Blue Cosmic Night/ Blue Self-Existing Eagle - Spectral Serpent Moon of Liberation, Day 10

Chief Red Cloud, Oglala Lakota.

"They made us many promises, more than I can remember, but they never kept but one; they promised to take our land and they took it."  Chief Red Cloud

Red Cloud (Lakota: Maȟpíya Lúta) (1822 – December 10, 1909) was an important leader of the Oglala Lakota. He led from 1868 to 1909. One of the most capable Native American opponents the United States Army faced, he led a successful campaign in 1866–1868 known as Red Cloud's War over control of the Powder River Country in northeastern Wyoming and southern Montana. The largest action of the war, the Fetterman Fight (with 81 men killed on the U.S. side), was the worst military defeat suffered by the U.S. on the Great Plains until the Battle of the Little Bighorn ten years later.

After signing the Treaty of Fort Laramie (1868), Red Cloud led his people in the important transition to reservation life. Some of his US opponents mistakenly thought of him as overall leader of the Sioux (Dakota, Lakota, and Nakota). The large tribe had several major divisions and was highly decentralized. Bands among the Oglala and other divisions operated independently, even though some individual leaders, such as Red Cloud, were renowned as warriors and highly respected as leaders.

Red Cloud was born close to the forks of the Platte River, near the modern-day city of North Platte, Nebraska. His mother, Walks As She Thinks, was an Oglala Lakota and his father, Lone Man, was a Brulé Lakota leader. They came from two of the major seven Lakota divisions.

As was traditional among the matrilineal Lakota, in which the children belonged to the mother's clan and people, Red Cloud was mentored as a boy by his maternal uncle, Old Chief Smoke (1774–1864). Old Chief Smoke played a prominent, major role in the boy's early-mid life. He brought Red Cloud into the Smoke household when the boy's parents died around 1825. At a young age, Red Cloud fought against neighboring Pawnee and Crow, gaining much war experience

Red Cloud's War was the name the US Army gave to a series of conflicts fought with Native American Plains tribes in the Wyoming and Montana territories. The battles were waged between the Northern Cheyenne, allied with Lakota and Arapaho bands, against the United States Army between 1866 and 1868. In December 1866, the Native American allies attacked and defeated a United States unit in what the whites would call the Fetterman Massacre (or the Battle of the Hundred Slain), which resulted in the most U.S. casualties of any Plains battle up to that point.

Following this battle, a US peace commission toured the Plains in 1867 to gather information to help bring about peace among the tribes and with the US. Finding that the Native Americans had been provoked by white encroachment and competition for resources, the commission recommended assigning definite territories to the Plains tribes. The Lakota, Northern Cheyenne, and Arapaho bands, and others settled for peace with the US under the Treaty of Fort Laramie. The US agreed to abandon its forts and withdraw completely from Lakota territory.

In 1871, the government established the Red Cloud Agency on the Platte River, downstream from Fort Laramie. As outlined in the Treaty of 1868, the agency staff were responsible for issuing weekly rations to the Oglala, as well as providing the annually distributed supply of cash and annuity goods. The agent and Washington officials would determine how much of the annuity was to be paid in cash or goods, and sometimes the supplies were late, in poor condition, inadequate in amount, or never arrived at all. Red Cloud took his band to the agency (a predecessor of the Native American reservation) and tried to help them in the transition to a different way of life. In the fall of 1873, the agency was removed to the upper White River in northwestern Nebraska.

Red Cloud settled at the agency with his band by the fall of 1873. He soon became embroiled in a controversy with the new Indian agent, Dr. John J. Saville.

