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Responding to the Call of the Ancestors
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 HAPPY NEW YEAR!
Greetings Village! 2012 marks the beginning of a Fire year in Dagara Cosmology. We hope you'll enjoy the writings and inspirations concerning the element Fire in this issue. Peace & Blessings!
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Malidoma's Pen
The coach plunged his hand into his medicine bag, bringing out two firestones. He placed dry grass next to the fireplace, and scratched the firestones one against the other. A spark flew out onto the grass, but was ineffective. He repeated his gesture a number of times until smoke finally began to rise from the pile of dry grass. One of the boys knelt down and blew onto the fire. He did not seem to be in any hurry. He began slowly, with his eyes closed, as if trying to incorporate the spark that was slowly consuming the dry grass into his inner self. In the meantime the coach was mumbling some words---a prayer to the divinities of the South, to the god of metal, and to Dazie, the lightbearer.
His prayer ended when the grass ignited. Then he lit a bundle of dry millet stems from the burning grass. He lifted the stems into the air, prayed again to the gods, and touched the fire to the wood. Soon the fire drove back the blackness of the night. Our shadows moved rhythmically with the flames that danced to the roar of their own music. As if compelled by an invisible force, the group intoned the song of light:
O light of burning fire,
Clean the mud of the night,
That sticks to the lids of my sight.
O instrument of my sight,
Do not close the lids of my eyes,
Even when you eat the wood to ash.
Can I see without your light?
Can I live without your heat?
Can I survive your plight?
O light of burning fire....
I did not remember having heard the song before, but the music was inviting, calming to the mind (mine was still restless thinking about food), and soothing to the heart. I mumbled along, wishing I knew how to sing it like everybody else. But I had been away too long. In the middle of the circle that we had instinctively formed, the coach was directing the singing. The song got inside of you, burning your heart like fire. I was quickly caught up with its rhythms, words, melody. We held each other's hands and swayed in cadence. It was intoxicating to sing in the middle of the bush at night---even on an empty stomach....
One of the elders pulled something out of his bag, a pouch with an end like a tail. One could see long, mysterious, stiff hairs sprouting from the pouch as if they grew there. He brought the thing to his mouth and said something silently. Only his lips moved. Then he directed the tail end of the pouch toward the fire and uttered something in primal language. The color of the fire changed to violet and increased its roar. We still held each other's hands. The elder moved close to the fire, speaking again in primal tongue. With each of his movements, the fire grew taller and taller until the violet flame stood almost six meters in the air. From then on I heard nothing and thought nothing....
The coach ordered us to sit.... Walking slowly around the circle, he spoke incessantly and breathlessly as if he were in a hurry to get a job done....What he said was this: This place where he was standing was the center. Each one of us possessed a center that he had grown away from after birth. To be born was to lose contact with our center, and to grow from childhood to adulthood was to walk away from it.
"The center is both within and without. It is everywhere. But we must realize it exists, find it, and be with it, for without the center we cannot tell who we are, where we come from, and where we are going."
He explained that the purpose of Baor was to find our center. This school specialized in repairing the wear and tear incurred in the course of thirteen rainy seasons of life. I was twenty. Had I been home all that time, I would have gone through this process seven years ago. I wondered if I was catching up too late but then thought, better late than never.
"No one's center is like someone else's. Find your center, not the center of your neighbor; not the center of your father or mother or family or ancestor but that center which is yours and yours alone."
While he spoke, he held his medicine pouch with the stiff tail pointing upward. He walked slowly as if moved by an imperceptible force and animated by a vibrant youth that knew no fatigue. He said that each one of us is a circle like the circle we had formed around the fire. We are both the circle and its center. Without a circle there is no center and vice versa. We listened carefully, acquiescing from within us.
"When there is a center there are four live parts to the circle: the rising part in the east and its right side, the north, and the setting part in the west and its right side, the south. All human beings are circles. Our setting part represents the coolness of water. It provides the peace of the body and the soul, and bridges the gap between how we look on the outside and how we are on the inside. It brings us to our family, the village, the community. It makes us many. The god of the setting side is the god of the water, the water we drink, the water that quenches our thirst.
