The Ultimate Vampire Resource and Directory

14:25 Aug 24 2009
Times Read: 284






Supawlavi Village, Hopi Nation

The Hopi religious calendar begins anew each year in November with the Kelmuya season. Only those who have been initiated into "manhood" may participate in the ceremonies, which celebrate the creation of our present world, the Fourth World.



Kelmuya (November) Fourth World Creation, Month of the Sparrow Hawk

Kelmuya marks the beginning of the Hopi life cycle because it commemorates the start of the Fourth World—the world we live in today. In this month a young male is given a new path of life towards becoming a truly aligned Hopi person. The ceremony is sacred, therefore rituals are done secretly. The initiated society members prepare for the ceremony by purifying themselves to clear their thoughts. The ceremony is completed with a public dance in which people can offer silent prayers to supernatural beings. We also pray for all mankind that life will be pleasant, peaceful and everlasting. The fire of life is lit and the emergence from the underworld is remembered. We pray that we will continue to grow in this life. Some high priests who have completed their religious instruction are initiated and ordained into the spiritual leadership as well during Kelmuya.



Kyaamuya (December) Winter Solstice Season, Month of Reverence

After the emergence from the Third World to this present one, the keeper of the earth, Maasawu, warned us that in order to live on this earth and maintain sustainable living conditions, we must learn and practice how to pray and conduct ceremonies. During this time there is much respect paid to the spirit beings. Wise elders tell stories of the past that provide important moral guidance for maintaining the high standards of Hopi life. This is the only time we make requests for material goods. We observe the sunrise and moon around the winter solstice to set the time for the Soyal Ceremony, which confirms and begins the life plan for the year. The Soyal Ceremony is the second most sacred ritual for a healthy and successful life. Also during Kyaamuya, the first katsinam appear to promote the procreation of human life. Rituals in the kiva include silent prayers, fasting and eating sacred foods. Once the rituals have been completed, people begin preparing for the winter social dances.



Paamuya (January) Winter Social Dances

This month is reserved for winter social events. In the Paamuya dances we imitate animals that roam in the woods and mountains, which are now covered in snow. These dances represent prayers for snow on Hopi fields or for hunting. The Buffalo Dance is most often performed, including Hopi and other Pueblo versions. The dances are held in the kiva or in peoples' homes at night or in the plaza during the day. This month is specifically set aside to rid our lives of the crazy emotions and be joyful in an outrageously loud manner. We do this to eradicate all the wildness we have in ourselves in order to prepare for the solemn religious ceremony that follows in February.



Powamuya (February) Purification Month

After the period of excessive joyful fun, mortals are now ready to accept the spirits, the katsinam. Powamuya is the most complex Hopi ceremony. The initiated men pray to the katsinam to appear among us so that all humans may continue to grow and mature. The ceremony begins when a katsina high priest—the Ahöla—comes at sunrise to bless all the houses. He "opens" the kiva so that the divine katsinam will visit. Whipper katsinam travel the villages at night to see whether the people have maintained the Hopi standards of good conduct. These katsinam whip the young children to purify them or introduce them to the spirit beings. Then the children are taught respect for the spirit beings and learn the katsina beliefs. If and when there is disobedience, there are bitter consequences: hard whippings by the katsinam. Whipper katsinam come with yucca branches as their weapons. In a severe case of disobedience, the jumping cholla cactus might be used.



Men perform rituals in the kivas in preparation for the dance day. On that day, other katsinam appear at sunrise with beautiful gifts for the people, including a small bundle of bean sprouts, whose miraculous appearance in the middle of winter suggests that crops (food) will be plentiful in the coming season. Children who have behaved well and listened to the teachings of the katsinam are given many traditional gifts such as dolls, rattles and moccasins.



Then the mean ogre katsina spirit—a female—comes to remove the last doubts and continue purifying the people. They demand that the women make a lot of special, sacred food for them that is really hard to prepare or takes a lot of time. If we do not bring enough food, the ogres say they will come and eat the children! The peacefulness of the village is shattered, and the night is filled with strange and terrifying hoots and snarls. Everyone looks inside themselves to see what they may have done wrong during the year to bring these terrible ogres here. At each house and kiva, everyone is loudly and publicly ridiculed for not living up to the high standards of Hopi life. Once these punishments are over, a special blessing is given to everyone by the kiva men and a social dance is held to heal things. The ogre family is forced out of the village.