In 1874, General George Custer led a reconnaissance mission into Sioux territory that reported gold in the Black Hills, an area held sacred by the local Native Americans. Formerly, the Army tried to keep miners out but did not succeed; the threat of violence grew. In May 1875, Lakota delegations headed by Red Cloud, Spotted Tail, and Lone Horn traveled to Washington, DC in an attempt to persuade President Grant to honor existing treaties and stem the flow of miners into their lands. The Native Americans met on various occasions with Grant, Secretary of the Interior Delano, and Commissioner of Indian Affairs Smith. He told them on May 27 that Congress was ready to resolve the matter by paying the tribes $25,000 for their land and resettling them into Indian Territory. The delegates refused to sign such a treaty, with Spotted Tail saying about the proposal:

“When I was here before, the President gave me my country, and I put my stake down in a good place, and there I want to stay.... You speak of another country, but it is not my country; it does not concern me, and I want nothing to do with it. I was not born there.... If it is such a good country, you ought to send the white men now in our country there and let us alone.”

Although Red Cloud was unsuccessful in finding a peaceful solution, he did not take part in the Lakota war of 1876-1877, which was led by Tȟašúŋke Witkó (Crazy Horse) and Tȟatȟáŋka Íyotake (Sitting Bull).

In the fall of 1877, the Red Cloud Agency was removed to the upper Missouri River. The following year it was removed to the forks of the White River, in present-day South Dakota, where it was renamed the Pine Ridge Indian Reservation.

Red Cloud continued fighting for his people, even after being forced onto the reservation. In 1887 Red Cloud opposed the Dawes Act, which broke up communal tribal holdings, and allocated 160-acre plots of land to heads of families on tribal rolls for subsistence farming. The US declared additional communal tribal lands as excess, and sold it to immigrant settlers. In 1889 Red Cloud opposed a treaty to sell more of the Lakota land. Due to his steadfastness and that of Sitting Bull, government agents obtained the necessary signatures for approval through subterfuge, such as using the signatures of children.

www.wikipedia.com

AKBAL

Kin 143: Blue Cosmic Night

I endure in order to dream

Transcending intuition

I seal the input of abundance

With the cosmic tone of presence

I am guided by the power of accomplishment.

Cosmic history is a relief measure urging us to step back from the history books and the information superhighway, and take another look.*

*Star Traveler's 13 Moon Almanac of Synchronicity, Galactic Research Institute, Law of Time Press, Ashland, Oregon, 2015-2016.

www.lawoftime.org

www.tzolkincosmology.com

www.13moon.com

The Sacred Tzolk'in 

Ajna Chakra (Gamma Plasma)

5/10/16 White Crystal Wind/ White Electric Wizard - Spectral Serpent Moon of Liberation, Day 9

Chief Luther Standing Bear, Oglala Lakota

"Civilization has been thrust upon me… and it has not added one whit to my love for truth, honesty, and generosity."  Chief Luther Standing Bear

Luther Standing Bear (December 1868 – February 20, 1939) (Ota Kte, "Plenty Kill" or "Mochunozhin") was an Oglala Lakota chief notable in American history as an Native American author, educator, philosopher, and actor of the twentieth century. Standing Bear fought to preserve Lakota heritage and sovereignty and was at the forefront of a Progressive movement to change government policy toward Native Americans.

Standing Bear was one of a small group of Lakota leaders of his generation, such as Black Elk, Gertrude Bonnin, and Charles Eastman, who were born and raised in the oral traditions of their culture, educated in white culture, and wrote significant historical accounts of their people and history in English. Luther’s experiences in early life, the Carlisle Indian Industrial School, Wild Westing with Buffalo Bill, and life on government reservations present a unique view of a Native American during the Progressive Era in American history. Standing Bear’s commentaries on Native American culture and wisdom educated the American public, deepened public awareness, and created popular support to change government policies toward Native American peoples. Luther Standing Bear helped create the popular twentieth century image that Native American culture is holistic and respectful of nature; his classic commentaries appear in college-level reading lists in anthropology, literature, history, and philosophy, and constitute a legacy and treasury of Native American wisdom.

Between 1928 and 1936, Standing Bear wrote four books and a series of articles about protecting Lakota culture and in opposition to government regulation of Native Americans. Luther‘s commentaries challenged government policies regarding education, assimilation, freedom of religion, tribal sovereignty, return of lands and efforts to convert the Lakota into sedentary farmers. Standing Bear believed that white people had much to teach Indians and that Indian people had much to teach whites. He argued that the Bureau of Indian Affairs should employ Indians in positions of authority, adopt a policy of bilingual education, employ Indians to teach Indians and teach Native American history and culture in all public schools. Standing Bear argued for a change of policy in the education of Native American children:

“The Indian children should have been taught how to translate the Sioux tongue into English properly; but the English teachers only taught them the English language, like a bunch of parrots.”

