Thursday, April 23, 2026
mountainous areas
wild grass
mountainous areas
mountainous areas
Báshzhiné Dził or Dził Łigai Sí'án Baishan, Yaozhidao Dzil Nchaa Si An. I know nothing about these things. If you want to know, use the pollen I mentioned before to strengthen your body; that pollen grows on the mountain we'll be going to soon. We're all two-legged people, that's all I want to say. Stop wasting time arguing and laughing at others. I don't care who you sleep with, whether your eyes are blue, how long your ponytail is, what your podcast is, or what car you drive. Now is the time to travel together, sell all your stuff, and go to these places to pray for peace. We're praying for some people right now, hoping they'll become strong. This divine mother knows their names. When I was washing angelica root in the Yak River, she said, "Oh, I remember you, you also washed angelica root in the Yak River 12 years ago." Julia met me on a path a few months ago after I spoke to a Gila lizard. Gila the Poison Lizard told me, "Paul, you'll see a beautiful woman and her sister walking along the path. She won't recognize you. She'll be walking barefoot along the creek." I thought, "Really?" And then she really did appear; we'd met before while picking thornless raspberries. She was so beautiful that I sketched her in my notebook. Fifteen years ago, she was 25 when she was soaking in the hot springs with Michael Curtingham; now she's 40 and still stunning. So, there are always beautiful things in life. Not buying lottery tickets, nor investing in some kind of "golden parachute" or anything like that.
https://youtu.be/xooAA5_WTOQ?si=ykXN--tE9QKKV7HQ
We visited these plants without hesitation, all within the influence of bio-energy. What we couldn't do, she would. I've been saying this ever since Erin and Josh came to me, when we went to the spring with its oak and bearberry trees. Hops and Indian rice grass rings grew on the red sand. We'd feed Sally's horse and then walk to Easton's house. Susan and Steve were in the sauna, and we weren't afraid of anything because we loved each other.
There is a path of peaceful pilgrimage. Every twelve years, as Saturn returns, that sacred wandering star also returns to the heavens. So we too, returning home, striving deep within our hearts to fulfill our vows, to return to the mountains we have visited. I know some of you, like me, are old and frail, and have persisted on this path for a long time, but I tell you, do not give up, do not yield. Keep your promises and return with me to these sacred mountains. Even if you only go to one mountain, practice there, renew your lives. It is because you visit these mountains and pray together that rain pours down from their peaks. Reflect on the important moments and changes in your lives. You can see messages at birth, at age 12, 24, 36, 48, 60, 72, 84, and 96. This is “Sah Nageh bik'eh Hoazogo,” the path to well-being in old age. Hashoona Wasli, Hashoona Wasli, Hashoona Wasli, Hashoona Wasli, repeating it four times over. People will laugh at you, give you nicknames, but that doesn't matter. We do this so that children can thrive like orange butterfly lilies, white butterfly lilies, blue lilies, cream butterfly lilies, like the gilar lily guarding the hummingbird's nest, like alder and yellow monkeyface flowers, passed down from generation to generation, not to sell books or speak to Middle Easterners. Different things happen at different stages of life, not all the same, not all different. Thank you to this sharing community of different ages. From the foot of the mountain to the summit, sing and pray, reaffirming the promises you made. At the foot of the mountain, you look up and pray with the bushes and mesquito trees; at the summit, you look down and pray with pine pollen and cedar. What you do is focus on everything, especially your special desire for people, plants, and place, releasing your love for the people, this land, the plants, and the mountains through all your senses—in your will, your heart, and your thoughts. Why am I here? Where am I going? How can I do my best? My heart is filled with the hope for the well-being of all, without exception. This is how to revitalize, receive blessings, and give thanks. Of course, every year when the spring equinox arrives, we renew it, giving it vitality, which we call the energy of wind, wood, and liver. Like Mother Earth, all things revive, and this happens every spring. Therefore, I was praying for all those who wanted to follow the Way of the Wild Grass, and also for a person named "M," who was supposed to be responsible for teaching plant knowledge. When you pray, you cannot be fixated on making a specific change for any one person, because everyone has free will; they will do what they want, depending on their thoughts and hearts. If you are conveying positive blessings, and they want to embrace individualistic selfishness and are unwilling to share everything in the Way of the Wild Grass community, then you should let go. It was a time of war, a cult controlled this place, so everyone was on edge, constantly arguing, talking loudly and angrily, pacing back and forth, shouting things that would normally go unnoticed. Even the women you'd expect to be tending babies, baking cookies, or making sandwiches were noisy, yelling, or dressed as monsters with things strapped between their legs, carrying knives and guns, drinking like sailors on leave. Women disguised themselves as men, men disguised themselves as women, and no one could tell who was who. The world was out of balance; the seasons changed from winter to summer, and then back to winter. No one prayed; the gourd on the mountaintop was empty. No one prayed, so neither snow nor rain fell. When I told people we could pray together, they laughed at me. We all had to pray together. Do you understand what I mean? Freedom of speech, yet everywhere?
