The Prayer Vigil for the Earth is a living prayer woven into a seamless tapestry of many traditions through collective experiences of faith. Held every fall near the Washington Monument in Washington, D.C., the Prayer Vigil provides an icon of spirituality in the United States’ capital. People of diverse faiths, cultures, ethnic backgrounds, and ages come together to practice and experience peace with self, peace with others, and peace with the Earth. The Native American host tradition is joined by spiritual leaders and representatives from all major faiths. A sacred fire burns continuously in the center of a circle of Christian and African altars, tipis, a Jewish sukkah, a Tibetan stupa and tent, a labyrinth, a Prayer Grove, a children’s activity area and other areas. The tipis and various holy structures stand as symbols of spiritual community in view of the monuments and Capitol dome that are symbols of our nation.
The Vigil is a volunteer event with all services, logistics and support donated by the participants. The next Prayer Vigil will take place on October 20-21, 2007. Donations can be made via www.oneprayer.org.
The Prayer Vigil for the Earth honors North American native traditions in several ways: First, through constructing in a blessing way the Sacred Circle or Hoop as a container for two days of Prayer Vigil activities. This represents the earth in and as an integral part of the universe. Second, by making and tending the Sacred Fire at the center of the Hoop for the duration of the Prayer Vigil. Fire is symbolic of the Sun. The Sacred Fire belongs to everyone, no matter what tradition, nation, gender, or race. Third, by acknowledging and offering prayers to the four cardinal directions that orient us to our place on Earth and the place of the Earth each day in the cosmos. Further, the entrance way to the Prayer Vigil is at the Eastern point of the Hoop, the place where the Sun rises each morning, a time of gratitude and hope. Fourth, by providing the Sacred Plants for prayers at the Sacred Fire – tobacco, sage, and cedar. Throughout the Prayer Vigil at any time day or night, participants offer their prayers as they cast small amounts of one or more of these into the Fire. In these ways we honor Native American Wisdom that forms a large part of the sacred Mandala of their beliefs.
Clyde Bellecourt, Thunder Before the Storm, Ojibway Nation, leading the Sunrise Ceremony.
TheEagle Bone Whistle is considered very sacred and to blow them for anyother purpose would not be respectful. They are used by the shamans ofAsia and the Native Peoples of North America and by Medicine Men tocall spirits, blown in time with the drum by the dancers during the SunDance, and used during the Grass Dance.
The tibula bone of aneagle wing is used for the whistle. It is attached to a buckskin cordand tipped with a white plume feather from the breast of a goldeneagle. The sound of the eagle bone whistle can be heard by the GreatSpirit (Wakan Takan).
Of great influence and importance are Native American Ceremonial Drums. Different tribes have different traditions about their drums and how to play them. For larger dance or powwow type drums, the basic construction is very similar in most tribes: a wooden frame or a carved and hollowed-out log, with rawhide buckskin or elk skin stretched out across the opening by sinew thongs. Traditionally American Indian drums are large, two to three feet in diameter, and they are played communally by groups of singers who sit around them in a circle.
From left:
Wolf Bellicourt, Ojibway
Little Wolf Vasquez, Ohlone
Dave Wilson, Ojibway
Harry Byrd, Lakota
Clyde Bellecourt, Ojibway
Dennis Banks, Lakota (seated next to Clyde)
Unknown Drummer
On the Prayer Vigil for the Earth: “I know it sounds strange, but I love each and everyone of you that comes here and those all over the world. We come here to pray and to remember that this ground is sacred. These prayers make this ground holy for us and future generations.”
Granfather Harry F. Byrd, Lakota Elder and Founding Father of the Prayer Vigil for the Earth
Grandmother Grace Smith Yellowhammer, Dine (Navajo) Elder, Founding Mother of the Prayer Vigil for the Earth
A tireless worker on behalf of her people and all people, Grace Smith Yellowhammer has represented Indigenous issues to the United Nations in Geneva, Switzerland, at the United Nations in NY, and with Congressional representatives in Washington, DC.
At the conclusion of the first small Prayer Vigil for the Earth in October 1993, Grace insisted that the event go forward encouraging the co-founders, Betsy Stang, David Berry, and Sharon Franquemont, to carry on the annual work. She offered deep thoughts on the event's purpose and suggested we gather together to become, One Mind, One Voice, One Heart, One Prayer.
Fourteen years later, the purpose of the Prayer Vigil for the Earth remains the same: to invite us to come together with One Mind, One Voice, One Heart, and One Prayer on behalf and in honor of all life.
Since the beginning years of the Prayer Vigil of the Earth, geese seemto welcome us as they fly overhead at propitious moments, such as atsunrise or sunset, prayer times, talking circles or moments whenwisdoms are shared by the Elders.
When the participants in thePrayer Vigil are in deep sincere prayer or focused on a spiritualvision or ceremony, such resonance with nature in the immediateenvironment can happen with surprising regularity. Some years we havelooked up from our circle on the National Mall to see a bald eagle incircling high above us, a rare experience above one of America's fivelargest cities. Nature often echo's our activity with the arrival of apair of osprey, a pattern in the clouds, or a wonderful coincidence ofa person with some connection to the ceremony going on, just happens tobe going by the Vigil site and walks in at a "perfect" time.
In2001, less than 2 weeks after 9/11 we prayed for peace next to theWashington Monument as our nation was in the whirlwind of our reactionsand responses to being attacked. The very next day a tornado's funnelcloud passed directly over the Prayer Vigil site but did not touch ordamage the area. A prefect echo of the state or our nation and themitigating effect of quiet prayer.
Water Ceremony Prayer of Invocation to the Spiritual Energies of Light in the Four Directions. Water ceremonies are part of Divine Feminine and the multi-cultural, multi-faith mix of SACRED SPACE's invitation.
[Left to right ... LakotaHasie Frazier, Japanese Shinji Shumeikai Taiko Drummer; Iya Ololodi (Amshatar) Monroe - Yoruba Priest and Founder of SACRED SPACE: Where Indigenous Paths Meet; Iyan'Ifa Ifarinoola Iyanla Efunyale (Mother Taylor), Founder and Chief Priest of the Yoruba Temple of Spiritual Elevation and Enlightenment; MuiMa Maat EnKamit - Ur Aua-t (Queen Mother) D.C. Ausar Auset Society; Shinji Shumeikai Taiko Drummer; Nana Okomfo Yaa Nkromah Densua - Senior Priest, Bosum Dzemawodzi, Lanham, MD
(I Ask For Strength Each Day) Words & music by Larry Long
Performers: Rabia Rayford, Lona, Baba Yumi and Larry Long
This Ground Is Holy Ground, The Prayer Vigil Song, written during the 2005 Vigil, was composed by Larry Long. Select lyrics were inspired by the comments Elders from diverse traditions made when asked to share deep spiritual understandings. From their words of wisdom, Larry Long facilitated a collective songwriting workshop. Participants included Baba Yumi, Rabiah Rayford, Lona, and others.
"This Ground Is Holy Ground"
Let us pray with our eyes, our ears and our lips
Let us pray with our heart, with our fingertips
Let us pray to learn to love the earth and one another
Let us pray to learn to love our sisters and our brothers
I ask for strength each day (4X)
The flowers know when to bloom
The waters know when to rise
In this world without an end
How on earth can I
Love myself if I can’t
Love someone else
This ground is holy ground
This ground is holy ground
I ask for strength each day (4X)
Long time ago my uncle said
Remember this
Earth is sacred, we’re all relations
We can live in bliss
To understand from your heart
Takes a long, long time
We must give respect to mother earth
Give respect to the children
to the water
to each other
I ask for strength each day (4X)
This ground is holy ground (4X)"
Copyright Larry Long 2005 / BMI
All rights reserved. Used by permission.
Melody to This Ground Is Holy Ground based upon a pre-existing copyrighted work by Larry Long entitled: The Whole Wide World Depends On You.
Three traditions honored:
Native American by Clyde Bellecourt, Ojibway Nation
Muslim by the Sufi Lukman Hoca
Jewish by Miles Goldstein
Our Native elders have taught us that before a person can be healed or heal another, one must be cleansed of any bad feelings, negative thoughts, bad spirits or negative energy - cleansed both physically and spiritually. This helps the healing to come through in a clear way, without being distorted or sidetracked by negative "stuff" in either the healer or the client. The elders say that all ceremonies, tribal or private, must be entered into with a good heart so that we can pray, sing, and walk in a sacred manner, and be helped by the spirits to enter the sacred realm.
Native people throughout the world use herbs to accomplish this. One common ceremony is to burn certain herbs, take the smoke in one's hands and rub or brush it over the body. Today this is commonly called "smudging." In Western North America the three plants most frequently used in smudging are sage, cedar, and sweetgrass.
Sage: There are many varieties of sage, and most have been used in smudging. The botanical name for "true" sage is Salvia (e.g. Salvia officinalis, Garden Sage, or Salvia apiana, White Sage). It is interesting to note that Salvia comes from the Latin root salvare, which means "to heal."
Sage is burned in smudging ceremonies to drive out bad spirits, feelings, or influences, and also to keep bad spirits from entering the area where a ceremony takes place. In Plains nations, the floor of the sweat lodge is frequently covered with sage, and participants rub the leaves on their bodies while in the sweat. Sage is also commonly spread on the ground in a lodge or on an altar where the pipe touches the earth. Some nations wrap their pipes in sage when they are placed in pipe-bundles, as sage purifies objects wrapped in it. Sage wreaths are also placed around the head and wrists of Sundancers.
To do a smudging ceremony, burn the clippings of these herbs (dried), rub your hands in the smoke, and then gather the smoke and bring it into your body, or - rub it onto yourself; especially onto any area you feel needs spiritual healing. Keep praying all the while that the unseen powers of the plant will cleanse your spirit. Sometimes, one person will smudge another, or a group of people, using hands - or more often a feather - to lightly brush the smoke over the other person(s). We were taught to look for dark spots in a person's spirit-body. As one California Indian woman told us, she "sees" a person's spirit-body glowing around them, and where there are "dark or foggy parts," she brushes the smoke into these "holes in their spirit-body." This helps to heal the spirit and to "close up" these holes.
The ceremony began when Sufi Lukman Boca and Rabbi David Schneyer ripped a small, black cloth in half to symbolize that they recognize the mutual suffering their people have endured as a result of their conflict. The Jewish marriage cloth held by Rabbi David Schneyer and Sufi Lukman Hoca of the Muslim Faith symbolizes their mutual prayer that their people and all people can forgive and live in harmony.
Shinji Shumeikai is a Japanese-based spiritual fellowship dedicated to the enhancement of life.
The exact history of Japanese Taiko drum remains shrouded in speculation, although some educated guesses are possible. The oldest physical evidence of taiko in Japan is a haniwa clay figure of a drummer that dates from the sixth or seventh century. However, since the first instruments in any society tend to be percussion instruments, it would not be out of the question for taiko (as we know them today) to have been used in Japan for well over 2000 years.
Japanese taiko as we know them today bear strong resemblance to Chinese and Korean instruments, which were probably introduced in the waves of Korean and Chinese cultural influence from 300-900 AD. It has been speculated that the predecessor of the tsuzumi style of taiko may come from as far as India, and came to Japan along with Buddhism. However, the waves of cultural influence stopped for the most part around the year 900, and development from that point can basically be attributed to native Japanese craftsmen. Taiko, although continuing to bear similarities to Chinese and Korean drums, have evolved into unique Japanese instruments.