“The Indian, by the very sense of duty, should become his own historian, giving account of the race, fairer and fewer accounts of the wars and more of the statecraft, legends, languages, oratory and philosophical conceptions. No longer should the Indian be dehumanized in order to make material for lurid and cheap function to embellish street stands.”

“A fair and correct history of the native American should be incorporated into the curriculum of public schools. Indians should be taught their own history, and schools created where tribal and Indian thought would be taught on the Indian pattern by Indian instructors. All American would benefit, for “in denying the Indian his ancestral rights and heritages the white race is robbing itself.”

Standing Bear opposed the Dawes Act's policy of privatization of communal holdings of Native American tribes, and was critical of government support of missionaries who undermined Sioux religion, as did the prohibition against the Sun Dance, the most important religious and social event in the yearly cycle of Sioux life.

Between 1928 and 1934, Progressives organized and launched a national education campaign to change government policies towards Native Americans. The campaign began in 1928 with the publication of Standing Bear’s book “My People the Sioux” and the release of John Collier’s Meriam Report. During this period, Standing Bear published four books and numerous articles to educate the public about Lakota culture, and toured the forums of the American lecture circuit building critical support for an “Indian New Deal.” Luther was at the forefront of the Progressive movement and his commentaries educated the American public, deepened awareness and created popular support to change government policies toward Native American peoples. At the time, Native American authors were a rarity, and Standing Bear’s books were considered culturally significant and reviewed by the New York Times.

In 1931, Standing Bear published My Indian Boyhood, a classic memoir of life, experience and education of a Lakota child in the late 1800s. That year, after an absence of twenty years, Standing Bear visited Pine Ridge, South Dakota. He was so distressed by the desperate plight of his people that he wrote “The Tragedy of the Sioux” in American Mercury condemning federal Indian policy for the continued destruction of the Lakota.“Land of the Spotted Eagle”, published in 1933, is an ethnographic description of traditional Lakota life and customs, criticizing whites’ efforts to “make over” the Indian into the likeness of the white race. Here, Standing Bear observed, “White men seem to have difficulty realizing that people who live differently from themselves still might be traveling the upward and progressive road of life.”  In 1933, Standing Bear also published "What the Indian Means to America". In 1934, Standing Bear published a collection of Lakota tales and legends in “Stories of the Sioux”.

Luther Standing Bear was at the forefront of the Progressive movement, and joined with advocate John Collier, the Indian Rights Association and others to protect Native American religion and sovereignty. Standing Bear’s commentaries on Native American culture and wisdom educated the American public, deepened public awareness and created popular support to change in government policies toward Native American peoples. In 1928, Standing Bear’s “My People the Sioux” and Collier’s Meriam Report were published, launching an organized campaign to challenge government policies limiting Native American religion and sovereignty.

Between 1928 and 1934, Luther Standing Bear published four books and numerous articles to educate the public about Lakota culture, and toured the forums of the American lecture circuit building critical support for a “Indian New Deal.”

In 1933, Collier was appointed Commissioner for the Bureau of Indian Affairs in the President Franklin D. Roosevelt administration, and Standing Bear wrote to President Franklin D. Roosevelt that Congress should legislate that the history and culture of Native Americans be made part of the curriculum of public schools. The next year, Collier introduced what became known as the Indian New Deal with Congress' passage of the Indian Reorganization Act of 1934 legislation reversing fifty years of assimilation policies by emphasizing Indian self-determination and the Dawes Act's policy of privatization of communal holdings of Native American tribes. Luther’s essay “The Tragedy of the Sioux” in American Mercury and his book Land of Spotted Eagle were published near the end of the Progressive campaign and had wide impact influencing John Collier’s Indian New Deal policies and fighting to restore tribal culture and sovereignty.

www.wikipedia.com

IK

Kin 142: White Crystal Wind

I dedicate in order to communicate

Universalizing breath

I seal the input of spirit

With the crystal tone of cooperation

I am guided by the power of timelessness.

