SPIRIT HELPERS

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SPIRIT HELPERS

With a basic understanding of Comparative Religion, it is easy to see that spiritual traditions are all fundamentally the same. Especially with respect to the major deities. No matter your tradition, you focus upon the center of the universe and the source of all life. All religions and spiritual paths inherently celebrate the same thing really. Aside from the obvious creator/creatrix, there are the spirit helpers, Angels, messengers, immortals (saints) and spiritual intermediaries.logo FSICC,9

A Spiritual Helper can be several things. First and foremost is the idea that one of the major deities of the creation stories is presiding over you and helping you. Secondly, there are the Messengers, those beings who carry our prayers to the Major Deities / Gods and Goddesses so that they might hear them and eventually answer them.

The messengers are Divine beings. Regardless of your tradition and what you think you know, these Divine beings can be many things, Angelic beings (Wakinyan), Fairies (canotila) and Little People (Wiwila). All of these messengers have a few things in common. They were all created to work for the Gods and Goddesses (Collectively known as Wakan Kin), and do not procreate as we do.

Then, lastly, there are the Spirit helpers in the form of Immortals. Immortals are many different beings. These are the saints, or mortals who have attained special power by fortifying their souls. In most Indigenous traditions, these can be humans, animals and other mortal beings that have transcended their limitations. These are the Spirit Helpers that make one tradition different from another. This type of spirit helper is what makes a tradition different than no tradition. and this is what I want to talk about here.

Some descriptions of Native American saints are wrongly labeled as ghosts. What is known as the Ghost Nations, can be more accurately described as Immortals. This concept is not limited to humans and can be an animal, plant or other being that has attained enlightenment. For example, a great bear of the forest may somehow be granted power for some brave selfless act and thereby attain sainthood.

In all of this is the idea that some Immortals are better than others to have as Spiritual Helpers. Immortals are important and unique in that they can tell you things and help you as a friend. The eagle can see where the buffalo are and show you how to find them. The Human immortal can speak and give advice.

In the Lakota language, all of these Spirit helpers, as well as any divine beings, are known as Tunkasila. Roughly translated this means grandfather, but the term is applied in a genderless way. When someone says “Wakan Tanka, Tunkasila”, it can be understood as Creator, Spirit helper. A female Immortal would still be referred to as Tunkasila because the spirit world is somewhat more genderless than the physical realms. Tunkasila are the ancestors, whether they be the gods, Goddesses, gnomes, fairies, stones, trees or whatever.

In Native American traditions people speak of animal totems. This has to do with family ties to the animal nations. It is believed that far in the past most humans and animals could change their species. Humans could transform themselves into animals and animals could become humans. There are still a few individuals that can do this. This is known as shape shifting. As the story goes, humans and animals intermarried creating ancestral inter-species relations.

Ones’ animal totem has to do with an ancestral link with a particular animal. most people can see, when looking at a family, what animal is more prevalent. You can tell which parent past on the animal of their family to their children. The bear is a very prevalent family totem among all humans. This is so because bears came from humans. In the same way that it is believed that humans came from primates, we believe that bears come from people. That is why many tribes won’t eat Bear meat, it is considered cannibalism. Likewise, a medicine woman who works with the buffalo or has a strong family connection to the buffalo, will not eat buffalo meat.

A healer may have an ancestral link to the Elk nation, yet may have a “ghost” Spirit Helper of the mountain lion (for example). Inherently  a totem animal is a spirit helper of sorts, in that there is a connection to another nation, as relatives.

All beings are created in the image and likeness of the creator, on earth as it is in heaven, as above, so below. That’s true for everything and every event we experience. In Lakota philosophy this is known as Gapemini. For every visible/physical thing there is an invisible/ethereal counterpart. Likewise, for the creator to make the trees, it would have first had something like a tree within itself (for example). So, all trees have an over-soul, an angelic being “Tree” after which all trees were modeled.

There then is a messenger or angelic being representing of all forms of life in the universe. In the Lakota belief there are then 405 angels. That is why we make 405 tobacco prayer ties for the Hanbleceya (Vision Quest Ceremony).This is to address them all, perhaps only one or two of them will come to hear our prayers, but they are all invited. It is interesting to note that in European Christian lore, the Angels started to be depicted as humans (and as males), when in the original biblical descriptions, they are combined animal forms and never depicted as people.

Whatever the case may be, there are many types of helpful spirits. what I am wanting to focus on are the spirits that make one altar more effective than another. The reason why ancient traditions are more effective than domestic, contemporary traditions, is because they have more seniority and more validity with the founders of the universe.

People of our modern culture have difficulty understanding this concept. Those who do experiment with different spiritual paths, usually settle for something more tame and comfortable. These times are forging a whole new era of simplified, domestic religious systems. The problem with this is purely metaphysical and has little to do with doctrine or philosophy. It has to do with who you know and what kind of connections you have (spiritually).

Suppose you wanted a job as an executive for a large business. You would have to get credentials, get the right kind of education. The person hiring you would have to actually like you, You couldn’t just act like a jerk and expect to get the job. You would have to show that you have the skills to communicate by communicating in the right way. Suppose you got the job, you would have to learn who is who and fit into the pecking order And it would be of utmost importance to go through the proper channels.

As it is in the spiritual world, Just like anything else, it is all about who you know, the friends you make and your ability to forge and maintain good relations. A medicine man may gain a few Spirit helpers in his lifetime. This is within the context that he has a 26 thousand year old tradition backing him up. A tradition that forms a collective of Spiritual immortals that could not be achieved in any other way.

When someone just starts a new religion it will not have the power that an ancient tradition has. Most people in our culture would never even know the difference. In Indigenous Traditions, miraculous events are commonplace. Contemporary traditions scoff at this, claiming that it is the work of evil spirits. Some of the most powerful traditions of this earth have been massacred under this pretext.

