness, as well as to promote unification of all cultural religious and spiritual workers. We help by teaching prayer technologies and offering workshops, classes, retreats and outreach programs. We are a living example of a harmonious, self-sustaining community and fellowship.
Basically, we help people through a wide variety of Indigenous Ceremonies and cultural arts. We strive to be good examples in our community by living and exemplifying the sacred virtues; 4 sacred virtues humility, compassion, humor, and courage, and the 7 arrows of the sacred fire, Faith, Hope, Charity, justice, temperance, prudence, and Fortitude. Members must abide by the law and are encouraged not to engage in alcohol use or any other recreational drugs.
Our intention is to preserve and exercise the expression of aboriginal traditions and other indigenous American religious practices. this is done consciously and in accordance with the First Amendment of the United States Constitution. We want to carry out and perform our Religious, Spiritual Ceremonies, Gatherings and Dances to up lift the human spirit in the celebration of the divine. We also intend to Preserve traditions by aligning with lineage holders of authentic spiritual traditions, giving them support and encouragement in applying their lessons. It is of utmost importance to us to ensure that a lineage represent an unbroken line of tradition that has the knowledge and wisdom of that tradition functionally intact.
It is our objective is to protect, spread, and express the indigenous and aboriginal religious teachings that we carry. It is also our responsibility to safeguard Indigenous Spirituality and customs according to traditional values. In order to preserve a living tradition we need to ensure that we keep it in the same condition as it was received. Also we will have to ensure that it is passed on to the future generations correctly. It is our purpose to promote activities that nourish, stimulate, and develop creativity through spiritual expression, cultural identity, cultural art and history. It is important to share freely the deepest truths of spirituality. It has been far to long that these truths have been masked to control others. We live in a time where spiritual greed and secretiveness has led to a culture blinded by ignorance of our relationship with our creator, Wakan Tanka. We are committed to spreading self evident spiritual truths by allowing people to see for themselves.
In addition to this we are also here to promote Interfaith unification and fully embrace the freedom of religion. We do not have to agree that all religions are the same to be able to imagine what all human religions must look like from the perspective of the very center of the universe, our Creator. From that perspective we can see past the differences and embrace the deeper meaning of true Religion. We promote learning from the Creator, Learning from the Creation, Learning from ourselves and by learning from others.
We believe that we are all related. We are all sons and daughters of God, regardless of race, creed, color, and sexual orientation. We are all related to each other as humans. We are all related to the animals, the two legged, four legged, winged, and all Creation. We are all in turn related to the earth, sky, and all that there is and that we come from the stars. As intelligent beings, we are obligated to act responsibly as stewards of all Creation.
We believe in the one God, the Great Mystery, Wakan Tanka. As everything He is four divisible by four and again divisible into the sixteen great powers of the universe: Chief God, Great Spirit, Creator, Executive, Stone, Earth, Sky, Sun, Thunder Beings, Beautiful One, Wind, Moon, Buffalo, Bear, Four Winds, and Whirlwind. The sixteen each divisible by four infinitely into all there is, known, unknown and unknowable.
We believe in our prayers, in the power of the sacred pipe, and the White Buffalo Calf Maiden who brought the pipe to the earth for all it’s people. We believe in Her teachings, Her blessing power and the promise of Her return.
We believe in the purifying and cleansing power of the sweat lodge ceremony, the sacrifice made by the Stone Nation, the Tunkasila (spirits), and by all the participants. We believe in praying within this mother’s womb for sobriety, clarity, guidance, and health. Hanbleceya/Vision Quest We believe that the everlasting word of God is spoken from every part of Divine Creation, that through nature and the sacrifice of the Vision Quest Rite the Great Mystery speaks to us all directly without exceptions, intermediaries, or interpreters.
We believe in the night sing (Yuwipi), the power of Inyan/Stone, the miraculous healing power of the ancestors and the sacred songs. We believe in the Wiwila/Little People, animal spirits, and the various other Tunkasila/Spirits. We believe in the emptiness of the Medicine Man/Woman as a hollow bone for the spirits’ work.