Ösömuya (March) Katsina Night Dances, Month of the Wind

During this season, the katsinam perform beautiful dances at night in the villages to create a pleasant environment for all life forms so that they will grow and so that rain will come to nourish the crops. The katsinam are always watching and listening for humble prayers and meditations during the Night Dance season, which lasts from now until some time in July.



Angk'wa means "appearance afterwards," and it is a series of these night dances performed during this period. On a certain night when the people have entered the kiva and are waiting, the katsinam suddenly appear on the roofs of the kiva and announce their arrival with pleasant sounds. The kiva chief invites them in, and they climb down the ladders and give gifts of food like baked sweet corn, that represent the forthcoming crops of summer. They burst into singing and dancing in a prayer for all life forms, then just as suddenly, they stop and leave the kiva and go on to the next kiva, and then a new group arrives. The dance series may go on until just before dawn. It is usually windy and cold. The next day we have a great feast and families visit with each other. Katsinam may appear in the plaza during this time. Then someone, usually it's a woman, may sponsor a katsina day dance at a future date to continue the entertainment and spiritual blessings. Such dances are usually scheduled around the planting of crops. Katsina day dances are held from March through June.



Kwiyamuya (April) Early Spring, Month of Constructing Windbreaks

This month is when the fruit trees are beginning to bud or blossom and weeds are starting to grow in the corn fields. It's time to prepare the fields and plant certain crops, such as early corn—sweet (tawaktsi), yellow (takurqa'ö), and purple (wiqktö) varieties. The winds are very hard, so kwiya, or windbreaks, are built to help the soil stay intact and protect the plants. The accumulation of sand between kwiyas preserves moisture and keeps the seedlings from freezing. Women shell the seed corn, and the men plant them. It is a busy period, and racer katsinam—hototom— usually appear to challenge adult and young men to races. These races test how well the men can run and symbolize their strength to tend to their fields. Two female fertility beings participate in the race, which symbolizes and promotes the procreation of life. These racers bless the people and encourage them to train for the tough races that are an important part of the activities that will come up in the ritual cycle.



Hakitonmuya (May) Early Planting, Month of Waiting for Warm Weather

Pöma'uyis (early planting) is the season for planting Hopi indigenous beans (morivosi), called hatikou. They are red and yellow beans. Other crops include Hopi pumpkin (paatnga) or squash (tawiya), and watermelon (kawayo). It is a time to wait (haki) for the warmer corn-planting weather. Some of the main Katsina dance events, which focus on the bringing of rain for the sprouting of crops, are also happening.



Men from all the different clans go and collect baby eagles and hawks to bring back to their people. The Hopis believe that these young creatures are innocent and their hearts are pure and therefore they possess great spiritual powers. The young birds are adopted into the clans and are treated the same as their children. They live with the families in the village.



Wuko'uyis (June) Planting Season

This is the time we plant the sacred and the food corn—white, blue, red, yellow and dark purple—in large fields. This is also the time for the rains to come that will support the corn's growth. After the plantings there are katsina dances. These dances give the Hopi farmers the opportunity to pray for the coming of the rains, for an abundant harvest, and for a good and happy life. At night, the people in all of the villages hear the Katsina songs coming from the kivas. Initiated men visit the kivas to smoke ceremonially and pray for rain and a plentiful harvest. Preparations take place for the first day of the Tiikive' dance, when the katsinam appear in the plaza. Their arrival signals good fortune and plenty of moisture. The katsinam dance and are served sacred foods and give gifts of food—samples of the coming harvest—to the people. Clowns appear and emphasize good behavior by performing negative acts. At sunset, the dance is done, but will continue again the next day if there is a sponsor. At sunset the following day the people reluctantly watch as the katsinam head home to their spirit world.