When a ceremony is about to begin some of the The spirit Helpers are signaled by the activity itself, others are called from far away with songs. It is said that we were given intelligence and a voice originally for the communication with spirits. Some how we are so busy talking to ourselves or each other that we barely notice the spirits nowadays. All animals may use their voices to speak to one another, but if you pay close attention, you can catch them in the act of calling out to the very center of the universe, praying.

The Messengers or Angelic Beings are likewise specially attuned to the human voice. They were designed to hear us, to help us, as part of our birthright. An audio recording of Incantations to a spirit will not conjure that spirit, only the true voice will do that. If you have been praying for something and it has not come to pass, perhaps you haven’t spoken your prayer out loud. Many spirits may be able to read your mind, but not necessarily the messengers meant to carry your prayers.

It is interesting to notice, if you pay close attention to a spirit that is listening to a person’s prayer. notice what happens when the normal speech of the prayer breaks into a shaky crying voice. The spirit reacts with great urgency! Perhaps this is why in some spiritual traditions, prayers are recited, purposefully, in a shaky, weeping tone.

 Many spirits recognize any rite as being a ritual, especially by the presence of fire and water,  fire and water are part of what forms a doorway for spiritual beings. Just to make up a ritual one may attract attention but that is not always a good thing.  When a leader of an ancient tradition of any kind presides over a ceremony, he or she calls a group of spirits specific to that tradition.  To lead a made up ceremony may call upon one’s individual spirit or ones own ancestors.  When calling ancestors you should be aware of many things, as an example, when they show up, they may be angered by the breaking of some family taboo.  It may be something long forgotten by you in the present.

For example, if you have family ties to the Deer Nation, and your family was forbidden to eat deer for thousands of years, but somehow lost that ancestral vow, you could be in quite a fix when that spirit shows up. If your ancestors made any agreement with the spirits you would have to remedy that in the present, after all, you are here on behalf of your ancestors and therefore have somewhat of a responsibility to them.

Some spirits of one tradition may not jibe with the spirits of another.  In most all religions and systems of magic, it is understood that whatever you offer you attract. If you offer alcohol, you will attract spirits that like that stuff. Don’t offer Buffalo kidney to a vegetarian Hindu goddess! this represents what we call the mixing of medicines.

In the Voodoo tradition,  for instance, you will notice altars of conflicting deities are kept separate and not crossed. Different and even enemy forces of nature my be honored by one person, yet their altars are not lumped together like some new-age mishmash. These things are subtle to us, but very important to them.

When someone becomes a Medicine Man or Woman it is because they are initiated in a true tradition, regardless of anything else.  Whatever the case, a position like that exists because a group of spirits are assigned to a person by another person according to that tradition.  By merely understanding Native American spirituality by itself one may not  necessarily enlist the help of those spirits. There has to be an unbroken line of tradition making the connection.

As an example, from the Catholic tradition one can see then, the emergence of the Protestant faith. This is an interesting example because the protestants actually cut themselves off from the Catholic saints. Aside from God, the other major deities and the Angels, the protestants basically had to start from scratch. Over time they gained Spirit Helpers.

Keep in mind that there really is no wrong or right way to pray. The creation herself is the body of the goddess. No one goes unheard. We are all inherently connected to the source of all that is. No matter what wrongs we commit we are all inextricably connected to the creator. We are made out of the very substance of god and cannot even escape our divinity if we tried. It is a reality that we, as beings, can offend the spirits in the same way we could offend each other and even ourselves. Part of any Indigenous tradition relies upon the adherence to ancestral vows.

Nevertheless, though beings may take many forms and many bodies, we have one spirit. There is one force fueling all perception and that is the one thing beyond math and comprehension. The fabric of the universe is woven with one thread! Each one of us, and everything, has a direct connection to Wakan Tanka.

What makes a Tradition powerful is it’s collective of spiritual Helpers, particularly the immortals. Spirituality is the same with anything else. There is a structure and order to all things. When we are born, we work hard to learn to move. We learn slowly to stand, walk, Talk and everything else. the same thing goes with the spiritual path. We can’t just walk right after being born. In the spiritual life is no different.

A true spiritual tradition is characterized by it’s saints or Immortals. When a person claims to have spiritual power outside of a traditional context it is actually very rare.  There are many who take up a priest like position alone, like the new-age shaman or the solitary practitioner among neo-paganism.  The problem here lies in the issue that one person cannot enlist the help of enough spirits to form a group of spirits that characterize a true tradition.  The spirits of Native American spirituality in general are a culmination of thousands of lifetimes of spiritual work, sometimes more.

Being a Medicine Man or Woman is not dependent on what you know or how you behave.  Those factors do determine how long you keep that power.  Like many indigenous paths, a two way communication with the spirits is inherent.  This allows everyone to be informed directly rather than from written or oral instruction.  As you can imagine all this could be very dangerous without a traditional connection to a living lineage.

What does enlist the help of spiritual forces regardless of anything are the making of offerings.  A personal sacrifice, changing your behavior, leaving behind your ugly old ways or putting water out for your ancestors.  This is something that anyone can do and is probably the best thing to do to form spiritual alliances.

A Blossoming Tradition

 

Who practices Modern Indigenous American Traditions?  People from all walks of life and all corners of the globe. Like all good traditions and spiritual practices, they have the tendency to grow. In terms of Native American spirituality, the Lakota traditions have done the best. This is so because the Lakota people have always shared with others, adopted people as family (Hunka) and have always helped others without hatred and judgement. That is why it is a blossoming tradition. The Navajo have had a hard time generating interest among their youth in the practice of traditional ceremonies. Since they have been reluctant to pass their sacred ways outside of their own blood relatives they have suffered the total extinction of many important rites in very recent years. Nowadays the Navajo are related to every race on earth and come from all walks of life. Like most nations of the earth, a small percentage of them are involved in Lakota ceremonials!