We believe in the annual Sun Dance, the Pipe, the sacrifice of the sacred cottonwood tree, the power of the sun, and the eternal flame. We believe that the sacrifices of the dancers, singers, and supporters benefits and purifies all the people.
We believe in the sacred fire, the holy water, the sacred instruments, the half moon altar, and their blessings. We believe in the sacramental use and the healing power of the plant nations. We believe that our prayers are heard and attended to. We believe that we will be judged, held accountable for our actions in the afterlife, and in the forgiveness of sins.
We believe in the natural rhythms of day and night, the flow of the seasons, the movement of the stars, and the exultation of these occasions through any indigenous tradition of the earth. We celebrate in sacralizing the act of song, dance, ritual drama, and ceremonial expression. We believe that the times should be kept, honored, reckoned, and observed. We believe in the sacred hoop and the continuity of life.
We believe in family, extended family, adopted family, and our spiritual family. We believe in holding regular meetings to govern, reward, and discipline our group in a humane aboriginal manner. We respect, honor and are obligated to care for our elders as well as our men, women and children in need. We honor the deceased through funerary rites by making offerings, prayers and caring for souls.
We believe ourselves legitimate and direct heirs to all original ancient indigenous practices, beliefs, and rituals past to us. It is the destiny for these traditions to blossom and be available as a birthright to all human beings. All of the traditions we carry are directed with the deepest reverence towards our Mother Earth, Father Sun, and the Great Creator, the center of the universe. Accompanying our rituals and ceremonies are sacred traditional songs passed down generations by indigenous peoples for the purpose of calling out to the divine. The power of song is a living connection that serves to foster new expressions from the primordial source of all sound.
We must place great importance on the way these ancient rituals are presented to others. The standards of ordination for spiritual leaders are as strict as they have always been. For the sake of preservation and the integrity of primordial traditions, no part of these ways should ever be diluted or neutered in any way. There are too many examples all around us of traditions that have gone soft and gotten distracted from direct communion with divinity. It is through direct communication with the authors of the universe that we are undeniably reminded of the unalienable truths within us all.
As a spiritual community it is essential that we have a sound governing body. American Indian governments had a profound effect on many of our Founding Fathers and played an important role in shaping the U.S. Constitution and changed the way the whole world functions by their examples. With our example we can bring non judgement and peaceful negotiation to all Religions and between all denominations. We do not have to agree that all religions are the same to be able to learn to accept and understand them. This acceptance is the key to inter-spiritual communication and is the cornerstone of the future defining characteristics of “Religion” (such as non-violence and non-judgement).
Our General Assembly or Council meetings welcome all members and give a voice to all members. meetings are led by a Directive Council who form the core governing council. Directive Council, along with the Officers, have power to change the Bylaws. Directive Council members constitute the main governing council and their actions and decisions surpass any decisions made by officers, advisers and members and yet are still influenced by the voice of all the people. One way this works is in non- judgement, in the understanding that each life has its own justified perspective and that each life is functioning from the very center of the universe reflected out onto the world from within each one of us.
Spiritual advisers, or Spiritual leaders are the referees of a rite and oversee ceremonies in accordance with tradition of how it was received. Being a Spiritual Adviser is a privilege and requires strenuous prerequisites and community approval. what affirms the the true power of the leader is his or her ability to speak from the inner truth within each of us, mirroring all our inner truths. All Spiritual leaders must know that each person has a direct connection with divinity and that each person is ultimately responsible for their own spiritual growth. The native path is about a Leader facilitating a space for you to tap into the connection you already have by your self. The leader sets the stage for the Spirits work and further serves to encourage and inspire. A religious activity is the artistic medium for the seekers own spiritual expression and creation.
To be successful on any spiritual journey you should at least consider the following:
- Be honest to yourself about your spirituality. Don’t believe anything you are told and Question everything you think you know.
- Understand that you have a direct connection to the divine and that you are ultimately responsible for your spiritual growth.
- Have courage, Claw through your fine domestic vainer and unveil your true self, the untamed, unattached nature of your immortal spirit!
