SHAMAN: among tribal peoples, a magician, medium, or healer who owes his powers to mystical communion with the spirit world. Characteristically, a shaman goes into auto-hypnotic trances, during which he contacts spirits.

Shamans are found among the Siberians, Eskimos, Native American tribes, in S.E. Asia, and in Oceania. There is also now a development of shamanic healers and practitioners in North America. (See Spiritual/Shamanic Healing.)

(See also: Shaman, Alternative Health, Body Mind and Soul)

Vodun or Voudoun:

(1) A West African word meaning “deity” or “power.”

(2) General term for a variety of eclectic religions and associated magical systems practiced throughout the Americas, consisting of mixtures of various African tribal beliefs with various Native American tribal beliefs, Roman Catholicism and Protestantism, Spiritualism, Theosophy and other systems (including Hinduism, Islam, Neopagan Witchcraft and anything else that seems useful). Different names include Candomble, Macumba, Santeria, Hoodoo, Voodoo and many others.

(3) In the United States and Canada, systems of thaumaturgic magic and religion practiced by people who are usually poor, uneducated and nonwhite. Therefore, see Black Magic.

(See also: Vodun, Voudoun, Pagan, Paganism, Pagan Dictionary)

Liberation Theology

A movement that attempts to unite theology with social and religious concerns about oppression.

It finds expressions among blacks, feminists, Asians, Hispanics, and Native Americans, but it is most closely identified with the shift toward Marxism among Roman Catholic theologians and priests in Latin America. Most traditional doctrines of Christianity are de-emphasized or reinterpreted.

Jesus and the Bible are defined and interpreted in light of a class struggle, with the gospel seen as a radical call to activism (or even revolution) promoting political and social answers usually in the form of classic Communism.

(See also: Liberation Theology, New Age Spirituality, Body Mind and Soul)

Liberation Theology

A movement that attempts to unite theology with social and religious concerns about oppression.

It finds expressions among blacks, feminists, Asians, Hispanics, and Native Americans, but it is most closely identified with the shift toward Marxism among Roman Catholic theologians and priests in Latin America. Most traditional doctrines of Christianity are de-emphasized or reinterpreted.

Jesus and the Bible are defined and interpreted in light of a class struggle, with the gospel seen as a radical call to activism (or even revolution) promoting political and social answers usually in the form of classic Communism.

(See also: Liberation Theology, New Age Spirituality, Body Mind and Soul)

Cherokee healing (Cherokee Medicine): Traditional medicine of the Cherokees, a Native American people.

Its apparent principle is that, if one holds back the light in one's being, one causes:

(a)           occlusion of one's meridians and rivers of life and

(b)           suffering of mother Earth. Cherokee Medicine includes crystal healing, Eagle Medicine, Mental Medicine, the Natural Medicine Path, the Physical Medicine Path, and the Spiritual Medicine Path.

(See also: Cherokee healing, Body Mind and Soul, Alternative Health, Alternative Health Dictionary)

ayurveda: (Sanskrit) "Science of life." A holistic system of medicine and health native to ancient India. This sacred Vedic science is an Upaveda of the Atharva Veda. Three early giants in this field who left voluminous texts are Charaka, Sushruta and Vagbhata.

Ayurveda covers many areas, including:

1)    chikitsa, general medicine,

2)    shalya, surgery,

3)    dehavritti, physiology,

4)    nidana, diagnosis,

5)    dravyavidya, medicine and pharmacology,

6)    agada tantra, antidote method,

7)    stritantra, gynecology,

8)    pashu vidya, veterinary science,

9)    kaumara bhritya, pediatrics, 1

10) urdhvanga, diseases of the organs of the head,

11) bhuta vidya, demonology, 1

12) rasayana, tonics, rejuvenating,

13) vajikarana, sexual rejuvenation.