I am now describing the mountains to the southwest, three mountains connected together like waves on water. At the foot of each mountain grow cacti, the shrubs gradually transitioning to junipers and oaks, and further up to pines and spruces. To the southwest stand three mountains, each quietly standing, at their feet the Lago Bernardella meadow, a verdant expanse dotted with five-pointed yellow flowers and swaying giant cacti bearing sweet fruit—the Joula cactus. Below them flows the South Hilla River, its banks adorned with aspen trees; to the southeast lies a black mountain; further north is the Grand River, extending north and south to the Magdalena River in the northeast, then west and north to the Sierra Nevada Mountains, the Escardillo Mountains, and another majestic peak in the northwest. These are the four sacred mountains. At the summit of each mountain peak sits a gourd ladle filled with water, connected to the North Star Man and the Cassiopeia Woman, a couple who work together to gather spring and river water to flow into the valleys. All these sacred mountains must be filled with water through prayer. If they are not filled by prayer, snow will not fall, rivers will dry up, and dusty winds will anger people, making them unable to unite. We have already seen this punishment manifested in the Glen Canyon Dam, where lakes and dams are drying up. Once, there were many coal-fired power plants there, meant to improve the lives of our people, allowing them to control their own destiny with electricity and running water. The Navajo Power Plant near Litch, the San Juan Power Plant in Shiprock, the Four Corners Power Plant, the Jora Power Plant—now they are all gone, along with the high-paying jobs. Before, people could work, support their families, and their children could go to university. First, they closed the mines, then they demolished all the power plants. Then, this regime introduced opium, fentanyl, methamphetamine, and marijuana, further enslaving and destroying its people, and advocating mechanized warfare for the profit of violence, waving the Stars and Stripes. For the past 25 years, the Middle Eastern tribal Eppy network (1973-2026) has been waging genocide and ecological extinction, with Middle Eastern wars making everyone a victim of ecological extinction. All these baby boomer herbalists cannot utter the word "peace." Oh yes, we wave the banner of protest politics, but we never say "peace," never "dialogue," never "community." We have our own ecological extinction war dividend podcast, more shekels, more infidels being fed scraps. Are you going to live with plants? Are you going to pray? Or are you going to continue eating scraps?