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There is this illusion that indigenous traditions must remain unchanged, like the anthropologist frowning over the Sun Dance Chief taking flesh offerings with a surgical scalpel instead of a flint knife. The anthropologist has totally missed the point and cannot see the practicality, wisdom, and level of detachment inherent in non-domestic spirituality (attachment and sentimentality are enhanced in domesticated animals).

The true indigenous spiritual leaders have the same ethics and humility as most of the world religions. In the first century, Christianity immediately spread from being Jewish to embracing Greeks, Ethiopians and any one else that expressed an interest, this is a natural phenomenon that can be seen everywhere. The Catholic Pope is nether Jewish, Greek, or Italian right now he’s of American Indian heritage! One might argue that Native spirituality cannot be compared to Christianity even though it is the chosen path of most Native Americans. Others would say that in the story of Christianity the Jews represented the good traditionalist, staying in line with the sacred ways. Nothing could be further from the truth because the Jewish tradition has always been open to the public. People all faiths continuously convert to Judaism and always have. It is not uncommon for a man to undergo a circumcision operation in the hopes of becoming admitted to Judaism. Like the Navajo they too are international, global citizens!

Like all paths to God, you’ll find a Catholic and Protestant versions of all of them. There are the purist fundamentalists, the spirit filled ones in rapture, as well as closet atheists who think they are spiritual because they are part of a religion. All of them play important roles as it truly takes all kinds!

Black Bear

We are constantly reminded at our ceremonial functions of the strange circumstances of the changing world in which we live. There are a lot of misconceptions about spirituality in general and folks these days have allot of different motives for being involved. It is up to us that the coming generations not pollute indigenous ways by making them domesticated. This has been what has hurt the worlds greatest spiritual paths more than anything else. Domestication is warping our perception, the only thing we take with us beyond this life!

What makes Indigenous traditions, of any kind, so powerful is that they are wild and untamed. They access that part of the human psyche that is unmolested by industrialization.  It is ever important for the human race to hold on to the magic that is swiftly receding away from us. Many new age philosophies would disagree with this, but let me point out that they are a strictly domesticated variety of human beings. When any animal is domesticated, or even when wild animals are caged or subjected to routines, they tend to slip into neurotic behavior patterns, like living in a made up fantasy world.

Many do not realize that the Lakota Sun Dance is an international religion, for example. There has emerged many powerful medicine men and spiritual leaders representing Lakota traditions from the world over. Many people are against this (mostly nonspiritual people).  It is truly mysterious how the spirit moves, a person may acquire spirit helpers through association with a tradition, through marriage, by ordination and by birth. Sometimes it runs in the family as was the case with Daniel Dunglas Home and Carlos Mirabelli. There is also the case where someone is born with miraculous powers outside of spiritual tradition altogether.

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There are hundreds of cases of human foot prints fossilized in stone, any where from 1 million to 90 million years old, a testimony to the awesome mystery of human kind and what lurks deep within our human consciousness. Modern Indigenous American Spirituality is in constant flux as we our selves are redefined by what we know, and that goes for all of spirituality, everywhere!

Only the last remaining indigenous traditions of the world still have miraculous, seemingly impossible things as commonplace. Spiritual leaders of domestic religion, sadly, cannot begin to imagine the reality of  the aboriginal spiritual world (whats left of it).

Ceremonial songs in the Lakota language

Spirit  Helpers
Spirit Helpers
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Welcome to the Song page

We are currently teaching many songs in the Lakota language to support Ceremonies such as the Sundance, Yuwipi/Lowanpi, Inipi (Sweat Lodge), and Ghost Dance. Ongoing Ceremonial Song Classes and other events are all listed on our Calendar of events. There is a strong need for more singers so we encourage anyone interested to join us. Lyrics to other songs are also at the bottom of the page.

The Singing Stone would like to invite you to our Song Classes. Our song Classes are in the Lakota language and take place most every Saturday 3-5 p.m.in Crestone, Colorado.  conjurespirits@gmail.com . We look forward to singing together. Aho Mitakuye Oyasin!

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 Sweat Lodge Stone song

 Spotted Eagle song

Miye toka heya anpetu owakinyelo

Wanbli gleska wan heyaya u welo

Miye toka heya anpetu owakinyelo

As the sun rises, I am first to fly

A spotted eagle is coming saying this

As the sun rises, Iam first to fly

 Animal calling song

Tuwa tokiya kola wayelo. Tuwa tokiya kola wayelo,

Wankantanhan wanbli gleska oyate wan, Kola wica wayelo, sitomniyan wanmayank u ye.

Tuwa tokiya kola wayelo. Tuwa tokiya kola wayelo.

Makata sinte sapela oyate wan, Kola wica wayelo, sitomniyan wanmayank u ye.

Tuwa tokiya kola wayelo. Tuwa tokiya kola wayelo.

Wankantanhan wahe oyate wan, Kola wica wayelo, sitomniyan wanmayank u ye

Somewhere, someone is my friend. Somewhere, someone is my friend.

From above, a spotted eagle nation, do not doubt his power, he is my friend, Everyone behold! He comes to see me.

Somewhere, someone is my friend. Somewhere, someone is my friend.

From the earth, a black tailed deer nation, do not doubt his power, he is my friend, Everyone behold! He comes to see me.

Somewhere, someone is my friend. Somewhere, someone is my friend.

From above, a mole nation, do not doubt his power, he is my friend, Everyone behold! He comes to see me.

 Black Tail Deer Song 2

Maka kic’un pi, maka kic’un pi, sinte sapela maka kic’in pi,

tuwa eheha wayelo, Maka kic’un pi, sinte sapela maka kic’un pi, tuwa eheha wayelo

They wear their earth, they wear their earth, black tail deer wear their earth.

Someone I have made say they wear their earth, black tail deer wear their earth.

 Spider song

Maka sitomniyan, okiya wau yelo, Iktomi wan heyaya uwelo, Miye mawakan yelo.

Maka sitomniyan, okiya wau yelo, Iktomi wan heyaya uwelo, Miye mawakan yelo.

All over this world I come to help, a spider says these things as he comes, Me, I am sacred.

