Amanda: When we planned this issue, I thought of you, but you were out of the country. I had a hard time getting other Native Americans to talk to me, even those who know me. Why do you think that is?
Beaver Chief: A lot of our people do not know how to explain what it is that they are doing because they don't know the jargon yet. That's not what they were brought up to do, to be that bridge. They don't know how to bring it out in words that people can understand without twisting them around.
There are certain things that I don't do, and sometimes I don't even explain why I don't do them. Some things I cannot bring out. I can bring out the drumming and the healing of that and other things.
Then other times you can't shut me off. It just starts coming out. We call ourselves a family of bucket mouths; we start going and you can't stop us.
But the question was - why didn't these people want to communicate? Because they couldn't. If they try to talk about it, to them they're dissecting the spirit. That's what I feel is the truth, the deep-down truth. They could have all kinds of things on top, but when you get down to it, that's what it is.
A: Beaver Chief, tell us who you are, where you come from, what you're up to.
B: This reality - I am a native American Indian person indigenous to the Seattle area and up and down the West Coast. We're known to a lot of the different tribes because our family were the Indian doctors. We didn't call ourselves shamans or anything like this they're called Indian doctors. What makes it really different is that we also have the Women Warrior Chief Society inside of our tradition.
Also I come from the Clown Tradition. That's who I am, and this is the work that my family has done, and people have recognized us. We don't ever recognize ourselves too much, but people recognize us.
Then on the other side of reality I come from 5000, 10,000 years ago actually 33,000 years ago, if you want to get really precise. I come from a star system and landed in an area called now Lopez Island. We came here to help this planet when it needed it. We've been helping all along. I always tell people that I know that I'm a spirit "being human" in this time and I make a lot of mistakes, but I realize my mistakes through learning from them.
A: Did you find yourself called to be a spiritual teacher?
B: I always knew - because I came in through the other life knowing. I came from a place of being really holy to a place of being really spiritual, and what that means is that I get to "do the dance." Before I just enjoyed the dance, and I had to pray a lot like one of those monks or priests that don't do nothing except to pray and do the ceremonies and that's it. You don't get to dance with the beautiful goddess. You don't get to experience them in the hot tub. You don't get to do all those things because you're the priest or you're that holy, and that's where I came from.
Now I'm into the place of being spiritual, so I get to do the dance. I get to touch and get to be touched. I get to experience because it's a sign of the times, also.
A: Do you consider yourself a shaman?
B: We don't actually use that word. They're called Indian doctors - and that's what my family has been called.
It's like when somebody comes to us and says "Should we call you an Indian or a Native American, or what do you want to be called?" I say, just call me Beaver Chief, okay?
A: So does an Indian doctor do journeying work, taking people along on astral journeys?
B: That's a different kind of doctoring.
Usually, we're helping the person not to be sick. There's different kinds of Indian doctoring; that's why we all work together with other Indian doctors or other medicine people. But we don't usually call ourselves that (medicine people).
In the Northwest, we consider everybody as being medicine people. But there's only a family of Indian doctors and a family of Women Warrior Chiefs and Men Warrior Chiefs. I let the people call me out instead of me calling me out, and the healing actually comes from the spirit.
A: A lot of white people are doing sweat lodges, and I find that very interesting. Anybody can build a lodge and build a fire inside it and invite people to come in, but does that make it a sweat lodge?
B: No.
More and more, people have to look at where a person is coming from who's saying that they're a teacher. I'm not saying that they're not, but look - where did they come from, how did they get here? Because when you go into a person's circle of energy and they're bringing out something, you've given your power to them, so to speak.
Especially sweat lodges; people are always doing sweat lodges. Find out where the sweat lodge teacher is in their life, where they've been, where they come from and how they're doing.
A: When a white person does a sweat lodge - is he or she doing an Indian ceremony? What do you think about that?
B: You have to be guided to know the ceremony, to know it correctly so that you don't hurt somebody. I believe that's what's happening nowadays is that it's available. You can get the things, but you still don't know how to do the ceremony. So you need your teachers, you need your guides, your gurus - you need that.
