Ceremonial Events Calendar

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CEREMONIAL EVENTS CALENDAR

PETA WAKAN

PETA WAKAN

2015 was the opening of the Dream Society bundle and the revival of the Dream Dance, an event that has waited 120 years.

Please call if you plan on attending events or Email us at conjurespirits@gmail.

Everything listed is public, and events are added throughout the year. All Song Ceremonies, Full Moon Pipe Ceremonies, and All Night Tipi Meetings take place in Crestone at the home of The Singing Stone unless listed with a different location.

January 2015

New years sweat lodge December 31. 7:00 pm

Saturday 3: Song Ceremony, 3:00- 5:00pm, followed by a potluck.

Saturday 10: Song Ceremony, 3:00- 5:00pm, followed by a potluck.

Saturday 17: Song Ceremony, 3:00- 5:00pm, followed by a potluck.

Saturday 24: Song Ceremony, 3:00- 5:00pm, followed by a potluck.

Saturday 31: Song Ceremony, 3:00- 5:00pm, followed by a potluck.

February 2015

Saturday 7: Song Ceremony, 3:00- 5:00pm, followed by a potluck.

Saturday 14: Song Ceremony, 3:00- 5:00pm, followed by a potluck.

Friday 20: Lowanpi, Miami, Florida. 9:00 pm, followed by a potluck.

Saturday 21: All night Tipi Meeting, Miami, Florida.                                                        Song Ceremony, Crestone 3:00- 5:00pm

Saturday 28: All night Tipi Meeting, Puerto Rico.                                                        Song Ceremony, Crestone 3:00- 5:00pm

March 2015

Saturday 7: Song Ceremony, 3:00- 5:00pm, followed by a potluck.

Saturday 14: Song Ceremony, 3:00- 5:00pm, followed by a potluck.

Saturday 21: Song Ceremony, 3:00- 5:00pm, followed by a potluck.

Saturday 28: Song Ceremony, 3:00- 5:00pm, followed by a potluck.

April 2015

Saturday 4:  Song Ceremony, 3:00- 5:00pm, followed by a potluck.

Saturday 11: Song Ceremony, 3:00- 5:00pm, followed by a potluck.

Saturday 18: Song Ceremony, 3:00- 5:00pm, followed by a potluck.

Saturday 25: Song Ceremony, 3:00- 5:00pm, followed by a potluck.

May 2015

Saturday 2: Song Ceremony, 3:00- 5:00pm, followed by a potluck.

Saturday 9: Song Ceremony, 3:00- 5:00pm, followed by a potluck.

Saturday 16: Song Ceremony, 3:00- 5:00pm, followed by a potluck.

Saturday 23-Tuesday 26: Hanbleceya Vision Quest camp. Located at Camp Manitou (near Dharma Ocean, crestone, CO.).

We will have Sweat Lodges at 12:00 noon each day followed by a potluck feast.

Wednesday 27- Sunday 31: Dream Society Dance, starts at sundown at Camp Manitou (near Dharma Ocean, crestone, CO.).

 

June 2015

Monday 1: Basil BraveHeart, Starfire Sun Dance in Tres Piedras, NM. 1-5 June.

Wednesday 17- 21: Steven BlueHorse, Zuya Taopi Sun Dance, Moriarty, New Mexico.

Saturday 27: Song Ceremony, 3:00- 5:00pm, followed by a potluck.

July 2015

Saturday 4: Song Ceremony, 3:00- 5:00pm, followed by a potluck.

Saturday 11: Song Ceremony, 3:00- 5:00pm, followed by a potluck.

Saturday 18: Song Ceremony, 3:00- 5:00pm, followed by a potluck and All Night Tipi Meeting.

Saturday 25: Song Ceremony, 3:00- 5:00pm, followed by a potluck.

August 2015

Saturday 1: Song Ceremony, 3:00- 5:00pm, followed by a potluck.

Saturday 8: Song Ceremony, 3:00- 5:00pm, followed by a potluck.

Saturday 15: Song Ceremony, 3:00- 5:00pm, followed by a potluck.

Saturday 22: Song Ceremony, 3:00- 5:00pm, followed by a potluck.

Saturday 29: Pow Wow,  Annual Saguache Traditional Wacipi Intertribal Pow Wow. Come and join in song and dance, wear ribbon shirts and dresses, Song Ceremony all day, in the Town of Saguache, Otto Mears Park.

September 2015

Saturday 5: Song Ceremony, 3:00- 5:00pm, followed by a potluck.

Saturday 12: Song Ceremony, 3:00- 5:00pm, followed by a potluck.

