alnda and uh of h ulual diviy of h onfn. Ti i oh why I ld a onluding dialogu on h uj a h onfn and wha I wan odlv o ino now.I i ipoan o aliz a h ou ha
our current concept of time as linear is not the way humanity (even Western humanity) has always thought of time—and it is also not the only way we can or necessarily always will think of time.
T way whink of i i nv a givn; i i alway a ulual hoi.
-guag of Spii onfn, whih gan in 1999 and oninud fo 13 onu-iv ya fo giving ih o h Wido fo h Oigin onfn. Tpupo of ho gahing wa o ing ogh Naiv and Wn inio xplo h undlying nau of h oo in xndd dialogu ion.In h inaugual onfn, Loy Lil Ba, a Blakfoo ld and odao,
wih a xpion, id o hink of ohing and nw, ohing ha hadnv n don fo o aid fo. T Indignou popl, on h oh hand,
“wido fo h oigin,” o “OiginalInuion” fo how o liv in haony and alan wih h oyi hang- of h Eah.I wa hn ha I alizd wha had -ad h divid wn Wn andIndignou onioun. o Wnonioun, h aning of “oiginal”ha o ound up wih i and po-
an ill f o a pla of oigin, “oigi-nal” ha inaingly o o pnohing nw ha ha no xidfo—whih i oplly divodfo “oigin.” T Wn viw of oi-gin i aou h ginning of i, nopla, u o Indignou onioun, a
la no a uh, fo whn i do ou, in a vy al n ha pon ao
, whih lially an “onnd o h Eah,” onnd o
T piay aon why h W ha ouh oul und-anding h Mayanalnda i no only ha ou way of hink-ing aou i i o-plly diﬀn hanh Mayan—i i aloau w au ou way i o. Bu hMayan a h
ikp, and Ian “al” au wha hy au ial nau. Ty knly ovd h pan of nau o opod of a yiad of uing yl on Eah and houghouh oo. In oh wod, i i a il—ohing on univally und-ood, vn in h W. In aliy, h Mayan alnda an nv nd aui, a h anin undood, unfold in h ngy of a il, gn foa paiula oigin and adiaing ouwad, uh lik h ing of a o ipplin wa. Wha happn whn you ak a alnda ad on naual yl of hang and hny o onv i o on ad on an nily diﬀn pi—ha i i lina? You
indpndn of h ov. i i
—ohing ha happn apa foou di involvn. Bu fo h Maya, h nial ag of h alnda i ha
we are one with the cycles of the cosmos— that time is within us as much as outside of us.
W ugly hink ou way of hinking i upio wihou v alizing how iilaly w on hough o Indignou popl, and how nly w hav adopd ou u-n viw. I wa only in h Rnaian ha w adopd a nw way of hinking of i and pa, piﬁally wih h invnion of lina ppiv in a. I wa only hn ha a lina viw a h onvnional o “alii” way o look a h wold. T lin of ppiv lially pn h fuu, whih i oﬀ in h dian; inoh wod,
the future is facing forward
—ad up of h dian wn oj ina viual ﬁld. Wha i wn h oj i alld py pa.
continued from page
BIRTHING A NEW ERA
n Dec. 22, 2012, millions of people around the world are expected to takepart in a rite of passage marking the end of a 26,000-year cycle reﬂected inthe prophecies and calendars of many spiritual and Indigenous traditions. Tey will celebrate the birth of a new era for humanity—“day one” of a planetary shift into a solution-oriented sustainable future. Tey believe that this event will leadto innovative social and technological eﬀorts in 2013 focused on positive change. Author Barbara Marx Hubbard and many other well-known futurists have beenengaging people in the movement. Says Hubbard, “We will either move towarda more sustainable, compassionate and creative global system, or we face the realpossibility of devolution and destruction of our life-support system and much of life on Earth—within our children’s lifetime. Tis dangerous reality is motivating us to enter into what I call the
ﬁrst age of conscious evolution
—that is, evolution by choice and not by chance. It is a great wake-up call for the maturation of hu-manity.” Hubbard’s new book,
Birth 2012 and Beyond
, explains the vision in detail.Learn more at Birth2012.com. Te global shift celebration in Santa Fe will take place on Dec. 22 from 1-5 pm at 505 Camino de los Márquez. Tere will be a live video stream of the Birth 2012event in Los Angeles.For information, email firstname.lastname@example.org
Uqualla (Havasupai) participated in a youth group sessionMaori wisdom keeper Dr. Rose Pere (standing) responds to Marianne Williamson (r)