If they're building their sweat lodge in the Northwest, depending on where they are going to build it, they need to talk to somebody that's indigenous to that area and find out how to build the sweat lodge that connects to that part of the area, how to bend the wood that goes on it. There's a certain way everything's set, even the hole where the fire goes. It depends on what area you're coming from, because every area has its strong energy.
And if they say that they're doing a sweat lodge from Scotland or Ireland, they need to go there and really learn the teachings of that sweat lodge, because there are sweat lodges back there and old-time things. You can still do it here, but you have to really study it and understand where your power comes from.
A: I know the natives in this land have many different creation mythologies. Would you share yours with us?
B: There are a lot of stories that I know.
Lummi people's creation story is that we came from a distant star, but a lot of the Lummi people don't know their own creation story - they go along with everything else because it's been hidden, and they haven't earned the right to carry it. So what I talk about, a lot of people don't know about, except the real old people, like they have to be at least my mother's age or older.
Our family comes from a family of chiefs. There were different chiefs, brothers actually; they were all spread out in different places to be the chiefs of those areas. That's why I have a lot of creation stories in me, but the one that I like to talk about is our "sound." That is the sound of giving thanks to our creator, and that sound came from the creator. The changer was creating everything here on the planet, bringing all the different beings to the planet. The whale people were already on the planet; they walked (upright) on the planet.
Scientists found out five years ago that whales used to walk on the planet, but we already had this in our creation story. They would always think that we were telling them some myth, but they're starting to understand that we never talk about anything that we don't know. They're starting to know that we experienced it, and that's how it's passed along in the oral tradition, and it's real. Some people have claimed that it's myth because it helps everybody else to put it inside of a bracket so they can be comfortable with it.
Sooooo… the creator was bringing all the beings to the planet, and the great whales were walking on the planet, and they could make a sound that would even make the great cedar trees bend over. Everything worked together, and the changer was bringing all this here to this planet Earth. The whale people made this sound that went around the world (makes whale-like sound).
They heard that this new being was coming here, this fragile being that was called the first human being. So the whale people said, "We'll go into the water so we'll not hurt the human beings that are coming, because we want to take care of them, because we all love one another. And the changer's bringing them here for some reason."
So they went into the water, and the first human beings came, and they heard this, that the whale people sacrificed being on the land and went into the water so they would not hurt them. So the first human-being people said, "We give thanks to you, and we'll always remember you by creating this sound for us." (He makes the sound "oooOOOOaaaahhhhh," while holding his right hand out, palm out, then bringing his hand to his heart and putting it out again.)
They still make that sound that travels all over the world, and Jacques Cousteau recorded it, and it does travel underwater all the way around the world. That's the reason why we make this sound, to break through with the whale sound to the creator's realm so that we can send our prayer there.
And the great creator puts a blessing on our hand, and we bring it back to our center, to our heart, because we believe that all of our life is from our heart.
I'm Northwest Coast Salish; there's interior Salish too. Our teachings come from the ocean.
A: Do you think there's any cross-influence of spiritual practices among the Northwest tribes, the Plains tribes and the Eastern tribes? For instance, the Sioux, the Lakota, do much different things than the Northwest people.
B: Yes, it's just like the sun and the moon. The sun gives of this light that the moon reflects and absorbs and reflects to us. So we get the sun energy, but it's actually the moon. It's the same - but it's different. (The interaction between tribes) is the same way.
Without the Lakota, we could never be; they saved us with their teachings by being massacred, being exploited and by being first.
There's a lot of Indians here that are feeling really hurt by what's been happening, but the thing is that there is a solution to it, and it's working together. Also acknowledging the hurt that our people have had, so we can get on with it, because we're not asking for our lands back. We're asking for acknowledgment of our hurt and to take care of our land, to take care of the trees. These are sacred beings to us; it has always been like that.
.A: How important is the preservation of your native language and script for your spiritual traditions?
B: There are some things that are not used because they are put into a sacred place of being. Only the people that are taught it keep it; they keep it sacred for later on.
The teachings that I'm bringing out now, the way of our life has been allowed to be brought out by the Women Warrior Chief Society. At a certain time, we'll bring them all out, but right now they are put away. My mom says for all you people out there who are learning everything: "We still have something for you, if you get out of line." (Laughs.)