All over this world I come to help, a spider says these things as he comes, Me, I am sacred.

 Prayer song

Tunkasila Wakan Tanka heya hoye wayelo, Tunkasila Wakan Tanka heya hoye wayelo.

 Tunkasila omakiyayo makakijelo.

Grandfather, Great Spirit, a voice I am sending, Grandfather, Great Spirit, a voice I am sending.

Grandfather, help me for I am suffering.

 Kettle dog song

leceya sunka wan yuta pe, leceya sunka wan yuta pelo, wiohpeyata wakinyan oyate wan

sunka wan yutape wakan yutapelo

 Stone Calling Song

Hoyemakiyayo cemakiyayo, Taku ya chinkia iyece tu ktelo, Tunkan sabicya eya ce hoye wakiyelo.

Cemakiyayo hoyemakiyayo, Taku ya chinkia iyece tu ktelo, Tunkan sabicya eya ce hoye wakiyelo.

Send a voice to me, pray to me, What you want will be given to you, A blackened stone, you have said, So a voice I send to you.

Pray to me, send a voice to me, What you want will be given to you, A blackened stone, you have said, So a voice I send to you.

This is The Singing Stone’s Yuwipi set in the order that they are sung.

1. Pipe Filling Song

Kola lecelecun wo, Kola lecelecun wo, Kola lecelecun wo.

Hecanuki nitunkasila waniyang u ktelo.

Canunpa wanji yuha ilatake ci.

Miksuya opagi yo.

Hecanuki taku yacinki iyecetu ktelo.

 Kola lecelecun wo, Kola lecelecun wo, Kola lecelecun wo.

Hecanuki nitunkasila waniyang u ktelo.

Hocoka wanji yuha ilotake ci.

Miksuya opagi yo.

Hecanuki taku yacinki iyecetu ktelo.

English

My friend do it like this, My friend do it like, this My friend do it like this.

When you do it this way the Grandfathers will come down to see you.

With this one Sacred Pipe sit down.

Remember as you fill the pipe.

When you do it this way what you want will happen.

My friend do it like this, My friend do it like this, My friend do it like this.

When you do it this way the Grandfathers will come down to see you.

In this one Sacred Circle sit down.

Remember as you fill your pipe.

When you do it this way what you want will happen.

Español

Mi amigo haslo asi, mi amigo haslo asi, mi amigo haslo asi

Cuando se hace haci los abuelos bajan a verte

Con esta pipa sagrada siéntate

Recuerda que cuando llenas tu pipa

Cuando lo haces haci, lo que quieres sucede

Mi amigo haslo asi, mi amigo haslo asi, mi amigo haslo asi

Cuando se hace así, los abuelos bajan a verte

Con esta pipa sagrada siéntate

Recuerda que cuando llenas tu pipa

Cuando lo haces haci, lo que quieres sucede

2. Song To Tie

 Anpetu ki le mitawa yelo, Anpetu ki le mitawa yelo,

 Anpetu ki le mitawa yelo ,Anpetu ki le mitawa yelo.

English

This day belongs to me, This day belongs to me,

This day belongs to me, This day belongs to me.

Espanol

Este dia me pertenece, este dia me pertenece

Este dia me pertenece, este dia me pertenece

3. Yuwipi Altar song Is learned in person and should never be sung outside of ceremony.

4. Stone Song 1

Wakan oyate wan waniyang u ktelo, Wayankaya yo.

English

A sacred nation is appearing, Come and see.

Espanol

Una nación sagrada se levanta ven a ver.

5. Stone Song 2

Wankata peta wanlakelo, Henake tunkan pica wanlakelo.

Wankata peta wanlakelo, Henake tunkan pica wanlakelo.

English

Up above you have seen a spark, They are stones that you have seen.

Up above you have seen a spark, They are stones that you have seen.

Espanol

Arriba alto, has visto una chispa, Hay piedras que has visto

Arriba alto, has visto una chispa, Hay piedras que has visto

6. Black Tail Deer Song

Le miye ca tanin ya nawajin yelo, Le miye ca tanin ya nawajin yelo,

Sinte sapela le miye ca tanin ye nawajin yelo.

Le miye ca tanin ya nawajin yelo,

Sinte sapela le miye ca tanin ye nawajin yelo.

English

This is me visible I am standing, This is me visible I am standing,

The black tail deer, visible I am standing.

This is me visible I am standing,

The black tail deer, visible I am standing.

Espanol

Este soy yo, visible, aquí de pie. Este soy yo, visible, aquí  de pie.

Venado de cola negra, visible ante ti estoy de pie.

Este soy yo, visible aquí de pie

Venado de cola negra, visible ante ti estoy de pie.

7. Mole Song

Maka takiya taku wakan wan u welo, Maka takiya taku wakan wan u welo.

Wahehela wan u welo, Wani yanku yelo.

Taku wakan wan echela, Wana u welo, Wana e yelo, Wani yanku welo.

English

From the earth something sacred is coming, From the earth something sacred is coming.

A mole is coming, It is coming to see you.

There is nothing not sacred, He is coming, He is here, It is coming to see you.

Espanol

Desde la tierra algo sagrado viene. Desde la tierra algo sagrado viene

Un topo viene., viene a verte.

No hay nada, que no sea sagrado, el viene, el esta aqui, viene a verte.

8. Bat Song

Hanhepi ki mita wayelo wayankiye yo, Hupakiglake wan heya u welo.

English

The night belongs to me  look this way, A bat has come, saying this.

Espanol

La noche me pertenece mira hacia aca,  Un murciélago ha venido diciendo esto.

9. Prayer Song

Iwayeci namah’un ye, Iwayeci namah’un ye, Iwayeci namah’un ye, Iwayeci namah’un ye.

Makasitomniyan hoye, Iwayeci namah’un ye, Iwayeci namah’un ye, Iwayeci namah’un ye, Iwayeci namah’un ye.

