General => Research Needed => Topic started by: earthw7 on November 09, 2007, 02:11:31 pm

Title: Jim Pathfinder Ewing/principles of American Indian spirituality into practice
Post by: earthw7 on November 09, 2007, 02:11:31 pm
http://www.clarionl apps/pbcs. dll/article? AID=/20071103/ FEAT04/711
030308/1022/ feat04

November 3, 2007

Author puts principles of American Indian spirituality into practice

By Jean Gordon


# Who: Jim PathFinder Ewing signs copies of his new book, Healing Plants
and Animals From a Distance: Curative Principles and Applications (Findhorn
Press, $16.95).

# When: 1-3 p.m, today.

# Where: Lemuria Books, 4465 I-55N, Jackson.

# Web site: www.blueskywaters. com.

Along with writing editorials for The Clarion-Ledger, Jim Ewing practices
American Indian spirituality and lectures on shamanism and energy medicine.
He recently published the third in a series of books about shamanism,
Healing Plants and Animals From a Distance: Curative Principles and
Applications .

Q: Why did you write this book?

A: This is actually the third in a trilogy of books on shamanism that
basically break down into people, places and things, though not necessarily
in that order. The first was Clearing: A Guide to Liberating Energies
Trapped in Buildings and Lands, that was the "places" part. The second,
Finding Sanctuary in Nature: Simple Ceremonies in the Native American
Tradition for Healing Yourself and Others, was the "people" part. This is
the "things" part - though, I might add, things are people, too!

Q: Things are people, too?

A: Absolutely. In shamanism, or the way of looking at the world where
everything is alive, or has a life of its own, an energy of its own, all
things, and that includes plants and animals, have Power (with a capital
"P") or their own medicine, that animus or energy that creator/God gave
them that makes them what they are. In this book, we speak of the plant and
animal nations, just as we speak of the sovereignty of human beings, the
families and relations of humans.

Q: You teach in this book how to speak to plants and animals?

A: More accurately, the book helps the reader learn how to hear what they
have to say, so that you can communicate with them. We speak in a language
of the left brain that is rational, logical, linear. Plants and animals
speak as well, but they don't speak as we do ... We must learn to tune in
to them.

Q: How do you heal them from a distance?

A: Healing, in a shamanic and indigenous way, is more accurately bringing
balance and harmony. The physician might see a broken bone and tie a
splint. The medicine man or shaman would try to determine what happened to
cause the broken bone, as well as ease the suffering. That's why most
shamanic practice, or energy medicine, is called complementary or
alternative medicine. It complements, and doesn't supplant, Western
medicine. But to do energy medicine, or shamanic healing, one must learn to
see and speak to, communicate with, touch or have an effect on, the energy
of a thing, whether person, plant, animal or even stone. In energy
medicine, it doesn't matter whether one is near or far. Time and space are
relative. The book outlines ways to incorporate ritual and practice to
effect healing, harmony, balance.

Q: The energies of plants and animals can be equated with the energies in
lands and buildings just as energies affect people?

A: Our most esteemed scientists tell us that all is energy, that matter is
neither wave nor particle, that events and objects can change simply by
observing them, that matter winks in and out of existence, that energy is
neither created nor destroyed, just changes form, and a host of other
discoveries that native people have known for thousands of years. Our
society is good at studying direct causes and effects and, through science,
building things. But it is virtually bereft of knowledge of the great power
of spirit and how miracles, acausal acts, occur. Yet, the unobserved, the
unknowable, is much greater and more in play around us constantly than the
known and knowable. Each of these books takes a fragment of the unknown and
unknowable and attempts to make it known and knowable.

Q: You live in Lena, but your books are published overseas?

A. Yes. I've been practicing energy medicine for quite a few years,
traveling around the country doing ceremony and teaching, and our monthly
newsletter has been going out for seven years across the United States and
to several foreign countries.
To comment on this story, call Jean Gordon at (601) 961-7291.
Title: Re: Author puts principles of American Indian spirituality into practice
Post by: frederica on November 10, 2007, 12:33:43 am
Comes with an endorsement from Brooke Medicine Shield. Sell Mayan  consciousness bracelets, medicine bags, crystals, and totem necklaces. Not much less you can say.
Title: Re: Author puts principles of American Indian spirituality into practice
Post by: Moma_porcupine on November 21, 2007, 06:59:22 pm
Frederica already got to the point ... though I can always say more ...  LOL

Some of the interconections here are intresting , and it seems to be a good example of
a general pattern .