Reputedly, one of the first uses of taiko was as a battlefield instrument; used to intimidate and scare the enemy - a use to which drums have been put in many cultures. Taiko were definitely used in battle to issue commands and coordinate movements by the 1500's; the taiko being the only instrument that could be heard across the entire battlefield. According to picture scrolls and painted screens of the time, one soldier would carry the taiko lashed to a backpack-like frame, while two other soldiers would beat the taiko, on each side. Both nagado and okedo style taiko were used in this capacity. A war taiko used by Shingen Takeda, a famous warlord of that era, still exists and is preserved by Osuwa-daiko. It is remarkable for the three large holes cut in the side of the nagado style taiko. This served to increase the volume of the drum, useful in battle.
In addition to the martial aspect, taiko have always been used in the most refined cultural settings as well. Gagaku music was introduced to Japan in the Nara periord (697-794) along with Buddhism, and was quickly adopted as the imperial court music. Gagaku is the oldest continually played court music in the world, and it is still being performed. The taiko used for Gagaku (kakko, san-no-tsuzumi, dadaiko, tsuri-daiko, ninai-daiko, ikko, furitsuzumi, kaiko) are some of the most elegant and beautifully decorated of all Japanese instruments.
The rumbling power of the taiko has also been long been associated with the gods, and has been appropriated by the religions of Japan.
In the spring of 1993, a group of young people in Oakland, CA supported the idea of promoting a National Apology for Native Americans in Washington, DC. The purpose changed when Wisdom Keepers suggested the event be spiritual rather than political. In 1997 they also suggested that the Prayer Vigil open the circle and invite all religious and spiritual traditions to participate.
First Prayer Vigil for the Earth, October 9-10, 1993
The site of an historic, unplanned meeting of two of the Great Plain's Wisdom Keepers: The Keeper of the Sacred Calf Pipe (Lakota) and the Keeper of the Hat (Cheyenne). This lone tipi was driven from Maine by John Smith on top of his old Volkswagon bus.
Photographer: Unknown
First Prayer Vigil for the Earth, October 9-10, 1993
The Ceremonial Drum, representing the heart beat of Mother Earth, calls the Prayer Vigil in and honors the Fire in the hearts of all.
From the right clockwise, the drummers include:
Wayne Red Horse, Lakota and lead drummer
John Smith from Maine
Erik Solfvin
Tom Little Bear, Esselen Nation
Mazatl Galindo, Aztec
Drew Generalo, Pima Nation
Photographer: Unknown
Known for his humor, love of people, dedication, and wisdom,Harry F.Byrd was a Sundance singer, radio announcer on thePine Ridge Reservation in South Dakota, hard worker, and clearspokesperson for peace and unity. Prayer, the Peace Pipe, andspirituality were the foundation of his life.
On Unity: “If youprick the finger of a black person, the blood flows red. If you prick thefinger of a yellow person, the blood flows red. If you prick the fingerof a red person,the blood flows red. If you prick the finger of a whiteperson, the blood flows red. This proves it--we are all ONE.”
On the Power of Prayer: “A sincere prayer is more powerful than an atomic bomb.”
On Facing Hardships:“Get up before the sun comes up and go out on a hill top somewhere. As thesun rises, just talk to the Creator, to God.Tell everything that is inyour heart. Listen. When you leave that place,leave your troubles withthe Creator. Later whenever you think about them, say to yourself, "It isin greater hands than mine" and don't worry. Watch what happens in fourdays.”
On Conduct: “You got to think up here (pointing to hishead.) You got to feel down here (pointing to his heart.) They've got towork together.”
On Getting Along With Others: “If you are upsetwith someone, just watch and wait.I PROMISE YOU...Something good willcome out of his or her mouth. Don't get angry.”
On Peace: “All I want is peace...for us all to get along. All I want, all we want, is peace.”
Keeper of the Sacred White Buffalo Calf Pipe, Nineteenth Generation
Founder of the World Peace and Prayer Day, June 21
“We gather so that our future generations may survive through peace and balance. In our circle of life there is no beginning and no ending. The process of mending the sacred hoop continues. Our Prophecies tell us that we are at the crossroads. We are faced with either chaos and disaster, or we can unite spiritually in peace and harmony. It is time to bring the message of the need for peace throughout the world.”
Keeper of the Sacred White Buffalo Calf Pipe, Nineteenth Generation
Founder of the World Peace and Prayer Day, June 21
“Wegather so that our future generations may survive through peace andbalance. In our circle of life there is no beginning and no ending. Theprocess of mending the sacred hoop continues. Our Prophecies tell usthat we are at the crossroads. We are faced with either chaos anddisaster, or we can unite spiritually in peace and harmony. It is timeto bring the message of the need for peace throughout the world.”
As mentor, model and teacher to youth and young adults in Washington DC,Baba Ngoma provided inspiration to many young people anddrummers. Baba is a faithful contributor to the Prayer Vigil. Committedto interfaith experiences, Baba traveled to Pipestone, MN to offer hisdrumming to Native American sundancers.
Chief Leon Shenandoah planting one of four Trees of Peace next to the Reflecting Pond on The Mall, Washington DC.
The Great Law of Peace
“It is no longer good enough to cry ‘Peace.’ We must act peace, love peace, and march in peace in alliance with the people of the World. We are the spiritual energy that is thousands of times stronger than nuclear energy. Our energy as the combined will of all people with the spirit of the Natural World will make us be of one body, one heart, and one mind for peace.”
“Look behind you. See your sons and your daughters. They are your future. Look farther and see your sons’ and your daughters’ children and their children’s children even unto the Seventh Generation. That’s the way we were taught. Think about it: you yourself are a Seventh Generation.”
Chief Leon Shenandoah
Shinji Shumeikai is a Japanese-based spiritual fellowship dedicated to the enhancement of life. The essence of the Shumei philosophy is expressed in its vision of the Divine Light underlying all creation, Light that can be tapped both for personal strength and growth so that one can better address the problems intrinsic to life, as well as healing the Earth herself.
"The Shumei founder, Mokichi Okada, emphasized the importance of HODO--maintaining balance in all things."
Taizo Ihara, Sensei
In ancient Japan, the beat of a drum or “taiko” accompanied petitions toGod. Today, the ceremony lives on and is called "Mikotonori," in whichthe sound of drumming bridges the divide between the human and thedivine. The thunder of taiko is pure. It cleanses both the senses andthe surroundings of those who pray. Mikotonori is a prayer in which thehopes and thankfulness of those participating rise straight to God.Such occasions of transcendence are known as " kanno doko," moments inwhich the spiritual and physical worlds speak to each other and areentwined with divine light. It was at such a moment that the ShumeiTaiko Ensemble was born.
Shumei Taiko Ensemble believes that artcan touch every human being despite the differences of language,customs, race and religion. The mystical power which springs from theartist’s soup passes through the written word, the picture and themusical instrument, and plucks at the soul of all humankind. It is ourgoal to bring all hearts together in a united call for world peace.
"My name is Thomas Banyacya. I have been interpreting for my people for anumber of years: since 1948. At that time, in Shungopaavi village,Hopileaders, Chiefs and Religious men met for two days and went into many ofthe Hopi prophesies and knowledge that has been kept within thereligious societies ever since we came here many, many centuriesago.Since 1948 I have been putting all of my time and effort intohelping my people to explain their position, their religiouslives,their traditions, their warnings and their prophesies. They tellthatthis is the time of world events and troubles to which theprophecies refer.Things that bad been prophesied are now beingfulfilled, and they felt that it is time that this knowledge be broughtout to all people,not only to the Hopis and to other native people ofthis land, but to all people who are here on the continents called Northand South America.We are now facing a severe day when severe punishmentmay be meted out to those of us who have not been following theinstructions of the Great Spirit.
The Hotevilla people have thesacred stone tablets. The Oraibi people have the sacred stonetablets.The Shungopaavi people, on another mesa, have their religiousorder still functioning as it was from the beginning. The villageof Mishongnovi and the first mesa people are still exercising andcarrying on their sacred ritual ceremonies. They are all holding on tothe life of the Great Spirit and of the people here in this land, sothat this land will never be destroyed like it happened in anotherworld."
Near Oraibi, Arizona, there is a petroglyph known as Prophecy Rockwhich symbolizes many Hopi prophecies. Its interpretation is: The largehuman figure on the left is the Great Spirit. The bow in his left handrepresents his instructions to the Hopi to lay down their weapons. Thevertical line to the right of the Great Spirit is a time scale inthousands of years. The point at which the great Spirit touches theline is the time of his return.
The "life path" established bythe Great Spirit divides into the lower, narrow path of continuous Lifein harmony with nature and the wide upper road of white man'sscientific achievements. The bar between the paths, above the cross, isthe coming of white men; the Cross is that of Christianity. The circlebelow the cross represents the continuous Path of Life.
Thefour small human figures on the upper road represent, on one level, thepast three worlds and the present; on another level, the figuresindicate that some of the Hopi will travel the white man's path, havingbeen seduced by its glamour. The two circles on the lower Path of Lifeare the "great shaking of the earth" (World Wars One and Two). Theswastika in the sun and the Celtic cross represent the two helpers ofPahana, the True White Brother. The short line that returns to thestraight Path of Life is the last chance for people to turn back tonature before the upper road disintegrates and dissipates. The smallcircle above the Path of Life, after the last chance, is the GreatPurification, after which corn will grow in abundance again when theGreat Spirit returns. And the Path of Life continues forever….
TheHopi shield in the lower right corner symbolizes the Earth and theFour-Corners area where the Hopi have been reserved. The arms of thecross also represent the four directions in which they migratedaccording to the instructions of the Great Spirit. The dots representthe four colors of Hopi corn, and the four racial colors of humanity.
Aboriginal spirituality. When the religious tribal elders say, “This mountain is my dreaming,” or “that land is my dreaming,” he is really saying that this mountain or that land holds very sacred knowledge, wisdom and moral teaching, passed on to us by the spirit of the Creator, who has created for us the holy sacred sites and the sacred mountains which exist today.
—Australian Aboriginal Elder
As with imagemaking, Aboriginal music also unites consciousness with the invisible laws and energy patterns of nature. Aboriginal art is perhaps most accurately described as a method for gaining knowledge of nature and its invisible Dreaming. An example is the playing of the didjeridoo, a long wooden flute, perhaps the oldest musical instrument on earth.
Traditionally, an Aborigine would go into nature and listen intensely to animal sounds, not just voices but also the flapping of wings or the thump of feet on the ground. The Aborigine would also listen to the sounds of wind, thunder, trees creaking, and water running. The essences of all these sounds were played with as much accuracy as possible within the droning sound of the didjeridoo. For the Aborigine, the observation of nature immediately requires a state of empathy, which leads to am imitative expression."
Voices of the First Day
Keeper of the Seven Fires Wampum Belt of the Anishnabe (Algonquin) Peoples and often called “The Gandhi of the Indian World”
The Seven Fires Prophecy of the Anishnabe is spiritually encoded in the belt. The belt is sewn with thousands of tiny, polished, cylindrical purple and white sea shell beads woven together with leather strips.This Wampum Belt has been handed down among the Algonquin for hundreds of years. It has seven Diamonds which represent the Seven Fires.Grandfather Commanda and other Traditional Leaders believe that we have entered the time of the Seventh Fire, which is the time of decision between the two roads of materialism and of spirituality. If the light skinned race chooses the right road, then the Seventh Fire will light the Eighth and final Fire, an internal Fire of peace, love, brotherhood and sisterhood.
Grandfather William Commanda with Peter de Contie and Dawana/Gary Smith (left)
"At a time when the Anishnabe People were all living in peace and harmony along the shores of the Great Salt Ocean ( Atlantic), there came among them seven prophets."
So begins the reading of the Seven Fires Prophecy as woven on a Wampum Belt sacred to the Anishnabe people throughout Turtle Island (North America). Chief William Commanda, the 89 year old spiritual elder of the Algonquin Nation is now the present holder of this belt, which is believed to have come into existence circa 1400 CE. The Seven Fires Prophecy is ancient but its message is relevant for today's world and for us, who must bring about a new balance to our lives and to the environment which we need for survival.