Friday 18-Monday 21: Hanbleceya Vision Quest Camp, We will have Sweat Lodges at 12:00 noon each day followed by a potluck feast. All night Tipi Meeting

SATURDAY 19: SWEAT LODGE AT 12 NOON, SONG CEREMONY, 3:00- 5:00PM, FOLLOWED BY A POTLUCK.

SUNDAY 20: SWEAT LODGE AT 12 NOON, FOLLOWED BY A POTLUCK AND YUWIPI CEREMONY 9:00 PM..

Tuesday 22: All night Tipi meeting sundown

Saturday 26: Song Ceremony, 3:00- 5:00pm, followed by a potluck.

October 2015

Saturday 3: Song Ceremony, 3:00- 5:00pm, followed by a potluck.

Saturday 10: Song Ceremony, 3:00- 5:00pm, followed by a potluck.

Saturday 17: Song Ceremony, 3:00- 5:00pm,

Saturday 24: Song Ceremony, 3:00- 5:00pm, followed by a potluck.

Saturday 31: Song Ceremony, 3:00- 5:00pm, followed by a potluck.

November 2015

Saturday 7: Song Ceremony, 3:00- 5:00pm, followed by a potluck.

Saturday 14: Song Ceremony, 3:00- 5:00pm, followed by a potluck.

Saturday 21: Song Ceremony, 3:00- 5:00pm, followed by a potluck.

Saturday 28: Song Ceremony, 3:00- 5:00pm, followed by a potluck.

December 2015

Friday 4: SONG & Pipe CEREMONY, Hollywood, Florida 7:00 – 9:00 PM.

SATURDAY 5: iNDIGENOUS TEACHINGS, mIAMI, fLORIDA

Saturday 5: Song Ceremony, 3:00- 5:00 pm, followed by a potluck.

Saturday 12: Song Ceremony, 3:00- 5:00 pm, followed by a potluck.

Saturday 19: Song Ceremony, 3:00- 5:00 pm, followed by a potluck.

friday 25: Full Moon  Pipe Ceremony, 7:00 PM.

Saturday 26: Song Ceremony, 3:00- 5:00 pm, followed by a potluck.

Sunday 27: Women’s Sacred Circle, Joyful Journey Hot Springs, San Luis Valley, Colorado 5:00 – 8:00 p.m.


⊕       2016       ⊕

CEREMONIAL EVENTS CALENDAR

Private Ceremonials are not listed on this calendar. 

 All events listed are public. If you would like more details or plan on attending events please email us at conjurespirits@gmail.

January 2016

Cancun Mexico, Las7Flechas

Febuary 2016

Cancun Mexico Las7Flechas

SUNDAY 28: WOMEN’S SACRED CIRCLE, Location to be announced, SAN LUIS VALLEY, COLORADO 5:00 – 8:00 P.M.

monday 22: FULL MOON  PIPE CEREMONY, 7:00 PM.

March 2016

Puerto Rico

wednesday 23: FULL MOON  PIPE CEREMONY, 7:00 PM.

SUNDAY 27: WOMEN’S SACRED CIRCLE, LOCATION TO BE ANNOUNCED, SAN LUIS VALLEY, COLORADO 5:00 – 8:00 P.M.

April 2016

Mexico

thursday 21: FULL MOON  PIPE CEREMONY, 7:00 PM.

SUNDAY 24: WOMEN’S SACRED CIRCLE, LOCATION TO BE ANNOUNCED, SAN LUIS VALLEY, COLORADO 5:00 – 8:00 P.M.

May 2016

Saturday 21: FULL MOON  PIPE CEREMONY, 7:00 PM.

friday 20 – Monday 23: Hanbleceya (Vision quest), sweat lodges at noon each day followed by potlucks.

SUNDAY 22: WOMEN’S SACRED CIRCLE, LOCATION TO BE ANNOUNCED, SAN LUIS VALLEY, COLORADO 5:00 – 8:00 P.M.

tuesday 24: ALL NIGHT TIPI MEETING

June 2016

France

monday 20: FULL MOON  PIPE CEREMONY, 7:00 PM.

SUNDAY 26: WOMEN’S SACRED CIRCLE, LOCATION TO BE ANNOUNCED, SAN LUIS VALLEY, COLORADO 5:00 – 8:00 P.M.

July 2016

Glastonbury, England

tuesday 19: FULL MOON  PIPE CEREMONY, 7:00 PM.

SUNDAY 24: WOMEN’S SACRED CIRCLE, LOCATION TO BE ANNOUNCED, SAN LUIS VALLEY, COLORADO 5:00 – 8:00 P.M.

August 2016

monday 15 to thursday 18: dream dance, daily sweat lodges and night dancing

SUNDAY 28: WOMEN’S SACRED CIRCLE, LOCATION TO BE ANNOUNCED, SAN LUIS VALLEY, COLORADO 5:00 – 8:00 P.M.