English

Hear what I have to say, Hear what I have to say, Hear what I have to say, Hear what I have to say

All over the world a voice I send, Hear what I have to say, Hear what I have to say, Hear what I have to say, Hear what I have to say.

Espanol

Escucha lo que tengo que decir, escucha lo que tengo que decir, escucha lo que tengo que decir, escucha lo que tengo que decir

En todo el mundo una voz  envío, escucha lo que tengo que decir, escucha lo que tengo que decir, escucha lo que tengo que decir, escucha lo que tengo que decir.

10. Doctoring Song

Wanktahan wau welo, Wanktahan wau welo,Wanktahan wau welo,

Wicatancan piya ,wakaginkta ca wau welo, Wanktahan wau welo.

English

Up above I am coming, Up above I am coming, Up above I am coming.

A body I am going to make well, so I am coming, Up above I am coming.

Espanol

Desde arriba yo vengo, Desde arriba yo vengo, Desde arriba yo vengo,

Un cuerpo voy a hacer bien, haci yo vengo, Desde arriba yo vengo.

11. Aurora Borealis Song

Makpiya tahin ki le miyelo, Makpiya tahin ki le miyelo

Wamayankiyo, inyan wasicun ca nape wayelo.

Makpiya tahin ki le miyelo,

Wamayankiyo, inyan wasicun ca nape wayelo.

English

The aurora borealis this is me, The aurora borealis this is me

Behold the power stone of a dreamer is my healing hand.

The aurora borealis this is me,

Behold the power stone of a dreamer is my healing hand.

Espanol

La aurora borealis, este soy yo, La aurora borealis, este soy yo

Siente la poderosa piedra de un sonador, es la mano sanadora

La aurora borealis, este soy yo

Siente la poderosa piedra de un sonador, es la mano sanadora

12. Stone Doctoring Song

Ilelea tipi ghi le camu welo, Ilelea tipi ghi le camu welo, Ilelea tipi ghi le camu welo, Ilelea tipi ghi le camu welo.

Tunkan tatioblecha wan, Ilelea tipi ghi le camu welo, Ilelea tip i ghi le camu welo, Ilelea tipi ghi le camu welo.

English

Within glittering sparks, I have done this, Within glittering sparks, I have done this, Within glittering sparks, I have done this, Within glittering sparks, I have done this.

The lodge of the stones, Within glittering sparks, I have done this, Within glittering sparks, I have done this, Within glittering sparks, I have done this.

Dentro de las  chispas brilladoras yo hice esto, Dentro de las chispas brilladoras, yo hice esto, Dentro de las chispas brilladoras, yo hice esto, Dentro de las chispas brilladoras, yo hice esto.

El temascal de piedras, Dentro de las chispas brilladoras, yo hice esto, Dentro de las chispas brilladoras, yo hice esto.

13. Medicine Song

Pejuta wan cicu ktaca wayankiyeyo.

English

A medicine I am going to give you, look this way.

Espanol

Una medicina te voy a dar, mira hacia aca.

14. Spider Song

Wankata hot anin kun le miye wamayankiyo ewaye namah’un yelo

Wankata hot anin kun le miye wamayankiyo ewaye namah’un yelo

Wankata hot anin kun le miye wamayankiyo ewaye namah’un yelo

Wankata hot anin kun le miye wamayankiyo ewaye namah’un yelo

English

Up above my voice is heard, behold me, so listen to me.

Up above my voice is heard, behold me, so listen to me.

Up above my voice is heard, behold me, so listen to me.

Up above my voice is heard, behold me, so listen to me.

Espanol

Desde lo alto mi voz se escucha, recibe la escuchame.

Desde lo alto mi voz se escucha, recibe la escuchame.

  • Desde lo alto mi voz se escucha, recibela escuchame.

Desde lo alto mi voz se escucha, recibe la  escuchame.

15. Spider Song 2

Iktomni wan tahia mani u welo, tahia u welo tahia mani u welo, Iktomni wan tahia mani u welo.

Tahia u welo tahia mani u welo, Iktomni wan tahia mani u welo.

English

A spider comes walking, He comes walking, he comes walking,              A spider comes walking.

He comes walking, he comes walking, A spider comes walking.

Espanol

Una araña viene caminando, el viene caminando, el viene caminando.

Una araña viene caminando.

el viene caminando, el viene caminando Una arana viene caminando.

16. Thunder Being Song 1

Leciya ya tuwa maki pan pelo, Leciya ya tuwa maki pan pelo, Wiohpeyata wakinyan oyate wan, Kola maki pan pelo

Leciya ya tuwa maki pan pelo, Wiohpeyata wakinyan oyate wan, Kola maki pan pelo.

English

Over here they are calling for me, Over here they are calling for me, To the west a thunder being nation., My friends are calling for me.

Over here they are calling for me, To the west a thunder being nation, My friends are calling for me.

Espanol

Por aqui estan llamando por mi, Por aqui estan llamando por mi, Desde el oeste una nación de seres relámpago, Mis amigos llaman por mi.

Por aqui estan llamando por mi,  Desde el oeste una nación de seres relámpago Mis amigos llaman por mi.

17. Thunder Being Song 2

Oyate hanta po itateya mawani yelo, Oyate hanta po itateya mawani yelo, Oyate hanta po itateya mawani yelo.

Tehi ya wamiconza pe, Oyate hanta po itateya mawani yelo, Oyate hanta po itateya mawani yelo.

English

People move aside, I walk in the wind, People move aside, I walk in the wind, People move aside, I walk in the wind.

A difficult time is predicted for me, People move aside, I walk in the wind, People move aside, I walk in the wind.

Espanol

Gente muévase  hacia el lado, yo camino en el viento, Gente muévase hacia el lado, yo camino en el viento, Gente muerase hacia el lado, yo camino en el viento.

Un tiempo difícil  esta predecido para mi, Gente muévase hacia el lado, yo camino en el viento, Gente muerase hacia el lado, yo camino en el viento.