A: One of the things I have noticed is when white people try to get together in communities, often fights and factions start, and then the community splits. This seems to be human nature for whites. Can white people learn from the indigenous people here how to come together in a tribe or community?
B: The only way that we can learn from one another is first to know that we are all brainwashed into thinking that we all need to be individuals, and not with one another as a whole.
This is what I have been working on, helping people to realize that we have all been brainwashed and when you tell someone something long enough, they start believing it. This is what's been happening here in the U.S., and that's the reason why (whites) split and they hurt. In order to live together, you have to work on that.
It takes a little bit of unraveling, but if the person is there 100 percent in the moment when you are bringing out something like that, they get it, they really know it.
You know - to like, respect and love each other and then to live with each other, tell each other what's sacred to one another. It's an ongoing thing; it's not something that you do and you have, you know, and then you're complete and that's it (laughs). That's what everybody tries to do. They go to a workshop - I paid my 10 dollars, now I want it to work. They decide, I still feel unresolved. Well, of course, 'cause it is an ongoing thing in your life, and you have to know that it is ongoing.
A: Do you have particular holidays in your tradition?
B: We don't call it a holiday; we call it just giving thanks, and that's all of our life. We honor seasons; we honor planting seasons, the fish harvest season. We honor it with ceremony the same as you do, but we don't tell everybody; we just do it. It's an everyday thing.
Like we believe that Christmas is every day for an Indian - we're always giving and receiving gifts and enjoying each other, and this has been one of our ways always. Giving thanks is like that every day for our people, so we don't have holidays really.
A: How about Full Moons and New Moons?
B: A lot of Indian people don't do things on full moons because the energy is so strong. It's a personal time. I was one of the only Indians who made everybody scared, because I was doing Full Moon drumming circles and energy was shooting through, going everywhere, having a great time. I was just having fun and enjoying the energy; everything was happening, and it just was great. Why I liked it so much was because that's harmony, it's really harmony, when everything is happening and you find out where you fit.
Some people think that harmony is peace, love, tranquillity. That's part of it. But the other part is like, wooo, ah, eee, uh, oo, uh, ooo, and you find out where you fit in your environment, whatever environment you're in. And that's something that as a native person myself, I've been able to do, fit anywhere. And that's the reason my name is Beaver Chief.
My name didn't come from Hustler magazine. It was given to me through a ceremonial way, inside a sacred gathering, and it was because I make home wherever I am for my son and whoever is with me; I just make it my home. I've been called a lot of different names, some I'd rather not talk about, and the only reason I kept Beaver Chief is because one of my great uncles is named "Thukson" (spelled phonetically), and in the Lashutseed language, the name "thuks" means "beaver." And this person who gave me the name didn't know nothing about my great uncle.
A: I've heard you talk about your philosophy about money. You don't go to a job every day. How do you live, and how do you get what you need and want?
B: I live on donations for what I do. Lately, I have been going through businesses to do drumming circles. Sometimes I suggest a donation, and if the people at the business need to have some kind of money come in, usually I have a suggested donation. But usually it's just on donation. It usually will come. And sometimes people just will feed me, give me dinner or give me something, cars or something like that to get me along.
A lot of times, like the telephone situation, you can't send these things that people give you because you don't have no money. What I've been explaining to everybody, money is just energy. It's a current of energy that somebody has already earned. They want you, or what you do, in their presence, so they give you money or something. So it's energy, it's an energy exchange.
That's what I know, and that's what I've been bringing out. And I say, you make a house, you give them some energy, some money, and it makes you a house. You're the greatest alchemist here. You make it into a car, wham! There's a car. How did you do that? You just exchanged this funny little paper that you got called money, and you got this car. If you think about how deep that is, we're all so powerful here on this planet right now, but we don't know it. That's what's really strange.
This is a gift, and I hope people really understand this, deep. Not just on top, not just "Oh yeah, she's doing this, and that's good."
A: I know this is not your particular tribe's mythology, but what do you think about the White Buffalo prophecies?