"Its opponent is the rising part, the fire, the god that makes us do, feel, see, love, and hate. The fire has power, a great power of motion both within us and without. Outside of us, it drives us toward one another, toward the execution of our respective duties, toward the planning of our lives. We act and react because this rising power is in us and with us. Inside of us, the fire pulls the spiritual forces beyond us toward us. The fire within us is what causes our real family---those we are always drawn to when we see them---to identify us. From the realm where the ancestors dwell this fire can be seen in each and every one of us, shining like the stars that you see above your heads. Imagine what would happen if you did not have this fire. You would be a dead star, invisible, wild, and dangerous.
"Yes! The fire within us is never dead, therefore it never needs to be reborn. When we know, without being told, that we must perform a certain sacrifice or ritual, we know because the fire tells us this. Through the fire within, we dialogue constantly with those we left behind us by being born. The fire is the rope that links us with our real home that we abandoned when we died into being human. We leave our real homes to come into this life, but there is nothing wrong with this. You will understand why long before the end of your learning here. But I am not in charge of telling you this. Why should I be? I can't tell anyone what his personal truth is---and who would I be to even try?"
The Dagara view fire much differently from Westerners, both literally and figuratively. The two ideas are almost exact opposites. In the West, fire is thought of as something wild, dangerous, and unmanageable. It drives the individual into uncontrolled fits of passion and a restless pursuit of material things. It always seemed humorous to me that there are fire departments in America and Europe. To a Dagara, the craziness that fire inspires in the West comes from the fact that fire is upset that Western people have forgotten their purpose in life.
Of Water and the Spirit
pgs. 198-200 |
In Dagara culture, your element is FIRE if the year of your birth ends in "2" or "7". For instance, a person born in the year 1947 or 1962 is a fire person!
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Malidoma's First Fire Ritual
....As I knelt three feet from the flame, it was hard to believe that anyone could withstand so much heat. My body convulsed as a blanket of heat enveloped it and my mind stopped thinking. I wanted to get out of there, but I felt like I was encased by a wall of melody. The singing worked sometimes like a cooling force, sometimes like a prison that held me tight. Right in front of me was this large river of light with infinite colors. It attracted me, though at the same time I knew I was burning. My worry forced me to pray to the spirit of my grandfather. I asked for protection in this experience....My eyes were burning with heat so I shut them. But the sight of the flame was still there, hot and burning. I decided to get up and go, but I could not move. My knees felt as if they were being held from under the ground. I was soaking wet when I came to, and I was sitting on the ground away from the fire and surrounded by a few men. They were still singing, and people were still approaching the fire. I noticed that some people were eating while others were singing. The ritual had turned festive with the inclusion of food. Soon everybody joined in the dinner around the very fire that had cooked us all. My cousin warned me that next time I should not try to stay so long next to the open fire.
I came away from this ritual feeling lighter and very energized. I knew I had stayed there long enough to have burns but I had none. So I became aware that the fire had burned something else in me instead of my flesh. The idea that fire does not have to burn hit my mind, and I became aware that I can choose what I want fire to consume inside of me. I also realized that this is the kind of functional fire I needed in my life---the fire that burns away all undesirable things that get attached to me in my life journey. The periodic incineration at the fire ritual allows me to feel less weighted down.
Of Water and
the Spirit
pgs. 207-208 |
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 Fire Fire is the original element of origin, the one that was present at the beginning. Its primal nature is combusti on, warmth, vision, and feeling. Its position in the wheel is the south, the underworld, and its color is red.
It is the state to which everything eventually returns, the state of the ancestors coming from the underworld below us. Fire opens the doorway to the Spirit World and allows our psyche to commune with other life present, past, and future. Fire is like a connecting rod, an open channel. In fact, fire is our psyche, the spirit part of us that knows what has always been. It is our ability to act, emote, and intuit. A person on fire is craving a connection. In this person, fire is translated as restlessness, a great deal of emotion, and strong dream experience.
