redbackwolf's blog: "my beliefs..after leaving the kingdm"

Lobelia ( Lobelia inflata ), also called Indian tobacco, has a long history of use as an herbal remedy for respiratory conditions such as asthma, bronchitis, pneumonia, and cough. Native Americans historically have smoked lobelia as a treatment for asthma. In the 19th century, American physicians prescribed lobelia to induce vomiting in order remove toxins from the body. Because of this, it earned the name "puke weed." Today, lobelia is considered effective in helping clear mucus from the respiratory tract, including the throat, lungs, and bronchial tubes. Although few studies have thoroughly evaluated the safety and effectiveness of lobelia, some herbalists today incorporate lobelia into a comprehensive treatment plan for asthma. An active ingredient in the lobelia plant, lobeline, is similar to nicotine in its effect on the body. Like nicotine, it stimulates nerves in the central nervous system. For this reason, lobeline was once used as a nicotine substitute in many anti-smoking products and preparations designed to break the smoking habit. In 1993, the U.S. Food and Drug Administration (FDA) prohibited the sale of lobeline-containing smoking products. The FDA reported that such products lacked effectiveness in helping people quit or reduce smoking. It is important to note that lobelia is a potentially toxic herb. Lobelia can be safely used in very small doses (particularly homeopathic doses), but moderate-to-large doses can cause serious adverse effects ranging from dry mouth and nausea to convulsions and even coma (see Precautions). Under the guidance of a qualified health care provider, however, lobelia, in combination with other herbs that affect the respiratory system, is considered relatively safe.

The Traditional Cherokee Belief System In a search for order and sustaining that order, the olden Cherokee devised a simple, yet seemingly complex belief system. Many of the elements of the original system remain today. Although some have evolved or otherwise been modified, the traditional Cherokee of today recognize the belief system as an integral part of day-to-day life. Certain numbers play an important role in the ceremonies of the Cherokee. The numbers four and seven repeatedly occur in myths, stories and ceremonies. Four represents all the familiar forces, also represented in the four cardinal directions. These cardinal directions are east, west, north and south. Certain colors are also associated with these directions. The number seven represents the seven clans of the Cherokee, and are also associated with directions. In addition to the four cardinal directions, three others exist. Up (the Upper World), down (the Lower World) and center (where we live, and where 'you' always are). The number seven also represents the height of purity and sacredness, a difficult level to attain. In olden times, it was believed that only the owl and cougar had attained this level, and since then, they have always had a special meaning to the Cherokee. The pine, cedar, spruce, holly and laurel also attained this level. They play a very important role in Cherokee ceremonies. Cedar is the most sacred of all, and the distinguishing colors of red and white set it off from all others. The wood from the tree is considered very sacred, and in ancient days, was used to carry the honored dead. Because of these early beliefs, the traditional Cherokee have a special regard for the owl and cougar. They are the honored ones in some versions of the Creation story. They were the only two who were able to stay awake for the seven nights of Creation. The others fell asleep. Today, because of this, they are nocturnal in their habits and both have night vision. The owl is seemingly different from other birds, and he resembles an old man as he walks. Sometimes, the owl can be mistaken for a cat with his feather tufts and silhouette of his head. This resemblance honors his nocturnal brother, the cougar. The owls' eyes are quite large and set directly in front like a persons, and he can close one independent of the other. The cougar is an animal whose has screams which resemble those of a woman. He is an animal who has habits that are very secret and unpredictable. The cedar, pine, spruce, laurel and holly trees have leaves all year long. These plants, too, stayed awake seven nights during the Creation. Because of this, they were given special power, and they are among the most important plants in Cherokee medicine and ceremonies. Traditionally, the Cherokee are deeply concerned with keeping things separated and in the proper classification, or category. For example, when sacred items are not in use they are wrapped in deerskin, or white cloth, and kept in a special box or other place. The circle is a familiar symbol to traditional Cherokees. The Stomp Dance and other ceremonies involve movements in a circular pattern. In ancient times, the fire in the council house was built by arranging the wood in a continuous "X" so that the fire would burn in a circular path.