White Earth Anishinabe-Ojibway Nation, American Indian Movement Co-founder
Clyde is a founder and Director of the American Indian Movement. He was a major figure in the occupation of Wounded Knee in 1973 and played a founding role in an ongoing Indian School System, Legal Rights Center and the International Indian Treaty Council. He is also directing the Peacemaker Center for Indian youth and the AIM Patrol which provides security for the Minneapolis Indian community. He is an organizer of the National Coalition on Racism in Sports and the Media. He is founder and currently Chairman of the Board of American Indian OIC, an innovative job program that has moved over 14,000 people from welfare to full-time employment.Clyde sees a bright future: "This generation of little children is the7th Generation. Not just Indian children but white, black, yellow and red. Our grandfathers said the 7th generation would provide new spiritual leaders, medicine people, doctors, teachers and our great chiefs. There is a spiritual rebirth going on."
Dedicated to helping the people and fostering pride in Indian youth, Clyde says,"Learn who you are. I always tell children that. You're going to be our chiefs, our doctors, and our lawyers. Don't spend 16 years of your life in correctional institutions like I did. You, members of the7thGeneration, are 55 to 60 years ahead of me. You are a fulfillment of age-old prophecies that you would bring back health and happiness to the people."
We honor and revere our elder priests … the great ‘wisdom keepers’ among us. We are blessed and strengthened by their prayers and visions. Mother Taylor, Chief Priest of the Yoruba Temple of Spiritual Elevation and Enlightenment, is a pillar in the traditional African community in the U.S. and among the elders who offer blessings at the Prayer Vigil each year.
The Yoruba creator is called Olurun or Olodumare and is often assisted by the lesser god, Obatala. In the beginning, there was only water and chaos. The supreme being sent Obatala or Orishanla down from the sky to create some land out of the chaos. He descended on a long chain (umbilical cord) and brought with him a rooster, some iron, and a palm kernel. First, he put the metal on the earth and the rooster on top of that. The rooster scratched the metal and spread it out to create land. Then he planted the palm seed and from it grew the earth's vegetation. Olurun named earth "Ife" and the first city "Ile-Ife." Orshilana created humans out of the earth and got Olurun to blow life into them.
Members of SACRED SPACE: Where Indigenous Paths Meet use the invocative power of song to Praise the Almighty, Honor the Ancestors and Lift the Spirits! Prayers and songs are offered to acknowledge, honor and celebrate the “shoulders that we stand upon”.
Left to Right: Akosua Wala Bernard, Omo Ololodi (Amshatar) Monroe, Founder and Michelle (Maimuna) Coghill
Grandmother Mountain Eagle Woman was the full walking embodiment of Divine Womanness. Her smile was like sunshine, lifting up the life of anyone blessed enough to pass by her. She was delicate and sturdy, funny and prophetic. She showed us by example that you don't have to lose your sweet to become your strong. “Mommi” as she was affectionately called by everyone, showed us that life is a cycle of movement. She said, “If you face each day with joy and openly welcome your lessons, however they show up, the bitter and the sweet, you will begin to grow into Eldership with grace and beauty.”
"Namo tassa Bhagavato, Arahato, Samma-Sambuddhasa"
("Aspiring to the Blessed, the Fully Purified, the Complete Awakening" A Theravada opening dedication to a period of meditation or prayer.)
"Here Bhikkus (monks), gone to the forest, or to the root of a tree, or an empty place, sits down; having folded his legs crosswise, set his body erect, established mindfulness in front of him, ever mindful he breathes in, mindful he breathes out."
From The Breath of Awakening, Namgyal Rinpoche, Ananda Bodhi
"The Buddha’s message was simple but profound. Neither a life ofself-indulgence nor one of self-mortification can bring happiness. Onlya middle path, avoiding these two extremes, leads to peace of mind,wisdom, & complete liberation from the dissatisfactions of life.”
~Bhante Gunaratana
Eight Mindful Steps to Happiness
Ani Rinchen is an ordained monastic in Nyingma School of Vajrayana School of Buddhism. Since her ordination in 1988, Ani Rinchen has been a constant and influencing presence in the Kunzang Palyul Choling (KPC) Buddhist community close to Washington, D.C., located in Poolesville, Maryland. She has represented the Buddhist community at the annual Prayer Vigil for the Earth for more than five years, where she leads participants in prayers and meditation, discusses Buddhism in Talking Circles, and leads the community in a blessing of the event's prayers and purpose through a walk around the circle.
Kunzang Palyul Choling (KPC) Temple
Among the oldest of architectural forms, the stupa is the universal symbol of enlightened mind, a familiar sight in all lands where Buddhism has flourished. Rightly interpreted and understood by both reason and intuition, it mirrors the harmony and perfection of universal principles and invites the human mind to awaken its full capabilities. Stupas are living presences of peace and are imbued with the enlightened qualities of the Buddha: compassion, loving kindness, generosity and equanimity.
Dawana, Gary Robert Smith, made his journey to the Spirit World on Thursday, August 29th, 2002. He was Wolf Clan of the Oneida Nation. Dawana had a ready smile and joyous laugh. His heart was as big as his stature. He was very proud of his Native American heritage which became the basis for his deep spiritual beliefs. It has been said that we come into this world with a destiny and a purpose and sometimes if you are blessed you and destiny end up in the same place at the same time. In that place you meet your purpose and so it was with the Mayan Staff and Gary. Gary walked in many worlds where he worked tirelessly to bring healing with understanding to the many people he encountered. He made friends in almost every walk of life. He carried a Mayan Staff was a member of the American Indian Society, Vietnam Veterans of America and A Prayer Vigil for the Earth. While in Brazil representing The United Religions Initiatives, Dawana was honored by being made a chief by a delegation of Amazon Indians. Gary was a highly decorated veteran of Vietnam where he was a Special Forces medic with the 101 St. Airborne. He served in Pres. Ronald Regan’s Inaugural Honor Guard. He was awarded the National Defense Service Medal, Bronze Star Medal, Purple Heart, Combat Medical Badge, Gallantry cross Bronze Star, and many others. He not only treated American soldiers also the North and South Vietnamese soldiers with equal care and professionalism.
I can live with losing the Great Fight……………I can not live with not fighting it !!!
Gary R. Smith
It was the belief of Dawana/Gary Smith that through time and need Sacred objects were born to help in bringing to a people a focal point in which to unify their energies. While attending a gathering in Canada he observed a ceremony conducted by William Commanda, Keeper of the Seven Fires Prophecy Belt of the Anishnabe (Algonquin) Peoples and Mayan Priest Tata Apolonario Chile Pixtun. Being powerfully moved by this he brought home a piece of the Sacred Cedar wood used in the ceremony. Over time he had the wood carved into a staff which he named the Mayan Staff. Dawana deeply believed that in time, through the prayers of those who came to honor it, the staff would take on a power of its own. He took the staff to Guatemala where it was used in ceremonies as well as many other places and as he had hoped it developed the essence of Sacredness. Six days before he made his final journey he was made a Chief by Amazonian Indians who recognized in him what made him and the staff so special. He had planed to make a journey to Guatemala as it was his greatest desire that the staff would to be carried by a young Mayan Nana or Tata so that it might further grow into a Mayan Staff used to unite all Mayan people.
The fire keeper plays a key role and has a great responsibility in all Native American traditions. It is often a life-long role that has much learning and wisdom associated with it. The Prayer Vigil for the Earth begins after the fire is lighted.
My relationship with Fire goes back many years, even into childhood. It is the Great Mystery that called me to Itself. In recent times, my role has been as an active participant in the area of the Sacred, by which I mean, Fire has become my heart's work. It was Thomas Banyacya, Hopi Elder, who noticed me at the Prayer Vigil for the Earth and recognized in me what comes so natural to me -- that I become quite intimate with fire and regard it as a sacred being. I often loose myself. So, I have been serving the fire for the Vigil for over ten years. I have supported an Inipi Sweatlodge community for more than five years, too. For four years until last year I performed Vedic fire rituals called Yagnas, often as many as four a week. For all this, I can truly say that I am still learning, because there is also something more to understand, with which to resonate and intimate.
Keeping fire is as old as human society and culture. I could go anywhere and tend and keep fire with indigenous people. It is a language -- as often without sounds and in silence as with chant, music, and movement. I relate to it, however, in a singular way -- as steward.
There are some attributes relating to fire that I experience:
Higher energies from the etheric... Guardians, Ancestors, Angels;
Being One with the Fire. The Fire is sacred.
Loss of self
Focus on Something Greater and Universal (Great Spirit, Brahman), even greater than the Fire.
Prayerfulness and awe
Concentration and attentiveness, one pointedness to the fire and surrounding area. Constant care of the site is important.
Guardian and Keeper of the sacred fire area (perhaps, also, a Lodge)
Inviting in prayerful ways the Four Directions, Mother Earth, Father Sky, and Spirit to bless and support everyone present.
Mindful about all Beings, especially the Grandfathers trees, sacred plants, and rocks that willingly give their lives for our healing or blessing.
Guardian for all prayers so they can travel the Sacred Path upwards and be received by Spirit.
Self-sacrifice and willingness to experience pain or suffer for others, e.g., heat of the Fire, lousy weather, great heat from the Sun, long hours, staying awake sometimes to serve others, long preparation, closing down activities.
Invite and welcome others to come to the Fire for prayers or encourage them just to be quiet and reflective at the fire.
Be "on duty" constantly to guard (in a good way) against inappropriate intrusions and violations of the sacred space.
Respect the protocols about caring for and maintaining the Fire.
Nurture ("tend") the fire and keep it happy. Listen to and watch it, and learn its language intuitively. Talk to it.
Feed it appropriately and with the right kinds of wood. Take care of yourself so you can take of It.
This is an approximation in words of what is really un unspoken relationship, totally non-cognitive, completely heart-giving and a give-away. I have seen only a few natives and others who really know the Fire. Most of us are journeymen/women. One doesn't need a tr
Shaykh Muhammed Al-Jamal Al-Pifa'i
Head of Higher Islamic Sufi Council in Palestine
Dome of the Rock, Jerusalem
In the name of Islam, I address the Muslim people all over the world regardless of their beliefs, race, or color. The message I send to them from this place on behalf of the prophet of Peace, Love, Justice, Freedom and Equality is: "We did not send you for anything but as Mercy for the nations." The prophet directed the Moslems saying, "Do not cut a green tree, do not kill the peaceful, but give them Peace that they may enjoy it under the canopy of Islam." The very word Islam comes from salam which means peace, therefore Islam is the Religion of Peace. Jerusalem is the heart of the world. It is the city in which the world will gather on the Day of Judgement. For this reason God says, "Jerusalem is from My Light....Anyone who destroys the peace and love in My Holy City, destroys all hearts everywhere....Let us raise the flag of Peace over the Holy City announcing to the entire world that the era of war and killing has come to an end."
Hafsah of the Sufi Tradition.
Through the years there have beenmany additions to the Prayer Vigil. Most strikingly is how the callgoes out to the universal energy bringing in traditions whose presenceis reflected by the needs of the time. Hafsah heard this call when sheattended a Prayer Vigil for the Earth, saying to Rabiah al Nur, "TheSufi presence must be here, it is imperative." She brought anotherSufi, Lukman, to the Prayer vigil the next year, who felt as she did.They felt that healing among the many faiths can be accomplished. Oneway of doing this was to break bread with representatives from otherfaiths, such as with Rabbi David Schneyer and the other traditions. Shethen invited Shaykh Abdul Kareem and his tarika whose prayers, musicand fellowship have enriched the Vigil in their offerings.
“Ours will be the generation that will welcome the that Holy one, theMahdi, the Saviour, who will come to dispel darkness and bring theLight of Truth everywhere, to every believer. That will happen in ourlifetime, insh'Allah, together with the second coming of Isa al Masih,Jesus the Messiah.”