I first wondered who Jim Pathfinder was , because I came across the article "Does Looking Back Woman Have 'The' Sacred Pipe? By Jim PathFinder Ewing (Nvnehi Awatisgi)." (

I found many statements in this article misleading , starting with the title .

For example ;

Jim Pathfinder
A reading of the whole site details that there were two Pipes traditionally used as the C'anupa Wakan -- one, the buffalo leg bone Pipe given the Lakota, Dakota, Nakota Oyate by PtesanWi, White Buffalo Woman, and another carved catlinite/pipestone Pipe used in public ceremony, which she explains is the Oyate’s traditional ceremonial C'anupa Wakan. It is this Pipe she claims she has, along, presumably, with all rights and authority to speak, while also questioning if the original C'anupa Wakan even exists, making the Pipe she carries, in effect The C'anupa Wakan of the Lakota, Dakota, Nakota Oyate.

Obviously it is impossible for LBW to have the original Pipe , and also have questions if this original Pipe even exists .

But LBW and Jim Pathfinder both repeatedly appear to make this confusing and contradictory claim . A careful reading of all the facts presented by LBW reveal she isn't actually claiming to have 'the' Pipe as Jim Pathfinder says , but she is claiming to have another Pipe , which , in her own mind , she believes may have been intended to replace 'the' Pipe which she speculates may have been lost.
Jim Pathfinder   
Dupree fully explains her history and her questions. These are not idle claims, nor is Dupree to be taken lightly.

The facts selected for inclusion in the history presented by LBW , can be speculated about and interpreted in many different ways.

Most importantly , this is an issue for Lakota people to decide . Non Lakota people have no buisness giving any weight to anyone claiming to have the authority to decide how Lakota culture is practiced , maintained , protected or not protected , unless this person claiming that authority has substantial support from within the Lakota community . I don't see how anyone from outside the Lakota community , ( and Jim Pathfinder claims to be Cherokee ) could rightly feel entitled to give these claims any weight at all . 

These claims seem to be mainly supported by people who have some intrest in discrediting Arvol Looking Horse because they do not agree with placing limits on the involvement of non native people in some Ceremonies.

Jim Pathfinder
Specifically, she scolds “The Protection of Ceremonies??? controversy that Arvol Looking Horse engineered (See On The ‘Protection’ of Ceremonies) that would -- horribly -- have the federal government intervene to make the Chanunpa solely the property of certain individuals within the Lakota, Dakota, Nakota Oyate and prevent any others from practicing any Native Spirituality they claim as their own without their permission.

Jim Pathfinder
Says Dupree: "How can anyone say who is or is not qualified to perform ceremonies?

Jim Pathfinder
Instead of having compassion for the thousands of people worldwide who sincerely wish to learn the ceremonies, they are met with a closed fist. Instead of taking the awesome task to teach them, the writer of the Proclamation wants to corner the market and dictate who may or may not come into the circle.???
This article makes it sound like Arvol Lookinghorse and the Lakota people who wish to prevent their culture from being distorted , are just being selfish and narrow minded and not wanting to "share" .

In fact , the Protection of Ceremonies decree would only prevent the commercialization of traditional ways of Prayer, and would stop non native people leading Lakota ceremonies , and occupying the most central and sensitive roles in the performance of these traditions. 

The underlying assumptions being promoted by Jim Pathfinder , are that non indigenous people should have a right to participate in all aspects of indigenous ceremonies . That non indigenous people should have a right to lead or modify any indigenous ceremony
 they take a fancy to . And that noni ndigenous people have a right to "give weight to" or select the Spiritual leaders of indigenous peoples, based on these leaders willingness to modify traditions to serve short term non native intrests .

What is ironic is , on one hand these people are complaining about how sincere they are in wanting to  learn these traditions , but on the other hand these people are saying that the leaders selected by Knowledgeable indigenous people do not have a right to "dictate" how these traditions are structured and maintained . It it is exactly this lack of respect , that made it necesssary to put some limits on the participation of non native people , in the first place  .

I also find the choice of words repeatedly serves to undermine the credibility of these Elders who are trying to protect these traditions for future generations , such as accusing Elders who want to maintain these traditions in the right context , of "wanting to dictate" or wanting to "corner the market ".   This seems untrue , extremely disrespectful and defamatory.