Wolf - He haunts the empty stretches of forest and plain, a lean silhouetteglimpsed on a distant ridge, a lonely howl piercing the moonlit night.Wild is Dog's reclusive cousin, who kept to his wild ways after Dogaligned himself with humankind; not for Wolf a warm hearth and tablescraps. Instead, Wolf remained in the wilderness. Only the wild placesare reflected in the keen, honest mirrors of Wolf's eyes. Perhaps thisis why our modern mainstream culture is wary and unsure of Wolf,typecasting him in myths and fables from Little Red Riding hood to theWerewolf as a villain. But when those of us who revere the wild thingslook into those clear eyes, we see the soul of a being much more ablethan ourselves to accept the totality of life, the hard but necessarycycles - birth and death, feast and famine, gain and loss - of which alllife is made. And when the sun is just right, or the moon is full, wemay catch a glimpse in those eyes of our own frightened faces andrealize how little we know of the world's grit. Wolf has much to teachus if we have the courage to learn

I watched her in the woods circling a red cedar not much taller than she was. It was her gift back to the woods that had given her so much peace and comfort - even when life outside the woods could be trying. She laid garlands of popcorn and cranberries over the sturdy limbs along with burr acorns and suet in mesh bags. Scattered beneath the tree were sunflower seeds and millet that cardinals and would attract unusual guests - miniature marshmallows were scattered in and around the tree, a sweet touch for woodland friends. A sweet touch, the best part of the gift. She gave, and peace would be given back to her. ~ Sometimes we prayed in silence; sometimes each one prayed aloud; sometimes an aged person prayed for all of us. ~ GERONIMO - APACHE

thewakancircle@groups.msn.com...this is a link to a native lerning group that iam a memeber of..they are very informative and a great bunch of people

Cherokee Prophecies Cherokee Star Constellation - Prophecy of the Rattlesnake The Stars above and its configurations hold TIME UNTIME within its grasp upon all life. As all cultures sustain a Zodiac system written upon Time Untime so also the Chickamaugan Cherokee of the Americas hold also an Ancient Zodiac of the heavens. Within the Zodiac of the Heavens of the Chickamauga Cherokee are etched Ancient designs written upon and within the lines of seeing. The Cherokee Zodiac is alive and moves and spins upon the rings of TIME UNTIME. As the main outline remains its hold and is stationed in the sky of stars its movement within that frozen outline does indeed change with the movements of the other elements. Elements within the rotations planets, stars, and bodies of the heavens. As other cultures station their Zodiac as a permanent fixture the Cherokee Zodiac morphs or changes and becomes as if ALIVE. Always Alive, breaths, lives, and takes upon each constellation its own deeming of things, Time, Untime, and among those things, PROPHECY. The Constellations of the Chickamaugan Cherokee are 13 fold which contain the characterizations of mainly animals. Among the many design configurations seen written upon the stars are the designs of animals, objects, and many other elements of TIME UNTIME. The figures of the sky are totally different from other cultures of the Zodiac except for a rare few which seem to be similar. The only one which seems to relative to similarity is found within the Cherokee Constellation Scorpion and Snake and this in relation to others as Scorpio and Serpent. This is the story of only one of those constellations. This is of the Cherokee Constellation Rattlesnake. And within this one Constellation is found a PROPHECY. Within the Rattlesnake of the Heavens is found TIME UNTIME foretold since the dawn of TIME. In the sky is found the figure of a Snake. And upon this snake it is the outline of a Rattlesnake. Sometimes the Serpent and the Rattlesnake take on its bearing of one or