Grandshaykh, Shaykh Mevlana Muhammad Nazim Adil al Hakkani al Kibrisi
Osmanli Naksibendi Sufi Order
TheOsmanli Naks-i'bendi Hakkani Dergahi is an Islamic center for theworship of ALLAH. The Dergahi (pronounced der-ga-ha) was built and ismaintained according to Islamic principles and practices.
We areMuslims. Our faith is Islam. Islam means submitting to God's Will andaccepting that there is no god but ALLAH (the One God) and thatMuhammad is the Messenger of ALLAH, peace and blessings upon him, asare Jesus, Moses, Abraham, Noah and Adam, peace be upon them all.Muhammad, peace and blessings be upon him, is the Seal (last) of theProphets. Like the majority of Muslims, we are Sunni Muslims.
Swami Parmanand is the recognized reincarnated highest spiritual leader in his sect of Hinduism. He is a Vendant Yoga Scholar and Master. His numerous books and writings are published in over seven languages. He was a speaker at the United Nations for the Millennium Peace Summit of World Religious Leaders. He has since returned to America for a few months each year to continue sharing the teachings that his thousands of devotees and students ask for. His teachings are also highly sought after in Europe, South America, New Zealand and Australia. In India, hundreds of thousands gather to hear his teachings and talks. He has been very progressive in creating social programs to help children and women (and other under served segments of society in India) and also provides numerous free and low cost clinics, hospitals, homes for the elderly, schools and colleges in remote and rural areas where such things would not other wise be available. When attending the Prayer Vigil in 2004, he was deeply touched by the devotion and earnestness of all of the participants, and their vision and goals for world peace and harmony.
"The spirit of the drum is something that you feel but cannot put your hands on,
It does something to you from the inside out . . .
It hits people in so many different ways.
But the feeling is one that is satisfying and joyful.
It is a feeling that makes you say to yourself, '
I'm glad to be alive today! I'm glad to be part of this world!"
---Babatunde Olatunji
Baba Olatunji electrified the world with his 1959 album release of "Drums of Passion." Forty years later, the sacred sounds of his West African drums and songs still call the people to the heart of healing, joy, prayer, and unity. Hope rings universally as audiences around the world join his drums, his chants, and his inspiration.
Baba was the single most important contributor to the popularization of African hand drumming in the United States. Baba created the popular Gun-Dun, Go-Do, Pa-Ta method of learning drum patterns in which these spoken sounds were able to help recall the sounds made on most hand drums -- with the Gun-Dun denoting the bass notes played with right and left hands; the Go-Do denoting the open tones; and the Pa-Ta denoting the slaps. This simple method revolutionized the learning rate for thousands of hand drum students in the West. He is also well-known for popularizing the popular Liberian rhythm Fanga (a song of welcome to which he added words), which was often played for him by his students when he would enter a workshop.
Diane Sherwood was the Associate Director of the InterFaith Conference of Metropolitan Washington DC for five years until she died of cancer in 2003. The InterFaith Conference ((IFC) brings together the Baha'i, Buddhist, Hindu, Islamic, Jain, Jewish, Latter-day Saints, Protestant, Roman Catholic, Sikh and Zoroastrian faith communities to advance justice, build community and nurture understanding in this region.
"...We come together because our love for God and humanity inspires it; our concern for justice, freedom and peace demands it; and what we can learn from each other requires it. Baha'i, Buddhist, Hindu, Islamic, Jain, Jewish, Latter-day Saints, Protestant, Roman Catholic, Sikh and Zoroastrian, through our collaboration in the IFC we intend to be a symbol of moral unity in a broken world."
- from IFC's Vision Statement
Keeper of the Sacred Waters ofthe Holy Mountain,Asangate, and member of a Smithsonian Indigenous Peruvian Delegation visiting Washington DC.
Apaqo is the person who has learned how to converse with the apus, the forcesstirring in the mountains and valleys, dominating everyday life. Nazario couldread the sacred geography that is always impinging decisively on the familiarhuman landscape. Being a paqo is a gift, a calling that very few receive.
Nazario was slow in taking to his father's path asa paqo. It happened only after he had turned 40, when a bolt of lightning lefthim unconscious on an Andean trail. Such an extraordinary event is interpretedas a favorable sign from the apus, and Nazario's life changed. His father,Mariano, took him high in the mountains for a week after that and began therituals of purification and training that would gradually transform Nazariointo a paqo.
Seminole Creation Story
When the Creator, the Grandfather of all things, created the earth, there were many things he wanted to put there. Birds, animals, reptiles, insects, and many different living things. The Creator did have certain favorite animals. He liked the Panther, Coo-wah-chobee - crawls on four legs, close to the ground. The Panther would sit beside the Creator and He would pet the Panther, over and over, across its long, soft, furry back...
Jainism (pronounced Jai-nizm), traditionally known as Jain Dharma, is an ancient religion known since early recorded times as an independent faith and philosophy. It is based more immediately upon the teachings of the prince Mahavira (599 - 527 BC), or Lord Mahavira to Jains. According to belief, Jain philosophy is an understanding and codification of eternal universal truths which at times lapse among humanity, but later reappear through the teachings of human beings who have gained enlightenment or omniscience (''Keval Gnan''). In this part of the universe, in the present half cycle of time, the philosophy is believed to have first been given to humanity by Lord Rishabha. Evidence from the Indus Valley Civilization (c. 3000-1500 BC) seems to attest to its early existence as shown through seals and other artifacts unearthed since the civilization's discovery in 1921.
“Non-violence is the Key to Global Survival.”
—Acharya Sushil Kuma
The Taíno are pre-Columbia indigenous inhabitants of the Bahamas and the Greater Antilles islands, which include Cuba, Hispaniola (Haiti and the Dominican Republic), Puerto Rico, and Jamaica. The Taíno society was arguably destroyed in the 18th century, decimated by introduced diseases, and forced assimilation into the plantation economy that Spain imposed in its Caribbean colonies, with its subsequent importation of African slave workers. Many people today claim to be descendants of the Taíno, most notably among some Puerto Ricans, both on the island and US mainland. People claiming to be Taíno descendants have been active in trying to assert a call for recognition of their tribe.
Taíno oral tradition explains that the sun and moon come out of caves. Another story tells that people once lived in caves and only came out at night, because it was believed that the Sun would transform them. The origin of the oceans is described in the story of a huge flood which occurred when a father murdered his son (who was about to murder the father), and then put his bones into a gourd or calabash. These bones then turned to fish and the gourd broke and all the water of the world came pouring out.
Tribute to Larry Cloud Morgan
At the September 2000 Vigil I spoke with Larry Cloud Morgan about my deep concerns for the City of Washington DC. The city had long been devastated by corruption; its infrastructure was in ruins and whole sectors of the city still showed scars of riots in the 1970s. I told Larry of my concern that there was so much negativity directed towards the city from the media and political figures that it was heartbreaking for those of us who loved this city and its place in the world.
Larry sat quietly for a moment. Then he said: "Washington has a sacred mission to accomplish, not only for the nation but for all the world. But it must be protected from negative energies directed towards it. The people must surround the city with prayers. They should gather at the points of the Four Directions to create a protective shield around the city. The shield should dissolve negative thoughts but let through, the positive thoughts of love and caring for All Mankind." During the Closing Ceremony for the Vigil, Larry called in prayers for the city and asked everyone present to hold the city in sacred trust.
A year later, the Vigil was held in the wake of the September 11 tragedy. Many lives had been lost in New York and at the Pentagon, in nearby Arlington, Virginia. But the City's boundary had held….
Larry's Spirit joined the Great Spirit the following year -- but his blessing and the wisdom of his words continue to offer guidance towards restoring the city to its place as a center of hope and peace for the world.
Anne Drissel
Adhan (Azaan) (أَذَان) is the Islamic call to prayer, recited by the muezzin. The root of the word is ʼḏn "to permit", and another derivative of this word is uḏun, meaning "ear".
Adhan is called out by the muezzin from a minaret of a mosque five times a day summoning Muslims for fard (mandatory) salah (prayers). There is a second call known as iqama that summons Muslims to line up for the beginning of the prayers.
Rev. LaKotaHaise Frazier - of Abanoki, Lakota and French descent
LaKotahasie (Elk With No Horns or Buffalo Woman Comes Running) is a Spiritual Dance Elder for Beautiful Painted Arrow, Medicine Wheel Healer, Metaphysical Healer, Counselor and Therapist, and Spiritual Artist. She does not teach traditional Native American Ceremony, but as a minister from her own life experiences. LaKotahasie is a Reverend in the Order of Melchizedek.
"Dearest Creator, Directional Keepers of all seven directions, I send my voice to you! Hear me! I send my voice to all of mankind - that we elevate ourselves to Your highest glory! I ask that we become as true human beings, embracing ourselves as only one race - the race of our humanity; that we speak only one language - the language of Your love; that we serve only You, Creator above, no matter how You are called, and that we serve all Your humanity. This I ask of You, and I call to You. I know that You hear me! It is I, LaKotahasie, that calls to You! Pilah Miyah, Wankan Tankah. Pilah Miyah!"
The ceremonial drum is the heart beat drum for many native traditions. Founding father of the Prayer Vigil for the Earth, Harry F. Byrd, taught Little Wolf Vasquez about the drum and many other aspects of Indigenous spiritual life. Little Wolf makes the First Nations' drums, which the Prayer Vigil family uses; provides guidance for sacred fire tending; holds the presence of the Veterans with others at the Vigil; and brings his depth of wisdom to all.
With Rabbi David Shneyer and Rev. Charles Gibbs, United Religions Initiative
Sharing the Bread Ceremony: Saying a prayer or doing some ritual before “breaking bread” is common in many traditions as a way of thanking the Creator for sustaining our lives. For example: In Judaism there is a special prayer that says: “Blessed be Thou oh Lord of the Universe, Who brings forth bread from the land.” In Christianity, bread is equated with the body of the Christ. It’s an especially blessed event to break bread within community, uniting all the generations in gratitude for our sustenance.
A beautiful water blessing ceremony was offered collectively by the African Houses of Washington, DC. They arranged for water to be brought from many different places. Gratitude to Rabiah al Nur, steering committee, and others who facilitated this offering.
The different African spiritual houses: Akan, Yoruba, Asar Aset Society, and Voudon are adding their powers to the water by pouring libation. By adding their powers, we mean specifically calling their "gods" to be within, empower, and bless this water, thus sanctifying it. There are other spiritual and cultural traditions present which are doing the same.
The African Traditional Houses invited those who had sacred waters from places such as Lourds in France, Lake Atticlan in Guatemala, Siberia and other sites to pour some into the bowl. These waters brought powerful healing energy to benefit those who wished to partake of it as well as the waters of the world.
Rabiah al Nur and her sister Patricia Kelly. Patricia saw the expansion to the four directions coming and said, "Go and help to open these doors."
“We are endowed by Creator with many special gifts. Two of the most precious are ability to love and the need to pray. For every moment we spend being loving we are the embodiment of prayer. Love is the reason we pray.”
Rabiah al Nur
Rabbi David Schneyer
The Shofar, a well know symbol of Rosh Hashanah, is one of the earliest instruments used in Jewish music. Usually made from a ram's horn, it is the one musical instrument that has been sustained in practice from ancient times. In Biblical times the Shofar was blown to announce an important event, such as the alarm of war or the Junibilee Year. The Shofar was also sounded during the greatest event in all Jewish history, the giving of the Torah-Revelation to Moses at Mount Sinai (Shavuot).
The blowing of the Shofar is the only specific commandment for Rosh Hashanah. Just as trumpeters announced the presence of their mortal king, the Shofar is used by Jews to proclaim the coronation of the King of Kings. The ram's horn is blown 100 times. When the Shofar is sounded we pray that our prayers for peace, justice and redemption be carried throughout the world.