Not only does Jim Pathfinder support LBW's claims , but apparently she also supports him. (
What People Are Saying About 'Finding Sanctuary'

"Jim Pathfinder Ewing's book will assist people in creating a personal relationship with
Wakan Tanka, the Great Spirit. People need this type of instruction at this time, to let
them know the possibilities that exist within themselves. Also, by fully explaining how
ceremonies are performed, and why, it will protect people from being taken advantage of
by those 'selling' ceremony. This book provides for the right relationship with Creator."

-- Suzanne Looking Back Woman Dupree, Miniconjou Sioux Pipe Carrier (C'anapa Wakan), Cheyenne River Agency, author of "Looking Back Woman Speaks"

I am sure many Native people would NOT agree that selling books  "fully explaining how ceremonies are performed "  is helpful to preserving true culture , or that reading books is a good way to learn about Ceremonies .

More information on Dupree can be found in this link ; (

Here is some more information on Jim Pathfinders background and affiliations ;  (
Jim Pathfinder Ewing PathFinder Ewing (Nvnehi Awatisgi), a member of the Southern Cherokee Tribe & Associated Bands in Texas. He is an Elder of the Manataka American Indian Council in Hot Springs, Ark., and a member of the Bear Clan Medicine Society in Russellville, Ark. (
The "Bear Clan Medicine Society" is a subdivision or associate of Manataka.

The American Indian Heritage Support Center has expressed concerns about the Manataka organization ; ( (link #1)
The task of researching the claims made by the “Manataka American Indian Council??? of Hot Springs, Arkansas, has been undertaken by the American Indian Heritage Support Center as a public service for state and local governmental agencies, private organizations, educators, and those individuals who are seeking an honest connection with their American Indian heritage.

The “Manataka American Indian Council???  has long been noted among many traditional American Indians and organizations as an exploitative and misleading corporation that is causing damage to both legitimate American Indian peoples and those who fall for their impressive sounding claims. Promoting New Age concepts and rewriting or misrepresenting history is the foundation that the so-called “Manataka American Indian Council??? is built on. (

“The Manataka American Indian Council, Inc. is open to American Indians, descendents of American Indians, and persons of all races (con..)

In other words this is a group of all races , which is misleadingly calling themselves an Indian council .

(link #1)AIHSC
Our concern begins when Manataka, and certain members and associates, present themselves as a legitimate council and spokes-organization for American Indians, tribes, cultures, traditions, and ceremonies.

Here is some information about the Cherokee tribe Jim is enrolled in  (

In the massacre of 1839, Chief Duwali was killed and the the Bands scattered to Mexico, Oklahoma and Lousiana. There were some, however, who did not leave but rather hid out in the deep woods and eventually settled in different parts of Texas.

The children of those families are still here, and the chldren of many of those who left are returning. They are coming out of hiding; actively pursuing their language, traditions; their very identity. WE are those children

Although our tribe is still based in Southeastern Texas we have tribal members all over Turtle Island and beyond. In keeping with our history many of our members are of other tribal heritages. We are a Hoop of Many Nations, banded together in tribal unity.

This looks to be one of the many questionable groups of people claiming to be a tribe of long invisible Indians . The actual historical foundation of most or all of these unrecognized Cherokee tribes is questionable  , and from what I have seen , the people claiming enrollment in unrecognized Cherokee tribes, seem to be primarily of non native descent .   

It's also uncertain how many of the members of these unrecognized tribes even have some Native ancestory back there .

mtDNA evidence seems to indicate that the large majority of family traditions which claim a distant Indian ancestor are incorrect , and  unless an ancestor is clearly documented as being an Indian , I think it is reasonable to question claims of Indian ancestors who hid in the hills the past 150 years . And even if some of these people do have some Native ancestry , that still wouldn't make them a tribe , in a political sense .

The only thing that is certain about the majority of these unrecognized Cherokee tribes , is that many or most of their members who are claiming to be Indians , are undoubtably primarily of non native descent .

So once again there is the theme of a primarily non native population claiming a right to something , which rightly belongs to Native communities . This time it is their very existence , identity and culture. (

Jim Pathfinder
The sweat lodge (Inipi) is a Bear Lodge. It was initiated by a Bear Dancer and Pipe Carrier under the guidance of a tribal elder and spiritual leader for the Santa Rosa Rancheria, Tachi Yokut tribe of California. (See History of Tachi Yokuts Tribe.)