the other but the Snake of the Rattlesnake is ITS design. The Cherokee Rattlesnake Constellation is not like other cultures of the world. The Cherokee Rattlesnake in the Heavens has a head and winds itself back and forth with its body as in sidewinding itself to its tail. The boundary of the Rattlesnake is unlike the boundaries of other Zodiac cultures. In the Heavens the Pleiades Star System is found as the tip of the Rattlesnake tail. The Rattlesnake of the Cherokee is very sacred and its sacredness is written even in the Heavens. Upon the mouth of the Rattlesnake is found 52 scales. These scales in number of 52 is written upon the Calendar of the Cherokee and upon the wheels and rings of TIME UNTIME. The Calendar of the Cherokee spins upon wheels and rings as a sophisticated dating system. A dating system that not only tells TIME of events, people, places, and things but also a very holy and sacred element within the Cherokee culture itself of ALL THINGS. The Rattlesnake can sometimes be imaged as a serpent. To be a Serpent or to be the Rattlesnake depends on the knowing of the TIMES and TIMES of TIME UNTIME. To know the culture of the Cherokee and its Ancient design upon LIFE. One MUST know the things of TIME UNTIME in order to place the constellation as a Rattlesnake or a Serpent. But this is another story. The stationary outline is always of the Rattlesnake. However upon the wheels of the Cherokee calendar is also found when where how what who in its changing and transformation. The transformation is not the changing of the shape of the Rattlesnake but the addition or subtraction of elements upon the snake itself. These things also tell the tales of the universe and all its bearing of what was, what is, and to be. On the Cherokee Calendar a great thing is foretold of things about to take shape within all things upon the earth, the heavens, and the universe. And the Rattlesnake Constellation is one of those which speaks as a voice of TIME UNTIME of things to be. Upon the Cherokee Calendar Rings and written in the Star Constellation Rattlesnake is a prophecy of TIME UNTIME. And so it is thus foretold .... When the Earth sees the fingers of Spearfinger strike Jupiter, when the ages of the Rings and wheels tell it is the ending of the ages of cycles of 5, this will be the sign for the whole earth, for all the earth will see this thing, to wake up from sleep. These fingers that stuck Jupiter was the comet fragments that hit Jupiter in the 1990s and the whole earth took of is majesty. This was the sign foretold on the Calendar for the Cherokee people to WAKE UP to come out of sleep. The Cherokee Calendar also speaks its voice telling that at this time of the fingers striking Jupiter that Orion Star System will awaken. And the Pleiades and Orion will war once again as in old. Jupiter and Venus will awaken to its destiny of TIME UNTIME of cycles. Orion will WAR with Pleadies, Jupiter will WAR with Venus. The time of the Cherokee UKU's will be at hand. In the year 2004 and 2012 an alignment will take place both on the Cherokee Calendar and in the heavens of the Rattlesnake Constellation both. It is the time of the doublehead serpent stick. It is the time of the Red of Orion and Jupiter against White Blue of Pleadies and Venus. It is the time of the Uku's choosing. It is the time of the Beloved Woman and MYSTERIES OF TIME UNTIME. It is the Time Untime of the THUNDERBOLT and the spirits of Lightning Mountains. In the year 2004 and 2012 the Cherokee Rattlesnake Constellation will take on a different configuration. The Snake itself will remain, however, upon the Rattlesnake shall be added upon its head feathers, its eyes will open and glow, wings spring forth as a winged Rattlesnake, it shall have hands and arms and in its hands shall be found a bowl. The bowl will hold blood. Upon its tail of 7 rattles shall be the glowing and movement of Pleiades. The Rattlesnake shall become a FEATHERED RATTLESNAKE or FEATHERED SERPENT of TIME UNTIME.

