p.

treacherous character of models of Christian virtue

95

And Buffalo Bill said ..., "I never led an expedition against the Indians but I was ashamed of myself, ashamed of my government, and ashamed of my flag; for they were always in the right and we were in the wrong. They never broke a treaty, and we never kept one.""

98

treachery by that paragon of Christian virtue, Christopher Columbus : "the half-starved and ferocious hounds of his Spanish comrades were loosed upon hundreds of defenseless Indians in Santo Domingo, whom he had invited to come as to a feast; and he, as well as his associates in infamy, applauded, ... while the shrieking and terror-stricken men and women were torn to pieces and the dogs glutted themselves upon their blood-dripping flesh."

103

religious Christians even while participating the sacraments of Christ are "a licentious band of adventurers meditating ... the most atrocious acts of perfidy".

106

"brutishness, sadistic orgies, and pillage ... by the Christians"

170, fn. 10

"the late A. Hyatt Verrill, in The Real Americans, page 52, ... testifies as follows : "I have never yet a primitive Indian ... who knowingly lied, who intentionally broke his word or a promise, or who was dishonest."

"Cf. A. L. Kroeber, Handbook of the Indians of California (Berkeley, California, 1953), design e. p. 663. These ground-painting designs of the Dieguen~o, and also of the Luisen~o, are ... for initiations ... made in the ceremonial enclosure. The Luisen~o used it in the Yunish Metakish, or death rite for initiates, and called it torohaish or tarohaish (ibid., p. 662)."

26, fn. 32

"The Toluache Cult (based upon sacramental drinking of a decoction made of the jimson-weed, datura stramonium, by youths undergoing puberty initiation), which was widespread among ... what is now Los Angeles Country and northern San Diego County at the time of the Spanish Conquest".

122

"a Winnebago, who lived in Oklahoma ... with peyote eaters, of whom he was one, reports that whosoever will eat peyote will be cured of all evil propensities." (fn. 80 "C. Hamilton, Cry of the Thunderbird, p. 94.")

122-3

"the Toluache Cult, in which the sacramental drinking of a decoction made of the root of the jimson-weed was an initiation practice, ... is ... like ... the very holy rite of eating sacred mushrooms ... practiced in rural parts of Mexico."

123, fn. 82

"Cf. A. Puharich, The Sacred Mushroom (New York, 1959), pp. 67-70."

p. 27, fn. 34

[autobiography of a Yuma shaman :-] " "Before I was born, I would sometimes steal out of my mother’s womb while she was sleeping. ... Every good doctor [kwasidhe, almost synonymous with sumach, ‘dreamer’] begins to understand before he is born. ... I now have power to go to Kumastamho [Yuma ‘God’] any time. ... I was present from the very beginning [that these old stories reveal]; and saw and heard all [in my dreams]. I dreamed a little of it at a time."

The Mohave, too, "insist they possess all this knowledge through dreams ...," and each of their medicine-men "insists that he himself received his powers from Mastamho [Mohave ‘God’] at the beginning of the world."

Cf. A. L. Kroeber, op. cit., pp. 754, 783-84. See, also, Ibid., p. 852, as to pre-existence."

120

[experiences by Black Elk, a holy-man of the Oglala Sioux :] "On one occasion, when in Paris, France, ... he was out of the body for three days ... . While thus disembodied, Black Elk was quite conscious of journeying westward, on what seemed to him to be a cloud, ... he looked down and recognized the parts of the earth, the cities and fields and the Great Waters of the Atlantic ... . He testifies to having experienced a number of other consciousness-projections."

120, fn. 74

Cf. J. C. Neihardt, Black Elk Speaks : Being the Life Story of A Holy Man of the Oglala Sioux (New York, 1932), "pp. 230-33, 245-47, 248-51, 22ff."

120

"According to Crashing Thunder, a Winnebago Indian, reincarnation ... was a widespread belief among ... people ... who have been initiated into the sacred

121

Medicine Dance. He tells of such initiates who recalled past incarnations."

121, fn. 75

"Cf. R. Radin, Crashing Thunder : The Autobiography of an American Indian (New York ..., 1926). pp. 5-7, 110." {is it a medicine society such as will accept as candidates for initiation only such persons as already remember past incarnations, or does the initiation confer an ability to remember such?}

131

[boyhood experience, "given by Frank Waters in Masked Gods, pp. 115-16" of astral projection by the Hopi sun-chief of Oraibi :] "felt himself lifted up like a feather and swept over the mountains by a gust of wind ... . While thus out of the fleshly body, the boy walked into his own home. "They didn’t see him ... .""

p.

mountains

71

"the grandest of North America’s sacred High Places, ... Denali, "The Great One," ... has been named ... Mt. McKinley ... . Likewise, ....Tacoma, "The Mountain That Was God," in Washington State, as Mt. Rainier".

72, fn. 37

"J. N. Williams, The Mountain That Was God (New York ..., 1911) ...; ... for ... the Indian lore of the Mountain, see pp. 25-40."