B: I think it's very important, because it's a prophecy that's being confirmed. And this is a confirmation for the whole world. It's like when the whales walked on the planet, then Jacques Cousteau comes along, or some scientist says that yeah, whales did walk on the land with their feet, they had little feet. And it's just telling everybody, get ready, because there's more to come.
Also, I would like to add that it confirms something to me, that I know when the world was destroyed by water, as they say, that was a physical sign. And the world, when you talk about it being destroyed by fire (in another prophecy), it's a spiritual plane. It's not the world in the physical sense. It's the world that we've made inside of each one of us. We've created our own worlds that we live in. We have to come out of that. The only way we can come out of that is for a spiritual flame to burn it out of us, so that we can come to what's real - what's real meaning that the circles have to be connected, but they still have to keep their individuality as far as circles.
It's so powerful. I feel that the buffalo having changed from white to black to red, all the colors, it's a confirmation of all this. And there's more to come yet.
A: What do you think about the current intense interest in native culture, art and spirituality? Do you think it's a good thing, or should the white people do their own thing?
B: There's like two questions inside there. I believe that it's a good thing that everybody's aware of it. But I believe also that they should look really where it comes from and again, who's putting that artwork out? If it's put out by people that are just studying for art, and they're doing great artwork, that's good. But if you want something that's created in a spiritual sense from a native, indigenous person, we're talking about a different thing here.
I love art. I love great artists. I love them to do anything they can, because it brings back beautiful things. If you want to go authentic, now we're talking about a spirit thing. Not that they can't do it, it's just that they have to do their own spiritual art. There's a difference to me between spiritual art and art. It's not that the art doesn't have a spirit, it does, but it's not brought out in that way, it's brought out in another way. It's not an indigenous kind of a spirit. (Laughs.) Beaver Chief tries his hand at defining art.
A: What do you think of people who write books and claim knowledge of native traditions and secrets but are really frauds?
B: What I believe is that you have to watch out what you ask for and what you are saying that you are, because something will come to you. People are learning; no matter how it is, they learn something. Whatever that is. Maybe it's to be tricked or something into learning really that they need to be themselves and that they need to do this.
I believe that it's terrible that they have to lie, but it's good in another way because it helps other people. There's been many people who have actually really experienced the real thing after setting their frame of mind into wanting to experience it and going to seek it out.
I went to Amsterdam just a few weeks ago. When I was there, I met a man who calls himself "Bear," and then he started calling himself "Sunbear" and he was brought out there. When I heard "Sunbear," I had to go see that guy, meet him....
A: I thought Sunbear was dead.
B: He is dead. But this man is bringing out that name again. He was brought over there by the Queen of the Netherlands to do his artwork. It was found that he does really great artwork, so he stayed over there. I met him.
This man that brought me over there to do a circle always wanted to meet this man, this Indian man. He does airbrushing; he's a good artist. He wanted to meet him for a long time. But he could never get him.
When I got there, this man got right on the phone with me, this Bear, this Sunbear. And I talked to him, and I said, Sunbear, yeah I know he's dead. He was my friend. I met him before, and I know that he's dead. That's why I wanted to hear your voice and know who you are.
I woke up after the first day I met him, when he came to meet me, I woke up with this on my mind and on my lips: "conquistador." And I said, ah, yeah, okay. I went to dinner at this Sunbear's house a little bit out of Amsterdam, and I was sitting there looking at all his beautiful things, and there were beautiful women, these sophisticated Dutch women. We were there at this very big place that he had as his home, and I told him, you know, I woke up this morning, and I knew I would see you this evening, and I woke up with "conquistador," and I didn't say it with a good taste in my mouth. And it wasn't morning breath either. It was like I didn't feel good. And he said, "Right, my father was Spanish." I said, oh, okay; that's what it is, then.
I wondered and kept with that, and we all ate. Then we were meeting and at the table he gave me an eagle feather - that was very honorable, and he gave me a medicine wheel made out of porcupine quill. Beautiful work. It was a very high honor. I took it, and I said thank you. I sang a song for it. That's what we do when we give beautiful gifts. Every gift is beautiful to us.