- Communicate,Tell all the spirits what you want and tell them to prepare you. Ask them to lead you to the right teachers for you.
- Be a selfless servant with ruthless boundaries. Be humble and kind without being stupid or gullible.
- Make sacrifices and take risks.
- Never put spirituality before your children!
- Have no expectations or conditions upon your spirituality.
We are spiritually focused and actively engaged in promoting peace and non-violence. We do not condone discrimination and encourage non-judgement and faith in the source of all life.
Here at the home of the Singing Stone abounds the magic of times untold. A mystery that is unfathomable to the modern analytical mind. It may seem to defy scientific process or scrutiny of any kind. It is an ancient connection with spirits far older than human language. The Singing Stone is dedicated to preserving some of the last connections to these spirit helpers of mankind on the Western Hemisphere. We are doing this by teaching ceremonial songs in the Lakota language, by preserving indigenous American spiritual practices and by safeguarding the integrity of these sacred rites.
It is an honor and a joy to share this ancient lineage for all to experience the powerful rebirth of magic exemplified by these ways. One can benefit from true Indigenous American traditions in countless ways, through directly listening through nature to receive your own message. The learning of songs, by participating in the Sweat Lodge ceremony, Chanupa (Sacred Pipe), Yuwipi rite, Hanbleceya (Vision Quest), Rite of passage, Sun Dance, Dream Dance, as well as the Peyote Ceremony.
We are a place of worship, healing, learning and accomplishment. If you are serious about learning and getting involved or simply want to experience Indigenous American Ceremony contact us. Our email address is email@example.com . Check our Calendar for events, services and classes for a good time to visit ( see our Location page ). Check with us about events in your area!
“The reason for this preservation is not to stop the evolution of a native path but to stop the domestication of it. Domestication de-claws it making it an obedient pet rather than a fierce panther that inspires reverence and change.”
“La razon para preservar, no es para parar la evolucion the el camino nativo, pero sí para parar la domesticación de tal camino. Domesticación, desgarrar es como hacer una obediente mascota, en vez de una pantera feroz que inspira reverencia y grandes cambios.”
To get on our mailing list or to become a member , Contact us:
A few of the spiritual groups with events in the area:
The Crestone Baptist Church – P. O. Box 189, Crestone, CO 81131 • 719.256.4625
The Singing Stone Waiver and Release form:
“In consideration for being allowed to participate in this Activity, I release from liability and waive my right to sue The Singing Stone District, FSI of Colorado, their employees, officers, volunteers and agents (collectively “District”) from any and all claims, including claims of the District’s negligence, resulting in any physical injury, illness (including death) or economic loss I may suffer or which may result from my participation in this Activity, travel to and from the Activity (including air travel), or any events incidental to this Activity”.
“I am voluntarily participating in this Activity. I understand that there are risks associated with my participation in this Activity, such as physical and/or psychological injury, pain, suffering, illness, disfigurement, temporary or permanent disability, death or economic loss. These injuries or outcomes may arise from my own or other’s actions, in-actions, or negligence, or the condition of the Activity location (s) or facility (ies). Nonetheless, I assume all risks of my participation in this Activity, whether known or unknown to me, including travel to and from the Activity (including air travel) or any events incidental to this Activity.”
“I agree to hold the District harmless from any and all claims, loss or damage to my personal property, liabilities and costs, including attorney’s fees, as a result of my participation in this Activity, including travel to and from the Activity (including air travel) or any events incidental to this Activity. If the District incurs any of these types of expenses, I agree to reimburse the District.”
“I have read this document, and I am signing it freely. I understand the legal consequences of signing this document, including (a) releasing the District from all liability, (b) waiving my right to sue the District, (c) and assuming all risks of participating in this Activity, including travel to and from the Activity (including air travel) or any events incidental to this Activity.”
“If I need medical treatment as a result of my participation in this Activity, travel to and from the Activity (including air travel), or any events incidental to this Activity, I agree to be financially responsible for any costs incurred as a result of such treatment. I am aware that the District does not provide health insurance for me and that I should carry my own health insurance.”