Unlike a Lakota (Sioux) lodge, the Lodge is under the medicine of the Bear, not the Buffalo. Since I was trained and initiated as a water pourer in this Tule River/Tachi Yokut way, those ceremonies are followed and honored.

Some practices differ. For several years, I have carried a pipe (canunpa) which was blessed by a Lakota (Sioux) holy man, and I use this pipe in ceremony with the Lodge. Other practices reflect Cherokee (Asi or "Hot House") and other tribes with whom I have ties and affiliations. Additionally, my shamanic training incorporates practices from several traditions, including Siberian, Central and South American, Tibetan Bon Po, and other cultures.

So, if you are looking for a traditional Lakota sweat lodge, look elsewhere.

There is no charge at all for sacred ceremony, and no gift is expected. But gifts or donations, if guided to do so, are welcome.

I guess it's nice he doesn't charge for ceremonies , though I notice he still finds ways to make money off of peoples need for a connection to something Sacred , through mentioning ceremonies as a part of the same website selling books , totem necklaces , and a long list of other stuff , such as Reiki , Misc . Shamanic , Soul retrievals and past life regressions  .... (

And there is also concerns about this mixing and distortion of different cultural traditions ;

American Indian Heritage Support Center
(link #1)
We can support American Indian heritage exactly because we do know the basics of American Indian spiritual beliefs. Each tribe, group, and location differ in this, and their deities are not a stereotyped “Great Mystery???. Nor do we mix them, such as the sweat lodge of the Plains and sweat lodge of the Cherokee, as in MAIC’s use of Asi/Inipi above. While the Cherokee did sweats, sweat lodges are not part of the traditional Cherokee religious practices.

Spiritual misappropriation is only part of the problem when groups attempt to mix tribal customs. Different tribes have different beliefs and taboos. It’s all too easy for an individual in a group such as MAIC to break those taboos.
What I am seeing as a general pattern , over and over , is people who are members of communities which are predominantly of non native descent , taking over the identities and authority, that rightly belongs to members of communities which are predominently of Native descent .

Hmmm... odd how that reminds me of something .... (


transitive verb1

a: to establish a colony in or on or of

b: to establish in a colony

2: to send illegal or irregularly qualified voters into <colonizing doubtful districts>

3: to infiltrate with usually subversive militants for propaganda and strategy reasons <colonize industries>

Title: Re: Author puts principles of American Indian spirituality into practice
Post by: debbieredbear on November 22, 2007, 12:41:09 am
I guess those Cherokees must have had Lakota pipes. sigh. I try to explain to friends how people who claim one tribe and follow the ways of others are usually frauds. I say usually because I have met exceptions.
Title: Re: Author puts principles of American Indian spirituality into practice
Post by: frederica on November 22, 2007, 04:04:07 pm
What always makes me wonder is if these people actually believe their own hype or do they know in the back of their mind that it is just not real. I've met a couple of exceptions also, but the circumstances were different.
Title: Re: Author puts principles of American Indian spirituality into practice
Post by: Moma_porcupine on November 23, 2007, 04:48:41 pm
I'm not sure how anyone can believe their own hype when they are using reference to the Sacred to it to sell something .

And what is said in that article JPE wrote about about Dupree , is so contradictory , it doesn't seem possible anyone could believe all of the statements made .

The title is "Does Looking Back Woman Have 'The' Sacred Pipe?" , but the general message of the article can be described as "Does LBW have the authority to overrule the protection of Ceremonies decree" .
He begins saying ,"an issue of potentially powerful implications in Native America is brewing " , and goes on to writes a whole article , about a Pipe Dupree "claims she has, along, presumably, with all rights and authority to speak".

Then , after dedicating the whole article to speculating on Dupree's right to overrule recognized Lakota Elders ,  basing her claim to authority entirely on her beliefs about a Pipe she has , he contradicts the whole point of the article and says "it doesn’t matter, in the final analysis, if Looking Back Woman has The Pipe or another Pipe."

So what does he really believe ? Was he just joking, when he began the article saying this was an issue of potentially powerful implications in Native America ?

Or is he saying issues of powerful implications in Native America , don't matter ?

Or is he saying he doesn't think it matters if LBW's claim to a position of authority has a basis in reality or not , because he wants to promote her opinion that nonnative people should have unrestricted access to Lakota Ceremonies ?

