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About Rev. Alfred Willowhawk, BMsc, CTPR, CTM, RMT, Shamanic Practitioner, Metaphysician
Expertise
I can answer questions related to paganism, wicca, spiritual coaching, shamanic healing, Reiki, Celtic Transformational Healing, Celtic Mythology,( Welsh, Irish, Britonic), Kabbalah, Goddesses and Gods

Experience
I am a practicing Pagan in a Celtic Family Tradition for over 25 years. I am Ordained through the International Metaphysical Ministry, and have previously been ordained as an Orthodox Rabbi, and Christian Minsiter. I am a Registered Spiritual Counselor,have been a Licensed Spiritual Coach, (2007) and a Reiki Master since 1995. I am the High Priest of the Family Tradition mentioned above. As I learned each technique, I realized the benefits and the shortcomings of each one. As I continued to search, study, learn, and incorporate these into my own growth I became a more balanced, happy, satisfied person, for myself. As I become more satisfied with myself, I attracted more balanced, happy, satisfied people into my own life. I realized that these techniques combined together, can be used by ANYONE. Therefore. I became a Spiritual Coach to be able to share this with anyone who wanted to - Be ALL that they ALREADY Are. I am a published author, and have many articles on alternative healing techniques, including Reiki,meditations, shamanic practices, training courses, and articles on following your own life and spiritual path. I am also finishing my Doctorate of Metaphysics through the University of Sedona Currently, I teach the following courses: Celtic Transformational Healing, The Warrior Within, Intuitive Tarot Reading, Soul Retrieval for Shamanic practitioners, and Shamanic Soul: Path to the Sacred Self,(Core Metaphysical Shamanism), as well as all three levels of traditional Usui Reiki. I am the past Editor in Chief of The Heartland Spirit, the pagan magazine of the Heartland Spiritual Alliance, and currently serve on their Board of Directors. My spiritual name is Vajrasattva Savitur and in all other circles I am known as Alfred Willowhawk. This name is drawn from The Willow Tree at the center of the Otherworld which is the Pathway to the Bright World and The Hawk, who represents recollection, cleansing of self and is the Messenger of the

Organizations
Charter Member, International Metaphysical Association International Metaphysical Ministry Healers International Boy Scouts of America, District Roundtable Commissioner

Publications
Witchvox, Associated Content, Amazines, Heartland Spirit

Education/Credentials
B.A. Temple University BMsc University of Sedona MMsc, University of Sedona (completion Date 12/2009) DMsc, University of Sedona, (accepted into program) Reiki Master Certified Tarot Professional Reader High Priest (Wite Rayvn) Shamanic Practitioner, (Metaphysical)

Past/Present Clients
Check out my approbations on http://www.spiritualcoachwillowhawk.com

You are here: Experts > Religion/Spirituality > Pagan/Wiccan Religion > Pagan/Wiccan Religion > family blood line

Pagan/Wiccan Religion - family blood line

Expert: Rev. Alfred Willowhawk, BMsc, CTPR, CTM, RMT, Shamanic Practitioner, Metaphysician - 11/13/2009

Question
Mr.Willowhawk I am a 24 year old Native American male. My great,great grandfather was the last official medicine man for the Comanche nation [Redman] my mother was murdered when I was young and left me with many unanswered questions. My question I have for you Sir is do you think there might be a chance that I might hold a power of some sort? If so how might one go about uncovering this power? Over the years I myself have done and known things that I haven't had any explanation for. Any answers will greatly be appreciated. Thank you for your time. Senewa Kahle

Answer
Hello Mr. Kahle,

Yes, I DO think that you hold the blood of the medicine men. As you have unfortunately been left with no one to mentor you in the physical plane, there is much potential in you. As you have stated, there is much that you have done, without even knowing how. This is the sign of one who is connected to the "source of the medicine".

There are several things that have been useful to other individuals in your particular situation.