The Four Winds are spirit beings, the Creator's messengers, that were placed at the four corners of the world in the beginning of time by the Creator. The task of the Messengers is to attend to the cycle of the four seasons of the year. The Messengers mind the movement of the sun, earth and stars and are charged with the responsibility of keeping a strict watch over the winds. Vigilance keeps all four winds from coming together and destroying living things on earth. In a continual state of action night and day, season through season, the Messengers are given direction by the Creator regarding what they shall do and what actions for a particular season they are to perform. It is a matter of traditional instruction as told by the ancient priests of the original people that the individual who kills new meat shall take a part of the meat first to the priest. The priest cuts the meat into five sections, first giving a piece to the sacred fire located in the priest's house, then, in turn, throwing a piece to the Winds of the North, South, East and lastly, West. After this is completed the meat is passed in its entirety through the sacred fire and distributed among the families. The Sun, called as "Wi ya ha" and "Wi" by certain priests and as "Tso ya" by others, has a presence upon the earth. The Sun's earthly presence is known to the people as Fire through which the Sun, Grandmother of all that lives, sees everything that happens on earth. The Moon, Grandfather of all, is called by the priests as "To ya". Offerings are given to the Messengers to appease them. The offering is given to the North Wind Messenger so he will not whine too long and destroy people with cold. His color is black and his countenance, stern. The offering is given to the East Wind Messenger so that he should not send strong east winds to overturn the young corn when it comes into tassel or roasting ears time. His color is red and his countenance is congenial. The offering is given to the South Wind Messenger who provides the people with good and mild winds which causes all things to grow. He is a thoroughly good messenger and is highly favored by the great Ouga, or Creator, above. The South Wind's color is yellow. The offering is given to the West Wind Messenger who continually works to assist his superior, the South Wind Messenger. These two Messengers mix together to cause rains and bring water to the crops. The color is the West Wind is brown and his countenance is pleasant. On occasion the North Wind Messenger sends his great cold winds to blow between the West and the South Winds, but the West Wind Messenger always joins with the South Wind Messenger and together they blow the cold north wind back to the North Wind Messenger. In summer all three Wind Messengers--the East, South and West--join together against the North Wind Messenger to ensure that his cold winds do not invade and destroy living things. Sometimes the North Wind Messenger will go about in the night to blast fruit trees, gardens, the first small corn and water. Because of the other three Winds, he must do this very secretly. Since the North Wind Messenger is capable of great mischief, the other Wind Messengers are always on their guard against his tricks and keep him in bounds. When people do wicked things, disobey their priests and refuse to listen to their counsel, the Creator, "Ouga", sets all four wind messengers against the earth to destroy crops and bring hunger to punish people for their wicked actions. Color Symbolism Of The Four Winds East Wind Messenger The color of the East Wind is red. The name of the East Wind Messenger is "Ka na ti" which is symbolized by the Thunder Bird. "Ka na ti" is the father of the South Wind and West Wind--thunder and lightning. This spirit being controls time and space. He precedes the Sun each morning to announce her arrival. South Wind Messenger The color of the South Wind is yellow. The name of the South Wind Messenger is "U sa wi", the Light Magician. This spirit being ushers in the summer seasons. Together with his twin brother, the West Wind, they manage the rain, wind and lightning throughout summer and autumn. Together they force the North Wind back to his home after his allotted time. West Wind Messenger The West Wind Messenger color is brown. He is called "Nuh sa wi", the Dark Magician. The West Wind Messenger represents lightning. North Wind Messenger The North Wind Messenger color is black. He is called "Yah wi gu na he da", Long Human being. This being is the spirit of all of the rivers and controls the winds that bring the winter season. He would cause great mischief if not for the watchful eyes of the South Wind and West Wind Messengers which keep him in check.