We call the Earth Mary, for she is eternally young. As the years leave their mark on her, she travels eastward until she sees her own reflection approaching. She continues onward until her youthful self merges with her aged self, and then, renewed, returns to her home. Among us who proclaim the peaceful pilgrimage of the commune born of free will, the name of this eternal being is "Woman," sketched in colored pencil and pastel. The sky above us is azure. She wears the dazzling blue cloak of the sky goddess. She is the wife, girlfriend, and lover of the sun. To us, she is the divine shepherdess. She wears a large hat, leans on a cane, and is dressed roughly, in a skirt and flat shoes. She has a child with her. She is a mother, and she keeps company with healing plants, which she discovered while tending her flock. She is the guardian of animals, protecting chipmunks, ground moles, rabbits, cottontails, foxes, lynxes, wolves, and bears. She is the shepherd of sheep, cattle, deer, antelope, elk, bison, and horses. She manifests as our Queen of Flowers, descending each spring like the blue-clad goddess of Easter. She manifests as our mistress of animals, a goddess dressed in blue. When we see ourselves as mortals beneath a blue veil, we stand with clear hearts, side by side with green, revealing ourselves in all directions. This is our journey to peace; may all be well. This is the path of revival, happiness, blessing, and gratitude. She manifests as the pregnant goddess of the sky, Virgo, the abundant mother, the goddess of the night sky about to give birth, bathed in moonlight. She stands beside the moon, which supports her feet. On her beautiful head is a crown of zodiac stars scattered across the deep purple lines of the sky she weaves, symbolizing the three destinies of past, present, and future. She becomes our sovereign. She becomes the three-toothed laria bush swaying in the wind in our eyes. She became, in our eyes, the queen of the Mezcal Bahadda plain, the green among queens, the flower among flowers, the lady in blue. When we contemplate those beneath the blue veil, we are with the green, in all directions, wishing all well. This is a way of revival, happiness, blessing, and gratitude; may the blessing endure. She became the pregnant goddess of the sky, Virgo, the Virgin Mary, bathed in the radiance of sunlight. She stands like the moon, supporting herself on her feet.
You and I have both heard about it, so I'll tell you. Those people were doing something together; they were arranging the stars in the sky. All the stars were laid out on the floor like a giant jigsaw puzzle, a hundred pieces in total. So you had to be careful walking around the hall, or you might bump into the stars on the floor. They put the Pleiades in the eastern sky to mark the first frost of autumn, and they also put Polaris and Ursa Major. They had many good ideas and did a very good job rearranging the stars in the night sky so that everyone could understand what was going to happen next. Before they were even finished, look who came in—it was Mr. Coyote. He came in dressed in men's clothes and looked very smart. He was arrogant and frivolous, pacing around and sniffing everywhere. He didn't greet anyone or say a word. He swaggered in, lifted one leg, and urinated on the floor near the door, marking his territory. Everyone said, "Why are you urinating everywhere?" So the coyote looked around, sticking his tongue out above his teeth. He looked around and said in a sharp, piercing squawk, "Why are you throwing all the stars on the floor? I have some ideas about how to arrange them." Before anyone could react, he started wagging his tail and barking loudly, howling and yelling as he chased after the chipmunks, lizards, and robins, knocking over the house with puzzle pieces. All the stars were pushed around, a chaotic mess, just like today. So it's hard to figure out that shimmering, pollen-strewn path of stars, that hozogoo, bikeneh, sahh nagah, symbol of beauty, goodness, and longevity.
Then Mary, also known as the "Mother of Change" (Adzaas'unnadli) because she constantly renewed herself, as green as a vibrant plant, said she would do something to heal diseases. She decided to do it where the morning sun rose, and so she sat down there. She did this because she loved being a mother, nurturing life, and enabling people to live good lives. She also did this because she believed that feeling good was a power, something people did naturally in their daily lives. Since there were only a few people there, she felt more people should participate, which was one of the reasons she did this. There were many cliff dwellings and stone houses; hummingbird nests filled with white eggshells, guarded by Gila lizards; squirrel burrows piled high with pine cones; chipmunks perched on their pine cone territories; owls hooted; robins hopped; agave and sotorium nests; deer and elk nests; cougar, pumas, and bear-lions nests. The great teacher was a bioregional vitalism master of the wild herbal path, a peace pilgrim dedicated to teaching strategies of love, compassion, and empowerment in the aftermath of war cults. In a supportive and loving community, people cared for one another, regarding the sun as a merciful shepherd who knew his sheep, and the sheep knew him. The young girl Mary left her settlement and came to the mountaintop, to the place where the sun rises. Mary, through her free will and choice, existed for her people and became one with them. She seduced the sun, becoming one with him. She lifted her skirt, and the Holy Spirit's wind—the breath of the sun—entered her body by her choice. She ascended the mountain for four consecutive mornings, and the sun's breath penetrated her body four times. This unmarried girl, now a woman in the eyes of our people, was pregnant, and the people gossiped about it.