Among the first known surgeons was Sushruta (ca 600 bce), whose Sushruta Samhita is studied to this day. (Hippocrates, Greek father of medicine, lived two centuries later.) The aims of ayurveda are ayus, "long life," and arogya, "diseaselessness," which facilitate progress toward ultimate spiritual goals. Health is achieved by balancing energies (especially the doshas, bodily humors) at all levels of being, subtle and gross, through innumerable methods, selected according to the individual's constitution, lifestyle and nature. Similar holistic medical systems are prevalent among many communities, including the Chinese, American Indians, Africans and South Americans. See: doshas.

(See also: Ayurveda, Hinduism, Body Mind and Soul)

ayurveda: (Sanskrit) "Science of life." A holistic system of medicine and health native to ancient India. This sacred Vedic science is an Upaveda of the Atharva Veda. Three early giants in this field who left voluminous texts are Charaka, Sushruta and Vagbhata.

Ayurveda covers many areas, including:

1)    chikitsa, general medicine,

2)    shalya, surgery,

3)    dehavritti, physiology,

4)    nidana, diagnosis,

5)    dravyavidya, medicine and pharmacology,

6)    agada tantra, antidote method,

7)    stritantra, gynecology,

8)    pashu vidya, veterinary science,

9)    kaumara bhritya, pediatrics, 1

10) urdhvanga, diseases of the organs of the head,

11) bhuta vidya, demonology, 1

12) rasayana, tonics, rejuvenating,

13) vajikarana, sexual rejuvenation.

Among the first known surgeons was Sushruta (ca 600 bce), whose Sushruta Samhita is studied to this day. (Hippocrates, Greek father of medicine, lived two centuries later.) The aims of ayurveda are ayus, "long life," and arogya, "diseaselessness," which facilitate progress toward ultimate spiritual goals. Health is achieved by balancing energies (especially the doshas, bodily humors) at all levels of being, subtle and gross, through innumerable methods, selected according to the individual's constitution, lifestyle and nature. Similar holistic medical systems are prevalent among many communities, including the Chinese, American Indians, Africans and South Americans. See: doshas.

(See also: Ayurveda, Hinduism, Body Mind and Soul)

Ghost Dance

A new religious movement among Native Americans of the western United States.

The Ghost Dance had two distinct phases, both of which originated in the visions of a Paiute shaman living in western Nevada.

The Ghost Dance of 1870: Wodziwob (d. ca. 1872), the prophet of the 1870 dance, proclaimed that the world would soon be destroyed, then renewed; the dead would be brought back to life and game animals restored. He instructed his followers to dance a nocturnal circle dance.

This dance was similar to both older Paiute traditions and an earlier regional movement, the Plateau Prophet Dance, but it addressed very present conditions of deprivation resulting from white incursions into tribal territories. It spread to California, Oregon, and Idaho but, with the death of Wodziwob and the nonfulfillment of his prophecies, died out within a few years. The Shoshone and Bannock of Fort Hall, Idaho, however, continued to perform the Ghost Dance at least intermittently up to 1890.

The Ghost Dance of 1890: Wovoka (ca. 1856-1932), a Paiute Native American prophet, inaugurated the Ghost Dance of 1890 on the basis of a vision he had received during a total eclipse of the sun. His message was in direct continuity with the 1870 dance: there was to be an immanent renewal of the world in which dead Native Americans would be resurrected and the living would no longer be subject to sickness and old age, game animals would be restored to their former abundance, and the old way of life would once more flourish. Euro-Americans, by this time firmly in control, would be eliminated by supernatural means, such as a flood or earthquake. It is uncertain whether Wovoka announced a specific date for these events, but many expected them in the spring of 1891.