Talangva (July) Summer Solstice Season, Month of Summer Warmth

Through the rituals and ceremonies performed by the people, their hard work in the fields and the blessings of the katsinam, the plants have blossomed. Humi uuyi (young corn plants), mori uuyi (young beans plants), paatang uuyi (young squash/pumpkin plants), kawayw uuyi (young watermelon plants), sepala (peaches) and all other plants and wild spices are growing and are depending on the sun's heat and light to mature. The biggest event of the summer is the sacred Niman Ceremony, which is performed at exactly midsummer. This is the time of the most intense prayer and meditation, and kiva chiefs and priesthood leaders conduct rituals that benefit all humankind. There is a dance day where hemis katsinam appear with stalks of corn and melons representing their rewards for the efforts and the goodness of the people. During the last dance of the day, the Home Dance, the brides for the year are presented in their wedding robes to the katsinam, symbolizing that they will some day join the spirits wearing their wedding robes. Afterwards the katsinam depart the earth, carrying the peoples' prayers to all directions. The next day is the final ritual of the ceremonial cycle for the purification of life that began in February. The katsinam return to the world of the spirits, and the eagles now accompany them, carrying prayers and observations of the village. The katsina season has ended. They have done their deed here among the mortals, and it is now up to other spiritual forces to assist in the livelihood of the people.



Tala'paamuya (August) Summer Social Dances

After the katsina spirits leave the Hopi world, the summer social dances begin with spiritual ceremonies by the Snake, the Bear and the Water Clans. These events reach their climax in the Snake-Antelope Dance Ceremony or the Flute Ceremony, which are held on alternate years. They are performed to bring the last rains of the summer for the growing crops, for a good harvest and to prepare the fields for the next season. After that, boys and girls come to the plazas for many social dances, including the Butterfly Dance, to celebrate good crops and a good summer. Other dances are held to honor other neighbor peoples—Navajo, Havasupai, Supai, Zuni, and Comanche. There are no katsinam at these ceremonies, but they are public expressions of gratitude for plentiful food and a good life.



Nasanmuya (September) Harvest Season, Month of Feasting

The fresh crops of corn, melons, vegetables, peaches, and wild greens are picked for a special family feast. Corn is roasted or made into fresh corn mush and grit—a heavy cornmeal bread—or cooked while wrapped in the green husk. In addition to the fresh produce, usually meat is cooked—mutton— which is either roasted, boiled into stew, or fried. Some jerked meat mutton or venison is cooked over hot coals. Other meats include beef and pork. There is total happiness at this time. Katsinam and other spirit beings are thanked. Also during this time the Marawwimi (a women's society) blesses the harvest season. Men who have been initiated into the Maraw society perform with them.



Toho'osmuya (October) Winter Solstice Season, Month of Harvest

The majority of plants have now fully matured—usually corn, beans and some melons—and are ready to be harvested. The crops are gathered by the men and brought to the women for caring and preparation for storage. It is also time for the women's ceremonies called Lalkon and O'waqölt, which are Basket Dances. These dances serve as meditations for fertility and maternal happiness. Both use basket weavings. Other ceremonial activities are performed by men who have been initiated into the Lalkon society. A footrace takes place to test the young men's endurance and also to announce the time for deer and antelope hunting.



Now that all of the rituals have been performed by the three women's societies, the ritual calendar has reached its end. The next year's ceremonial calendar will soon begin.



— Ferrell Secakuku

March 2005

http://www.indigeno usgeography. si.edu/themes. asp?commID= 1&themeID= 3&lang=eng& fullCopy= 1

Was thinking that Oceanne would like this when she comes back. :))
14:24 Aug 24 2009
Times Read: 285

The Elements of Magick



The "Elements" within magickal symbolism are the basic components of all that exists. These four Elements - Earth, Air, Fire and Water - are at the same time visible and invisible, physical and spiritual.



From these Elements all things have been fashioned, according to magical thought. Our current scientific knowledge, which states that there are many more such "building blocks", isn't unharmonious with this statement, but is merely a more refined version.



It is unwise to view the four Elements in purely physical terms. Earth, for example, refers not only to the planet on which we exist, but also to the phenomenon of Earthiness, of foundation and stability. Similarly, Fire is much more than flame.



While there are many attributes to these Elements which are out of place in this chapter, a few words on each of them and why they are important in magickal workings is necessary.



Since this is the magick of nature, using natural powers, tools and symbols, it is important to understand these powers. One of the ways this can be achieved is through the study of the Elements.



The Elemental system was devised and refined in the Renaissance, but its roots stretch farther back into history. It can be viewed as nothing more than a convenient system of organization for the various types of magick. Then again, it may be viewed as a very real system of powers which can be called upon to aid spells and rituals. How you view them is up to you.



The following discussions deal with the symbolism of and types of magick related to the Elements. All of the magick contained within this book falls under the rulership of one (or more) of the Elements. This is true, too, of all that exists. An understanding of them will aid your magickal work immensely.