You will dwell in booths for seven days; all natives of Israel shall dwell in booths. -Leviticus 23:42
In honor of the Sukkot holiday’s historical significance, Jews are commanded to dwell in temporary shelters, as our ancestors did in the wilderness. The temporary shelter is referred to as a sukkah (which is the singular form of the plural word "sukkot"). The commandment to "dwell" in a sukkah can be fulfilled by simply eating all of one's meals there; however, if the weather, climate, and one's health permit, one should spend as much time in the sukkah as possible, including sleeping in it.
A sukkah must have at least two and a half walls covered with a material that will not blow away in the wind. The "walls" of the sukkah do not have to be solid; canvas covering tied or nailed down is acceptable and quite common in the United States. A sukkah may be any size, so long as it is large enough for you to fulfill the commandment of dwelling in it. The roof of the sukkah must be made of material referred to as sekhakh (literally, covering). To fulfill the commandment, sekhakh must be something that grew from the ground and was cut off, such as tree branches, corn stalks, bamboo reeds, sticks, or two-by-fours. Sekhakh must be left loose, not tied together or tied down. Sekhakh must be placed sparsely enough that rain can get in, and preferably sparsely enough that the stars can be seen, but not so sparsely that more than ten inches is open at any point or that there is more light than shade. It is common practice, and highly commendable, to decorate the sukkah. In the northeastern United States, Jews commonly hang dried squash and corn in the sukkah to decorate it, because these vegetables are readily available at that time for the American holidays of Halloween and Thanksgiving. Many families hang artwork drawn by the children on the walls.
A zikir is a litany formula that usually follows an Islamic prayer, but which can also be practiced at other times. The Arabic word dhikr, which literally means "mention," "remembrance," "evocation," or "recollection," is part of the Malay Indonesian vocabulary, sometimes written as dzikir. This concept and meditation tool is commonly linked with Sufi practices. Certain words or names of God are repeated as litanies after prayer, in accordance with the Prophet Muhammad's tradition, or the teachings of Sufi orders. The most common zikir formulas are "God is holy" (Subhanallah), "All praise to God" (Alhamdulillah), "God is most great" (Allahuakbar), and "There is no god but God" (Lailaha-illallah), repeated in either a low or a high voice.
The purpose of this practice is to increase piety. Since in Islam God is considered unimaginable and unthinkable, the zikir plays an important role in bringing one closer to or into union with God. Some zikir formulas also involve body movement and special breathing patterns, performed while counting beads. Correct practice is achieved when the practitioner consciously feels comfortable and at peace, which is sometimes inaccurately analogized with a state of trance. To be performed effectively, the zikir must be learned under the guidance of a teacher who can explain, among other things, the doctrines behind the words and the difference between the nature and essence of God.
"Rhythm is the soul of life.
The whole universe revolves in rhythm.
Everything and every human action revolves in rhythm."
Babatunde Olatunji was born 1927 in the small village of Ajido, Nigeria, about forty miles from Lagos, the capital of the country. This small fishing and trading town amplified the ebb and flow of the seasons through the sounds of drumming that echoed through the nights.
As a child, Olatunji accompanied his great aunt Tanyin to hear the drums - hollowed out from trees and covered with the skin of goats - punctuate the lives of his people. The drummers celebrated every occasion, proclaimed the coming of local politicians, evoked the dreams and aspirations of their people. The drumbeat of his childhood became the life blood of his adult experience as Olatunji grew and traveled throughout the world popularizing the music of his Yoruban heritage.
While still in Africa in the late '40s, the ever resourceful Olatunji read in Reader's Digest about the Rotary International Foundation scholarships offered to youths from war-affected countries. By 1950, Olatunji and his cousin were each awarded a scholarship and were on their way to America to attend school in Atlanta, Georgia. Olatunji came to the U.S. determined to succeed in the international arena, at the time he had no aspirations to be a musician.
In 1954, after graduating from Atlanta's Moorehouse College with a degree in Diplomacy, Olatunji moved to New York to begin a Political Science postgraduate program in Public Administration at New York University. Throughout his American education he had a unique perspective on the cultural divides between black and white Americans. Early on he realized that music, drumming in particular, had the ability to break down the long-established cultural divisions within the "Melting Pot" that America was thought to be in those days. These sorts of insights were the motivating factor that brought Olatunji to begin performing the drumming of his Yoruba ancestors.
To cover his expenses he started a small drumming and dance group. Recognizing the influence of African polyrhythms in jazz, some of Olatunji's earliest fans were the jazz greats of the time; men like John Coltrane, Yusef Lateef, Clark Terry, George Duvivier, Count Basie, Duke Ellington, Quincy Jones, Taj Mahal, Pete Seeger, Bill Lee (Spike Lee's father), and Dance luminary Alvin Ailey; not to mention the legendary noted Columbia A&R man John Hammond who produced Olatunji's first album. Even Dr. Martin Luther King, Jr., (also a Moorehouse graduate) invited Olatunji to tour with him.
In 1957 when Columbia Records producer John Hammond heard Olatunji performing at Radio City Music Hall with a 66-piece orchestra, he was so impressed that this fortuitous meeting led directly to the recording of Drums of Passion. Released in 1959 by Columbia Records, Olatunji's first album became an unprecedented, worldwide smash hit. It was the first album to bring genuine African music to Western ears, and it went on to sell over five million copies and is still a popular recording.
Rev. LaKotahaise Frazier and Colonel Vincent Inghilterra, U. S. Army Chaplain, in prayer. The Office of the Chaplain invited elders to join an installation of a World Peace Prayer Society Peace Pole in the Pentagon.
“I ask for all of humanity to experience the Peace of Your love, Creator, above and within! It is I, LaKotahasie, that calls to You! We seem to have lost the way. I pray that Your Divine Guidance brings us back to Your Covenant of unconditional love, with no exclusions. No one outside of the Hoop, all of us in an equal place in Your Hoop of Life! No one sits above or sits below! This equanimity for all, I ask of You, Creator, so Peace can be......Just that - PEACE!”
Selections from Makoto--Truth and Sincerity
The key to the solution of the world's problems-both the problems of the individual and those of the state--can be found in two words. These words are "sincerity" and "truth."....
Unless religion, scholarship and art have sincerity and truth as their essential core they are nothing more than hollow shells. If only we can find sincerity and truth. Ah, to find sincerity and truth.
The Stupa (foreground) is the universal symbol of the enlightened mind. It is a living presence of peace that embraces the Buddha qualities of compassion, loving kindness, generosity and equanimity.
The World Peace Flame is a collection of flames from seven sacred ceremonial fires from the five continents including—Africa, Asia, Australia, Europe, the Middle East and North America. The flames were brought together to form a single flame in Wales on July 31, 1999. The World Peace Flame is a symbol of the collective connective will of the people of the Earth for Peace.
Pamela Ramadei, Labyrinth Society
Prehistoric labyrinths are believed to have served either as traps for malevolent spirits or as defined paths for ritual dances. During Medieval times the labyrinth symbolized a hard path to the God with a clearly defined center (God) and one entrance (birth). Labyrinths can be thought of as symbolic forms of pilgrimage; people can walk the path, ascending towards salvation or enlightenment. Many people could not afford to simply travel to holy sites and lands, so the use of labyrinths and prayer substituted that need. Later, the religious significance of labyrinths faded and they were used primarily for entertainment, although recently their spiritual aspect has seen a resurgence. Many newly-made labyrinths exist today, in churches and parks, to provide people with a meditative way to relieve stresses and regrets.
Nazia Howard with Crystal Bowls
When an organ or body part ishealthy, it creates a natural resonant frequency in harmony with therest of the body. When the vibration of a part of the body is out ofharmony, we have dis-ease. With dis-ease, a different sound pattern isestablished in the affected part of the body. When sound is projectedinto the dis-eased area, correct harmonic patterns are restored.
Thereare many methods of healing with sound. Mantras and chants have beenused for thousands of years. Many acoustic instruments are used in avariety of ways to effect change. The human voice is perhaps the mostpowerful musical instrument.
Sounded by Ivy Hylton
Crystal bowls contain the qualities of amplification, storage, transfer, and transformation, and are powerful tools in effecting change in one’s life. It is important to approach the use of the bowls with a reverence for the potential contained in combining intention with the properties of crystal.
Thoughts are energy forms. When thought energy interacts with a crystal, those thoughts are changed to more harmonic forms, which change brainwave frequencies, showing possible alterations in consciousness. Thus, the power of positive intention or affirmation combined with the use of crystals provides remarkable healing results.
Crystal bowls are typically made from 99.992% pure crushed quartz and heated to about 4000 degrees in a centrifugal mold. The bowls emit a powerful, pure resonance. The larger bowls are much more reverberant, with the tone lingering longer, simply because of the size and amount of crystal.
The word 'Sikh' in the Punjabi language means 'disciple', Sikhs are the disciples of God who follow the writings and teachings of the Ten Sikh Gurus. Sikhism preaches a message of devotion and remembrance of God at all times, truthful living, equality of mankind, social justice and denounces superstitions and blind rituals. Sikhism is open to all through the teachings of its 10 Gurus enshrined in the Sikh Holy Book and Living Guru, Sri Guru Granth Sahib. The wisdom of these teachings in Sri Guru Granth Sahib are practical and universal in their appeal to all mankind
“Deep within the self is the Light of God. It radiates throughout the expanse of His creation. Throughout the Guru’s teachings, the darkness of spiritual ignorance is dispelled. The heart lotus flowers blossoms forth and eternal peace is obtained, as one’s light merges into the Supreme Light.”
Guru Amar Das, Majh, p.g. 126
A Dervish is simply a person dedicated to following his heart andliving his life for the Love of the Creator alone. Dervish meansthreshold, the one who helps people step over the threshold and enterthrough the doors of Love. It also means being humble and helpingothers in the journey to their destination. Dervish music reflects boththe physical and spiritual journey of the mind and body. Mantricchanting is also a crucial part of Sufi meditation called zikir andliterally means rememberance, recollection and calling the name of God."God is Most Great" (Allahu Akbar), is repeated over and over, oftenlinked with bodily movement or breathing. Repetition of rhythm andmelody creates a meditational space that, when accompanied by chanting,becomes the central point of Sufi music. Sound is universal. Everyperson hears, sleeps and is born with the sound of the heartbeat. Thesound of the bender (framed drum) is close to the sound of the heart,whose beat continuously measures life. human breathing becomes musicalwhen it is made conscious, invoking God's beautiful names. The music ofthe zikir (dervish ceremony of rememberence) is symbolic of the voiceof creation, symbolized by chanting and whispering Allah repeatedly.
Asdescribed in Holy Qur'an, at the beginning there was nothing, then Godsaid "Be" and everything came into existence. Sufis believe thateverything was created by sound. Sound is simply a vibration, as isLife itself. When our body and soul are harmonized with the vibrationof the universe, then we are truly filled with the overwhelming,positive energy - Peace. The beat of the bender represents theimportance of Life, while the dervish's voice brings the influence ofthe spiritual world into Life. The Sufi dervish focuses on the absolutenature of the world which is continually created and dies in everybreath we take. Physical and spiritual bodies become one single sourceof self. Awareness of the Absolute moves back and forth in a patternsimilar to the rhythmic waves of the breath in meditation. This leavesone in harmony with the movement from existence to non-existence withevery breath he takes.
Sufi musicians sing beautiful gazels(vocal improvisations) about their master's life and death as well asprayers for inner peace, happiness and love. In Sufi belief, death isregarded as waking from a dream. The Sufi master, Mevlana JeladdiniRumi, considered the occasion of death to be his marriage night withGod/Allah - the night that lover and beloved became one.