18. Thunder Being Song 3

Leciya ya tokeya mawani yelo, Leciya ya tokeya mawani yelo, Leciya ya tokeya mawani yelo

He wamakaskan wanji gyi Cante eiyapa wayelo, Leciya ya tokeya mawani yelo.

English

Over here I walk first, Over here I walk first, Over here I walk first.

I make some animals’ hearts beat, Over here I walk first.

Espanol

Por aqui yo camino primero, Por aqui yo camino primero, Por aqui yo camino primero.   

 Yo hago que  lata  el corazón  de algunos animales, Por aqui yo camino primero.

19. Thunder Being Song 4

Wankata taku wakan ke he wanla ke, Wankata taku wakan ke he wanla ke lowan, Makasitomniya kola ceyakiya pelo wan, Wankata taku wakan ke he wanla ke lo .

English

Up above something sacred you have seen, Up above something sacred you have seen, All around the world you have prayed to him, Up above something sacred you have seen.

Espanol

En lo alto algo sagrado has visto, En lo alto algo sagrado has visto,

En todo el mundo has rezado por él, En lo alto algo sagrado has visto.

20. Calling Song

Tunkasila wamayank uye, Tunkasila wamayank uyeyo, Tunkasila wamayank uyeyo

Ikce wicasa ta canunpa wan Yuha hoye wayelo

Mitakuye ob wani ktelo, Heyaya hoye wayelo.

English

Grandfather come and see me, Grandfather come and see me, Grandfather come and see me.

With the common people’s pipe I send a voice

So I may live with my relatives, I keep sending a voice.

Espanol

Abuelo ven a verme, abuelo ven a verme, abuelo ven a verme.

Con la pipa del pueblo, Yo mando una voz.

Par así  vivir con todas mis relaciones, Yo sigo mandando una voz.

21. Sone Song 3

Hot anin ye, Hot anin ye, Wankata hot anin ye, Hot anin ye, Wankata hot anin ye, Hot anin yelo

Wankata inyan wan, Hot anin ye, Hot anin ye, Wankata hot anin ye, Hot anin yelo.

English

Voices are heard, voices are heard, Up above voices are heard, voices are heard, Up above voices are heard, voices are heard.

Up above a stone, voices are heard, voices are heard, Up above voices are heard, voices are heard.

Espanol

Voces se escuchan, voces se escuchan, desde lo alto se escuchan voces, voces se escuchan, desde lo alto se escuchan voces, voces se escuchan

por encima de una piedra

22. Spider Untying Song (1)

Cokata wankan y mica kta ca, Cokata eya ya nawajin yelo, Kola ehek’un lecun we yelo, Kola ehek’un lecun we yelo.

English

He is preparing a sacred center for me, I am standing in the center sending a voice, My friend, you have said this, do it this way, My friend, you have said this, do it this way.

Espanol

El prepara un centro sagrado para mi, Estoy parado en el centro mandando una voz, Mi amigo, tu has dicho esto, hazlo de esta forma, Mi amigo, tu has dicho esto, hazlo de esta forma.

23. Dancing Song

Waci yau welo wayankiyeyo, Waci yau welo wayankiyeyo, Waci yau welo wayankiyeyo.

Inyan wasicun ca ,waci yau welo wayankiyeyo, Waci yau welo wayankiyeyo.

English

Take a look as I come dancing, Take a look as I come dancing, Take a look as I come dancing.

The white stone spirits, take a look as I come dancing, Take a look as I come dancing.

Espanol

Ven a mirar, que vengo bailando, Ven a mirar, que vengo bailando, Ven a mirar, que vengo bailando,

Los espíritus  de piedra blanca, ven a mirar, que vengo bailando, Ven a mirar, que vengo bailando.

24. Pipe Offering Song

Wayankiye, wayankiye, wayankiye, Canunpa kile wakan yelo wayankiye.

Wayankiye, wayankiye, Canunpa kile wakan yelo wayankiye.

English

Take a look, Take a look, Take a look,This pipe is sacred. Take a look.

Take a look, Take a look, This pipe is sacred. Take a look.

Espanol

Toma una vista, Toma una vista, Toma una vista, Esta pipa es sagrada, Toma una vista, Toma una vista, Toma una vista,  Esta pipa es sagrada.

25. Offering Song

Lenake, wayang u yelo, Lenake hiyo uye

Waunye ki lena hoye miciciyiyo He mitakuye ob wani wacin yelo, Tunkasila omakiyayo.

Canli pahta ki lena hoye miciciyiyo, He mitakuye ob zaniya waon wacin yelo Tunkasila omakiyayo.

English

Look, all of these I have given you, Come take what I have offered you

With this cloth I have pledged myself to you, With my relatives I want to live, Grandfather help me.

With these tobacco ties I have pledged myself to you, With my relatives in good health I will live, Grandfather, help me.

Espanol

Mira todo esto que te e dado, Ven a coger lo que te e ofrecido

Con esta manta me ofresco hacia ti, Con mis relativos quiero vivir, Abuelo ayudame

Con estos amarres de tabacco me ofresco hacia ti . Con mis relativos en buena salud voy vivir, abuelo ayudame

26. Offering Song 2

Hoye yayo, hoye yayo, Hoye yayo, hoye yayo, Tunkasila le ampelo.

Ikce wicasa ta canunpi ki leyuha, Hoye yayo, hoye yayo, Tunkasila le ampelo.

English

Sending a voice, sending a voice, Sending a voice, sending a voice, Grandfather on this day.

A common man is holding this pipe, Sending a voice, sending a voice, Grandfather on this day.

Espanol

Mandando una voz, Mandando una voz, Mandando una voz, Mandando una voz, Abuelo en este día

Un hombre común  aguanta una pipa, Mandando una voz, Mandando una voz, Abuelo en este dia

 

27. Closing Song 1

Tunkan unsi unlapi yelo, Tunkan unsi unlapi yelo, He mitakuye ob wani kta ca, Lena cicu welo.