The fire person is someone with an eye to the world of the ancestors and the spirit. He or she is in charge of the gateway between this world and the other, the ancestral world. This person understands dream imagery and can translate and interpret dream images to people. The fire person lives at the edge between human culture and ancestral culture. His or her task is to go back and forth between the two worlds. There is a unique aspect to such a person due to this ability to see into both worlds. They are not part of the common people, who fit well into their culture. They can see the culture from the perspective of the world of the spirit. Similarly, people who feel at the margins of their culture may be dealing with the fire of their culture. They cannot quite fit in and other people have problems understanding why they won't behave like everybody else.
The fire person is often misunderstood by contemporaries because, with respect to this world, a fire person lives in the future and therefore finds the average person too slow. His or her behavior can be seen by the average person as impatient, hyperactive, and sometimes intolerant. A fire person cannot stay idle. However, his or her fire may be translated into a warm, gentle flame that keeps a whole village, community, town, or culture aware of its vital relationship with other worlds.
If a person or culture forgets its crucial relationship with other worlds, that is, with the ancestors, a fire is ignited that becomes a destructive force in society. When that happens, a person or a culture suddenly perceives almost everything in terms of fire. Fire becomes equated with power, speed, hierarchy, and value. All this is symptomatic of a culture in combustion. When one's culture is burning, it is impossible to sit still and keep focused. Like a ball of fire moving at high speed, a culture on fire is fascinated with speed. This speed shows up as horsepower on the surface, but deep within it is orchestrated by combustion. The burning within is symptomatic of some kind of crisis that drives people to remain endlessly "on fire."
The following description of a fiery culture may seem negative and unattractive. However, it is necessary to balance the positive elements of the fire person as an individual with the negative picture of a culture on fire. The reality is that fire is dangerous; when it runs out of control, it destroys everything in its path.
When a culture is caught in fire, its people's perception of the world is red. As they rush ceaselessly forward with a consumer's mentality they pollute everything in their way, conquering and destroying anything that interferes. Fire culture promotes consumerism and cultivates scarcity in order to increase restlessness, then uses the restless, burning psyche as energy to increase production and consumption. Meanwhile the culture on fire is fascinated by violence. As a matter of fact, violence proves to be highly marketable and stimulates the fire nature of the culture as a whole. Consequently, a fire culture is a war culture. It sees solutions in terms of fire and conflicts as fire that can be resolved with more fire. Such a culture will require a lot of water to heal.
The Healing Wisdom of Africa pgs. 169-171
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 Attributes of Fire
In the indigenous mind, fire kindles and sustains an animating and pervasive energy in all that lives. It is the water that runs, it is in the trees, the rocks, the earth, and in ourselves. It is the mediator between worlds since it is very close to the purest form of energy. Any connection with ancestors, spirits and the Other World is mediated by fire. A complete understanding of fire requires a serious relationship with death, and the dead. Because fire burns, those who relate to fire are often tense and must be clear about their intention in working with the fire. The tension referred to here is like a charge of energy about to burst. Those who carry such fire energy are being prepared for energetic action that reflects, and is the result of, a touch from the Other World.
Fire is the rising force that makes us do, see, feel, love, and hate. Fire has great power, both outside of us and within us. On the outside, visible fire drives us to perform our respective duties, to fulfill our life purpose.
But a fire burns also within us. The fire within connects us to our real family---the people we are always drawn to when we see them---and causes them to recognize us. This fire originates in the Other World and connects us always to the ancestors. Through the fire within we can converse with those we left behind in the Other World by being born here. The inner fire is a rope that connects us to the world we abandoned when we were born into a human body. To the indigenous, that world is our real home. This does not mean that this world is not real. It is a place we pass through.
The way to move to a productive understanding of and relationship with fire is through ritual, where fire is experienced not as a combustive fire, but as a warm, comforting, and loving fire connecting us to the ancestors in the Other World. At the core of the fire ritual is the indigenous belief that each person is born with a purpose, and that this purpose was presented to the council of the ancestors in the Spirit World for approval prior to each person's journey to Earth. We come into the world in order to bring to completion that very plan which, as we are born into this side of reality, became our reason for human life. In order to fulfill our purpose, we need the driving force of fire, just as a vehicle needs fuel to reach its destination.
Two things here are at work. We must remember what we came here to do, and we must have a community that knows and remembers our purpose and supports it fully. We do not want a community that tells us what it thinks we should do, but a community that unconditionally provides for us in a manner that allows us to accept our responsibilities and realize the life of our purpose.