Wovoka's message also contained ethical admonitions (e. g. , members of different tribes should live in peace with each other; they should cooperate with, not war against, the whites). In anticipation of the great event and to speed its arrival, Wovoka instructed his followers to perform circle dances periodically. They did so in large numbers, and (especially among Plains tribes) dancers often fell into trances, subsequently reporting that they had visited the spirit world and spoken with dead relatives, who were living a life like the one that had flourished before the coming of the whites. The 1890 dance spread mainly eastward along the length of the Rocky Mountains and Great Plains. In some tribes (e. g. , Paiute, Cheyenne, Shoshone, Pawnee) acceptance was almost unanimous; in others (like the Sioux) only segments of the population became believers. No Pueblo (except at Taos) or Navajo accepted it, the latter because of a culturally conditioned aversion to ghosts. As news of the Paiute prophet Wovoka began to spread, tribes sent delegations to the Walker Lake Reservation in western Nevada to see him. They returned with versions of his teachings that were sometimes shaped by the particular needs of their tribe.

Among the Pawnee, the dance provided the basis for an important cultural renewal, for the visions of the dancers made possible the revival of old ceremonial activities that had fallen into disuse because knowledge of their correct performance had been lost. The Sioux, who had a number of current grievances against the government (e. g. , loss of reservation lands, cuts in rations), altered Wovoka's message in the direction of greater hostility toward the whites. Delegates like Short Bull and Kicking Bear advocated the use of "ghost shirts" (special garments that were supposed to make the wearer invulnerable to bullets) and spoke of the possibility of armed conflict with the government soldiers.

During 1890, newspapers around the country carried often sensational stories about the "messiah craze" (Wovoka was often called the "Indian messiah") and the possibility of renewed warfare with the Sioux. Violence did erupt in December: during an attempt to arrest him, Chief Sitting Bull was shot to death, and Chief Big Foot and almost three hundred of his band were massacred by the cavalry at Wounded Knee. These events were more the result of government blunders than of a Sioux outbreak. Following the violence among the Sioux and the failure of the expected transformations the next spring, the popularity of the dance began to fade. However, it did not die out altogether.

Wovoka remained active, but shifted his message in the direction of ethical admonitions. As late as 1896 some Kiowa were still dancing, and one of the early Northern Cheyenne delegates, Porcupine, led a brief revival of the dance in 1900. The movement continued elsewhere in a more substantive way. In the first decade of the twentieth century, Fred Robinson, an Assiniboin who had been instructed in the Ghost Dance by Kicking Bear and had corresponded with Wovoka, brought the dance to a small community of Sioux living in Saskatchewan. Combined with a traditional Medicine Feast, apocalyptic elements disappeared and the themes of ethical admonition and community solidarity predominated.

Among the Wind River Shoshone (Wyoming), the Ghost Dance apparently combined with an earlier ceremony (the Father Dance) of thanksgiving to God for food. As a result, the annual renewal of nature took on a cosmic dimension: shamans reported dreams in which they saw the dead assembled in heaven waiting to return to earth at some unspecified time in the future. The people on earth anticipated this event and performed a dance thought to imitate that of the dead. In both these places the Ghost Dance continued to be performed into the 1950s.

In the 1970s the dance was revived by the activist American Indian Movement. Even among persons and groups who no longer practice it, knowledge of the Ghost Dance has not died out and lessons are still derived from it. Thus ca. 1970 the Sioux medicine man Lame Deer reinterpreted an old Ghost Dance song about straightening arrows and killing and butchering buffalo to mean that individuals must live upright lives in order to help bring about a new earth.

(See also: Ghost Dance, New Age Spirituality, Body Mind and Soul)

Ghost Dance

A new religious movement among Native Americans of the western United States.

The Ghost Dance had two distinct phases, both of which originated in the visions of a Paiute shaman living in western Nevada.

The Ghost Dance of 1870: Wodziwob (d. ca. 1872), the prophet of the 1870 dance, proclaimed that the world would soon be destroyed, then renewed; the dead would be brought back to life and game animals restored. He instructed his followers to dance a nocturnal circle dance.

This dance was similar to both older Paiute traditions and an earlier regional movement, the Plateau Prophet Dance, but it addressed very present conditions of deprivation resulting from white incursions into tribal territories. It spread to California, Oregon, and Idaho but, with the death of Wodziwob and the nonfulfillment of his prophecies, died out within a few years. The Shoshone and Bannock of Fort Hall, Idaho, however, continued to perform the Ghost Dance at least intermittently up to 1890.