English

Stone spirits have pity on us, Stone spirits have pity on us, With my relatives I will live, So I give you these offerings

Espanol

Espíritus  de piedra ten piedad de nosotros, Espíritus de piedra ten piedad de nosotros, Con toda relaciones yoy a vivir haci te ofresco todo esto

28. Closing Song 2

Hot aninyan kin najin pelo, Hot aninyan kin najin pelo, Tunkasila ta wokonze ca, Lena cicu welo. Hot aninyan kin najin pelo.

English

As we leave our voices are heard, As we leave our voices are heard, It is Grandfather’s will, That I give you these offerings. As we leave our voices are heard.

Espanol

Mientras partimos, nuestras voces se escuchan, Mientras partimos,nuestras voces se escuchan, Es la voluntad de el Abuelo, Que te doy estas ofrendas, Mientras partimos, nuestras voces se escuchan.

 29. Ending Song

Kola, lena cicu welo wayankiyelo, Kola, lena cicu welo wayankiyelo.

Anpetu okihica cicu welo, Kola lena cicu welo wayankiyelo.

English

My friend, I have given you these. Behold them, My friend, I have given you these. Behold them.

The day has made it possible to give you these offerings, My friend, I have given you these. Behold them.

Espanol

Mi amigo te e dado esto, recibelo, Mi amigo te e dado esto, recibelo

El dia ha hecho  posible poder darte estas ofrendas, Mi amigo te e dado esto, recibelo

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Ceremonial songs in the Lakota language and lakota sweat lodge song lyrics

Important Details
When singing this style of song, be sure to pay close attention to the drumbeat. It is either a fast steady beat or a slow thunder beat, like a heartbeat. Some of these songs are hard to play without the right beat. When singing along it is helpful to tap along with the drum. Another point of consideration is distinguishing between vocables and lyrics. Vocables are sounds and are not written among the lyrics. Usually the syllable and melody of the vocables match the lyrical part of the song. Usually the song begins with vocables. Very rarely are the vocables after the words.

When singing alone or without accompaniment you would sing the songs the way they are written. When singing with others you would use a call and response. That is when the song leader calls out the first line of the song; the group would then repeat that line. Some of these recordings have a call and response although they are written without it. As a rule of thumb with the call and response the group joins in just before the leader sings the vocable sound He. This sound is found at the end of some of the sentences He.

Other things to consider in singing these songs

Some of these songs are specific to particular lineages. In that case only one or two words may be different from one tiospaye to another. Most of these songs are general and are sung by many groups and at different ceremonies. An animal calling song is for calling in the power of specific animals. A stone song is for calling in the powers of stones. Be sure you are not calling things unnecessarily.

These songs are very powerful and not to be idly whistled or sung in the shower. Put down a pinch of tobacco as an offering first. This can be placed in a special spot, it can be rubbed or sprinkled upon the drum. A little water is good for the spirit of the drum, but before singing songs always put down tobacco. It is important not to “cry wolf” with the spirits. If these songs are sung idly too much the Spirits may stop responding.

By learning songs from a C.D. or computer they may attract lesser nearby spirits. They may not have the same impact until they are sung along within a genuine tradition. The more powerful spirits follow an oral line of association that is lost without actual contact with lineage holders. By singing and learning these songs here the spirits may eventually draw you into the ceremonies and traditions that use them.

Do not sing any thunder being songs at night out of context. This will attract ghosts, it could be very dangerous. Thunder being songs call thunder beings during the day and ghosts at night. Honestly, one should never really sing any kind of song carelessly outside at night. In the event of attracting ghosts sing the “Sending the Spirits Home” closing song. It is good to know that song to send spirits back home, especially when it is helpful to them. Thunder being songs include any heyoka or kettle songs. The dog song should only be sung at the Kettle Dance unless practicing.

Healing songs are for doctoring people. The songs themselves are a healing medicine. They can be sung in sweat lodge, Yuwipi, or on their own as a treatment. Canupa songs (pipe songs) should generally be sung when the pipe is present. If you carry a canupa it is O.K. to sing those songs whenever but always give a tobacco offering to the drum, especially when rehearsing. Pipe filling songs should only be sung while loading the pipe facing west. Again it is alright in the process of learning to sing the pipe filling songs, having offered tobacco to the drum and ending your lessons with the “Sending the Spirits Home” closing song.
There are various different closing songs when reaching near the end of a ceremony. For instance, in the fourth round of the sweat lodge one might sing a closing offering song. Be sure to check with your leaders about this as they vary from tradition to tradition. Some of our closing songs may not be used by other lineages to close. It all depends on what the spirit helpers of a tradition are used to. When visiting a sweat lodge you know little about it would be safest to not lead any closing songs at all.

There are a handful of songs not available here that are too specific. These are the opening Yuwipi/Lowanpi songs for calling in the directional spirits. They vary from ceremony to ceremony and from one medicine man to another. To get these songs you will have to learn them in ceremony. That is the only time those songs are ever sung. By learning all of these songs on our site we will become a Lowan Wicasa (song man) or a Lowan Winyan (song woman). Although not a prerequisite to being a medicine man or woman in the Lakota tradition you would have to be crazy to even attempt to embark on that path without most of these songs. Singers are integral to these ways, anyone knowing all of these songs are needed and honored regardless of race, creed, or color. If you put yourself out there you could travel the world over with expenses paid just singing at ceremonial events.

Sundance coyote song

kola lemiyeca he wau welo, kola lemiyeca he wau welo,

wama yanka yo wau welo, anpe wi ki iyoh’late he

ociciya kinte ca he wau welo, wama yanka yo wau welo wau welo,

kola lemiyeca he wau welo, kola lemiyeca he wau welo,

wama yanka yo wau welo, hanhe wi ki iyoh’late he

ociciya kinte ca he wau welo, wama yanka yo wau welo wau welo.