1. Do a vision quest. For the Arapaho, Lakota, and the Arapasoka, that means going on the three day fast, and sit on the top of Bear Tipi, climbing by the red road. (this is devil's tower). I have some sources that I can look into for the most sacred space of the Comanche.

2. During this vision quest, you would traditionally receive your sacred animal guide. (If you have already obtained that, please forgive my stating the obvious)

3. Then, as there is no teacher available, I would take an Ancestor Journey, (i can provide that to you as an mp3).

4. Once this is complete, you could follow the instructions of your ancestors, and spirit guides to "activate" the power in a real way.

A cautionary note however, it has been my experience that tribal elders are not quick to recognize an individual that has not been trained by recognized medicine/tobacco clan mentors. As there is not one available, this will be fraught with many trials.

I will say, that from what I sense and you write, you HAVE received the "little death", that usually accompanies the awakening of the "abilities".

How much do you know of the Comanche legends and myths of the great Father and Mother? What particular legends are told by "traditional story tellers".

Here is what is "common" knowledge of the Comanche Creation myth.

A Comanche Legend

One day the Great Spirit collected swirls of dust from the four directions in order to create the Comanche people. These people formed from the Earth had the strength of mighty storms.

Unfortunately, a shape-shifting demon was also created and began to torment the people. The Great Spirit cast the demon into a bottomless pit.

To seek revenge the demon took refuge in the fangs and stingers of poisonous creatures and continues to harm people every chance it gets.

Not very helpful one level, I admit.

A couple of more legends for you to look at:

How the Buffalo was released on Earth:

A Comanche and Apache Legend

In the first days a powerful being named Humpback owned all the buffalo. He kept them in a corral in the mountains north of San Juan, where he lived with his young son.

Not one buffalo would Humpback release for the people on Earth, nor would he share any meat with those who lived near him.

Coyote decided that something should be done to release the buffalo from Humpback's corral. He called the people to a council. "Humpback will not give us any buffalo," Coyote said. "Let us all go over to his corral and make a plan to release them."

They camped in the mountains near Humpback's place, and after dark they made a careful inspection of his buffalo enclosure. The stone walls were too high to climb, and the only entrance was through the back door of Humpback's house.

After four days Coyote summoned the people to another council, and asked them to offer suggestions for releasing the buffalo. "There is no way," said one man. "To release the buffalo we must go into Humpback's house, and he is too powerful a being for us to do that."

"I have a plan," Coyote said. "For four days we have secretly watched Humpback and his young son go about their daily activities. Have you not observed that the boy does not own a pet of any kind?"

The people did not understand what this had to do with releasing the buffalo, but they knew that Coyote was a great schemer and they waited for him to explain. "I shall change myself into a killdeer," Coyote said. "In the morning when Humpback's son goes down to the spring to get water, he will find a killdeer with a broken wing. He will want this bird for a pet and will take it back into the house. Once I am in the house I can fly into the corral, and the cries of a killdeer will frighten the buffalo into a stampede. They will come charging out through Humpback's house and be released upon the Earth."

The people thought this was a good plan, and the next Morning when Humpback's son came down the path to the spring he found a killdeer with a crippled wing. As Coyote had foreseen, the boy picked up the bird and carried it into the house.

"Look here," the boy cried. "This is a very good bird!"

"It is good for nothing!" Humpback shouted. "All the birds and animals and people are rascals and schemers." Above his fierce nose Humpback wore a blue mask, and through its slits his eyes glittered. His basket headdress was shaped like a cloud and was painted black with a zig-zag streak of yellow to represent lightning. Buffalo horns protruded from the sides.

"It is a very good bird," the boy repeated.

"Take it back where you found it!" roared Humpback, and his frightened son did as he was told.

As soon as the killdeer was released it returned to where the people were camped and changed back to Coyote. "I have failed," he said, "but that makes no difference. I will try again in the morning. Perhaps a small animal will be better than a bird."