September 2016

FRIDAY 16 – MONDAY 19: HANBLECEYA (VISION QUEST), SWEAT LODGES AT NOON EACH DAY FOLLOWED BY POTLUCKS.

SUNDAY 25: WOMEN’S SACRED CIRCLE, LOCATION TO BE ANNOUNCED, SAN LUIS VALLEY, COLORADO 5:00 – 8:00 P.M.

October 2016

Thursday 13 – Monday 24: Ceremonies, Hurleyville, New York, Visit: Las7Flechas

November 2016

 

December 2016

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 The Singing Stone has been working on creating a ceremonial grounds, House and community. Please help us to nourish the Indigenous ways of the Americas and help them to blossom. Donate to The Singing Stone! 

See us on Facebook, click here!

On Facebook we post other events happening everywhere.

Dance of peace- Brazil

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In bloom

 

 

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Tipi of a singing rock

Inside roars Grandfather Fire

 

Yuwipi Ceremony

YUWIPI CEREMONY

        We believe in the night sing, the power of Inyan the 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 as a hollow bone for the spirits’ work.

Yuwipi Ceremony

Click this link to read Yuwipi details before attending.

Painted Buffalo Skull

A Yuwipi  Ceremony is known as a Night Sing. Invocation songs are sung in a darkened room to call upon the help of woodland spirits. Fairies, little people, stone spirits, and animals arrive creating an almost indescribable situation.  This ritual is a profound experience of spiritual beings manifesting into the physical.

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If you are planning to attend a Yuwipi\Lowanpi, there are some details that must be mentioned.

Women on their Moon Time (menses) may not attend this Ceremony. Women who do attend must be fully clothed covering shoulders and knees. It is traditional for women to wear a shawl but not mandatory. No shiny objects or electronics are allowed (cell phones, watches, or jewelry). Children are welcome to attend and usually fall asleep so blankets and pillows are helpful. Participants may bring a pillow or blanket to sit on as well. There will be no bathroom breaks so try not to drink large amounts of liquid before the Ceremony. 

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This ceremony truly defines what Shamanism is and it is considered by many anthropologists and archaeologists to have been the Neanderthal’s primary religion. The Yuwipi, Sweat Lodge and Vision quest are considered a trinity of rites. This practice is used for healing, connecting with spirits, finding things and solutions to problems.  We begin with a sweat lodge rite (Inipi) and an explanation of the evening’s events (hanblagloka).1.16.11 008

The Medicine Man is bound within a sacred blanket and laid down upon a special altar to commune with spirits and enter into their world.  Flickering lights can be seen in the darkness along with many other hard to describe things.  The spirits are able to remove illnesses from people as well as answer questions from beyond.  The spirits can be sent to find lost objects or people and even perform healings outside of the circle.  Yuwipi is also known as the tent shaking rite and is famous for its levitation and other unexplained phenomenon.  This experience lasts a few hours and always takes place after dusk.  The event is followed by a meal and another optional sweat lodge the next morning.

Listen to Yuwipi songs by clicking this link !

PETA WAKAN

The Night Sing, or Lowanpi, is probably the most fascinating rite in the western hemisphere. Anthropologists believe that it has its origins in Siberia and that it spread from there to many places throughout the world. It is believed to have been practiced in Nepal and northern China thousands of years ago.  There are ancient traces of it among the Laplander, The Mongols, The Icelandic peoples and The Amazonian. Recent findings suggest it was prevalent among the Maya and Aztec.

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Ainu of Japan

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In the 1960′s it is said to have died out in Siberia but it has made a recent come back from North America. Versions of the Yuwipi/Lowanpi have long been practiced by tribes of the Northern and Eastern United states. The Tent Shaking rite among the Ojibwa were well documented in the 1800s, as well as the various plains tribes.

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When the Medicine Man is tied and bound it is known as a Yuwipi rather than Lowanpi, which uses no bindings. It is this act of tying, untying, the frame drum, as well as the general events of the ceremony are what allowed Anthropologists to trace the yuwipi to Siberia and beyond. The Canli Pahta, or prayer ties are a purely Lakota element in this beautiful practice.

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Recently, people say things like “these ceremonies came about when our people had to hide their spiritual practices”. These views are inconsistent with Anthropological and Archaeological facts as the Yuwipi is thought of as the Neanderthal’s primary religion. The Yuwipi, Sweat Lodge and Vision quest are considered a trinity of rites. There is some question that the Yuwipi/Lowanpi was ever one of the Seven Sacred Rites of the White Buffalo Calf Woman. Elders have varying opinions on the subject. In the case of the Lakota version of Yuwipi, the  Prayer Ties and the use of the Sacred Pipe were, at some point, added to the Yuwipi. Similarly  songs as well as other elements have come from the Yuwipi/Lowanpi and entered into the Sundance.

