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Black Elk I
Black Elk was a famous medicine man from the Oglala Lakota (Sioux) and second cousin to the famed Native American warrior Crazy Horse who rebelled against the Federal Government for intruding on Native American territories.
Born on December 1st 1863 in Little Powder River Wyoming he was a medicine man of substance and his experiences, during which he becomes aware of the Seven Sacred Rights of the Lakota, reaffirms the outer body experience as propagated by Jung, which occur as a result of either natural sleep or induced sleep i.e. hypnosis. It confirms what parapsychologists like Jung have asserted for years in that the mind is a vast untapped resource and has never been fully explored.
When Black Elk was nine years old he was struck by a sudden illness that left him unconscious and unresponsive. During this time, he experienced visitations from cosmic entities who he described as thunder beings (Wakinyan) and who he perceived to be the forefathers or the ancestors of the Oglala Sioux. According to his accounts these spirits were kind and loving, and were very giving in their paternal affection.
His experiences further reaffirm the shamanic principle ardently advocated by well-known exponents of shamanism like Mircea Eliade in that, the shamanic gift is bestowed upon a person or an individual after a prolonged and sustained life threatening illness or experience. From all expert accounts, Black Elk’s narrative of his experiences are most likely true. He died on August 19th 1950 in Pine Ridge, South Dakota.
According to Black Elk, it started with repeated visitations from an ancient man, whose head was filled with white hair and who was wise beyond reason. The man was always alert; his eyes were constantly looking in all directions and he was full of fatherly affection. The old man surprisingly enough bears a striking resemblance to the heavenly father. He then imparts the Seven Sacred Rites of the Lakota to Black Elk.
The first of the Seven Sacred Rites is Inikagapi or Inipi (the rite to renew life). A sweat lodge is held in a dome shaped structure made of saplings and covered with hide or tarps and it symbolizes the shape of the universe or the womb of a pregnant woman.
Heated stones are placed in a large crevice located in the center of the lodge and water is poured over the stones by an itancan (leader) to create steam. The purpose of the ceremony is to pray for the spiritual and physical wellbeing of all sentient beings. The lodge utilizes all the powers of the universe: earth and the things which grow on the earth and powers derived from the other elements, water, fire, and air.
Before embarking on any type of spiritual journey the body has to be detoxified, and any remains of toxic residue in the body will be removed by sweating. The result of sitting or meditating in a dome shaped structure with heated stones placed in the middle is excessive sweating.
It is also important to realize that Black Elk specifically mentioned the shape of the structure. Dome shaped structures are symbolic to all religions and theologically the dome acts as a transmitter. Any vibrations resulting from chanting in this type of structure will be carried to the heavenly father.
The second rite is Hanbleceyapi (crying for vision). The vision quest is undertaken by an individual with the help and guidance of a holy man. A person elects to go on a vision quest to pray, communicate with the spirits, and to gain knowledge, strength, and understanding.
The person pledges to stay on an isolated hill for one to four days with a blanket and a pipe, but without food or water. Upon returning, the vision may be discussed with the Wicasa Wakan (holy man). Often the meaning of the vision is not readily apparent and the individual may be told to wait for knowledge and understanding.
The second rite is the seeking of visions or an attempt to bridge the gap between the conscious and subconscious mind, through the medium of sleep or deep meditation or dreamtime, whereupon, the subconscious mind will reveal the mysteries of the world to the dreamer in the form of vivid images.
Experts in the field have suggested that implanting the thought of bridging the gap between the conscious and the subconscious mind or seeking visions prior to falling asleep will help the subject achieve dream quest more easily.
The subject in short is instructing the conscious mind to abate or to stop resisting and thereby allows or permits the subconscious mind to take control.
The act of abstaining from food and water further weakens the body and the conscious mind and it debilitates the ability of the conscious mind to resist and allows the subconscious mind to assert itself.
© 2016 Kathiresan Ramachanderam and Dyarne Jessica Ward