The method I'm describing is how teachers often interact with plants, allowing us to be with them in a more relaxed way and understand them intuitively and through experience. This plant, like all plants, is a living being created by the Creator. Often, when you approach a plant, you want to converse with the Creator. Understand that this isn't just me, but the result of our collective effort. You can converse with the Creator and the plant, describing your state and your intention in using it. Or, you can directly use the plant, employing your senses of taste, smell, touch, and sight. Depending on your tradition and comfort level, you can focus on several aspects: our Creator, the plant as part of the Creator (just like us), and the specific object you are collecting the plant from. The key is that we need to understand the plant as part of the Creator's creation, and what you are doing, why it's there, and what you are doing. Of course, you can also simply collect the plant without any mystical rituals. Use this plant, buy it in a store, and use it without ever seeing where it grows—Seattle, Miami, Detroit, Michigan, Florida, or Albany, New York City, Miami, Chicago, Parron, Panguech, Bitterwater—you will go to many places to spread peace and love to your family.
It's up to you. Personally, this is the approach I take based on my spiritual background and herbal knowledge. Our Creator created something with this plant, and you will create something with it. As we are taught, to avoid harming others and to share the potential of these herbs to alleviate suffering, to forgive but never forget. This means not repeating mistakes. However, it's important not to be too harsh; Larrea tridentata is endemic to the American Southwest. It defines the Southwest; it's everywhere. It's incredibly abundant. Often, the harvesting of wild plants raises serious sustainability and ethical issues. Because Larrea tridentata is so common, issues of sustainability, endangered species, and wild harvesting are completely disregarded when dealing with it.
If possible, it's best to work with the plant itself, yourself, and the practice, never stopping gathering together to directly understand how the plant works, always together, where the plant grows.
Nadazdi. Mount Mogolon, located in New Mexico, north of Silver City. Tesegetti, near Reserve, New Mexico, at the northern end of Mount Mogolon. Head up to Magdalena, past Sugarloaf Mountain and Datil Mountain, over the Black Mountains, Luna Mountain and Escardillo Mountain, to Sierra Blanca, all the Blue Mountains and Balddi Mountain, then south to three mountains that resemble waves on water, covered in cacti: Lagobernadora, Santa Catalina, the massive sitting mountain with her outstretched legs, Mazlatl and Pinal, all these peaks forming a circle that you must visit, all together.
She became pregnant. Only she and the deity who walked through the sky knew the ways of childbirth and healing. Nine months later, she gave birth to a child where she had been sitting. For the next four mornings, she returned there with her child each morning. On the fourth day, the child miraculously returned with her. He was fully clothed and walked back with her.
You must know that she dwells in a turquoise tent palace shimmering with orange light on the western horizon, where she sleeps every night with her radiant husband—the sun. She has a sister, a twin or double vagina, who is the moon's wife, Yolkai Estsan. Estsanatlehi can rejuvenate herself every time she begins to age, completing this process in just thirty days. Thus, women have this period every month, which is the origin of her name—"Self-Renewer, Guardian of Animals, Queen of Flowers."
On earth, as in heaven, filled with beauty and balance, the first couple conceived a child named "The Changer," also known as "The White Woman" or "Azza Nadler." Words, language, and thoughts flowed from her lips, all contained in a bundle, inherited by the Changer. The Changer was the mother of twins; she defeated the monster, born of water, a gift from the Gila lizard. Four days later, the Changer climbed a hill and met the sun. The sun asked her to leave and build him a house in the west. She agreed, but on the condition that it be as large as her house in the east, the one her sons had told her about. "I want it to float on the western waters," said the sun, "starting from the shore, so that when the population grows, they won't visit me so often and disturb me." "I want to plant all kinds of white shell stones, turquoise, rock salt, jet, soapstone, agate, and red stone around my house, and let them grow abundantly. Then I will stay there alone, doing nothing, because my sons and sisters will accompany me." "Give me some animals to keep me company." "It is all for me; I will go west with you." He promised her, and she took with her elk, bison, deer, stags, goats, hares, and prairie dogs. As she set off for her new home, some spirits accompanied her, helping to guide the ever-growing and numerous animals. In the Black Mountains, the bison broke away from their herd and fled east; they never returned and remain in the east to this day. Sometimes, the elk also went east, never to return. Sometimes, some antelopes, deer, and other herd animals also left, wandering eastward. After some time, the woman turned westward to the great waters, towards her floating home on the shore. She still lives there, where the sun greets her every day as it crosses the sky at the end of her journey.