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These ways may have come from Siberia, but the reverse may be the case just as well. One thing is definite, the Yuwipi, Inipi (Sweat Lodge) and Hanbleceya (Vision Quest) spread with the mastodon hunters who followed the herds. It is Well documented that the yuwipi, the ceremony that truly defines Shamanism, moved with the migration of the mastodon. The Lakota primarily hunted Unhcegila (Mastodon), as did various other tribes.

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The healing that occurs in these ceremonies  may not be accompanied by any tactile sensations. This does not affect the power of the healing.  The most difficult manifestation seems to be for the spirits to make sound. Auditory experiences seem to occur less (the singing or speaking of spirits) than tactile ones. There are no real generalizations though, it is up to the Spirits alone, next it is up to the Medicine Man’s relationship with those beings and last but not least the faith of the participants.

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It is strange to see the (new-age) shamanic drumming sessions that are so popular now. This practice is directly mimicking the ancient ways without any of the outward manifestations or initiation  that are usual to these ceremonies. On the same token, it is Interesting to note that certain individuals are born with, or acquire the ability to create situations characteristic to Yuwipi. Daniel Dunglas Home and Carlos Mirabelli are two individuals known to have brought about such situations outside of Native American culture.

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First thing one could experience in a Yuwipi or Lowanpi is levitation and movement the rattles and various other objects. Second thing would be flickering lights, rain, hail, wind and other similar sensations. The third type of manifestation one could expect is the touch of a spirit’s hand, the touch of an animal, Little person, or other such being’s touch. The fourth thing that can happen is teleportation.

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The Yuwipi man may experience asphyxiation, usually followed by resurrection. This is not always the case as sometimes “the man in the middle” experiences dream like visions and communications without flat-lining. The visions are usually followed by the untying. The untying does not always occur, even in profound situations. Another thing that the Yuwipi man may experience is levitation, being touched or lifted. Other than that, the Yuwipi man Has a very different experience from the rest of the people.

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A Yuwipi man has a tremendous responsibly as he literally lays his life down for the sake of the people. He is fettered not only by his bindings but by the Yuwipi Spirits themselves  He is no longer a free man, in this life, or the next. It is said that each time he holds a ceremony he sacrifices part of his soul until his power is finally exhausted. After passing he works as a healer from the other side, though the ceremonies. I say “man” because it is for the “empty” man to be the (hollow bone) sacrifice for the fullness of the woman. There are accounts, though, of women, that after menopause, have done Lowanpi-like ceremonies. One does not DECIDE to practice Yuwipi, They are chosen during Hanbleceya (Vision Quest). Do not reach out to the yuwipi spirits. let them reach out to you (this saying is meant figuratively as well as literally). 

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The Yuwipi ritual may be held for very specific purposes.  Among them are healings, finding lost or stolen objects, and finding solutions to problems.   It is part of a trinity of rights, Yuwipi, Sweat lodge and Vision Quest.  After performing a sweat lodge, the rite begins in a room in which all lights can be extinguished.  The leader or Yuwipi man is bound within a quilt and laid face down in the center of the room, (Yuwipi means they tie him up).  The room is plunged into total darkness as the lead singer begins to drum and sing with great enthusiasm.  In the darkness the spirits play the rattles and untie the leader.

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The lights are turned on and the Yuwipi man narrates the events of the ceremony and the sacred Canupa is passed round.  This all takes about four to six hours and is an evening event.  Yuwipi is followed by a  pot luck. The Yuwipi is an important Ceremonial that we are excited to have in our community as well as visitors from all over.

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Singing for the Yuwipi/ Lowanpi ceremonies

Singing for Yuwipi / Lowanpi is a very serious matter. The lead singer and the accompaniment should not take it lightly. It is of utmost importance for the singer to be able to sense the man in the middle within the cover of total darkness as well as the coming and going of the various spirits that may be present. To get started the sacred Canupa will be filled with Cancasa with the accompaniment of the Pipe filling song or Opagipi Olowan. Sometimes two other pipe songs may be sung with it. Then for the tying this song can be sung although it is not necessary. Sometimes a special tying song is sung.

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It is important that this all happens swiftly and without delay (tying). As soon as the man is in the center face down the lights are extinguished and the directional song (Tatetopakiya Olowan) is sung. There are some very important things to know about this song. This song is received by the medicine man during vision quest and is his personal song. It is sometimes known as an altar song or as Wicakicopi Olowan (they call them song). This type of song can only be learned in person unless a regular directional song is being used. A good example of this would be the directional song of the sweat lodge.

