Don Alejandro is charged as the primary keeper of the teachings, visions and prophecies of the Mayan people, which are very much alive today. He travels the world sharing the message and prophecies of the Mayans. One prophecy says: “Arise, all arise, not one nor two groups be left behind.” Another says:  “Let the morning come, let the dawn come for the people to have peace and be happy. Together we are to see our children. Together we are to see our mountains. Together we are to see our cities. Together we are to see our waters.” His message of hope and empowerment resonates with people of all faiths and beliefs around the globe.

http://www.commonpassion.org

On July17-18, 2010 there will be a special gathering to bring unity consciousness to our world and help close out the current age.
Please read more: http://awakenvideo.org/pdf/conscious_convergence.pdf

We are now living in a time of our truth and an intertwined field of destiny mending the circle of life. Let us look at the truth: the tree of life, the seed of life, the flower of life. The world has awaited a renewed life’s plan. We look towards our grand elders and wisdom keepers’ Cosmovision for specific instructions and guidance towards the reconnection to the natural laws. The seen and unseen from the past, present and future unfold. Destiny brings us all to this point in time. The men and women of wisdom have returned. History and Herstory is unfolding in front of our very own eyes.”

This special event took place April 2009.

http://www.instituteforculturalawareness.com/

On July 17-18, 2010 there will be another gathering. This time, the gathering will be all of us uniting our consciousness to help bring a close to the current cycle and embrace a new, beautiful beginning.
http://awakenvideo.org/pdf/conscious_convergence.pdf

Here you can download the music from the Ayahuasca ceremonies – icaros and medicine songs. The icaros and medicine songs are the essential element of shamanic tradition, helping with the guidance and harmonization during the Ayahuasca ceremonies. Icaros are the native healing chants of an origin particularly from the shamanic medicine tradition of the Amazon jungle.

“We’re all the same people, we just live on different parts of the land.”

“There is a law, Madame President, that is not considered in the Declaration of the Rights of Indigenous Peoples…but that my tribe, the Aymara, respects. It is the law of Pachacuti, that says the Earth is in a time of recovery. In order to heal, just like us, the Earth must rest. The Earth knows when it is time to rest. We say, Madame President, that we must let the Earth rest so that it can protect us in the future.”

The didgeridoo (also known as a didjeridu or didge) is a wind instrument developed by Indigenous Australians of northern Australia at least 1,500 years ago and is still in widespread usage today both in Australia and around the world. It is sometimes described as a natural wooden trumpet or “drone pipe”. Musicologists classify it as an aerophone. The instrument is traditionally made from Eucalyptus trees which have had their interiors hollowed out by termites or died of other causes.

There are no reliable sources stating the didgeridoo’s exact age, though it is commonly claimed to be the world’s oldest wind instrument. Archaeological studies of rock art in Northern Australia suggests that the Aboriginal people of the Kakadu region of the Northern Territory have been using the didgeridoo for at least 1,500 years, based on the dating of paintings on cave walls and shelters from this period. A clear rock painting in Ginga Wardelirrhmeng, on the northern edge of the Arnhem Land plateau, from the freshwater period[1] shows a didgeridoo player and two songmen participating in an Ubarr Ceremony.[2]

A modern didgeridoo is usually cylindrical or conical, and can measure anywhere from 1 to 3 m (3 to 10 ft) long. Most are around 1.2 m (4 ft) long. The length is directly related to the 1/2 sound wavelength of the keynote. Generally, the longer the instrument, the lower the pitch or key of the instrument.

The celebratory ritual, including testimony and song, was well received by the numerous tree sitters stationed high above. The group chanted “Will we look to the forest…listen to the silence…heal our connection…will we?”

The spiral dance usually involves a drumming group and a chant or song in addition to the dancers. All members present hold hands and follow a leader in a counter-clockwise motion using a grapevine step. As the leader comes near closing the circle, he or she whips around and begins moving clockwise while facing the rest of the dancers. By continuing this formation, every dancer in the line will eventually be face to face with every other dancer.

http://reclaimingspiraldance.org/

~special thanks to bcitizen

Sobonfu talks about her close-knit community and how ritual encompasses their whole lives. Babies are given a hearing ritual before they are born and then named according to their energy. Every woman is considered the child’s mother and each woman takes responsibility for all the children.

http://www.sobonfu.com/

“There is a deep longing among people in the West to connect with something bigger — with community and spirit. People know there is something missing in their lives, and believe that the rituals and ancient ways of the village offer some answers.” These are the simple yet deeply poignant words of author and teacher Sobonfu Somé, one of the foremost voices in African spirituality to come to west. Destined from birth to teach the ancient wisdom, ritual and practices of her ancestors to those in the West, Sobonfu, whose name means “keeper of the rituals” travels the world on a healing mission sharing the rich spiritual life and culture of her native land Burkina Faso, which ranks as one of the world’s poorest countries yet one of the richest in spiritual life and custom.

Recognized by the village elders as possessing special gifts from birth, Sobonfu’s destiny was foretold before her birth, as is the custom of the Dagara Tribe of Burkina Faso and was fostered by early education in ritual and initiation in preparation for her life’s work. “My work is really a journey in self discovery and in building community through rituals,” says Sobonfu. Dagara rituals involve healing and preparing the mind, body, spirit and soul to receive the spirituality that is all around us. “It is always challenging to bring the spiritual into the material world, but it is one of the only ways we can put people back in touch with the earth and their inner values.”

It is this reliance on spirit, community and ritual that has allowed Sobonfu’s personal and professional path to become one. Since the beginning of her journey in the West Sobonfu has traveled extensively throughout North America and Europe, conducting workshops on spirituality, ritual, the sacred and intimacy. Her work has moved African spiritual practices from the realm of anthropology, to a place alongside the world’s great spiritual tradition, with a message of profound significance and practical application in the li ves of Westerners.

Sobonfu has written two books, “The Spirit of Intimacy” (William Morrow) and “Welcoming Spirit Home” (New World Library), her newest offering which draws on rituals and practices involving community, birth miscarriage and children.

Filled with grace and eloquence, Sobonfu possesses a charm and modesty that enables her to touch her audience deeply. Her message about the importance of spirit, community and ritual in our lives rings with an intuitive power and truth that Alice Walker has said “can help us put together so many things that our modern western world has broken.”

The two men who made the film are from the United States. They can hardly believe their eyes. They ask the student, “What did you feel? Did you feel warmth?” and the student replies,”I felt nothing. The sun pulls the earth in its orbit. Can you feel the earth’s magnetic field? All you feel is a kind of balance.”

Another student tries to grab the master and push him or budge him in any manner, without success. He says,”The harder I use muscles, the more muscles I use; boxing, Taekwondo, the more violence is directed back at me. Not by him, but my own violence.”

http://dannion.com/

http://in5d.com

http://dannion.com/

http://in5d.com