He must know that many Elders have many concerns about the protection of ceremonies , and that exploiters will use these confusing stories to discredit the authority of Arvol Lookinghorse, and this will interfere with the Lakota peoples ability protect their culture .

He does explain he is aware of the divisions and confusion these allegations might cause; 

"The issue is potentially divisive because it raises questions about the Pipe held by Arvol Looking Horse" ( in his mind anyways )
"This issue has the potential to rend apart those who follow the traditions of the Lakota, Dakota, Nakota Oyate and, in Native America as a whole, reignite sensitive issues of race, gender and who holds spiritual authority. "

So why would he write such a potentially damaging article , about a subject he really believes doesn't matter ?

At one point he says, "The question for the Lakota, Dakota, Nakota Oyate to determine for itself -- and it is a matter purely pertaining to the Lakota, Dakota, Nakota Oyate - is how true is it? "

But if he believes this , why publish an article encouraging a non Lakota audience to consider Dupree's claims and why does he repeatedly suggest to a non Lakota audience that LBW's "truth" should be considered and respected ?? 

At another point he says , "it will be up to the Lakota, Dakota, Nakota Oyate to decide if the truth she speaks while holding the Pipe or The Pipe is The Truth."

If he believes this is for the LDN people to decide , why does he repeatedly refer to Dupree as either speaking a truth or The Truth or her truth ?

Isn't that limiting the possibilities ?
Although he is willing to credit anything Dupree says as "truth" as long as she holds a Pipe , apparently he doesn't have the same respect for the many Lakota Elders who are trying to protect their culture . He suggests their concerns are just , "The whole ugly system of male patriarchy, tribal membership, federal government control,... "

And then he goes into his grand finale ;

"the Canunpa because of its power cannot be reduced to logical thinking or rational explanation."
"All true matters of Spirit such as the workings of the Canunpa are outside of rational explanation "

Which explains everything .

I guess that must be why all I see is a bunch of contradictory statements that don't fit with actual behavior .

Maybe I am just way too hung up in my rational mind to appreciate truely Spirichual people .

Maybe buying one of those Mayan consciousness braclets would help me get over it .
But looking at this with my rational mind , he doesn't seem to be lacking in intellegence or too jumbled in his thinking to notice all these inconsistancies .

It looks like very smoothly written propaganda to me .

Do people who write propaganda believe what they write ?

Sort of . I guess they believe their agenda is so important , it's OK if sometimes the truth needs to take a back seat   ...
Title: Re: Author puts principles of American Indian spirituality into practice
Post by: debbieredbear on November 23, 2007, 06:38:47 pm

This reminds me of when the Makah Nation went whaling in 1999. The anti-whalers found ONE old lady, and no, she wasn't considered and "Elder" just an "elder", who had an ax to grind and who opposed virtually anything the tribe did. They proclaimed that since this one woman was opposed to whaling, therefore ALL Elders were opposed and hence this position invalidated the beliefs of all Makah people. That is what this guy seems to be doing: he found ONE Lakota who's beliefs matched his and so her position invalidates all the rest of the Lakota people. I have seen this more than the example I gave. It always puzzles me with this convoluted thinking.
Title: Re: Author puts principles of American Indian spirituality into practice
Post by: frederica on November 23, 2007, 08:27:40 pm
It's the thinking that always baffles me. Have never really looked at as propoganda, but I think that is a  good statement. I doubt if people that write that believe it. That probably does go more into self-promotion. I have heard the term "devil's advocate", I guess someone who take up a cause right or wrong just to go against the majority. But from what I have heard they make up material and have a little fact to get their point across. And they do seek people out with grudges. Maybe like Annika says all of them are "dancing with their devil".
Title: Re: Author puts principles of American Indian spirituality into practice
Post by: earthw7 on November 24, 2007, 02:04:16 pm
The people who live on the reservations like me and many others who follow the pipe. We  know that the pipes is still at Green Grass We don't know this Dupree woman who takes picture of herself and so this sun dance pipe all over , who does not speak the langauge. The People of Cheyenn River have already said she ia a fake. Our people just laughed at the article about her.
What I see being saying is white people/newagers/fakes/wannabes has more say over our way of life than the people who have followed this way since the beginning of time.
Title: Re: Author puts principles of American Indian spirituality into practice
Post by: Moma_porcupine on November 24, 2007, 05:54:36 pm
Bestowing authority and credibility on whoever will say "Yes" to the people wanting to take over  , is an old colonial tactic often used to get uncooperative Indians out of the way . In the past this process of removing authority from Native people happened most visibly around land . Now it seems like it's also identity and culture that are being taken over .