This went on, and the man turned to me, and he said, "How many people came to your Full Moon drumming circle?" I said about 30, 40 people. He said, "You need to have 3000 people there, and you should be in the media. And you need to cut out this sacred stuff. That's like you're on a crusade or something. Just tell the Dutch people anything to get the money. You want a children's art center, you want your home. You have to cut out that sacred stuff and just get with it. Get with it and tell the Dutch people anything they want to hear to get the money."
I said, Excuse me, you don't even know who the fuck I am. You don't know what I'm about, you don't know that if I can plant a seed in one Dutch person, since I'm in their land, and it grows, even later on without me, then I've done my work, and that's good, and that's perfect, and they're going to remember it for all their lives, and it's going to touch them.
I said, I'm going to have to give you back this eagle feather and this gift until you can understand what this means. Maybe you know the gesture on the outside, but you don't know nothing on the inside. I said, you can have all your money, you can have all that, I wouldn't touch your money. This is not what I'm about. What I'm about is working through the spirit. You don't know who I am. He looked at me, and he said, "Well, if that's want you want. Good luck." I said, I don't need luck. I have blessing, and that I need.
A: Do you find the whole "New Age" mentality offensive? If so, why or in what way?
B: Personally, I just find it offensive if people don't dig no deeper than that. I find the New Age philosophy actually is old-time teachings brought into a new space. I find it very important to have it there for people to use it as another step to get to their higher self, consciousness, their higher ability, their highest potential in this life.
A: Like when people go to channelers?
B: I tell people I'm channeling Beaver Chief. How am I doing? This is it. This is as good as it's going to get. People just look at me, "Oh, I never thought of it like that."
You're making this being, that you call yourself in this time, real. But are you? We see you, because you've done a good job. We're actually spirits being human. We're actually bringing ourselves more and more in here.
If they want to call me their teacher, that's all right, but that I feel their greatest teaching comes from within themselves, and that I'm just pulling off little layers of things blocked.
A: If you had to choose one thing as the most important issue right now, what would it be?
B: It would be overpopulation on the planet. Understanding how we are very sacred and how we need to treat ourselves as being sacred and that the overpopulation on the planet is creating disharmony for us and is not working for us. And I don't mean not to have children, I mean to be mindful and to have the spirits brought here that need to be here to help this planet, and not just going out creating children without thought or no ceremony.
Overpopulation I think is one of the most destructive pollutions on this planet right now. How they used to deal with that is wars, but since we've become a little bit more aware that we don't have to go to war no more, we've been making more babies. Babies are great, I love them, but we have been making them without our minds, our intentions or anything. A lot of spirit beings, they don't belong here; they just came though because they thought it would be fun.
I believe in sexual energy being exchanged, but I don't believe in everybody actually having intercourse. But that's another thing that I use, sexual healing. I use it through my hands, though my being. Because I believe that everything's a sexual energy. Flowers, everything. We all have that, but we haven't been able to use it together.
We've been taught to not touch each other. You watch people on buses; they do all these things to stay away from each other because they think that's the correct way to do it, because they've been taught and brainwashed, bringing us back to the first question, brainwashed into being this individual without no touch. But as soon as we touch, as soon as we hold hands and become one in a circle, we start feeling this power, and you know that it belongs to everyone and it's one power.
It comes like that, and people have to really realize that they can change anything with their thoughts. When you come together in a whole, you can really move things. You can move things in a positive manner. And I mean positive for the whole, like everyone.
Sexual energy needs to be coming up inside of each person. Like this food that we have here. We have strawberries, grapes, cheese, crackers, donut holes; we got chips; we got all these things. And everything is very sensuous and very sexual, but people wouldn't admit to that. They'd just say it's food. But to me it's like beautiful, all these flavors are dancing, and they want you to eat them. But it's important to work this energy up and to use it in a good way.
A: I know you've been traveling quite a bit; you mentioned you went to Amsterdam. Where have you been, and what are you doing there?
B: I'm doing the same thing that I'm doing here, but in a different way.
I brought seven flags with me when I first went to Europe. I made up these flags myself, and the flags were of the four colors - one of our creation stories again, of the four races we knew on this side, the red, the black, the yellow and the white. I put together these big flags.