All teachers and messengers throughout history are part of a unified matrix, when viewed through the lens of the synchronic order.*

*Star Traveler's 13 Moon Almanac of Synchronicity, Galactic Research Institute, Law of Time Press, Ashland, Oregon, 2015-2016.

www.lawoftime.org

www.tzolkincosmology.com

www.13moon.com

The Sacred Tzolk'in 

Muladhara Chakra (Seli Plasma)

Red Spectral Dragon/ Red Lunar Skywalker - Spectral Serpent Moon of Liberation, Day 8

Chief Poundmaker (1885).

"Upon surrendering: Everything I could do was done to prevent bloodshed. Had I wanted war, I would not be here now. I would be on the prairie. You did not catch me. I gave myself up. You have got me because I wanted peace."  Chief Poundmaker

Pîhtokahanapiwiyin (c. 1842 – 4 July 1886), better known as Poundmaker, was a Plains Cree chief known as a peacemaker and defender of his people. According to Cree oral history, Pîhtokahanapiwiyin, known to English speakers as Chief Poundmaker, inherited his name from his grandfather who had a special ability to attract buffalo into pounds; however, another source states that the name was awarded to him because of his own skill with the use of these pounds (and does not relate to his ancestry). A buffalo pound resembled a huge corral with walls covered by the leaves of thick bushes. Usually herds of buffalo were stampeded into this trap, or on other occasions, the buffalo were drawn in by a person like Pîhtokahanapiwiyin, who was according to tradition, gifted by spirit helpers to use a special song to lure in the buffalo. As he sang, he used a drum. The song enticed the lead buffalo cow to bring her herd into the enclosure.

Poundmaker was born in Rupert's Land, near present day Battleford; the child of Sikakwayan, an Assiniboine medicine man, and a mixed-blood Cree woman, the sister of Chief Mistawasis. Following the death of his parents, Poundmaker, his brother Yellow Mud Blanket, and his younger sister, were all raised by their mother's Cree community, led by Chief Wuttunee, but later known as the Red Pheasant Band. In his adult life, Poundmaker gained prominence during the 1876 negotiations of Treaty 6 and split off to form his own band. In 1881, the band settled on a reserve about 40 km northwest of Fort Battleford.  Poundmaker was not opposed of the idea of a treaty, but became critical of the Canadian government's failures to live up to its promises.

In 1873, Crowfoot, chief of the Blackfoot First Nation, had adopted Poundmaker thereby increasing the latter’s influence. This move also cemented the ties between the Blackfoot and the Cree, which successfully stopped the struggling over the very scarce buffalo.

The shortage of bison left Poundmaker's people desperately hungry, and in 1885, they traveled south to Battleford. Oral history accounts suggest Poundmaker went to the fort to speak with the Indian agent, Rae, and reaffirm his loyalty to the Queen after a murder at the nearby Mosquito Reserve; however, the people of Battleford and some of the settlers in the surrounding area, hearing reports of large numbers of Cree and Assiniboine leaving reserves and making their way to Battleford, feared for their safety. On the night of 30 March 1885, townspeople began to abandon the town and seek shelter in the North-West Mounted Police Fort Battleford. When Poundmaker and his party reached the town, the first nation agent refused to come out of the fort to meet with them. He kept them waiting for two days. Telegrams sent by those barricaded in the fort indicated they believed it was an attack, but Peter Ballantyne exited the fort and, acting as a spy, checked Poundmaker's plans and found his intentions peaceful.

On 2 May 1885, a military force of 332 Canadian troops, led by Lieutenant-Colonel William Dillon Otter, attacked Poundmaker's camp near Cut Knife Hill. When the army was forced to retreat, Poundmaker, who had not taken part in the fight, prevented his warriors from pursuing the soldiers. It is thought that this action prevented the loss of many lives on both sides since a serious amount of counter-measures would have had to be placed to cover the retreat—and the Cree fought best while their enemy was retreating.