Performed by Rabbi David Schneyer
Selichot are special prayers for forgiveness, properly pronounced "s'lee-KHOHT," but often pronounced "SLI-khus" in Ashkenazi communities. They are usually said on fast days, and also said during the period preceding Yom Kippur. In the Sephardic tradition, Selichot are said beginning with the month of Elul, through Yom Kippur to help worshipers direct their hearts and minds to the process of teshuvah, repentance. At the Selichot service, worshipers begin to examine their deeds of the past year, seeking forgiveness from God, and promising to improve their behavior in the New Year. In the Ashkenazic tradition, Selichot are begun at a time such that there will be ten daily opportunities for their recitation before and including Yom Kippur. This is based on the custom, once prevalent, that Jews would fast for ten days (eating at night) before and including Yom Kippur. In general, the proper time to say Selichot are at the end of the night, just before the morning, since this time is considered, according to Jewish Mysticism, a specially favorable time, in terms of the presence and closeness of God.
Rabbi David Schneyer and Sarah Berry
The Havdalah service marks the end of Shabbat. Three things are required for this ritual: a glass of wine or other liquid, some fragrant spices, and a special Havdalah candle. The first of the four havdalah blessings is made over wine or another liquid. The second blessing is recited over fragrant spices. The spices represent a compensation for the loss of the special sabbath spirit. The spices commonly used are cloves, cinnamon or bay leaves. They are commonly kept in a special decorated holder called a b'samim box. The third blessing is recited over the special, multi-wicked Havdalah candle, which is the ceremony performed at the Vigil. Lighting a flame is a vivid way of marking the distinction between the sabbath and the weekday, because a flame cannot be kindled on the sabbath. After the blessing is recited, hands are held up to the flame with curved fingers, so the shadow of the fingers on the palms can be seen. This is done because it would be improper to recite a blessing for something and then not use the thing. The final blessing is the havdalah blessing itself, the blessing over the separation of different things. The blessing is recited over the wine. After the blessing is complete, the wine is drunk. A few drops of wine are used to extinguish the flame from the candle.
A Labyrinth is an intricate pattern, design, symbol or archetype found in many spiritual and community traditions in various cultures around the world. It has a single or unicursal path leading to a center or goal, with the same path in reverse leading you back out. An ambulatory labyrinth is one large enough to accommodate people walking upon this sacred path in meditation. There are no cultural barriers within a Labyrinth. This Labyrinth was made by Pamela Ramadei, Treasurer of the Labyrinth Society, in cooperation with the women of Sacred Space, using 300 pounds of semolina flour. Prayer Vigil participants added feathers as they walked in meditation.
In Honor of Those Who Perished on September 11, 2001:
The Prayer Vigil for the Earth in 2001 was the only event on the Mall immediately after the tragic events of September 11, 2001. Individuals made their own prayer vigils the focus of the Prayer Vigil. Lasting hours at a time, prayers were given for the dead in New York City, Washington DC and Pennsylvania, where one of the planes crashed, and for the grieving families affected.
That year, during prayers for the nation and for peace, the President of the United States flew over the Prayer Vigil site and two helicopters circled our circle while far above, an Air Force jet made a much wider circle. This as we stood in the midst of the major symbols of our nation, the monuments and dome of the Capitol. It was a striking example of resonance of the Prayer Vigil with the rest of our Nation and with the world around us. The Vigil's circle of people waved and called out for peace.
“If you prick the finger of a white person, the blood flows red. If you prick the finger of a black person, the blood flows red. If you prick the finger of a red person, the blood flows red. If you prick the finger of a yellow person, the blood flows red. If you prick the finger of a brown person, the blood flows red. This proves that we are ALL ONE.”
Harry F. Byrd
Coeus students in the 5th through 8th grades attended the 2006 Prayer Vigil for the Earth to experience a truly international and multi-cultural array of service-oriented people and activities that further the school's mission. Community and Service is a core pillar of Coeus' curricular framework, along with Environmentalism, Health and Social Education, and "Homo Faber" (humans as creators). Students expanded their mental and spiritual horizons in joining their elders to assist with set-up for the Prayer Vigil, including raising Tipis.
Coeus International School opened in Washington, DC, in September to students in the 5th through 10th grades. Coeus cultivates world citizenship and peacemaking skills in its students and offers students immersion in Spanish, French, Arabic, and Mandarin Chinese. The mission of the school is to educate young people to develop intellectual capacity and creativity, cultivate emotional intelligence and healthy relationships, achieve academic excellence and proficiency in world languages, value cultural diversity, and acquire peacemaking skills. In partnership with One Common Unity (www.onecommonunity.org), Coeus is establishing itself as a premier locus for innovative peace education in Washington, DC, and the world. www.coeusis.org
On Set-Up Day before the Prayer Vigil for the Earth begins, the ground is blessed by a Native American elder and the Sacred Fire lit. These teenage volunteers and their supervisors are from Coesus International School in Washington, DC, and are listening to Bill Rolph, the Prayer Vigil Fire Keeper, explain the meaning of the Four Cardinal Directions and the Sacred Fire and their relationship to the Sacred Circle of structures that form the site of the Prayer Vigil. The structures relate to various Native American and African indigenous and several traditional Western religions.
The blessing of children is an ancestral ritual that honors the child's life and path of destiny which is supported
by elders, family and community. The blessing also awakens in all adults the responsibility and commitment to be a model as a child is always watching and seeking guidance. The blessing calls on the Creator to protect each child until the child can protect oneself. The ritual honors those children who have made their transition and their spirit is at peace. The honoring of children for those in our family and the children of the world unites all cultures in the teaching of respect, understanding, compassion and tolerance in the prayer that each child in their growing leadership role can make a difference in world peace.
One of the most sacred plants for the Plains Indians, sweetgrass is a tall wild grass with a reddish bas and perfume-like, musty odor. Sweetgrass is usually braided together in bunches as a person's hair is braided, although friends have said they have seen it simply bunched and wrapped in cloth. Either way, it is usually burned by shaving little bits over hot coals or lighting the end and waving it around, letting the smoke spread through the air. This latter method is how we were taught to burn sweetgrass in the sweat lodge - allowing the purifying smoke to get to all parts of the lodge.
We were taught that it was good to burn sweetgrass after the sage or cedar had driven out the bad influences. Sweetgrass brings in the good spirits and the good influences. As with cedar, burning sweetgrass while praying sends prayers up to the Creator in the smoke. High Hollow Horn says in the The Sacred Pipe "This smoke from the sweetgrass will rise up to you, and will spread throughout the universe. Its fragrance will be known by the wingeds, the four-leggeds, and the two leggeds, for we understand that we are all relatives; may all our brothers be tame and not fear us!" Sweetgrass is also put in pipe bundles and medicine bundles along with sage to purify and protect sacred objects.
It grows mainly on the eastern side of the Rockies in Montana and adjacent Alberta, Canada. It also shows up in some small areas of Wyoming and South Dakota. Its botanical name is Hierochloe odorata. Some common names for it are Seneca grass, holy grass and vanilla grass.
Bill Jenkins, the Pied Piper and Youth Coordinator
At the Vigilwe feel that it's important for children to have their own space, sothere is always a Children's Tent or Tipi where art supplies, musicalinstruments and craft projects are available.
Bill Jenkinsbrings his collection of over 100 instruments collected from around theworld. At various times during the Vigil a Children's Parade is createdwhere we circle around the entire site making a joyful noise. Thechildren learn how to be in a real band and how to play a variety ofdrums and percussion instruments.
The Bahá’í Faith is a world religion based on the teachings ofBahá’u’lláh. He explained that there is only one God and one humanfamily, and that all religions are spiritually united. Bahá’u’lláh’swritings offer spiritual guidance as well as directives for personaland social conduct. The more than five million Bahá’ís around the worldare engaged in the process of learning how to translate that guidanceinto realities of individual and community life. Though they come fromdiverse ethnic and cultural backgrounds, they are united by theirbelief in Bahá’u’lláh and by their desire for a united, prosperous, andpeaceful future for all of humanity. "The Bahá’í Faith recognizes theunity of God and of His Prophets, upholds the principle of anunfettered search after truth, condemns all forms of superstition andprejudice, teaches that the fundamental purpose of religion is topromote concord and harmony, that it must go hand-in-hand with science,and that it constitutes the sole and ultimate basis of a peaceful, anordered and progressive society. "It inculcates the principle of equalopportunity, rights and privileges for both sexes, advocates compulsoryeducation, abolishes extremes of poverty and wealth, exalts workperformed in the spirit of service to the rank of worship, recommendsthe adoption of an auxiliary international language, and provides thenecessary agencies for the establishment and safeguarding of apermanent and universal peace."
Shoghi Effendi, Guardian of the Bahá’í Faith
A Labyrinth is an intricate pattern, design, symbol or archetype found in many spiritual and community traditions in various cultures around the world. It has a single or unicursal path leading to a center or goal, with the same path in reverse leading you back out. An ambulatory labyrinth is one large enough to accommodate people walking upon this sacred path in meditation. There are no cultural barriers within a Labyrinth. This Labyrinth was made by Pamela Ramadei, Treasurer of the Labyrinth Society, in cooperation with the women of Sacred Space, using 300 pounds of semolina flour. Prayer Vigil participants added feathers as they walked in meditation.
Suzanne Clarke, steering committee, describing the release of the butterflies to Marina Chen and her father, Michael Chen.
The purpose of the ceremony of the release of the butterflies is to include some of the true mystery of life, the life cycle of the Monarch Butterfly. The Monarch is really quite marvelous, the way such a remarkably delicate creature can find its way back to a single mountain area in Mexico -- by the millions each year. The Monarch that leaves our hands flies directly back across the plains of Texas and then across a narrow strip of land where it must feed on wildflowers en route to Mexico. The delicate Monarch is at the mercy of Nature -- hurricanes, thunderstorms, droughts, let alone the destruction of meadow habitat that has destroyed the milkweed it eats. Another remarkable thing is that our Monarchs are very different from other ones because it does not immediately mate, lay eggs, and die as all of the other Monarchs do. The ones that emerge from the chrysalis (not a cocoon, which is what a moth has) in September does not have ripe sex organs because Nature wants it to overwinter in Mexico, hanging by the millions from the trees in the mountains. In March-April, the sex organs mature and they move slightly northwards on their journey North in search for milkweed. Only then do they finally lay eggs and die. Those offspring then carry on the move northwards on approximately a month life cycle. We even saw many Monarchs in Pipestone when we were there. Then in August they are back here in the DC area and there we go again.
So the release for me is to honor and share the Mystery with others. I love sharing them with children especially because I love teaching them to take the time to look, care, and treasure these little creatures. Last time many of the Native American adults and children came over to ask me about them. I am so grateful for the opportunity to share them with everyone.
Suzanne Clarke
On October 12, 1997, the world lost the talent and vision of John Denver. While most know some of his wonderful, uplifting music, fewer know the full extent of his humanitarian activities that encompassed ending hunger, supporting human rights and creating a healthy, sustainable environment. United in grief and spurred on by their love for this man and his work, a group of admirers and friends created the John Denver Memorial Peace Cloth as a visible expression of his message of peace for the planet. Thousands of people from all walks of life, in countries as varied as Australia and South Africa, contributed colorful patches of material, which has resulted in a three-foot wide tapestry now stretching close to 2,000 feet. The original goal was for the cloth to be part of Millennium Peace Day, a worldwide peace demonstration at the United Nations in New York City on September 19, 2000. And it was. However, that spectacle was only the inauguration ceremony for this magical creation that continues to grow and tours constantly around the world.
The goal of the John Denver Memorial Peace Cloth is to help create a culture of peace that will be achieved when all citizens of the world: have the skills to resolve the struggles for justice in a non- violent way; live by international standards of human rights and equity; understand global problems; appreciate cultural diversity; and respect the Earth and each other.