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Following the Directional song one usually hears spirit calling songs. This is usually accompanied by the spirit’s rapping,  shaking rattles (Wagmuha) or any such manifestations signalling the spirit’s arrival. These songs may vary greatly as each medicine person will need to call particular spirits. This part of the ceremony is leading up to the prayer round in which the intention will be stated to the spirits. Questions may be put to the spirits if needed or sometimes they may be dispatched to look in on a situation or to do something.

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Prayer songs would be sung in preparation of the prayers. They are sung immediately following the calling songs in one continuous stream of music. The music then comes to a halt. Prayers will be made by the sponsor,  the Leader, the helper or by all present  depending on the ceremony’s purpose. After the prayers are made, singing would resume as the healing round begins.  Healing songs would be sung after the prayers as the spirits get to work on the sponsor and whomever requests to receive a healing. This usually happens after the prayer round. In some cases calling songs or animal songs could be added to these to effect a cure.

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Depending on the medicine men a wide variety of songs can be sung now. It is common to hear Kettle songs, Ceh’ohomni Olowan. These are better known as Heyoka songs or Thunder being songs. These clown songs originally are used as part of the Kettle Dance and other Heyoka rites. It is said that the ghosts of the Heyoka Medicine men intervene in the Yuwipi /Lowanpi ceremony to affect a cure, who really knows? These songs may be sung solely to call the Thunder beings as well as other related spirits.

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Many other songs can be sung, there are the stone songs, spider songs, and all the various animal songs. The spirits Do the untying with the untying song. This song is known as Wicayujujupi Olowan. No matter how the ceremony progresses or how it is performed or whatever, the Spirits go home song and the closing song ( quitting ) are always sung. Sometimes a few songs are sung  just before this.

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The singers actually call the spirits, they are the conjurers. The Yuwipi man is the conduit or medium of the spirits work. Usually, the spirits choose new yuwipi men from among the singers.

(If you feel you are chosen to do yuwipi first learn the songs, at least 28- 56 of them)

 

PETA WAKAN

Check our Events Calendar !

Una ceremonia Yuwipi es conocido como Night Sing. Cantos de invocación se cantan en un cuarto oscuro para recurrir a la ayuda de los espíritus del bosque. Hadas, gente pequeña, los espíritus de piedra, y los animales llegan creando una situación casi indescriptible. Este ritual es una experiencia profunda de los seres espirituales que se manifiestan en lo físico.

Esta ceremonia realmente define lo que es el chamanismo y es considerado por muchos antropólogos y arqueólogos que han sido la religión principal del Neanderthal. Esta práctica se utiliza para la curación, la conexión con los espíritus, la búsqueda de las cosas y las soluciones a los problemas. Comenzamos con un sudor lodge rito opcional y una explicación de los acontecimientos de la noche.

The Medicine Man está obligado dentro de un manto sagrado y lo acostó en un altar especial para estar en comunión con los espíritus y entrar en su mundo. Luces parpadeantes se pueden ver en la oscuridad junto con muchos otros difíciles de describir las cosas. Los espíritus son capaces de eliminar las enfermedades de las personas, así como responder a las preguntas de más allá.Los espíritus pueden ser enviados a buscar objetos o personas perdidas e incluso realizar curaciones fuera del círculo. Yuwipi es famoso por su levitación y otros fenómenos inexplicables. Esta experiencia dura unas pocas horas y siempre tiene lugar después del anochecer. El evento es seguido por una comida y otra casa de sudor opcional a la mañana siguiente.

Mire aquí para escuchar canciones Yuwipi !

PETA WAKAN

Painted Buffalo Skull

 

 

 

 

The Power of Song: Yuwipi Songs

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The Power of Song: Yuwipi Songs

Check our Calendar!

To learn more, click here: Yuwipi

The Power of Song: Yuwipi songs

This set of songs are used by us for Yuwipi Ceremony. The rite begins with the loading of the pipe during which 1. pipe filling song is sung. Then the Medicine man is bound while 2. song to tie is sung, the lights are extinguished leading directly to the altar song (this Is only learned in person and should never be sung outside of ceremony).Song 4 and 5 call the stone spirits,following that are the deer, mole, and the bat. At this point in the ceremony a prayer song is sung, this is a time when prayers may be made. After the prayers is a time of healing. Songs 10-14 are for that healing (15-20 are for the spirit’s healing work as well, but 10-14 are for the main doctoring). Song 15 (like 14) is to call in the help of the spider. The thunder being songs are sung then, when sung at night these songs call ghosts, in this case we are calling the ghosts of Heyokas (sacred clowns). although we are not Heyoka ourselves, we call upon them for help. 16 is a thunderbeing song, 17 is a heyoka song, 18 is a Yuwipi Thunderbeing song and song 19 is a Thunderbeing song for healing. Song 20 can be seen as a calling song but is also seen as a prayer song. 21-23 are for the spirits to untie the medicine man, at this point the spirits are offered various things with songs 24, 25, 26, and 27, this begins the sequence for the sending away of the spirits which is vitally important! Song #28 opens the doorway to help the spirits to return to their world while #29 ends the ceremony. Many of these songs are interchangeable and this particular arrangement of them is specific to Wahehe Yuha Maniktelo.