Poundmaker was convicted of treason in 1885 and sentenced to three years in Stony Mountain Penitentiary. He said; "You did not catch me, I gave myself up. I wanted peace."  At his trial, he is reported to have said:

"Everything that is bad has been laid against me this summer, there is nothing of it true. ... Had I wanted war, I would not be here now. I should be on the prairie. You did not catch me. I gave myself up. You have got me because I wanted justice."

Because of the power of his adopted father, Crowfoot, Poundmaker's hair was not cut in prison, and he served only seven months. Nonetheless, his stay there devastated his health and led to his death (from a lung hemorrhage) in 1886, at the age of 44. He was buried at Blackfoot Crossing near Gleichen, Alberta, but his remains were exhumed in 1967, and reburied on the Poundmaker Reservation, Saskatchewan.*

*https://en.wikipedia.org/wiki/Pitikwahanapiwiyin

 

IMIX

Kin 141: Red Spectral Dragon

I dissolve in order to nurture

Releasing being

I seal the input of birth

With the spectral tone of liberation

I am guided by my own power doubled.

Once a conditioned pattern is established in the mind, many impressions will automatically be rejected and those that are accepted will be filtered through the conceptual mind.*

*Star Traveler's 13 Moon Almanac of Synchronicity, Galactic Research Institute, Law of Time Press, Ashland, Oregon, 2015-2016.

www.lawoftime.org

www.tzolkincosmology.com

www.13moon.com

The Sacred Tzolk'in

Sahasrara Chakra (Dali Plasma)

https://en.wikipedia.org/wiki/Pitikwahanapiwiyin

Yellow Planetary Sun/ Yellow Magnetic Human - Spectral Serpent Moon of Liberation, Day 7

Alleged photo of Crazy Horse in 1877.

"Upon suffering beyond suffering, the Red Nation shall rise again, and it shall be a blessing for a sick world - a world filled with broken promises, selfishness and separations. A world longing for light again." Crazy Horse

Crazy Horse (Lakota: Tȟašúŋke Witkó in Standard Lakota Orthography, IPA:/tχaʃʊ̃kɛ witkɔ/), literally "His-Horse-Is-Crazy"; c. 1840 – September 5, 1877) was a Native American war leader of the Oglala Lakota. He took up arms against the United States Federal government to fight against encroachments on the territories and way of life of the Lakota people, including leading a war party to victory at the Battle of the Little Bighorn in June 1876.

Four months after surrendering to U.S. troops under General Crook in May 1877, Crazy Horse was fatally wounded by a military guard, using his bayonet, while allegedly resisting imprisonment at Camp Robinson in present-day Nebraska. He ranks among the most notable and iconic of Native American tribal members and was honored by the U.S. Postal Service in 1982 with a 13¢ Great Americans series postage stamp.

Crazy Horse was born to parents from two tribes of the Lakota division of the Sioux, his father was an Oglala and his mother was a Miniconjou. His father, born in 1810, was also named Crazy Horse. One account said that after the son had reached maturity and shown his strength, his father gave him his name and took a new one, Waglula (Worm). (Another version of how the son Crazy Horse acquired his name was that he took it after having a vision.) His mother Rattling Blanket Woman (born 1814) died when Crazy Horse was only four years old. Crazy Horse's cousin (son of Lone Horn) was Touch the Clouds. He saved Crazy Horse's life at least once and was with him when he died.

Crazy Horse lived in the Lakota camp with his younger brother, High Horse (son of Iron Between Horns and Waglula) and a cousin Little Hawk. (Little Hawk was the nephew of his maternal step-grandfather, Corn) The camp was entered by Lieutenant Grattan and 28 other US troopers, who intended to arrest a Minniconjou man for having stolen a cow. (The cow had wandered into the camp, and after a short time someone butchered it and passed the meat out among the people). A conflict known as the Grattan massacre ensued and the Sioux killed the US Army forces.