Early European settlers of America report the use of sweat lodges among tribes. In 1643, Roger Williams reported: “They used sweating for two ends: first to cleanse their skin; secondly to purge their bodies, which doubtless is a great means of preserving them, especially from the French disease (probably influenza) which by sweating and some potions, they perfectly and speedily cure.” Only a few people like Williams saw the sweat lodge ceremony used among tribes to be sacred and spiritual. Unlike Williams, there were also those who feared and misunderstood the ceremony. The missionaries and government saw the sweat as a threat of an uprising of Natives against officials, and therefore denied its use. This ban had a devastating impact especially on the tribes who used the ceremony for spiritual purposes. On the other hand, others saw the ceremony as a secret society: a society of just men or just women entering the lodge. There is some truth to these secret societies, but not the whole truth. In some traditions, women and men sweat separately, while sweats are integrated in others. For example, only men will enter the sweat lodge to discuss certain issues or ask for guidance and success for their hunting trip. The sweat lodge is used for numerous occasions, from sacred matters to some social events. However, in most tribes the major purpose of a sweat is for spiritual renewal and purification of the mind, body, soul, and spirit. This ceremony can be used to heal an illness, to prepare for other ceremonies or to seek guidance. For example, the Lakotas use the sweat lodge for preparation for a Sun Dance. According to author, Mike Aaland, “The purpose, in most cases, went beyond getting the body clean. The sweat bath provided a cure for illness, revitalization for aching muscle, and a sense of racial identity.” The sweat lodge can last up to a few hours, depending on the participant’s particular situation. For example, a participant can enter the sweat lodge to pray and ask for guidance. When the ceremony is concluded, the participants exit the lodge in a clockwise direction. The sweat lodge ceremony is done differently depending on the sweat lodge leader. There are no two sweats that are held alike, each are unique. The sweat lodge ceremony is used throughout the United States and Canada; it also varies from tribe to tribe. (Below are a few pictures (1 & 2) of different sweat lodges. The third picture is a picture of rock pit where the Rocks used during the ceremony, are heated up.) Although the meanings of the sweat lodge differ among various tribes, there are also shared symbols associated with the sweat. For example, most Plains tribes especially the Lakotas see the interior of the lodge as a representation of Mother Earth’s womb. Although others have different views of the representation of the lodge, they all have universal purpose of spiritual renewal and the purification of the mind, body, soul and spirit. All nations also view the sweat lodge as a sacred and honored ceremony The sweat lodge helps remove toxins from the body, so why not use it for recovery from alcoholism. In fact many use the sweat lodge as a native culture treatment for Native Americans recovering from alcoholism. Individuals in a recovery programs that use native culture treatment have slightly more confidence of staying sober than those who don't use culture treatment. In a study of cultural treatment, participants reported that their cultural treatments were both more enjoyable and self-empowering than their usual treatment routine of talk-therapy and education. In a three-year follow up interview of these participants, the research revealed that "these experiences, and their corresponding insights, had been helpful both in their ability to cope and [maintain] their sobriety." Since it is connected to spiritual renewal and purification of the mind, body, soul, and spirit, the sweat lodge is one form of alcoholism treatment. “Because the sweat lodge produces a powerful physical and mental experience, it has been considered an antidote for alcohol, which also produces strong physical and mental reactions” says anthropologist Roberta Hall. She went on to say “local control, cultural sensitivity, and the use of traditional cultural practice are positive steps” in recovery from alcoholism. We Native Americans believe that the sweat lodge helps bring the individual closer to the elemental forces of life. Native American religious practices (re) establish the connection to Native culture and identity that can nurture a healthy self-image as well as provide the practitioner with a sense of genuine power - spiritual power.

January -Cold moon- Unolvtan February- Bony moon- Kagali March- Windy moon -Anvyi April- Flower moon -Kawoni May -Planting moon -AniSguti June- Green Corn moon- Tihaluhiyi July -Ripe Corn moon- Guyegwoni August -Fruit moon -Galoni September -Nut moon -Duliidsdi October- Harvest moon- Duninudi November- Trading moon -Nudadequa December- Snow moon -Usgiyi