Then I had a hand put on there in leather, a open hand, so we come in peace, we have no weapons. The hand was on top of a big cedar tree. Then there was a green ribbon and a blue ribbon hung on the side of this, and the green ribbon was for new personal growth, and the blue ribbon represented the healing that needed to take place amongst all of us.
Then I had the white at one end and the red at the other end, and in between the black and yellow, because that's our thinking, that the white and the red are at the other spectrum of light, but it's all together actually. It was all threaded together with a red thread; that was the energy of the Earth, the blood of the earth, bringing us all together.
So I brought these seven flags, I had this vision, and I stopped in England first. In London, England, I went there and I planted one there over by the House of Parliament. I was wondering why there was all these bobbies there, these policemen there, kind of acting like they weren't watching us, but I could feel them watching us. And I picked on this little tree that was inside this park, little cute tree, and I put my flag on there. I was planting the flags in the name of all indigenous and aboriginal people on this planet to take back their power, to be responsible for their actions and reactions.
This is what I brought out, and I brought that there. I moved back about 15 or 20 feet, and there was this big marker on the ground, and it said, "The Queen herself, on her 30th year of jubilee, planted this tree with her hands." That's why they were watching me. Then I looked, and behind this tree, there was a camera panning it. I didn't even notice all this stuff when I was tying my flag on there. It was on her little tree, Her Majesty's.
On the tour, I ended up in Paris, I planted one at Notré Dame. And also inside of Amsterdam, when I was there the first time.
A: So you're going back. How do you travel, and why do you go?
B: I have a circle there, and I do the work there. Because there the people have been treating me very kind and wanting to know and very respectful to understand. Not all the people, but the people that have been coming to experience the circle.
The thing is that people are hungry out there for something other than what they have, because what they have is a lie. They've done their best all their life to work with it, but it's been a lie, and they want the truth or something of that. What I represent when I go there is a part of that truth. They're saying, "I'm sorry what our people did to you and your people" and I'm saying to them, thank you, thank you, but we can get on with it, and we can live together and we can do some drumming together, we can do some healing together. I told them, come to Seattle, everybody looks like you there. I'll introduce you to some of them. We'll have drumming circles together.
A: What do you think will happen in the year 2000? Do you see the Christian prophecies of the end of the world or some of Nostradamus' prophecies coming true?
B: Well, I personally feel that everyone will be in the right place at the right time, doing the right thing, and if you worry too much, then you're going to be in the wrong place, because you're going to be going where everybody thinks they should go and not feeling where you need to really be. And everything is going to happen, but it's not going to happen exactly how we expect it to happen. And we shouldn't expect anything, and all the stuff that they're talking about - let them talk and live your life.
Why the mountain - Mount Tahoma, Mount Rainier - hasn't blown up is because not everybody believes in that, and the key people I guess are the ones who are keeping it from blowing up. If somebody's worried, I always tell them, well, if they own land, or cars, or stuff like that, or houses, I tell them, why don't you give your house to me and your land - you wouldn't want to sell it to me if it was going to be underwater, would you? I tell them, why don't you just leave the area that you think it's going to happen in, and make yourself happy?
And if there's no place on this planet to go, then I'll help you leave (laughs). I've got a friend who's got a saber, a dagger, and I can help you with this. If you want to leave, I can do the ceremony (laughs). But that makes people say, "You would?"
A: You're such a nice guy!
But what can we do? What can people do to better honor the Earth and Sky and all of our relations - and how can we better honor you, Beaver Chief, and your tradition and the traditions of indigenous peoples?
B: To be respectful of the land that you're living on. To take care of it, as it is your own, like you take care of yourself, or ever better than you take care of yourself, I don't know. But to respect the place that you're at, wherever you are. To respect the trees, to respect the rocks, to respect the crazy birds (points to Amanda's squawking tame jay), to respect everything that's in your life.
Because by doing that, then everything will be brighter, everything will start coming together in a good way, working together for a higher consciousness.
By just taking care of your plants, by saying, "Out there, I have the best-tasting blackberries. And then over here, the plums and the figs...." This is giving energy to them, to say, "Yeah, yeah!" They get really into this healing mode of being happy. Then you say, "Over here, I got a hot tub." So you really live here, you really are here.