After witnessing the Grattan Massacre in 1854, Crazy Horse went out on a vision quest to seek guidance but without going through the traditional procedures first. In his vision, a warrior on his horse rode out of a lake and the horse seemed to float and dance throughout the vision. He wore simple clothing, no face paint, he wore his hair down with just a feather in it, and he wore a small brown stone behind his ear. Bullets and arrows flew around him as he charged forward, but neither he nor his horse were hit. A thunderstorm came over the warrior and his people grabbed hold of his arms trying to hold him back. The warrior broke their hold and then lightning struck him leaving a lightning symbol on his cheek and white marks like hailstones appeared on his body. The warrior told Crazy Horse that as long he dressed modestly, his tribesmen weren’t touching him, and he didn’t take any scalps or war trophies, than he wouldn’t be harmed in battle. As the vision ended, he heard a red-tailed hawk shrieking off in the distance. Crazy Horse's father later interpreted the vision and said that the warrior was going to be him. The lightning bolt on his cheek and the hailstones on his body were to become his war paint. Crazy Horse was to follow the warrior’s role to dress modestly and to do as the warrior's prophecy said so he would be unharmed in battle. For the most part, the vision was true and Crazy Horse was rarely harmed in battle, except for when he was struck by an arrow after taking two enemy scalps. He was shot in the face by No Water when Little Big Man tried to hold Crazy Horse back to prevent a fight from breaking out and he was held back by one of his tribesman when he was stabbed by a bayonet the night he died.

After having witnessed the death of the Lakota leader Conquering Bear at the Grattan Massacre, Crazy Horse began to get trance visions. His father Waglula took him to what today is Sylvan Lake, South Dakota, where they both sat to do a hemblecha or vision quest. A red-tailed hawk led them to their respective spots in the hills; as the trees are tall in the Black Hills, they could not always see where they were going. Crazy Horse sat between two humps at the top of a hill north and to the east of the lake. Waglula sat south of Harney Peak but north of his son.

Crazy Horse's vision first took him to the South where, in Lakota spirituality, one goes upon death. He was brought back and was taken to the West in the direction of the wakiyans (thunder beings). He was given a medicine bundle to protect him for life. One of his animal protectors would be the white owl which, according to Lakota spirituality, would give extended life. He was also shown his "face paint" for battle, to consist of a yellow lightning bolt down the left side of his face, and white powder. He would wet this and put marks over his vulnerable areas; when dried, the marks looked like hailstones. His face paint was similar to that of his father, who used a red lightning strike down the right side of his face and three red hailstones on his forehead. Crazy Horse put no makeup on his forehead and did not wear a war bonnet. Lastly, he was given a sacred song that is still sung by the Oglala people today and he was told he would be a protector of his people.

Black Elk, a contemporary and cousin of Crazy Horse, related the vision in Black Elk Speaks: Being the Life Story of a Holy Man of the Oglala Sioux, from talks with John G. Neihardt:

When I was a man, my father told me something about that vision. Of course he did not know all of it; but he said that Crazy Horse dreamed and went into the world where there is nothing but the spirits of all things. That is the real world that is behind this one, and everything we see here is something like a shadow from that world. He was on his horse in that world, and the horse and himself on it and the trees and the grass and the stones and everything were made of spirit, and nothing was hard, and everything seemed to float. His horse was standing still there, and yet it danced around like a horse made only of shadow, and that is how he got his name, which does not mean that his horse was crazy or wild, but that in his vision it danced around in that queer way.

It was this vision that gave him his great power, for when he went into a fight, he had only to think of that world to be in it again, so that he could go through anything and not be hurt. Until he was killed at the Soldiers' Town on White River, he was wounded only twice, once by accident and both times by some one of his own people when he was not expecting trouble and was not thinking; never by an enemy.

Through the late 1850's and early 1860's, Crazy Horse's reputation as a warrior grew, as did his fame among the Lakota. The Lakota told accounts of him in their oral histories. His first kill was a Shoshone raider who had murdered a Lakota woman washing buffalo meat along the Powder River. Crazy Horse fought in numerous battles between the Lakota and their traditional enemies, the Crow, Shoshone, Pawnee, Blackfeet, and Arikara, among Plains tribes.