Click on the songs below to here them and be sure to read the rest of this blog for a better understanding of spiritual music!

Canunpa Olawan

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 haci, mi amigo haslo haci, mi amigo haslo haci.

Cuando se hace haci los abuelos bajan a verte.

Con esta pipa sagrada sientate.

Rewerda que cuando llenas tu pipa.

Cuando lo haces haci, lo que quieres sucede.

Mi amigo haslo haci, mi amigo haslo haci, mi amigo haslo haci.

Cuando se hace haci, los abvelos bajan a verte.

Con esta pipa sagrada sientate.

Rewerda que cuando llenas tu pipa.

Cuando lo haces haci, lo que quieres sucede.

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.

Stone Song 1

Wakan oyate wan waniyang u ktelo, Wayankaya yo.

English

A sacred nation is appearing, Come and see.

Espanol

Una nacion sagrada se levanta ven a ver.

 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 tu has visto.

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

Stone song 3

Hokaowin u welo,

Hokaowin u welo.

Inyan wan wakan yankina wana,

Hokaowin u welo.

Hokaowin u welo, wakan yan u welo.

Circling It is coming,

circling It is coming.

A stone in a sacred manner now,

circling It is coming,

circling It is coming, in a sacred manner it is coming.

Stone song 3

Inyan wan hinajin wayanka piye.

Before you a stone I have made appear take a look.

 Stone Song 4

Hoye makiyayo cemakiyayo

Taku ya chinki iyece tu ktelo

Tunkan sabicya eya ca hoye wakiyelo

Cemakiyayo, Hoye makiyayo

Taku ya chinki iyece tu ktelo

Tunkan sabicya eya ca 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.

Envía la palabra a mí, orar para mí.

Lo que usted quiere se le dará a usted.

Una piedra ennegrecida, tú has dicho.

Así que una voz le envío a usted.

Ora a mí, envía una voz para mí.

Lo que usted quiere se le dará a usted.

Una piedra ennegrecida, tú has dicho.

Así que una voz le envío a usted.

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

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

Este soy yo, visible, aqui de pie.

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

 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

Desole la tierra algo sagrado viene.Desole 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.

 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 pertenece a mirarme así, Un murciélago ha venido diciendo esto.

Prayer song 1

Hoksila, wamayankayo.

Miyohan wan wakanca wanji koyag cinktelo.

Ampe wikiheyaca, kola wayelo.

Child, take a look at me.

My power I have made you wear in a sacred manner.

The Sun has said this, I am his friend.

 Prayer Song 2

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, escuchar lo que tengo que decir, escuchar lo que tengo que decir, escuchar lo que tengo que decir.

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

Doctoring Song 1

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 werpo voy a hacer bien, haci yo vengo, Desde arriba yo vengo.

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.

Doctoring song 2

Wankata hot anin pe,

Wagmu yuha uha wan, wakata hot anin ye.

Wankata hot anin ca yanipi ktelo.

Wankata hot anin pe,

Wagmu yuha uha wan, wakata hot anin ye.

Wankata hot anin ca yanipi ktelo.

Up above their voices are heard,

at one with a gourd, his voice is heard.

Up above their voices are heard, now you will be well.

Up above their voices are heard,

at one with a gourd, his voice is heard.

Up above their voices are heard, now you will be well.

Doctoring Song 3

Ga glinaji miye,

winyan ta Canupa wan ga glinajin miye, ga glinajin miye.

Ga glinaji miye,

Ikce wicasa ta Canupa wan ga glinajin miye, ga glinajin miye.

It has caused me to stand before it,

a woman’s pipe has caused me to stand before it.

It has caused me to stand before it,

The common people’s pipe has caused me to stand before it.

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.

Medicine Song

 Pejuta wan cicu ktaca wayankiyeyo.

English

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

Espanol

Un medicina te voy a dar, mira hacia aca.

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 eswcha, recibela eswchame.

Desde lo alto mi voz se eswcha, recibela eswchame.

Desde lo alto mi voz se eswcha, recibela eswchame.

Desde lo alto mi voz se eswcha, recibela eswchame.