Below is just a few historical examples of this tactic ; (
Needing British help to defend Ohio from the French, the Iroquois had ceded it to
Pennsylvania with the exception of the Wyoming and Susquehanna Valleys which they were determined to keep for the tribes of the Covenant Chain. Unfortunately, an Albany trader managed to get some minor Iroquois representatives drunk, and when  they sobered up, they discovered they had signed an agreement with Connecticut(..) land companies opening the Susquehanna and Wyoming Valleys to settlement..  (
Many prominent Nez Perce Chiefs opposed the Treaty of 1863 including Chiefs Big Thunder, Hah-tal-ee-kin, Eagle from the Light, Looking Glass (Old), Joseph (Old), Too-hool-hool-zote, Speaking Eagle, and White Bird and a majority refused to sign the Treaty. A large number of Nez Perce Chiefs, who became known as Non-Treaty Nez Perce, left the Treaty Council after abolishing the Nez Perce Federation and the position of Head-Chief of the Nez Perce People. In their place, other signatures appeared on the Treaty document as if a majority of Nez Perce Chiefs had approved the Treaty when in fact they had not.

Yet, in spite of this, it served the government's purpose to represent to the world that the Treaty of 1863 had been approved by the Nez Perce People when in fact less than a third supported the Treaty. Unfortunately, the government chose to ignore the democratic vote of the Nez Perce Chiefs and the stage for conflict was set.

In a similar situation to the Nez Perce Treaty of 1863, Chief John Ross of the Cherokees opposed a treaty of land cessation with the government. He was the political leader of the Cherokee people with the largest following. Yet, when the Treaty of New Echota was signed December 29, 1835, John Ross and a majority of Cherokee people and leaders were not even present. Thus, the interference into the internal affairs of a sovereign people beginning with the Treaty of 1855 by the government was a major factor in creating the divisiveness among the Nez Perce People between the Treaty and Non-Treaty political factions. The Nez Perce experience was similar in many respects to that of the Cherokees following the Treaty of New Echota. (
( from the story of how the US government got control of the Minnisota Pipestone quarry)

McLaughlin and the tribal council drew up a committee, made up mostly of younger, mixed-bloods, to negotiate. (con..)

These tactics were common at the time. Assimilation remained the focus of Native American policy, and mixed-bloods and others with ties to the Anglo world were often tools of disenfranchisement. Farther to the south in Kansas, mixed-blood Charles Curtis participated in a similar allotment of Indian lands in Topeka. Curtis was rewarded with a personal fortune, a U.S. Senate seat, and later, the vice presidency of the nation.

Partly I guess it is just human nature , to look for support where you can find it ... To pay attention to what supports you doing what you want to do , and finding justification  for downplaying anything that doesn't . But , when this selective proces interferes with indigenous peoples rights to maintain control of their lands and culture , I think that crosses a line.

What I find puzzling is , if people want to to identify with the part of their heritage which is Native , and they seem to want to forget the part of themselves that is non native and has a history of colonization , why do they repeat this same colonial history , by disrespecting and disempowering legitimate Native authority ?
Title: Re: Author puts principles of American Indian spirituality into practice
Post by: frederica on November 25, 2007, 04:14:20 am

What I find puzzling is , if people want to to identify with the part of their heritage which is Native , and they seem to want to forget the part of themselves that is non native and has a history of colonization , why do they repeat this same colonial history , by disrespecting and disempowering legitimate Native authority ?
                                                                                                          Moma P,  I think that is because of how they were raised. They are for the most part colonial and have no ties to their Tribal culture. I think Earth has a point, they were not raised in the Culture. They don't know what to follow. So they  mix and create their own tribes. They would have been taught the do's and don't by their Grandparents. A lot of these people not all, are almost instant Ndns, they become Ndn when they are an adult. They think colonial.
Title: Re: Jim Pathfinder Ewing/principles of American Indian spirituality into practice
Post by: educatedindian on October 26, 2009, 01:13:28 am
Received a request about Ewing. So I moved the topic to Research. Ewing has Facebook pages on Drug Free Shamanism.