73

"The third highest of North America’s mountains, Orizaba, which the Aztecs called Citlaltepetl, "The Mountain of the Star," ... is revered by all".

74, fn. 41

[Tepe-ilhuitl ‘Mountain-Feast’ :] "In homes and sanctuaries small images of amaranth seed and maize kernels were made to represent the principal mountains of the land. In the center was placed the dough image of Popocatepetl, with eyes and mouth, and dressed in native paper. Close to him was placed the image of Iztaccihuatl, who was regarded as his wife. ... Then the little dough images were decapitated as if they were alive, and the dough eaten. ... Described by the 16^th century Dominican friar Diego Dura`n, translated and published under title Book of the Gods and Rites and The Ancient Calendar (Norman : University of Oklahoma Press, 1971)."

77

[Navaho cosmology]

"to the __ they planted

the Holy Mountain ... made of __"

east

white shell

south

blue-green turquoise

west

abalone

north

jet

77, fn. 44

"The system of color-direction symbolism among the Dieguen~o ... is the same here for the east and south, but for the west it is black and for the north red. Cf. A. L. Kroeber, op. cit., p. 717."

77, fn. 46

(Gladys A. Reichard, Navaho Religion : A Study of Symbolism, Bollingen Foundation, New York, 1950.)"

78

[Navaho] "The Encircled Mountain ... has been identified as Huerfano Peak, above Chaco Canyon".

81

"The Taos Indians revered a high peak called by them Maxwaluna, which rises immediately northeast of their pueblo. Near it is their sacred lake."

81, fn. 51

Pike’s Peak in Colorado ... was one of the most notable sacred mountains ... . The Ute Creation Myth centered upon it ... . It was a mecca for Utes".

117

"in San Diego County" : "The Indians of the village of Helshow Nawa, at the foot of the Cuyamaca Peak, annually went on pilgrimage to the summit of Viejas Mountain to watch Inya, the Sun, come out of the East ... . The sun-dance itself was performed in a circular space on the summit in the increaing light of the dawn." [p. 117, fn. 69 : "Cf. Mary E. Johnson, Indian Legends of the Cuyamaca Mountains (San Diego, 1914), pp. 24-25."]

p.

growth

128

[Pawnee] "the soil was seen to move, and a tiny green blade came slowly into view. This continued to increase in height and size ... . The stalks continued to grow until they were full height and then tasseled out and put forth one or more ears of corn, which grew to full size." "A similar feat was performed with a cedar berry."

128, fn. 94

"The ear of wheat growing and maturing with a supernatural suddenness is just as much a part of the mysteries of Demeter as the vine growing in a few hours is part of the revels of Dionysus. ... Cf. Walter F. Otto, The Meaning of the Eleusinian Mysteries, Bollingen Series XXX.2, The Mysteries (New York, 1955)," p. 25.

129

"A Pawnee girl could make ... fruit grow on trees devoid of fruit, as Hindu and other yogis can."

129, fn. 95

"Cf. G. B. Grinnell, [Pawnee Hero Stories and Folk-Tales (New York, 1889)], pp. 379-81, 383, 388. Louis Jacolliot ... Occult Science in India (New York, 1884), pp. 38-39, 259-64 ... . There appear to be ... the employment of what in psychic research are called "apports" [spectral forms] to simulate".

p.

apparition

165

The testimony of both these modern seers is recorded in The Fairy-Faith in Celtic Countries. A. E.’s is given under "An Irish Mystic’s Testimony," on pages 59 to 65, and that of Yeats on page 66."

166

A. E. distinguished between what he called Shining Beings and Opalescent Beings : "The beings ..., I divide, as I have seen them, into two great classes : those which are shining, and those which are opalescent and seem lit up by a light within themselves. The Shining Beings appear to be lower in the hierarchies; the Opalescent Beings are more rarely seen, and appear to hold the positions of great chiefs or princes." {with Opalescent Beings, cf. Taoist living jade deities}

[circumstances described by A. E. in seeing the Shining Beings :] The firs time I saw them ... I had been listening to [fairy-like] music in the air, and what seemed to be the sounds of bells ... in an ever-changing musical silvery sound."

[description by A. E. in seeing the Opalescent Beings :] "there was at first a dazzle of light, and then I saw that this came from the heart of a tall figure with a body apparently shaped out of half-transparent or opalescent air, and throughout the body ran a radiant electrical fire, to which the heart seemed the

167

center. {cf. the rN~in-ma descriptions of divine being with radiant heart – praesumably derived from Taoist "Heart of Heaven" mysticism} Around the head of this being and through its waving luminous hair, which was blown all about the body like living strands of gold, there appeared flaming wing-like auras. From the being itself light seemed to stream outward in every direction".

170. fn. 10

"account by Mary Austin, a psychic, in Experiences Facing Death (Indianapolis, 1931), page 100 : "I have tried out in my own practices every psychic device discovered among American Indians, and find them superior ... and the Amerind use of rhythm for healing and for raising the plane of group activity is far in advance of anything of ours.""