From an indigenous point of view, every time a situation pushes us to move faster than is appropriate, every time our heart beats more quickly than normal, every time we get excited for one reason or another, we become situated in the fiery origin, that chaotic place at the time of the beginning of the world. To be ill is therefore to be en route toward that origin; it implies heat, activity, friction, and struggle. It also calls attention to the fact that the encounter between fire and water that resulted in the creation of the earth and life is not to be taken for granted. The kind of balance required for the maintenance of peace and reconciliation is so tenuous that we are constantly thrown back toward tense and chaotic fiery states. Many circumstances of our lives can send us toward the chaotic fire, such as death, accident, shocks to our life that we connect with. It is the indigenous understanding that we attract these circumstances in order to push us forward to a deeper transformation. The indigenous does not believe in coincidences or in accidents.
The Healing Wisdom of Africa pgs. 209-211 |
 When Fire is Misaligned
The power of fire must be aimed toward something through focused intention, or fire becomes misaligned in the psyche and in society. For example, a person who constantly attracts or makes trouble has his or her fire misaligned. Correction of the person's behavior would have to be ritualistic, that is, it would take place in a ritual . . . When the tension produced by fire is not focused, it produces an extreme and often destructive tension in the world. When the fire within a person produces only fire in the world around them, the result is most often violence or death.
The fiery temperament of the world and particularly the West has resulted in a great deal of spilling blood, both symbolic and literal. Indigenous people see the death that results from war or accident as sacrifices to fire, just as the animal killed in the hunt was offered to the fire as sacrifice. But the engine of fire in the West appears, to indigenous people, to be the technological machine, which consumes nature around the world. Villagers see the fire of technology consuming both through its speed (as in accidental deaths of animals near highways) and through the capitalist accumulation of land and rape of natural resources.
From an indigenous point of view, Westerners are sacrificing much to fires that rage out of control. Just as fire consumes everything in its path, so consumers in the West sacrifice the life of Spirit for an endless pursuit of material goods. Material consumption does not provide care for the soul. It is as if misaligned inner fire is encouraged and supported in modern culture, something necessary to boost production and consumption. When adequately programmed through advertising and the media, people want to accumulate items because such items are regarded as an opportunity for fulfillment. Driven by an internal fire that cannot be quenched, the modern consumer is like a greyhound racing for fulfillment. The goal becomes not so much to reach a destination as to stay in your lane and keep running. When this inner fire is not connected to its source, it drives people to race endlessly after things that do not matter.
For this reason---the fact that fire can become so easily misaligned---I have hesitated before outlining for Westerners how to do fire rituals. From the point of view of my people, the growth, expansion, and progress by which the modern world measures success is a conflagration, a fire burning out of control and consuming everything it touches. It is essential that the modern world stop burning itself and the rest of the planet, and to learn to see beyond the notion of fire that can only consume, to see the aspects of fire that can lead to transformation, healing, and a renewed connection to the world of the ancestors and Spirit that holds our purpose.
To begin making their peace with fire, Westerners must notice the common symptoms of fire in their milieu. In the modern world, being out of alignment with fire translates into pollution of one sout or another. It is as if to be civilized, one must infect the air, leak oil into the waters, and seek to move faster today than we did yesterday. Once we understand this as symptomatic of a state of disconnection, then it becomes possible to seek reconnection and reconciliation with the past. Changing our intentions from consumption, as an out-of-control fire, to connection, like a fire that warms and soothes, will bring fire in Western culture under control to a very great extent.
It is reconciling oneself with the past---or, as the Dagara would say, with the ancestors---that brings the inner fire into alignment. The work of grieving is an important part of reconciling with the past, and for that reason I suggest water rituals precede fire rituals in the West. The work of building relationships in community also contributes to the taming of fire, for in order to have healthy relationships, one must have made peace with the past. One must also tame the inner fire simply in order to live in community, for close relationships breed friction that would rage out of control if the friends or partners had not done a great deal of work with their psyches.