In 1864, after the Third Colorado Cavalry decimated Cheyenne and Arapaho in the Sand Creek Massacre, Lakota Oglala and Minneconjou bands allied with them against the US military. Crazy Horse was present at the Battle of Platte Bridge and the Battle of Red Buttes in July 1865. Because of his fighting ability and for his generosity to the tribe, in 1865 Crazy Horse was named a Ogle Tanka Un (Shirt Wearer, or war leader) by the tribe.

The Last Sun Dance of 1877 is significant in Lakota history as the Sun Dance held to honor Crazy Horse one year after the victory at the Battle of the Little Big Horn, and to offer prayers for him in the trying times ahead. Crazy Horse attended the Sun Dance as the honored guest but did not take part in the dancing. Five warrior cousins sacrificed blood and flesh for Crazy Horse at the Last Sun Dance of 1877. The five warrior cousins were three brothers, Flying Hawk, Kicking Bear and Black Fox II, all sons of Chief Black Fox, also known as Great Kicking Bear, and two other cousins, Eagle Thunder and Walking Eagle. The five warrior cousins were braves considered vigorous battle men of distinction.

www.wikipedia.com

AHAU

Kin 140: Yellow Planetary Sun

I perfect in order to enlighten

Producing life

I seal the matrix of universal fire

With the planetary tone of manifestation

I am guided by the power of elegance

I am a polar kin

I extend the yellow galactic spectrum.

With their capacity for instantaneous transmissions, radial plasma also functions as a storage unit, information bank, and telepathic message unit.*

*Star Traveler's 13 Moon Almanac of Synchronicity, Galactic Research Institute, Law of Time Press, Ashland, Oregon, 2015-2016,

www.lawoftime.org

www.tzolkincosmology.com

www.13moon.com

The Sacred Tzolk'in 

Anahata Chakra (Silio Plasma)

Blue Solar Storm/ Blue Cosmic Monkey - Spectral Serpent Moon of Liberation, Day 6

Tecumseh /tᵻˈkʌmsə, tᵻˈkʌmsi/ was a Native American leader of the Shawnee and a large tribal confederacy which opposed the United States during Tecumseh's War, and became an ally of Britain in the War of 1812. 

Tecumseh (1768 - 1813),  grew up in the Ohio Country during the American Revolutionary War and the Northwest Indian War, where he was constantly exposed to warfare. With Americans continuing to move west after the British ceded the Ohio Valley to the new United States in 1783, the Shawnee moved farther northwest. In 1808, they settled Prophetstown in present-day Indiana. With a vision of establishing an independent Native American nation east of the Mississippi under British protection, Tecumseh worked to recruit additional tribes to the confederacy from the southern United States.

During Tecumseh's boyhood, white frontiersmen slew his father Pucksinwah at the Battle of Point Pleasant during Lord Dunmore’s War in 1774. The frontiersmen had crossed onto Indian land in violation of a recent treaty. Tecumseh resolved to become a warrior like his father and to be "a fire spreading over the hill and valley, consuming the race of dark souls".

At age 15, after the American Revolutionary War ended in 1783, Tecumseh joined a band of Shawnee who aimed to stop the white invasion of their lands by attacking settlers' flatboats traveling down the Ohio River from Pennsylvania. In time, Tecumseh came to lead his own band of warriors. For a while, these Indian raids became so effective that river traffic virtually ceased.

During the War of 1812, Tecumseh's confederacy allied with the British and helped in the capture of Fort Detroit. Prior to the raid, Chief Tecumseh delivered a powerful speech upon a rock that is preserved to this day at Fort Malden. After the U.S. Navy took control of Lake Erie in 1813, the Native Americans and British retreated. American forces caught them at the Battle of the Thames, and killed Tecumseh in October 1813. With his death, his confederation disintegrated, and the Native Americans had to move west again, yet Tecumseh became an iconic folk hero in American, Aboriginal and Canadian history.