The next morning when Humpback's son went to the spring, he found a small dog there, lapping at the water. The boy picked up the dog at once and hurried back into the house. "Look here!" he cried. "What a nice pet I have."

"How foolish you are, boy!" Humpback growled. "A dog is good for nothing. I'll kill it with my club."

The boy held tight to the dog, and started to run away crying.

"Oh, very well," Humpback said. "But first let me test that animal to make certain it is a dog. All animals in the world are schemers." He took a coal of fire from the hearth and brought it closer and closer to the dog's eyes until it gave three rapid barks. "It is a real dog," Humpback declared. "You may keep it in the buffalo corral, but not in the house."

This of course was exactly what Coyote wanted. As soon as darkness fell and Humpback and his son went to sleep, Coyote opened the back door of the house. Then he ran among the buffalo, barking as loud as he could. The buffalo were badly frightened because they had never before heard a dog bark. When Coyote ran nipping at their heels, they stampeded toward Humpback's house and entered the rear door. The pounding of their hooves awakened Humpback, and although he jumped out of bed and tried to stop them, the buffalo smashed down his front door and escaped.

After the last of the shaggy animals had galloped away, Humpback's son could not find his small dog. "Where is my pet?" he cried. "Where is my little dog?"

"That was no dog," Humpback said sadly. "That was Coyote the Trickster. He has turned loose all our buffalo."

Thus it was that the buffalo that were released to scatter over all the Earth.

The Legend of Manitous Springs

A Comanche Legend

The Snakes, in common with all Indians, possess hereditary legends to account for all natural phenomena, or any extraordinary occurrences which are beyond their comprehension.

Of course, they have their legendary version of the causes which created in the midst of their hunting grounds these two springs of sweet and bitter water; which are also intimately connected with the cause of separation between the tribes of "Comanche" and the "Snake."

Thus runs the legend:

Many hundreds of winters ago, when the cottonwoods on the Big River were no higher than an arrow, and the red men, who hunted the buffalo on the plains all spoke the same language, and the pipe of peace breathed its social cloud of Kinnik-Kinnick whenever two parties of hunters met on the boundless plains--where, with hunting grounds and game of every kind in the greatest abundance, no nation dug up the hatchet with another because one of its hunters followed the game into their bounds, but, on the contrary, loaded for him his back with choice and fattest meat, and ever proffered the soothing pipe before the stranger, with well filled belly, left the village.

It happened that two hunters of different nations met one day on a small rivulet where both had repaired to quench their thirst. A little stream of water, rising from a spring on a rock within a few feet of the bank, trickled over it, and fell splashing into the river. To this the hunters repaired; and while one sought the spring itself, where the water, cold and clear, reflected on its surface the image of the surrounding scenery, the other, tired by his exertions in the chase, threw himself at once to the ground, and plunged his face into the running stream.

The latter had been unsuccessful in the chase, and perhaps his bad fortune and the sight of the fat deer which the other hunter threw from his back before he drank at the crystal spring, caused a feeling of jealousy and ill humor to take possession of his mind. The other on the contrary, before he satisfied his thirst, raised in the hollow of his hand a portion of the water, and lifting it toward the sun, reversed his hand and allowed it to fall upon the ground--a libation to the Great Spirit Manitou who had vouchsafed him a successful hunt and the blessing of the refreshing water with which he was about to quench his thirst.

Seeing this, and being reminded that he had neglected the usual offering, only increased the feeling of envy and annoyance which the unsuccessful hunter permitted to get the mastery of his heart; and the Evil Spirit at that moment entering his body, his temper fairly flew away and he sought some pretense by which to provoke a quarrel with the stranger Indian at the spring.

"Why does a stranger, " he asked, rising from the stream at the same time, "drink at the spring head, when one to whom the fountain belongs contents himself with the water that runs from it?"