When an individual is not in alignment with fire, there is chaos and contradiction in that person's behavior patterns. There is a tendency to be fearful of fire, yet there is an almost irresistible attraction to fire. This confusion comes from a lack of harmony between the fires that burn within the person and the way that this fiery energy is expressed and manifested in the outer world. A fire ritual can allow us to experience the positive energies of fire without this chaos and fear.
In a fire ritual, one takes a good look at the intensity of the Other World. In the world of magic, heat opens doors. I remember times in the course of initiation rituals when the heat alone would rise to the point where it would open a window into the Other World, and one would glimpse spirit beings. At those times I was able to see and also to understand, what tribal wisdom means when it declares that divine or ancestral heat comes to us from below, not from above. It was easy to see why god cannot be above the clouds; god is here underneath our feet. The opening was of the earth, not of the sky. The faces that appeared in the heat were ancestral faces peeking into this world.
The heat of fire ritual also reminds us that heat is the circulation of energy. Life is manifested only when energy can circulate. The Dagara language uses the same word di (pronounced "dee") to mean "burn," "consume" and "eat." The connection is not, however, about destruction, but about transformations. Any person who goes through a fire ritual involves himself with transformation and change.
The Healing Wisdom of Africa pgs. 211-213
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 A Fire Ritual
In a fire ritual, the fire must be looked at as a bond to the world of the ancestors and spirits, not just as a bonfire, because its function is to put people on track, not to burn them off track. The content of the ritual itself must be twofold. First is the casting into the fire of that which is known to interfere with our focus. In other words, the burning fire must consume that which stands between us and the purpose that determines the course of our lives. Next we must reiterate our commitment to walking our life's path by taking time to commune with the fire, asking that it transform that which it has just consumed into whatever it is we need to thrive and grow and continue.
The great power of fire can be very frightening, and during a ritual the intensity of its heat can feel threatening, but fire is what is needed by those who have lost connection to their purpose. The fire ritual aims at responding to someone who is extremely creative, has a lot of ideas and projects, but who is mysteriously blocked from being able to carry them out. Here in the West, this might take the form of someone who is always frantically busy, while running away from things they don't want to see in their life.
So let us take a small group of about ten people interested in a fire ritual. Each has prepared ahead of time a symbol of what needs to be released into the fire and has brought this object, which the fire can burn. It could simply be a piece of paper containing the written version of what needs to be thrown away, or a symbolic item of almost any flammable form.
It is preferable that the ritual happen at night, for when it is dark the full meaning of fire is revealed. The group will begin by building a fireplace, which will be their shrine. One of them must be selected as a fire keeper. He or she will be the person in charge of maintaining the fire at its proper intensity during the ritual. Another person, the ritual leader or facilitator, will be in charge of the general choreography or proceedings.
With the group standing, gathered in any formation around the fire to form a bond, the ritual leader leads them in an invocation. In the invocation, the purpose of the ritual must be clearly stressed and stated. Names of allies in the world of Spirit must be called. More specifically, ancestors known and unknown must be invited to take part in the effort to reconnect with the purposes that burn within. The ritual leader would initiate this, then allow for each participant to invite in those helping spirits and ancestors that they wish to be present to assist with the ritual. Next, each participant would be urged to communicate to the group the obstacle he or she intends to overcome. Putting the problem into words destabilizes it and loosens its grip on the psyche, making it possible to give it over to the fire for transformation.
At the completion of the invocation, each participant, one at a time, must move close to the fire and experience the heat while keeping their attention focused on the blaze, very conscious of what must be released into the fire. The object that each brought is surrendered to the fire. It is now the time to come to full grips with one's life commitment by devoting undivided attention to the burning fire and embracing the heat.
The time each person spends in close proximity to the fire is determined by their need. It is preferable that while there, the rest of the group be engaged in some common activity such as chanting and drumming. Every time an individual completes his or her time before the fire he is warmly welcomed back into the group with gentle touch and embraces. The assumption here is that each person will return to the group in an emotional state. Such a person needs to experience acceptance. So as each person completes his part and becomes, as a result, transformed person, it is the responsibility of the rest of the group to demonstrate its ability to give love, attention, and caring to them. The completes the reintegration of the person. Without this, the person is left feeling very much alone, wondering why they ever submitted to the risk of ritual.