The Ghost Dance of 1890: Wovoka (ca. 1856-1932), a Paiute Native American prophet, inaugurated the Ghost Dance of 1890 on the basis of a vision he had received during a total eclipse of the sun. His message was in direct continuity with the 1870 dance: there was to be an immanent renewal of the world in which dead Native Americans would be resurrected and the living would no longer be subject to sickness and old age, game animals would be restored to their former abundance, and the old way of life would once more flourish. Euro-Americans, by this time firmly in control, would be eliminated by supernatural means, such as a flood or earthquake. It is uncertain whether Wovoka announced a specific date for these events, but many expected them in the spring of 1891.

Wovoka's message also contained ethical admonitions (e. g. , members of different tribes should live in peace with each other; they should cooperate with, not war against, the whites). In anticipation of the great event and to speed its arrival, Wovoka instructed his followers to perform circle dances periodically. They did so in large numbers, and (especially among Plains tribes) dancers often fell into trances, subsequently reporting that they had visited the spirit world and spoken with dead relatives, who were living a life like the one that had flourished before the coming of the whites. The 1890 dance spread mainly eastward along the length of the Rocky Mountains and Great Plains. In some tribes (e. g. , Paiute, Cheyenne, Shoshone, Pawnee) acceptance was almost unanimous; in others (like the Sioux) only segments of the population became believers. No Pueblo (except at Taos) or Navajo accepted it, the latter because of a culturally conditioned aversion to ghosts. As news of the Paiute prophet Wovoka began to spread, tribes sent delegations to the Walker Lake Reservation in western Nevada to see him. They returned with versions of his teachings that were sometimes shaped by the particular needs of their tribe.

Among the Pawnee, the dance provided the basis for an important cultural renewal, for the visions of the dancers made possible the revival of old ceremonial activities that had fallen into disuse because knowledge of their correct performance had been lost. The Sioux, who had a number of current grievances against the government (e. g. , loss of reservation lands, cuts in rations), altered Wovoka's message in the direction of greater hostility toward the whites. Delegates like Short Bull and Kicking Bear advocated the use of "ghost shirts" (special garments that were supposed to make the wearer invulnerable to bullets) and spoke of the possibility of armed conflict with the government soldiers.

During 1890, newspapers around the country carried often sensational stories about the "messiah craze" (Wovoka was often called the "Indian messiah") and the possibility of renewed warfare with the Sioux. Violence did erupt in December: during an attempt to arrest him, Chief Sitting Bull was shot to death, and Chief Big Foot and almost three hundred of his band were massacred by the cavalry at Wounded Knee. These events were more the result of government blunders than of a Sioux outbreak. Following the violence among the Sioux and the failure of the expected transformations the next spring, the popularity of the dance began to fade. However, it did not die out altogether.

Wovoka remained active, but shifted his message in the direction of ethical admonitions. As late as 1896 some Kiowa were still dancing, and one of the early Northern Cheyenne delegates, Porcupine, led a brief revival of the dance in 1900. The movement continued elsewhere in a more substantive way. In the first decade of the twentieth century, Fred Robinson, an Assiniboin who had been instructed in the Ghost Dance by Kicking Bear and had corresponded with Wovoka, brought the dance to a small community of Sioux living in Saskatchewan. Combined with a traditional Medicine Feast, apocalyptic elements disappeared and the themes of ethical admonition and community solidarity predominated.

Among the Wind River Shoshone (Wyoming), the Ghost Dance apparently combined with an earlier ceremony (the Father Dance) of thanksgiving to God for food. As a result, the annual renewal of nature took on a cosmic dimension: shamans reported dreams in which they saw the dead assembled in heaven waiting to return to earth at some unspecified time in the future. The people on earth anticipated this event and performed a dance thought to imitate that of the dead. In both these places the Ghost Dance continued to be performed into the 1950s.