Though the Elements are described as "masculine" or "feminine", this should no be viewed in a sexist way. This, like all magickal systems, is symbolic - it describes the basic attributes of the Elements in terms e asily understandable. It doesn't mean that it is more masculine to perform Fire magick, or more appropriate for women to use Water magick. It's simply a system of symbols.



EARTH

This is the Element we are closest to home with, since it is our home. Earth doesn't necessarily represent the physical Earth, but that part of it which is stable, solid, dependable.



Earth is the foundation of the Elements, the base. It is in this realm that most of us live a good part of our lives. When we walk, sit, stand, crawl, eat, sleep, work our jobs, tend our plants, balance our checkbooks or taste salt we are working within the Element of Earth.



Earth is the realm of abundance, prosperity, and wealth. While it is the most physical of the Elements this is not negative, for it is upon Earth that the other three rest. Without Earth, life as we know it could not exist.



In magickal workings Earth "rules" all spells and rituals involving business, money, employment, prosperity in all its forms, stability, fertility and so on.



A ritual of this Element could be as simple as burying an object representative of your need in a plot of virgin ground, walking over miles of countryside visualizing your need, or drawing images in dirt.



Earth is a feminine Element. It is nurturing, moist, fruitful, and it is these qualities which make it feminine. Such attributes have impelled countless civilizations to envision the Earth as a great Mother Goddess, the all-fertile Creatress of nature.



Earth rules the Northern point of the compass, because that is the place of greatest darkness and of winter. Its colour is the green of the fields and plants.



It governs stone, image, tree and knot magick.



AIR

Air is the Element of the intellect, it is the realm of thought, which is the first step toward creation.



Magickally speaking, Air is the clear, uncluttered, pure visualization which is a powerful tool for change. It is also movement, the impetus that sends the visualization ou t toward manifestation.



It rules spells and rituals involving travel, instruction, freedom, obtaining knowledge, discovering lost items, uncovering lies, and so on.



It can also be used to develop the psychic faculties.



Spells involving Air usually include the act of placing an object in the Air or dropping something off the side of a mountain or other high place so that the object actually connects physically with the Element.



Air is a masculine Element, being dry, expansive, and active. It is the Element that excells in places of learning, and which is at work while we theorize, think, and ponder.



Air rules the East because this is the direction of the greatest light, and the light of wisdom and consciousness. Its colour is yellow, the yellow of the Sun and of the sky at dawn, and its season is spring.



Air governs the magick of the four winds, most divinations, concentration and visualization magick.



FIRE

Fire is the Element of change, will and passion. In a sense it contains within it all forms of magick, sinse magick is a process of change.



Fire magick can be frightening. The results manifest quickly and spectacularly. It is not an Element for the faint-hearted. However, it is most primal and for this reason is much used.



This is the realm of sexuality and passion. It is not only the "Sacred Fire" of sex, it is also the spark of divinity which shines within us and in all living things. It is at once the most physical and spiritual of the Elements.



Its magickal rituals usually involve energy, authority, sex, healing, destruction (of negative habits, disease), purification, evolution, and so on.

A ritual of Fire usually involves the fuming, burning or smouldering of an image, herb, or other flammable object, or the use of candles or small blazes.



Its magick is usually practiced near the hearth, or beside fires lit in wilderness clearings, or beside the flame of a single candle.



Fire is masculine. It rules the So uth, the place of greatest heat, the colour red, and the season of summer.



All candle magick comes under Fire's powers.



WATER

Water is the Element of purification, the subconscious mind, love and the emotions.



Just as Water is fluid, constantly changing, flowing from one level to another, so too are our emotions in a constant state of flux.



Water is the Element of absorption and germination. The subconscious is symbolized by this Element because it is rolling, always moving, like the sea which rests neither night or day.



Water magick involves pleasure, friendship, marriage, fertility, happiness, healing, sleep, dreaming, psychic acts, purification, and so on.



A ritual of Water usually ends with an object being tossed or placed in or on a body of Water.



This is a feminine Element, and its colour is the blue of deep, deep Water. It rules the West and autumn months of the year, when rain showers wash the Earth.



The magick of Water is wrought with mirrors, the sea, fog and rain.



These, then are the four Elements. A thorough study of them can occupy a lifetime, but these are the basics.



Though it isn't necessary to call upon these Elements or to work with them directly, it is beneficial to be aware of them and to remember them while working magick.http: //wuzzle. org/cave/ elmagick. html