"The Great Spirit Manitou places the cool water at the spring," answered the other hunter, "that his children may drink it pure and undefiled. The running water is for the beasts which scour the plains. Au-sa-qua is a chief of the Shoshone; he drinks at the headwater."

"The Shoshone is but a tribe of the Comanche," returned the other: "Waco- mish leads the grand nation. Why does a Shoshone dare to drink above him?"

"He has said it. The Shoshone drinks at the spring-head; other nations of the stream which runs into the fields. Au-sa-qua is the chief of his nation. The Comanches are brothers. Let them both drink of the same water."

"The Shoshone pays tribute to the Comanche. Waco-mish leads that nation to war. Waco-mish is chief of the Shoshone as he is of his own people."

Waco-mish lies; his tongue is forked like the rattlesnake's; his heart is black as the Misho-tunga (bad spirit). When the Manitou made his children, whether Shoshone or Comanche, Arapahoe, Shian or Paine, he gave them buffalo to eat and the pure water of the fountain to quench their thirst. He said not to one, drink here, and to another drink there; but gave the crystal spring to all that all might drink."

"Waco-mish almost burst with rage as the other spoke; but his coward heart alone prevented him from provoking an encounter with the calm Shoshone. He made thirsty by the words he had spoken,--for the red man is ever sparing of his tongue,--again stooped down to the spring to quench his thirst, when the subtle warrior of the Comanche suddenly threw himself upon the kneeling hunter and, forcing his head into the bubbling water, held him down with all his strength until his victim no longer struggled, his stiffened limbs relaxed, and he fell forward over the spring, drowned and dead.

Over the body stood the murderer, and no sooner was the deed of blood consummated than bitter remorse took possession of his mind where before had reigned the fiercest passion and vindictive hate. With hands clasped to his forehead he stood transfixed with horror, intently gazing on his victim whose head still remained immersed in the fountain. Mechanically he dragged the body a few paces from the water, which, as soon as the head of the dead Indian was withdrawn, the Comanche saw suddenly and strangely disturbed. Bubbles sprang up from the bottom, and rising to the surface escaped in hissing gas.

A thin vaporish cloud arose and gradually dissolving, displayed to the eyes of the trembling murderer the figure of an aged Indian whose long, snowy hair and venerable beard, blown aside by a gentle air from his breast, discovered the well-known totem of the great Wau-kau-aga, the father of the Comanche and Shoshone nation whom the tradition of the tribe, handed down by skilful hieroglyphics, almost deified for the good actions and deeds of bravery this famous warrior had performed when on Earth.

Stretching out a war club toward the murderer, the figure thus addressed him: "Accursed of my tribe ! this day thou has severed the link between the mightiest nations of the world, while the blood of the brave Shoshone cries to the Manitou for vengeance. May the water of thy tribe be rank and bitter in their throats."

Thus saying, and swinging his ponderous war club (made from the elk's horn) round his head, he dashed out the brains of the Comanche, who fell headlong into the spring, which from that day to the present moment remains rank and nauseous, so that not even when half dead with thirst, can one drink of the foul water of that spring.

The good Wau-kau-aga, however, to perpetuate the memory of the Shoshone warrior, who was renowned in his tribe for valor and nobleness of heart, struck with the same avenging club a hard, flat rock which overhung the rivulet, just out of sight of this scene of blood; and forthwith, the rock opened into a round, clear basin which instantly filled with bubbling, sparkling water, than which no thirsty hunter ever drank a sweeter or a cooler draught.

Thus the two springs remain, an everlasting memento of the foul murder of the brave Shoshone and the stern justice of the good Wau-kau-aga; and from that day two mighty tribes of the Shoshone and Comanche have remained severed and apart; although a long and bloody war followed the treacherous murder of the Shoshone chief, and many a scalp torn from the head of the Comanche paid the penalty of his death.