Jim wroteon October 9, 2009 at 3:02pmDrug-Free Shamanism
By Jim PathFinder Ewing (Nvnehi Awatisgi)

Shamanism seems to always need a qualifier these days. More and more, I am receiving emails from people who equate taking psychotropic drugs with shamanism. Since this is not the form of shamanism I practice or teach, I am prompted to publish my position.

Many people are associating shamanism with the use of psychotropic drugs – I believe a trend that those in the shamanic community should seek to offset, or at least educate, in order to prevent unwanted associations and potential dangers.

....Training is widely available.
We’ve taught hundreds of people how to journey without the use of any drug, using only the cadence of a drum
(see: Healing The Earth/Ourselves

Our experience is not unique, but is shared by many other teachers, groups, and organizations that teach basic shamanism using the drum, and as a way to see or pray by indigenous peoples (See: “Drumming As a Form of Prayer,”

We have two books published that explain how to achieve altered states of consciousness, and fully access Dreamtime, or non-ordinary reality without the use of drugs:

“Healing Plants & Animals From a Distance: Curative Principles & Applications” (Findhorn Press, Scotland, 2007)

“Reiki Shamanism: A Guide to Out-of-Body Healing” (Findhorn Press, Scotland, 2008).

We have a MySpace page, called “Clear Eyes Shaman,” dedicated for display on other MySpace pages indicating they support drug-free shamanism.

To link up with others of like mind, we also invite you to join:
Twitter ( @reikishaman
LinkedIn ( Drug-Free Shamanism

Jim PathFinder Ewing (Nvnehi Awatisgi) is an internationally recognized author of books on shamanism and energy medicine, with books published in English, German and Russian. He has written four books and numerous articles on Shamanism, Reiki, Native American Spirituality, Sacred Ceremony and Energy Medicine; for more, see his Web site, Healing The Earth/Ourselves,

PathFinder’s books:

“Clearing: A Guide to Liberating Energies Trapped in Buildings and Lands” (Findhorn Press, Scotland, 2006);

“Finding Sanctuary in Nature: Simple Ceremonies in the Native American Tradition for Healing Yourself and Others” (Findhorn Press, Scotland, 2007);

“Healing Plants & Animals from a Distance: Curative Principles and Applications” (Findhorn Press, Scotland, 2007).

“Reiki Shamanism: A Guide to Out-of-Body Healing” (Findhorn Press, Scotland, 2008)
Title: Re: Jim Pathfinder Ewing/principles of American Indian spirituality into practice
Post by: educatedindian on October 26, 2009, 01:28:15 am
Also should note that, for a supposed Cherokee healer, Ewing mixes quite a bit, including Reiki, the indigo children scam, false claims about Mayans, etc.

Earlier Momma P had noted he does not sell ceremony. Not anymore.

Pricing Schedule

A Client information Form is required for long distance work
or first time local ( Lena, MS) appointment.
$75. deposit required--you will be directed to the payments page after submitting Client Form.

Soul Retrieval Package: $200 (Includes soul retrieval, extraction of spiritual intrusions, and Reiki treatment).

Past Life Regression: $75

Reiki Treatment: $75*

Misc. Shamanic: $75*

*Or, $100 per hour

Reiki Attunements, Classes, and Workshops

Reiki I: $100

Reiki II: $150

Reiki I & II: $250

Advanced Reiki Training
(ART is a prerequisite for Reiki III and/or Karuna Reiki® Practitioner Levels): $150

Reiki III: $500 Weekend Workshop

Reiki III/ART: $650 Weekend Workshop

Karuna Reiki® Practitioner I: $225 Workshop

Karuna Reiki® Practitioner II: $225 Workshop

Karuna Reiki® Master: $850. Weekend Workshop

Other classes and workshops--please see thier respective pages, on the navigation bar at left.

House/Business Energetic Cleansing

House $100

Small business $200

Building $500

Open Land (variable)

Daily rate (individualized instruction/consulting): $225 per day.


And Ewing endorses just about every major fraud clearing house or promoter there is. Used to be just Manataka. Now it's Lekay's Heyoka rag, Bennie Lebeau, Wm Anderson's Prophecykeepers, Sandra Ingerman, Sacred Hoop mag, and fraud Greg Braden (more about him in a new thread.)

It might be shorter to lists frauds he doesn't work with. Most of the names or groups I don't recognize seem to be vague feel good types.

Funny what he has at the bottom though.