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 arana viene caminando, el viene caminando, el viene caminando,

Una arana viene caminando.

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

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 nacion de seres relampago Mis amigos llaman por mi.

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

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

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

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 el corazon de algonos animales lata, Por aqui yo camino primero.

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 el, En lo alto algo sagrado has visto,.

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.

Para haci vivir con todas mis relaciones, Yo sigo mandando una voz.

Stone 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 eswchan, voces se eswchan, desde lo alto se eswchan voces, voces se eswchan, desde lo alto se eswchan voces, voces se eswchan, por encima de una piedra.

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, haslo de esta forma, Mi amigo, tu has dicho esto, haslo de esta forma.

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 espiritus de piedra blanca, ven a mirar, qur vengo bailando, Ven a mirar, que vengo bailando, 

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.

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 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 amares de tabaco me ofresco haciati, Con mis relativos en buena saud voy vivir, abuelo ayudame.

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 dia.

Un hombre comun agvanta una pipa, Mandando una voz, Mandando una voz, Abuelo en este dia.

 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

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

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, nuestra voces se eswchan, Mientras partimos,nuestra voces se eswchan, Es la voluntad de el Abuelo, Que te doy estas ofrendas, Mientras partimos, nuestra voces se eswchan, 

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 echo posible poder darte estas ofrendas, Mi amigo te e dado esto, recibelo

click here for a lyrics download (Microsoft word)

 The Power of Song: Yuwipi songs

The power of song is felt not only in how it is sung but most importantly in it’s origins. Hearing someone sing Amazing Grace can be riveting and moving experience.  The reasons for this are found in the circumstance in which that song was composed like many old church hymns, Amazing Grace was written under conditions of great duress and emotional intensity.  When one hears such songs it actually invokes the spirits involved and the flavor of the moment that imbues the song with real magic. This can be seen as evident in a very pragmatic and scientific way.

  A song of any kind represents a connecting link to a time and place of  it’s origins.  This takes place the way that electricity follows the current of a long copper wire.  It is simple to determine if a song carries power, what feelings does it evoke?  In our numb domestic culture it has become increasingly hard for people to sense the spiritual beings because they come as feelings.  In a domesticated world where most people aren’t even in touch with their own feelings, sensing the feelings in the wind like a wild animal does is quite unlikely.  Every so often you may sense a spirit without knowing what’s really happening.

  Let’s say you’re going through some old boxes and you handle an old hairbrush.  You look at it’s color or design and put it somewhere else thinking nothing of it.  Later around dusk you get a peculiar sensation reminding you of the smell of soap that was in your grandmother’s bathroom during your childhood.  This scenario represents the visitation of a spirit.  As humans we may link the sensation we had of spirits in our grandmother’s bathroom with the smell of her soap.  This is one reason why aromatic smudge herbs are used in any ritual in any culture.

Most people would think nothing of these kinds of feelings and would call them “memories”.  In a similar way one could get feelings handling a personal item that belonged to someone else’s family.  One may get an odd sensation or deja vu without realizing that they are sensing a spirit’s presence.  One too may assume, from the explanation, that the spirits sensed are ghosts, like the sensation of the grandmother.  What these sensations are, are elemental beings that follow an ancestral lineage like the water spirits sensed by the child in the grandmother’s bathroom.  Using this story as an analogy one may say that the smell of the soap or the handling of the hairbrush are like the songs in the act of calling the spirits.  Singing Amazing Grace in an all night Tipi Meeting you can feel the energy, or the flavor of the moment, dramatically shift.  Although the song is still within spiritual content it is still totally different in it’s origins and the mood from which it was born.

In the sweat lodge when someone sings a European based pseudo Indian camp song it feels like the generated momentum of the lodge is all of a sudden  flushed away leaving the strange barbaric feeling of Spanish Conquistadors or the lineages of other early settlers. The spirits in this case follow the families, the languages and other European influences, as well as the line of the song.  What I mean by the line of the song is it’s history.  Like an electric wire this line has the means of transmission.

There’s another aspects of songs where the concept of the “line of the spirits” is concerned.  Let’s say you made up a song with the intention of attracting a spirit.  Within the “flavor of the moment” that characterizes the spirits presence, you sing your song, and with it calling attention to yourself with this song.  You then have created a direct line to that specific spirit.  (Although this works do not assume that the spirits will behave the way you want or expect).  One could use a fragrance in the same way there is a connection between memory of smells with emotions.  In invoking spirits we are invoking memories, feelings.  The spirits are these feelings directly.  When you have a certain feeling of any kind you are actually embodying a spirit.  So by all this one can see that for a domestic human to summon the spirits of the wild, without a direct spiritual line of connection, is nearly impossible.  That is another one of our reasons for protecting and sharing these sacred ancient songs.  They can be of immeasurable aid to the future population of nerds that our culture is creating.  At a time when intelligence eclipses intuition altogether there can still be the hope of the spirits possible intervention.