My friend, this is me that is coming, My friend, this is me that is coming

Look at me, I am coming, Under the sun, I have something to say

I have something to tell you, that is why, Look at me, I am coming

My friend, this is me that is coming, My friend, this is me that is coming

Look at me, I am coming, Under the moon, I have something to say

I have something to tell you, that is why, Look at me, I am coming

Stone Song 

Makasitomniyan hoye wayelo, Makasitomniyan hoye wayelo.

Tunkasila wamayanguye, Makasitomniyan hoye wayelo.

All around the earth I am sending a voice, All around the earth I am sending a voice.

Grandfather hear me, All around the earth I am sending a voice.

Pipe Song

Maka cokayan canunpa wan ahi unpahpelo wayankiyeyo,Hecaya uha hoye wayelo.

Thank you Song

Wakan tanka tunkasila, Wakan tanka tunkasila, Pilamaya yelo, Canunpa wakan ca mayaku welo, Pilamaya yelo, Wicozani wa mayaku welo, Pilamayaye pilamaya yelo.

Canunpa wakan ca mayaku welo, Pilamaya yelo, Wicozani wa mayaku welo, Pilamayaye pilamaya yelo.

Great Spirit, grandfather, Great Spirit, grandfather, I thank you, You have given me a sacred canunpa, Thank you, You have given me a good healing, Thank you, thank you.

You have given me a sacred canunpa, Thank you, You have given me a good healing, Thank you, thank you.

Heyoka Thunder Being Song:

Makpiya mimemeya canku yape, Makpiya mimemeya canku yapelo, Henake akicita pica winyan wakan a canku yapelo.

Makpiya mimemeya canku yape, Henake akicita pica taku wakan a canku yapelo.

Clouds circling is their road, Clouds circling is their road, They are warriors, upon a road around a sacred woman.

Clouds circling is their road, They are warriors, upon a road around a sacred thing.

Hanbleceya Song 1

Tekiya wahi najin yelo, Tekiya wahi najin yelo, kola wamayankiyo.

Tekiya wahi najin yelo kola wamayankiyo.

Wiohpeyata kiya hoye wayelo kola wamayankiyo, Tekiya wahi najin yelo kola wamayankiyo

With difficulity I am standing, With difficulty I am standing, friend take a look at me.

With difficulty I am standing, friend take a look at me.

A voice I have sent to the West, friend take a look at me.

With difficulty I am standing, friend take a look at me.

Prayer Song

Makpia tipiwa ogna micagelo helo, Tunkashila ehapikun lecanu we

A dwelling in the clouds, he has made for me, Grandfather you have said and done this.

Ghost Nation Song

Tuwa tokiya kola lowanpelo, Tuwa tokiya kola lowanpelo, Tuwa tokiya kola lowanpelo.

Anpo hinapeki itokabya tuwa Lowanpe hena ehapi ca, Kola lowanpelo.

Somewhere my friends they are singing, Somewhere my friends they are singing, Somewhere my friends they are singing

They have said this, My friends they are singing

Prayer Song

Hoksila wamayankayo, hoksila wamayankayo, Miyohan wan wakanca wanji koyag Cinktelo, anpe wikiheyaca kola wayelo.

Child, take a look at me, child take a look at me, My power I have made you wear in a sacred manner ,The sun has said this, so I am his friend.

Doctoring Song

Ga glinajin miye, Ga glinajin miye, Winyan ta canupi ki, ga glinajin miye, Ga glinajin miye.

Winyan ta canupi ki ga glinajin miye, Ga glinajin miye.

Ga glinajin miye Ikce wicasa ta canupi ki ga glinajin miye, Ga glinajin miye.

Ikce wicasa ta canupi ki ga glinajin miye, Ga glinajin miye.

It has made me stand before it, It has made me stand before it.

a woman’s pipe had made me stand before it, It has made me stand before it.

A woman’s pipe has made me stand before it, It has made me stand before it It has made me stand before it.

The common man’s pipe has made me stand before it, It has made me stand before it.

The common man’s pipe has made me stand before it, It has made me stand before it.

Prayer Song

Wankantanka unsimala yo, He makakijelo, Canupa kile he uha hoye wayelo

Wankantanka unsimalayo, He makakijelo, Canupa kile he uha hoye wayelo

Great Spirit have pity on me, For I am suffering, This pipe I have prayed with

Great Spirit have pity on me, For I am suffering, This pipe I have prayed with

Stone Song

Inyan wan hinajin wayanka piye

Before you a stone I have made appear. Come and see.

Black Tail Deer Song
Maka kic’un pi, maka kic’un pi, sinte sapela maka kic’in pi,

tuwa eheha wayelo, Maka kic’un pi, sinte sapela maka kic’un pi, tuwa eheha wayelo

They wear their earth, they wear their earth, black tail deer wear their earth

Someone I have made say they wear their earth, black tail deer wear their earth

Stone Song

Hokaowin u welo, Hokaowin u welo, Inyanwan wakan yankina, wana Hokaowin u welo

Hokaowin u welo wakanyan u welo

It is coming around, It is coming around, A stone in a sacred manner, Now it is coming around

In a sacred manner it is coming.

Doctoring Song

Inajin yo he waniyankinte,Tunkashila he waniyankintelo, Inajin yo he waniyankintelo.

Inajin yo he waniyankinte, Tunkashila he waniyankintelo, Inajin yo he waniyankintelo.

Stand up, he is going to take a look at you, Grandfather is going to take a look at you, Stand up, he is going to take a look at you.

Stand up, he is going to take a look at you, Grandfather is going to take a look at you, Stand up, he is going to take a look at you.

 

Hanbleceya song

kola kawinga yo ehapelo, kola kawinga yo ehapelo, kola kawinga yo ehapelo. wiohpeyata inawajina ahitun nawajin yelo, kola kawinga yo ehapelo.

my friend turn around you have said,my friend turn around you have said, my friend turn around you have said.to the west I stand looking toward you, my friend turn around you have said.

THE SPIRIT HELPERS

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