Here is also, however, the text of quite a different-toned speech which Tecumseh allegedly delivered to a band of Osages on his way back home in 1811. It was reported by John Dunn Hunter, an Anglo-American whose parents had been killed by the Kickapoos, and who had been later raised among the Osages:

"Brothers, we all belong to one family; we are all children of the Great Spirit; we walk in the same path; slake our thirst at the same spring; and now affairs of the greatest concern lead us to smoke the pipe around the same council fire! Brothers, we are friends; we must assist each other to bear our burdens. The blood of many of our fathers and brothers has run like water on the ground, to satisfy the avarice of the white men. We, ourselves, are threatened with a great evil; nothing will pacify them but the destruction of all the red men. Brothers, when the white men first set foot on our grounds, they were hungry; they had no place on which to spread their blankets, or to kindle their fires. They were feeble; they could do nothing for themselves. Our fathers commiserated their distress, and shared freely with them whatever the Great Spirit had given his red children. They gave them food when hungry, medicine when sick, spread skins for them to sleep on, and gave them grounds, that they might hunt and raise corn. Brothers, the white people are like poisonous serpents: when chilled, they are feeble and harmless; but invigorate them with warmth, and they sting their benefactors to death. The white people came among us feeble; and now that we have made them strong, they wish to kill us, or drive us back, as they would wolves and panthers. Brothers, the white men are not friends to the Indians: at first, they only asked for land sufficient for a wigwam; now, nothing will satisfy them but the whole of our hunting grounds, from the rising to the setting sun. Brothers, the white men want more than our hunting grounds; they wish to kill our old men, women, and little ones. Brothers, many winters ago there was no land; the sun did not rise and set; all was darkness. The Great Spirit made all things. He gave the white people a home beyond the great waters. He supplied these grounds with game, and gave them to his red children; and he gave them strength and courage to defend them. Brothers, my people wish for peace; the red men all wish for peace; but where the white people are, there is no peace for them, except it be on the bosom of our mother. Brothers, the white men despise and cheat the Indians; they abuse and insult them; they do not think the red men sufficiently good to live. The red men have borne many and great injuries; they ought to suffer them no longer. My people will not; they are determined on vengeance; they have taken up the tomahawk; they will make it fat with blood; they will drink the blood of the white people. Brothers, my people are brave and numerous; but the white people are too strong for them alone. I wish you to take up the tomahawk with them. If we all unite, we will cause the rivers to stain the great waters with their blood. Brothers, if you do not unite with us, they will first destroy us, and then you will fall an easy prey to them. They have destroyed many nations of red men, because they were not united, because they were not friends to each other. Brothers, the white people send runners among us; they wish to make us enemies, that they may sweep over and desolate our hunting grounds, like devastating winds, or rushing waters. Brothers, our Great Father over the great waters is angry with the white people, our enemies. He will send his brave warriors against them; he will send us rifles, and whatever else we want—he is our friend, and we are his children. Brothers, who are the white people that we should fear them? They cannot run fast, and are good marks to shoot at: they are only men; our fathers have killed many of them: we are not squaws, and we will stain the earth red with their blood. Brothers, the Great Spirit is angry with our enemies; he speaks in thunder, and the earth swallows up villages, and drinks up the Mississippi. The great waters will cover their lowlands; their corn cannot grow; and the Great Spirit will sweep those who escape to the hills from the earth with his terrible breath. Brothers, we must be united; we must smoke the same pipe; we must fight each other’s battles; and, more than all, we must love the Great Spirit: he is for us; he will destroy our enemies, and make all his red children happy."

www.wikipedia.com

CAUAC

Kin 139: Blue Solar Storm

I pulse in order to catalyze

Realizing energy

I seal the matrix of self-generation

With the solar tone of intention

I am guided by the owner of vision.

Super-mental civilizations are those in which the mental nature of reality has been comprehended and mastered.*

*Star Traveler's 13 Moon Almanac of Synchronicity, Galactic Research Institute, Law of Time Press, Ashland, Oregon, 2015-2016.

www.lawoftime.org

www.tzolkincosmology.com

www.13moon.com

The Sacred Tzolk'in 

Manipura Chakra (Limi Plasma)