After each person has approached the fire and returned to the others, the group moves closer to the flame as a single entity, and closes the ritual with a word of gratitude to the ancestors and spiritual allies present at the occasion. The fire ceremony is over.
It is useful at the end of the fire ritual to introduce water, for the heat of tension and intention must be monitored and constrained by water so that the fire may transform and not simply incinerate. If, for example, the fire ritual is done near the shore of a stream or lake, immersion of everyone in water afterward is a good idea.
A fire ritual is a place where things that interfere with our connection with our soul's purpose can be surrendered, and where fire can serve as a point of focus. The result of this ritual is usually a sense of orientation and even calmness symptomatic of a certain level of harmony with Spirit. An outer fire in the sacred space of a ritual has the power to stop an inner fire from consuming everything by producing a moderating force that counters the appetite for speed and restlessness. When this happens, people wake up from their stupor and become able to distinguish between pursuits that fulfill their purpose and pursuits that do not.
Fire must be redefined to become an instrument that offers the possibility of connection, and fire rituals must be seen within this context, where they help renew and strengthen one's relationship with the past, present and future. One cannot maintain this focus without discovering in it the active role of the ancestors in one's life and becoming as clear as possible about their own purpose. This is why I think a catalog of fire rituals for people to choose from is not as important as a deep understanding of the fire that blazes within, and of how, when neglected, this fire drives the modern world to destruction in the interest of progress.
The Healing Wisdom of Africa pgs. 213-216
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February is Black History Month! This space is dedicated to honoring inspiring words from some of our national and internationally renown Ancestors of African descent!
May we always remember their wisdom & inspiration and honor their contributions to humanity! May their words presented here keep the Ancestral light burning in our hearts during 2012---a Fire year of the Ancestors! Ashé!
Marcus Garvey, 1887-1940
"Men who are in earnest are not afraid of consequences."
Mary McLeod Bethune, 1875-1955
"Invest in the human soul. Who knows, it might be a diamond in the rough."
George Washington Carver, 1864-1943
"More and more as we come closer and closer in touch with nature and its teachings are we able to see the Divine and are therefore fitted to interpret correctly the various languages spoken by all forms of nature about us."
Wangari Maathai, 1940-2011 "We can work together for a better world with men and women of good will, those who radiate the intrinsic goodness of humankind. To do so effectively, the world needs a global ethic with values which give meaning to life experiences and, more than religious institutions and dogmas, sustain the non-material dimension of humanity."
"Listen more often to things than to beings; the fire's voice is heard, hear the voice of the water. Hear in the wind the bush's sob: it is the ancestor's breath."
Lena Horne, 1917-2010
"It's not the load that breaks you down, it's the way you carry it."
A. Philip Randolph, 1889-1979
"Men often hate each other because they fear each other; they fear each other because they do not know each other; they do not know each other because they cannot communicate; they cannot communicate because they are separated."
Katherine Dunham, 1910-2006
"Go within every day and find the inner strength so that the world will not blow your candle out."
Ignatius Sancho, 1729-1780
"Sweet peace of mind shall yield you a dignity---which kings have not power to confer---then will you experience that the self-ennobled are the only true noble."
Miriam Makeba, 1932-2008
"Age is getting to know all the ways the world turns, so that if you cannot turn the world the way you want, you can at least get out of the way so you won't get run over."
Ossie B. Davis, 1917-2005
Any form of art is a form of power; it has impact, it can affect change---it can not only move us, it makes us move.
Queen Mother Nana Yaa Asantewaa, 1863-1923
"Is it true that the bravery of the Ashanti is no more? I cannot believe it. It cannot be! I must say this: if you the men of Ashanti will not go forward, then we will. We the women will. I shall call upon my fellow women....we will fight until the last of us falls in the battlefields....if you the chiefs of Asante are going to behave like cowards and not fight, you should exchange your loincloths for my undergarments."
(Most quotes used here are from the book
Wisdom for the Soul of Black Folk) |
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"In everyone's life at some time, our inner fire goes out. It is then burst into flame by an encounter with another human being. We should all be thankful for those people who rekindle the inner spirit."
~Albert Schweitzer~
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