If more people would do that, everything in the whole would come together in their life, because then they would start realizing just what they have here. They have everything. They don't need nothing else; they have everything. And to realize that you're just really happy. You're happy with the ceremonies you can create within and around your own home, because you've already done that, and to keep that up.
That's the thing that I feel is really most important, is to realize that wherever you are, that it's safe here. I think that's how we would say it.
I think that all of these things are to love and respect where you are, and what you're around, and if something engages you, engage it. Engage it in love and peace and whatever. But if something engages you not in love and peace and harmony, then you look: What is that? What's going on?
Like if a group of bees came over here and tapped on your window, and said, "Come on out here, we're going to sting you." What is that? Talk to those bees, treat them as individual beings and find out what the heck you're doing. Maybe there's somewhere here that was their home, and we pulled it down. How do we work with that? Maybe we can give them another home. Then that way, they would always protect your home, their energy.
There's a lot of things that we can do. Talk to the little animals that come in and out of the house and around the house, you talk to them. Like, I don't like spiders personally, in my face, I don't like them just hanging like, I'll wake up and they're like, "Hey." No, no, no, no, don't do that to me. I don't like that. I don't like them running around like when I'm watching television, and I'm laying on the floor, and one looks like bigger than my foot and it runs by, and it acts like I can't see it inside the little shadow when it stands still, and it runs again.
I tell them, you can do that when I'm gone, you can run all over the place and do whatever you need to do, but hide yourself when I come in. If they keep on doing it, I tell them, if you come back in here, I'm going to kill you. Then you're going to come back as something else, and you might not like what you come back as. They do listen. It's a vibration.
A: How can we better honor you?
B: Well, I like to look at beautiful women.
I love the beautiful passion of this life, and what it has to offer. I think that if everybody would just honor each other with passion, and just be really there with each other - present - I think that would honor me the best.
A: Is there any information we have not covered that you would like to share with our readers?
B: That if it serves you, keep on. If it doesn't serve you, let it go, don't become attached to it. So many people are attached to certain teachings, and they don't realize that they need to let them go in order to receive other teachings. And not just to let it go, but to give it to somebody, as a teaching, and it turns into wisdom for themselves.
Not one person has all the answers, but they have a piece of it, and it's very important to respect and honor all the different pieces so that you can see it in your own life. Not to burn out anything. Not to take it and completely destroy it, just because you're not going to use it no more. No, let it flutter away.
If you don't understand something, let it be, and it will come back to you, too, in the time for you to understand. And the only reason why you don't understand it anyway is because you're too headstrong into what you're doing, and so you're not open to that teaching at that moment. But that teaching is always open to you.
A: Please tell about events you have coming up, what you're going to be doing and where, how to contact you or where to get more information.
B: All you have to do is light a candle. No, I'm just teasing, okay? (Laughs.)
I'm checking out the Blue Moon in Federal Way to do drumming circles at; it's a metaphysical espresso bar and book shop. Also Lodestar Center in Redmond, Washington. And then I hope to have something at Beyond the Edge Café. Also maybe downtown in Seattle, also inside Fremont.
I'm going to do a circle almost every day. What I want to do, what I envision, is doing the circles and setting up these centers of energy, so that other circles can connect with it, not physically but energy-wise, focusing from where I did the circles the last 10 years in Seattle, and setting up these places outside now, so that other people can experience the circle who don't usually get to come into Seattle. That's what I'm looking at.
What I want to do is make a place where I can do periodically Full Moon drumming circles, then advertise it well before so that people can make it. But I don't want it to be like, I'm going to do this every, every time. I want it to be special for people. I want it to be as special as it is for me.
You can call me at (206) 782-5781. Or you can all of those places, too, the Lodestar Center, the Blue Moon in Federal Way, because I don't know when. The Blue Moon will stay in touch.
A: Are your circles going to be on the full moon?
B: Yes. I never do it before it. I do it right on it.
A: Any parting words of wisdom?
B: Yes. It's true: Native American Indians do make better lovers.
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