As it is the mission of the John Denver Memorial Peace Cloth to demonstrate how direct participation of people from around the world can lead to a continuous growth of communication, cooperation, and tolerance, so it is our goal to encourage and empower with peace education the direct participation of people in making decisions which impact the quality of life for themselves, their children and future generations.
All the Flags of the World in Prayer, sponsored by the World Peace Prayer Society.
People all over the world are joining together to bring peace to our hearts and our planet through the prayer "May Peace Prevail on Earth." This prayer for world peace carries a message of great hope and healing. It transcends barriers of nationality, race and religion to unite humanity in a call for the common good of all life on Earth.
The World Peace Prayer Society was founded in 1955 by Masahisa Goi (1916-1980). Mr. Goi grew up with a great fondness for the arts, and he was a gifted poet, writer and singer. Above all, however, he dedicated his life to humanity. The devastation caused by the Second World War affected Mr. Goi in a profound way. He searched for ways to respond to the desperate cry for peace, not only in Japan but around the world. He prayed and asked for guidance so that he might be of service for the betterment of humanity. Through steadfast commitment and faith, Mr. Goi attained much insight into the spiritual nature of humankind and he discovered the universality of the prayer "May Peace Prevail on Earth."
Mr. Goi came to understand that words, thoughts and actions are alive: that they radiate vibration and energy. He realized that the thoughts and actions of each and every individual influence the destiny of humanity as well as that of plants, animals, and all creation on earth.
This was the beginning of the World Peace Prayer Society -- a genuine peace movement to spread the message and prayer May Peace Prevail on Earth. Mr. Goi believed that as more and more people are touched by this prayer and begin to live and act in the spirit of this message, a great transformation would take place in global consciousness, bringing about peace and harmony in our personal lives as well as in the world at large.
With the guidance of the elders, Vigil co-founder Betsy Stang offered her vision of a Four Directions Prayer with people holding hands around the Capitol. The Bless the Eagle Ceremony was a prayer that the historical legal agreements made between the U.S. government and the First Nation's people be honored.
Wisdom Keepers gather on Capitol steps. From right, Harry Bryd (whitehat), Chief Arvol Looking Horse (glasses,) Dave Chief (black hat andblue shirt), Grandfather William Commanda (black hat with feather,)unknown, unknown, Tahodaho Chief Leon Shenandoah, and Harry Charger(white hat.)
Photographer: Unknown
Clyde Bellecourt, Ojibway Nation
These whistles are considered very sacred and to blow them for any other purpose would not be respectful. They are used by the shamans of Asia and the Native Peoples of North America and by Medicine Men to call spirits, blown in time with the drum by the dancers during the Sun Dance, and used during the Grass Dance.
The tibula bone of an eagle wing is used for the whistle. It is attached to a buckskin cord and tipped with a white plume feather from the breast of a golden eagle. The sound of the eagle bone whistle can be heard by the Great Spirit (Wakan Takan).
The 9/11 Memorial Prayer Grove was co-created by people who had suffered personal loss on that day. During a ceremony in memory of those who lost their lives, bagpipes playing “Amazing Grace” were the only sound to be heard on an otherwise deserted National Mall. The Sunday morning of the 2001 Prayer Vigil, flags that had flown at half-staff for 10 days around the Washington Monument were raised to full staff as the Nation and the Nation’s Capital began to heal.
"Yesterday is history. Tomorrow is a mystery.
And today? Today is a gift.
That's why we call it the present".
---Babatunde Olatunji
Babatunde Olatunji has preached the gospel of the drum
around the world for over 40 years. Known as an ambassador of African culture, father of African music in the United States, and visionary leader for peace, Baba Olatunji is revered as one of great cultural leaders and African grandfathers of our times.
Authentic Aboriginal didgeridoos produced in traditionally-oriented communities in northern Australia are usually made from hardwoods, especially the various eucalyptus species that are endemic to the region. The main trunk of the tree is often harvested, though branches are sometimes used as well. Aboriginal craftsmen spend considerable time searching for a suitable tree to make into a didgeridoo. The difficult part is in finding a tree that has been suitably hollowed out by termites. If the hollow is too big or too small, it will make a poor quality instrument. Sometimes a native bamboo or pandanus are used as well.
When a suitable tree is found and cut down, a length of the main trunk or a segment of a branch is removed that will become the didgeridoo. The bark is taken off, the ends trimmed, and some shaping of the exterior then results in a finished instrument. This instrument may be painted or left undecorated. A rim of beeswax may be applied to the mouthpiece end.
Cylindrical plastic pipes are sometimes used to make didgeridoos. They are cheap to buy from a hardware store, are light-weight, and can be easily tuned to any desired key, but they are rated as relatively poor instruments by experienced players.
Didgeridoos are also made from PVC piping. These generally have an 1.5" to 2" inside diameter, 100cm length. The mouthpiece is often made of the traditional beeswax, or duct tape.
The didgeridoo is played with continuously vibrating lips to produce the drone while using a special breathing technique called circular breathing. This requires breathing in through the nose whilst simultaneously expelling air out of the mouth using the tongue and cheeks. By use of this technique, a skilled player can replenish the air in his lungs, and with practice can sustain a note for as long as desired. Recordings exist of modern didgeridoo players playing continuously for more than forty minutes, and some currently unsubstantiated claims peg times over one hour.
Indigenous European traditions honored trees such as the oak and the willow. Fall Equinox ceremonies recognized the time of harvest as also the time of the seeds for spring. Both were honored as part of the timelessness and continuous cycles of life. This ceremony was led by Sharon Franquemont, co-founder of the Prayer Vigil.
Trudy Morse (center), poet and musician, has lived in Chevy Chase, Maryland for some forty years. Her late husband, Malcolm S. Morse, a prominent scientist with the National Bureau of Standards, worked on dynamic thermo-physical measurements in space before his death in 1986. A political activist in the Washington, DC area, she worked on Civil Rights, Vietnam War and other peace movements. Her interest in her husband's research on anomalous phenomena has taken her to all five continents. She recalls with particular interest, her travels in Africa, Australia, Europe, India, China, and New Zealand. Trudy has traveled extensively in the USA, on frequent camping trips, cross-country, in National Parks from the East to the West coasts, as well as in Hawaii and Alaska.
Since her husband's death in 1986, she has performed with Cecil Taylor, Sun Ra and John Cage and other musicians including: Billy Bang, Peter Buettner, Burrill Crohn, Masashi Harada, Chris Funkhauser, George Lewis, Stuart Dempster, Pauline Oliveros, J.D. Parran, Peter Apfelbaum, India Cooke,
Trudy has played in Festivals, such as Min Tanaka, Japan; Mureau Fest, Altanta; New Orleans Jazz Festival; San Francisco Jazz Festival; and Earshot Fest, Seattle, and performed in Folger Shakespeare Library Theatre (Washington DC), Knitting Factory (NYC), Merkin Hall (NYC), Istanbul Concert Hall, Jordan Hall (Boston) and Yoshi (Oakland, CA). She has been honored with 1970 American Women, 1972 American Women among World Notables, 1974 World Women, 1975 Among Southern Women, 1980 Social Reg. Prominent American Women and 1981 World Peace Through Law.
An altar erected in loving honor of the Great Mother, the Divine Feminine with offerings representative of her unlimited and unconditional love and bounty to that which She has birthed in the plant, mineral and animal kingdoms. The altar was laden with living-offerings which included a variety of flowers, plants, fruits and vegetables, crystals, shells, candles and mirrors, tobacco, sage, spices and cornmeal, fish, birds, holy-beads and holy water and sacred objects placed reverently by Women of Spirit and other Prayer Vigil participants upon an array of fine, delicate fabrics. The diversity of the Divine Feminine was further invoked and represented by the two African and Native American spirit-guardians who stood 'front and center' during the entire Vigil. (SACRED SPACE: Where Indigenous Paths Meet facilitated the Altar to the Great Mother, the Divine Feminine)
Water Ceremony to the Great Mother, facilitated by Sacred Space - Omo Ololodi (Amshatar) Monroe.
It is only through the "Doing" of the Almighty Mother/Father God of Creation and It's Spritual Hierarchy (by whatever names they may be known) that we can do anything. With that understanding, the presence and power of the "Doer" is invoked and honored at the beginning of any significant undertaking. Iya Olofina is chanting to Oshun (Yoruba River Goddess) in praise, honor and invocation that Oshun would be an active spiritual force during the Water Ceremony so that it could achieve the purpose for which it had been called and be a blessing for all.
[Left to right ... Iya Ololodi (Amshatar) Monroe - Yoruba Priest and Founder of SACRED SPACE: Where Indigenous Paths Meet; Iya Olofina (Michelle) Coghill Chatman - Yoruba Priest; Baiyina Abadey - Daughter of the Divine Light; Nana Okomfo Yaa Nkromah Densua - Senior Priest, Bosum Dzemawodzi, Lanham, MD; MuiMa Maat EnKamit - Ur Aua-t (Queen Mother) DC Ausar Auset Society; (seated) Iyan'Ifa Ifarinoola Iyanla Efunyale (Mother Taylor), Founder and Chief Priest of the Yoruba Temple of Spiritual Elevation and Enlightenment.
Peace Pole fuses with US Flag at WWII memorial with Divine Feminine's Prayers for Peace for her Children. Circle has Tibetan monks on right; Rev. LaKotaHasie Frazier behind them; Sacred Space on left; Zoroaster next to flag; Dorene singing water song; Susie Bellecourt holding sacred copper water bowl; and water being handed out to those present. Water ceremonies are part of Divine Feminine and the multi-cultural, multi-faith mix of SACRED SPACE's invitation.
As part of the Honoring of the Great Mother, the Divine Feminine, SACRED SPACE: Where Indigenous Paths Meet facilitated an invocational Water Ceremony during the Sunrise Vigil Opening. As we know, Water, the predominant sacred feminine elemental manifestation of God, is already blessed; so the ceremony was not intended to bless the water. ... Fire, the predominant sacred masculine elemental manifestation of God, is generally the central, spiritual focal point for many Indigenous Peoples ceremonies as it is for the Prayer Vigil for the Earth ceremony as well. The Water Ceremony offered an energetic balance and a reminder of the importance of honoring the Divine Feminine in all things... as of course that call/cry is going out more and more strongly throughout the globe.
Women of Spirit from diverse Spiritual traditions invoked and appealed to the Powerful Loving Kindness, Purifying and Sustaining Energy of the most highly demonstrative Feminine aspect of Creation -- Water, to awaken and quicken those aspects of the Divine Feminine within all who had gathered that we might all be more powerful in our loving kindness, and that we might nurture, sustain, heal, create and restore balance, beauty and harmony within ourselves, our families, our communities, our world, our planet!"
Elder Anne Dosher reading an honoring of the Great Feminine:
She is Greater than all Civilizations
She is before and behind/above and below
Presence before all presences
Power behind all powers
Embracing all worlds
Holding all spaces
Beyond all time
Guarding all waters
Embodying all sensation
Evolving all substance
Forming all relatives
Traveling all pathways
Opening all gateways
Inviting all travelers
Blessing all portals
Welcoming all pilgrims
Birthing all possibilities
Tending the world’s soul
Receiving great Spirit
Hosting all Living.
The Northern Virginia Women's Hoop is one of many grass roots organizations that participate in the Vigil. This Hoop meets monthly on the New Moon. The women offer enormous support to each other and the activities that they are involved with. The focus of the Hoop is to honor the role of women and their natural relationship to the Earth.
Grandmother N'taska Hummingbird, daughter of Mountain Eagle Woman, is a gifted singer, spiritual healer and care taker of Mt Eagle Place. She has sung world wide bringing joy and uplifting all who hear her beautiful voice. With words or in tone the richness of her voice connects us with the ancestral energy.