The American and Canadian trappers assert that the numerous springs which, under the head of beer, soda, steamboat, springs, etc., abound in the Rocky Mountains, are the spots where his Satanic majesty comes up from his kitchen to breathe the sweet, fresh air, which must doubtless be refreshing to his worship after a few hours spent in superintending the culinary process going on below.

The release of Wild Animals

A Comanche Legend

Long ago two people owned all the buffalo. They were an old woman and her young cousin. They kept them penned up in the mountains, so that they could not get out. Coyote came to these people.

He summoned the Indians to a council. "That old woman will not give us anything. When we come over there, we will plan how to release the buffalo."

They all moved near the buffalo-enclosure. "After four nights," said Coyote, "we will again hold a council as to how we can release the buffalo. A very small animal shall go where the old woman draws her water. When the child gets water, it will take it home for a pet. The old woman will object; but the child will think so much of the animal, that it will begin to cry and will be allowed to keep it. The animal will run off at daybreak, and the buffalo will burst out of their pen and run away."

The first animal they sent failed. Then they sent the Kill-dee.

When the boy went for water, he found the Kill-dee and took it home. "Look here!" he said to his cousin, "this animal of mine is very good."

The old woman replied, "Oh, it is good for nothing! There is nothing living on the earth that is not a rascal or schemer."

The child paid no attention to her.

"Take it back where you got it," said the woman. He obeyed. The Kill-dee returned.

The people had another council. "Well, she has got the better of these two. They have failed," said Coyote; "but that makes no difference. Perhaps we may release them, perhaps we shall fail. This is the third time now. We will send a small animal over there. If the old woman agrees to take it, it will liberate those buffalo; it is a great schemer."

So they sent the third animal. Coyote said, "If she rejects this one, we shall surely be unable to liberate the game."

The animal went to the spring and was picked up by the boy, who took a great liking to it. "Look here! What a nice pet I have!"

The old woman replied, "Oh, how foolish you are! It is a good for nothing. All the animals in the world are schemers. I'll kill it with a club."

The boy took it in his arms and ran away crying. He thought too much of his pet. "No! this animal is too small," he cried.

When the animal had not returned by nightfall, Coyote went among the people, saying, "Well, this animal has not returned yet; I dare say the old woman has consented to keep it. Don't be uneasy, our buffalo will be freed." Then he bade all the people get ready just at daybreak. "Our buffalo will be released. Do all of you mount your horses."

In the mean time the animal, following its instructions, slipped over to the pen, and began to howl. The buffalo heard it, and were terrified. They ran towards the gate, broke it down, and escaped. The old woman, hearing the noise, woke up.

The child asked, "Where is my pet?" He did not find it.

The old woman said, "I told you so. Now you see the animal is bad, it has deprived us of our game." She vainly tried to hold the buffalo back.

At daybreak all the Indians got on their horses, for they had confidence in Coyote. Thus the buffalo came to live on this earth. Coyote was a great schemer.

Each of these legends hold some interesting things. I would suggest studying them, and then doing what I call a "Journey" to visit each legend.

We can talk about that after you have completed the earlier steps.

One caution, most research shows that the Comanche as a people had little time for remembering history, they lived in the "now". I have some doubt on that, as history is ALWAYS written by the victors, and unfortunately that is not the first peoples of this land. Here is an interesting link though, that may be of interest as well.

http://www.tolatsga.org/ComancheOne.html

Know that you are embarking on a sacred trust from all of your ancestors, and it is my pleasure to have some small part in that.

Finally, there is one book called Comanche Society: Before the Reservation, written by Gerald Betty. It has some valuable information on Comanche society, including a timeline since the 1700's. it is however, written from a scholarly perspective and does not address COmanche "spiritual" practices.

Please contact me directly at:

alfred@spiritualcoachwillowhawk.com, if you wish to pursue this further.

Warmest regards,

Alfred Willowhawk
http://www.spiritualcoachwillowhawk.com

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