Make Your Own Dream Catchers and Mandelas Dream catchers and mandelas seem difficult to make to most people but these wall hangings are really much easier than you'd think. Takeaways Dream catchers, so the Native Americans claim, will keep you from having nightmares. Dream catchers and mandelas are similar and both are easy to make. Large sizes of dream catchers are easiest for inexperienced crafters. Related Topics type=text/javascript> src="http://pagead2.googlesyndication.com/pagead/show_ads.js" type=text/javascript> Did You Know? After youve learned the basic designs its easy to make dream catchers with different looks. Dream catchers, the Native American design of a circular ring strung with twine and decorated with feathers, are beautiful and seemingly difficult to make. There are a few designs, though, that are very easy for even an amateur crafter. And, once youve purchased the items to make the dream catchers you can make several more with little extra cost since many of the items youll need come in packs of more than one. From a craft or department store purchase metal crafting rings, feathers, faux fur in different shades, leather stripping, eighth-inch ribbon, and beads. Also choose string of various shades making sure the string isnt really wide and doesnt unravel easily. Hot glue will be a major help to make the dream catchers quickly. Start with a medium size of the metal rings. In the beginning it will be easier to make the larger dream catchers and mandelas then go to the smaller sizes after a little practice. Cut a piece of faux fur about two inches wider, all the way around, than the craft ring. Cut one more piece that is about an inch smaller, all the way around, than the craft ring. Use the glue to attach the fur to the craft ring making sure you keep it taught. Cut four ribbon pieces, one four inches long, and three eight inches long. Fold the smallest piece in half and glue both ends to the back of the top of the mandela. Glue one end of one of the long pieces to the bottom center, on the back. Glue the other pieces, one on each side, on the back. The top ribbon loop will be used as the hanger for the mandela. Slide one bead each onto the side and bottom ribbon pieces. Slide the bead up next to the fur on each ribbon. Shoot a little hot glue into the hole on the underside of each bead then quickly insert three feathers in each. Pony beads or wooden beads will be the easiest to work with since they generally have large threading holes. Slide another bead on each ribbon, position it in the middle, then fill with glue and add three feathers each. Do this once again positioning the bead at the bottom of each ribbon. When finished glue the small circle of faux fur onto the back to hide where the ribbons are attached. Comb the fur with fingers to conceal where its been glued. Substitute leather strips for the ribbons to give the mandela a different look. To make dream catchers, with the string patterns as we often see, youll need a little more time and patience. Using the craft ring start by hot gluing one end of string to the edge of a metallic hoop. This will be the top of the dream catcher. Stretch the string down to the exact opposite place on the bottom of the ring and place a dot of glue to secure. Make sure you place the glue on what will be the back side of the dream catcher. Go back up to where you originally started and glue the string one inch away from the string end. Go back down and glue the string to an inch away from the first bottom string. Continue this pattern until the hoop is wrapped in string with each piece being an inch from the next. Stop by gluing the end of the string in the center of the dream catcher. Use strips of leather to make a hoop at the top for hanging, then glue it onto the backside of the top of the dream catcher. Cut three sections of the thin leather stripping, about 14 long each. Pass one end through the strings of the dream catcher, at the bottom. Bring the two ends together and slide a bead onto them, scooting the bead up beside the hoop. Do the same on each side. Squirt a little glue into the hole of the bead, on the bottom side of the bead, then rapidly insert two feathers into the bead hole. Do this to each of the three leather strip pieces. After affixing the first set of bead and feathers do another set, this time in the center of each dangling leather strip. Then perform the same action using a bead at the end of each leather strip. At the top of the dream catcher place a bead with the holes facing to the sides. Squirt in glue and insert two or three feathers into each hole. Choose a ceramic piece with Native American theme, such as a wolf, that is flat on the backside. Glue the piece into the center of the dream catcher and hang. Substitute an image, cut from leather, for the ceramic center piece. You can also do various patterns with the string. Wrap it until you have 5 sections, one inch apart, then skip 5 inches and begin the pattern again. Or, wrap it until you have four distinct sections of string one each top, bottom, sides and four distinct bare sections. Practice using other designs with the string. Find four sticks each approximate in length and circumference. Position the sticks to make a diamond shape with each point forming an x. Glue into place. Cut a piece of leather strip about six inches long. Slip it through the top of the diamond shape and bring the ends together with the hoop facing upwards. Slide a bead onto the two ends of the leather and quickly insert two feathers, allowing them to dangle in the center of the diamond. Now form three more of the hoops, securing them with a bead - one on the bottom and one on each side. Fill each bead with glue then feathers. You can make all different kinds of dream catchers by using large pieces of leather rather than fur, different colors of fur, various shades of string, small or huge metal rings, different shapes and colors of beads and so forth. Each dream catcher will take on a different appearance by simply changing one or two things.