Ivy Hylton's voice is one that has the power to take you to another level of spirit. She travels the world singing and playing her harp, sitar, flute and a large assortment of other musical instruments. Ivy is a healer who plays the crystal bowls to effect in those present a harmony and balance.
Ivy and N'taska have paired up to grace those present with the feelings of love and peace which resonates so deeply through their songs.
Paramdham Das from HARIBOL in Potomac, MD.
Krishna is a name of the Supreme. It means "all- attractive." Anything that might attract you has its source in the Supreme. Therefore the Supreme is also known as Rama (rhymes with "drama"). "Rama" means "the highest eternal pleasure."
All of us are pleasure-seeking creatures. So you can say that directly or indirectly we are all seeking Krishna. Chanting Hare Krishna is a way of seeking Krishna directly.
As for the word "Hare" (pronounced huh-ray), it's a call to Krishna's divine energy. Just as the sun shines forth to us through its energies like heat and light, the Supreme reveals Himself through His multitude of energies. If the Supreme is the source of everything, then whatever we see--and even what we don't see-- belongs to the energy of the Supreme.
Now we're trying to exploit that energy, but the more we try the more entangled we get and the more complex our life becomes. But when we place ourselves in harmony with Krishna and Krishna's energy, we return to our natural, pure state of consciousness. This is what we call "Krishna consciousness."
Krishna consciousness is not something imposed on the mind. On the contrary, it's already inside of each of us, waiting to come out, like fire in a match. Chanting Hare Krishna brings out that natural, pure state of mind.
The chant is called a mantra, a vibration of sound that cleanses the mind, freeing it from anxiety and illusion. And this is a mantra anyone can chant. It's for people of all religions, all nations, all colors, and both sexes. No need to pay any fees, join any group, or turn your life upside down. Whoever you are, whatever you do, you can try the chanting for yourself and experience its result.
Krishna and His energy are fully present in the sound of the mantra, so even if we don't know the language or intellectually understand how it works, by coming in touch with Krishna we'll become happy, and our life will become sublime.
Hare Krishna Hare Krishna Krishna Krishna Hare Hare
Hare Rama Hare Rama Rama Rama Hare Hare
Thai Buddhist Monks and African American
"This is the entirespiritual life, Ananda, that is, good friendship, good companionship,good comradeship. When a monk has a good friend, a good companion, agood comrade, it is to be expected that he will develop and cultivatethe Noble Eightfold Path.”
~ The Buddha
Jyorei is a healing art that by focusing spiritual light gradually penetrates and dissolves the spiritual clouds that cause physical, emotional, and personal dilemmas. “Jyorei” means “Purification of the spirit.” Meishusama, founder of the Shinji Shumeikai tradition, developed this healing practice as a treatment for physical infirmities during the 1930s. Jyorei’s healing technique, as practiced by Shumei members, took its final form in 1947 a few years before Meishusama’s passing. Jyorei is a shared act, usually involving two people, one who gives and one who receives. Besides profound healing, the person receiving Jyorei may experience a sensation of tranquility and wellbeing. The nature of Jyorei is such that its blessings are even greater for the giver. Not only does the giver benefit by Jyorei but he or she also gains a larger capacity for compassion and love for others and Jyorei’s many blessings extend not only to the giver but to all whom he or she shares spiritual cords.
Created by James Twyman
In 1998, while the ethnic war in Kosovo was at its height, James was invited to sing “The Peace Concert” at a refugee camp on the border of Kosovo and Macedonia. As James walked through that camp in Kosovo, he asked to be shown a way to make all those prayers tangible. It is one thing to pray and feel the power of our prayers, but wouldn’t it be wonderful if we could actually see, touch and feel them. That is how The Cloth of Many Colors was born, and since then it has taken on a life of its own. The Cloth of Many Colors Project has drawn the participation of hundreds of thousands of people from more than fifty countries and has toured in many different parts of the world. On September 19, 2000, the nearly mile long quilt was presented at the United National building in New York at a special ceremony. The next morning, it was literally wrapped around the base of the U.S. Capitol in Washington, D.C. Two days later, it was presented during a concert at the U.S. Pentagon and then at the Prayer Vigil for the Earth.
In 1984, a volunteer team was tasked by the World Conference of Religion and Peace group in Japan, to devise some way of people greeting one another at an upcoming international conference in Kenya- given that many languages would be spoken there.
One of the team members woke up one morning and a series of hand gestures flowed from him as though it was orchestrated by Creator. There were 3 groups of 3 gestures for a total of nine and they were universally accepted and easily learned.
One of the team members was at the Nairobi conference and she reported back seeing people greet each other in elevators and meeting rooms with much laughter and excitement to be able to communicate what was meaningful to all. Within a few months, these gestures moved around the world and were used by many peace organizations.
In 1988 when that same volunteer team was in India at the opening of a rural health center, they used these gestures in front of hundred of villagers who immediately copied them and there was an uplifting energy experienced by everyone. Two of the members on the volunteer team are members of the Prayer Vigil steering committee – Eleanor Kibrick and Bill Rolph, our firetender.
Nana Eufernia Cholac Chicol, Mayan priestess or Nana as she is called, was thirteen years old when she visited Guatemala City with her family. She sat listening to the conversations around her when she heard the words, "Washington DC." She had no idea why they struck her as noteworthy; however, on her return to her small town, she asked her mother to teach her to weave.
She practiced for many years and when she was proficient she wove this cloth. She is pointing to the words, "Washington DC." Nana had no idea what or where this was only that it was part of her destiny. She has now made many trips to Washington DC to pray at the Prayer Vigil and honor this vision.
“The women are a reflection of the Mother Earth. What happens to the Mother's body happens to the Women's!. They are being raped, worn out, and suffer many ways of disrespect. How more plain can it be?”
Prayer Vigil kitchen hosts conversation among elders and invited guests. Volunteers Barbara and Clarence Conklin for years blessed the Vigil with nourishment and a place of rest, relaxation and community by staffing the Vigil kitchen. Elders at the table include (from your left) Harry Byrd, William Commanda, Peter de Contie and Clyde Bellecourt.
Conducted by SACRED SPACE: Where Indigenous Paths Meet
Fall Equinox is a time for deep introspection and planning as we offer prayers of thanksgiving for the harvest of the last seeds sewn and prayers for guidance in the cycle yet to begin … both in our individual and collective lives. SACRED SPACE Sunset Ceremony of candlelight prayer and offerings to the fire have become a Prayer Vigil tradition.
Over the years, the Prayer Vigil for the Earth has used a ceremony called Taking a Stand, Taking a Step as one of its closing events. The beauty and inspiration of the prayers, songs and ceremonies of the Prayer Vigil often lift participants to a higher or deeper vision and give an opportunity to become unstuck from old habits of thought. Just before the ceremony, there is often a very high energy song and jam and dance of all the drums and all the people. But how can we channel the energy of this celebration and elation? Taking a Stand, Taking a Step is a ceremony designed to do that.
Neat stacks or baskets of small (8 - 10 inch) sticks is placed next to the fire. Up to 250 sticks might be needed. The sticks have been gathered from sanctified ground such as the grounds of the National Cathedral or other revered place. When they were gathered, those gathering them prayed, meditated or visualized that the sticks and ceremony would assist the participants in growth and awakening for the benefit of all life.
The participants are invited to stand in a large circle. They are reminded that all the forms around them were once not there. Stones were once layers of sediment or lava from within the Earth and long before that, stardust. All the animals, plants and people around us were not here a short time ago and will not be here long. All is flowing. The fire is a perfect example of this ever changing flow of life, since the wood in the fire was recently part of trees that previously were minerals, water and sunlight. The wood is now giving up its form and identity as wood and becoming smoke and ashes and heat and light - again just as we will someday give up our form and identity.
How can we take a stand or take a step on ground that is falling away beneath our feet and becoming star dust again someday? Many peoples have a tradition of placing a stake or flag in the ground as a symbolic act. The first men to reach the moon planted flags of their nation and of the whole community of nations. To take a spiritual stand we don't assume the stick will be there forever, we place it in the fire to symbolize that we are making a commitment to align ourselves with a deeper flow.
The participants are invited to discover inside what the next step is for them. Is it to be kinder? To begin a new work? To stay sober? To contribute more to their children? To work for peace or the environment? To stick with a spiritual practice? To pay more attention to what is going on around them? There will be as many different steps as people in the circle.
Once they have their commitment in mind, they are invited to step up in two or four lines and take a stick and with a very short silent prayer place it in the fire. (no hootchie kootchie dance or presentation to all the directions - there is a line behind them). Before they step up, everyone is asked to raise their hands if they are willing to include the success of everyone else's commitment in their prayers. Then they look around and see that everyone will be praying for them to be able to keep their commitment. Then they are reminded that they will fall down in the future just as we all have in the past. The commitment is not to never fall down, but to pick ourselves up when we do fall as start again - as many times as we stumble or fail.
Rabia Rayford performing Lamban, a West African dance, formerly only played for kings, that pulls community together, and is now played at weddings and other community gatherings. The chant is E Jali Ah! Allah Leka Jali A Da! Come, Jali, Allah sees us and knows our story! Tell us a story of ourselves!
Founders, from the left: Betsy Stang, Sharon Franquemont and David Berry.
The Prayer Vigil for the Earth began with Sharon Franquemont's visionof an eagle flying above and below the ground the entire length of the National Mall in Washington, DC. At the conclusion of the vision,the eagle revealed a group of people in prayer next to the WashingtonMonument. As soon as Sharon described her vision to theNative leader present, he said, "Call Betsy Stang. She has aNon-Governmental Organization (NGO) in New York that works on behalf ofNative people at the United Nations (UN) and all over the world." Afterhearing from Sharon, Betsy consulted Native elders who supported a callto prayer in Washington DC, and she also told Sharon,"I just met David Berry who works at the White House Council onEnvironmental Quality and who helped Thomas Banyacya get the HopiProphecies into the UN. If you want to do this event in Washington DC,call David." The connections were instant and the partnership andfriendship of the "three Leos" continues after fifteen years. Nativepeople remain the host tradition at the Prayer Vigil for the Earth.
Ben and Sue have worked tirelessly over many years to coordinate the administrative and logistical aspects of the Prayer Vigil. Working mainly behind the scenes, they exemplify the 100% volunteer aspect of the Prayer Vigil. All Prayer Vigil volunteers work with pure intentions and generous hearts to co-create the sacred circle of peace.
The tireless efforts of workers such as Barbara and Clarence Conklin (long time Vigil Kitchen staffers) and van driver Craig Lavender (right) exemplify the 100% volunteer aspect of the Vigil. Not a single person receives compensation - all give freely from their hearts. And all do it for the higher purpose of co-creating a sacred circle of peace.
Congressman Tom Lantos and Annette Lantos arranged for the use of the U.S. House of Representatives Canon Building Caucus Room for a Friday night Welcome Dinner to hundreds of Prayer Vigil participants. The dinner was sponsored by Unity-By-The-Bay, near Annapolis, Maryland. They always created a delicious feast, multi-cultural entertainment, and other offerings for all. The Dinner was curtailed after 9/11 when the Cannon Building’s use was for public gatherings was curtailed.
Bill Sanda, the official photographer for The Prayer Vigil for the Earth, delights in design, color composition, spontaneity, and warmth. The people and moments in his photos invite viewers into a relationship with life. Barriers of separation dissolve before the beauty Bill reveals in every fleeting encounter. His photos teach us what is really important and why. A walk through his Prayer Vigil images feeds our soul, invites us to greater intimacy with ourselves and others, and celebrates the core of our unified diversity.
Bill specializes in the fine art of spontaneous imagery and lives in the Washington, D.C. area. He can be reached via e-mail at bsanda@verizon.net.