Taking a close analytical analysis of primordial spiritual songs we can find some very interesting points.  First of all, ancient spiritual traditions of the world use what is known as the pentatonic scale.  It is based upon the number five and it predates the harmonic scale.  Pentatonic scale is used exclusively for spiritual applications even in cultures predominated by the harmonic scales.  The pentatonic scale flourishes in American culture through Blues and Gospel music which have African roots.  In all indigenous cultures when invoking the spirits, a falsetto is employed.  This clearly illustrates an emotional relationship between man and spirit and it shows that some spirits are attuned to crying.

Another marked difference in primordial spiritual music is the beat.  Domestic music uses a beat that is to the time of the song that is how children in industrialized cultures are taught to clap hands in school.  Native American music like African and other aboriginal societies, utilizes the opposite.  Professional drummers from modernized cultures have to unlearn the tendency to clap to time, finding the heartbeat in the background of the song.

In all Lakota spiritual songs and Native American spiritual music the songs start out high and end up low following the natural laws of gravity.  In hearing song birds in nature even when a bird’s song goes high it is always followed by a radical plummet back down again.  Even when the Catholic Church banned the pentatonic scale they still used it along with falsetto  and the high to low intonations for Latin prayer recitations.

It is obvious that the difference in native dance music and others is that the volume is louder and the range is further breaking through the yodel all the way to the other side.  Anyone can do this with practice by building the muscles of the larynx and learning how to relax other muscles at the same time.  Lakota song, like it’s language, are toned from the center of the head rather than from the soft palette.  This gives it a resonant nasal quality.  This is lacking in English where all the sounds are projected out of the mouth with the front of the mouth, unlike primordial languages.  In domestic society we have found changes in human language, our thoughts as well as our habits. An interesting change that has occurred is that the male alto voice types are becoming rarer.  This may be due to hormonal changes related to domestication.

The most important difference in aboriginal music are the origins of the songs.  A song is a gift from the spirits.  A person receives a vision with a gift of the song for the people.  Most all of the native songs have come about in this way and not from regular composition.  This is illustrated by the lyrics which are in first person from the spirit’s standpoint.  This is a very important point to remember because it too defines authentic aboriginal song and is totally absent in industrialized cultures.  A Lot of people find our blog site looking for English sweat lodge songs.  There is no such thing as an English sweat lodge song nor is there such a thing as a Spanish sweat lodge song.  None of the Spanish and English so called Indian songs were gifted by the spirits, these songs were all composed.  None of these contemporary songs are in first person from the spirits point of view.  None of them use falsetto, pentatonic scale, have a back beat or go from high to low.  So if you hear someone singing a song claim to have been a Native American spiritual song yet it is in a harmonic scale do not take them serious.

To recognize a fraudulent song, as you can see, is very simple.  But there are other things that define domestic compositions.  “We all fly like eagles,  high above the earth, circling the universe, with wings of pure light”.  The example begins not only with a fantasy statement but also completely untrue in every way.  It expresses the need to be greater out of a low self esteem which is a distinct character trait of this modern culture.  It is common in the Lakota songs to hear this statement “I am a common man” or “a common man is saying this”.  The most prevalent phrase in Lakota songs is “pity me” (have compassion).  Secondly is “help me” as well as ”God I am suffering”.   This is reflected by most spiritual songs of any traditions regardless of age or culture.

The purpose in making distinctions in spiritual and non spiritual songs is to defend true spirituality without allowing fraudulent mystics to damage the authentic power.  Even if it is done innocently and inadvertently, measures need to be taken to safe keep the ancient traditions of the earth. If some one involved in Hinduism translated Sanskrit mantras into another language they would be rendered useless because specific spirits are en-trained to them in their original form. Traditionally, in all cultures, an invocation is seen as a formula, a specific set of sounds and syllables used to contact specific beings. There is that whole concept of being able to call a spirit after learning it’s name.

To retain true spiritual connections in our (all of us) ceremonies, we must protect them from too much modern change. In the same way there should never be a drive-thru, or email confessionals in the church, there should never be bogus Indian songs as part of any REAL sweat lodge.  the reason for this preservation is not to stop the evolution of a native path but to stop the domestication of it.  That de-claws it making it an obedient pet rather than a fierce panther that inspires reverence and change.  It controls the spirit by denying it access to the people, it transforms the medicine power into a badge of honor rather than as a spiritual gift.

The Power of Song: Yuwipi songs