In the 1970s the dance was revived by the activist American Indian Movement. Even among persons and groups who no longer practice it, knowledge of the Ghost Dance has not died out and lessons are still derived from it. Thus ca. 1970 the Sioux medicine man Lame Deer reinterpreted an old Ghost Dance song about straightening arrows and killing and butchering buffalo to mean that individuals must live upright lives in order to help bring about a new earth.

(See also: Ghost Dance, New Age Spirituality, Body Mind and Soul)

Eagle

The eagle is an important Native American symbol, as well as having a place in the ancient literature of Greeks and Hebrews. All these images exist in our common-day lore on roughly equal terms.

 The eagle is a symbol of great wisdom and vision in the lore of Navajo and Crow Native American legend. As such, it is often associated as a sacred emblem that sets the dreamer apart for special uses by the Great Spirit.

In Hebrew and Greek literature, the eagle is a symbol of power. Due to their great size and strength, eagles were able take small livestock from the herds. This gave the bird a persona of majesty, power and fear. To dream of the eagle is to be spiritually validated as a person of great wisdom and insight concerning both this world and the spiritual realities beyond.

Source: iVillage, http://www.ivillage.co.uk

(See also: Dream Archives, Meaning of Dreams, Dream Interpretation, Dream Dictionary, Dream Dictionary - Eagle, Meaning of Dreams about Eagle, Dream Interpretation Eagle)

Eagle

The eagle is an important Native American symbol, as well as having a place in the ancient literature of Greeks and Hebrews. All these images exist in our common-day lore on roughly equal terms.

 The eagle is a symbol of great wisdom and vision in the lore of Navajo and Crow Native American legend. As such, it is often associated as a sacred emblem that sets the dreamer apart for special uses by the Great Spirit.

In Hebrew and Greek literature, the eagle is a symbol of power. Due to their great size and strength, eagles were able take small livestock from the herds. This gave the bird a persona of majesty, power and fear. To dream of the eagle is to be spiritually validated as a person of great wisdom and insight concerning both this world and the spiritual realities beyond.

Source: iVillage, http://www.ivillage.co.uk

(See also: Dream Archives, Meaning of Dreams, Dream Interpretation, Dream Dictionary, Dream Dictionary - Eagle, Meaning of Dreams about Eagle, Dream Interpretation Eagle)

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nabhipedasana, nada, nadabrahma, nadi, nadis, nadishodhana, naga, nahash, nakshatra, namaste, name number, naming children, nanak, narcolepsy, natal astrology, nataraja, natarajasana, nation of islam, national spiritualist association of churches, native american indian quotes, native american spirituality, native spirituality, natural, natural astrology, natural foods, natural healers, natural healing, natural health, natural knowledge, natural law, natural law party, natural magic, natural medicine, naturalism, naturalistic evolution, nature religion, nature spirits, naturopathy, nauthiz, navasana, nde, neanderthal, near death experience, near-death experience, necromancy, necronomicon, needfire, negative deviation, neo-orthodox christianity, neo-orthodoxy, neo-paganism, neoplatonism, neo-platonism, neptune, nestorianism, networking, netzach, neurolinguistic programming, neuro-linguistic programming, neuromuscular therapy, neurophysiological, new age, new age afterlife, new age community church, new age medicine, new age movement, new age music, new age spirituality, new church, new jerusalem, new life foundation, new moon, new thought, new world order, new world translation, ngetal, nichiren shoshu of america, nichiren soshu, nied, nine star ki, ninety-minute cycle, ninth house, nirmankayas, nirvana, nlp, noble eightfold path, noctural arc, nodes, nominalism, nonalert brain wave patterns, nonbrain alpha waves, non-causal phenomena, non-human intelligence, non-material, non-physical, non-physical phenomenon, nonviolence, non-violence, nonviolent, non-violent, norman vincent peale, north, north node, northern signs, noudons, nsa, nudity dreams, nuin, numen, numerological chart, numerological reading, numerology, numerology reading, nun, nursing and spirituality, nutrition

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