A house was built for her, its walls painted in various colors, and a ladder placed inside. This was so she could survive on the power of the food. Furthermore, a white corn stalk and a turquoise corn stalk stood at the entrance as pillars. Their purpose was to let her know everything. Pollen drifted onto the corn stalk to the east, and onto the one to the west. Thus, at the top of one corn stalk, a bluebird would sing regularly; at the top of the other, a corn beetle would sing regularly. At dawn, one corn stalk would sing; at noon, one corn stalk would sing; at dusk, one corn stalk would sing; at midnight, one corn stalk would sing. They were given this mission. Estersa-Essen stroked her hair, face, and body, making her healthy and strong. Then they gave her the lamb that Ka de Tize had brought, which she held to her chest as she had placed it on the blanket before. Begochidi asked what name they would give the girl, but everyone remained silent. They watched her grow older and older until she became a hunched woman. As they gazed at her, she transformed back to youth, experiencing four transformations from youth to old age before their very eyes. In the fourth transformation, however, she retained the appearance of someone around twenty years old, remarkably beautiful. Begcidi called this white-haired woman Yurtke Stan, and so did everyone else. From then on, she could age and age at will, and thus she was also known as Estersa-a-Lehi, meaning "the woman who changes color." Then, he rose from the pile of clothes and returned the lamb to Ka de Tiz, the "man wrapped in rainbows." People turned away, and he went to each of them, lifting their heads gently with his hands to thank them for their gifts. Begcidi gave him a large basket of flowers, which he then distributed to the people. They tucked the flowers into their hair, and everyone was happy and grateful again. In the flower baskets he distributed were many poisonous herbs, called John Gilwe, Tooweso, Asgbini, and Ajatohi, but no one accepted them; people only accepted the beautiful flowers, while the poisonous herbs were returned to Hogan. Those receiving the ritual sat on the south side, facing the paintings and drawings, chanting what I believe to be the symbol of Estsan-ah-Lehi, a transformative woman who never appears in any of the paintings, though she is very sacred. This symbol was an ear of corn strung with turquoise, white shells, and other beads. The diminutive witch doctor, living east of Boystown, recounted the source of the sand used in her blessing rituals: the white sand mountains below Osha. It was a way of praying for rejuvenation and health blessings filled with gratitude. The blessing incantation: The story begins with the White Shell Woman. The locals possessed Hoganji's incantation and prayers, but without pictorial guidance, they always made mistakes. The woman with the white seashell told them that she would help them, "interpret" their lives, bless them with words of blessing, arrange their limbs in a blessed manner, and teach them painting and cormorant qigong.
She first led them to a white cornfield. She stepped on the yellow pollen and then sat under a corn stalk—the one she had planted in the middle of the field. There she chanted all the incantations and prayers, and when she finished, a bluebird flew down, perched on a cornflower pot, and sang. She knew then that she had done everything perfectly. That night, the White Shell Woman prayed, and the next day, she drew a second house out of clouds. She built another cloud house, along with chairs and a place to put her medicine basket. Once everything was ready, she sat down, placed the medicine basket filled with phlegm before her, took off her clothes, and washed her body and hair. After chanting the incantations and praying, she told the people of Earth that she had taught them these painting techniques and that they would use them to pray for new life, health, blessings, gratitude , harvests, many children, and so on.
Sunset Waters. "After all the tribes had established themselves on this land, the sun said to the Chameleon: 'Your work here is complete; you must now go to the Land of Sunset, where, above the distant sea, I have built a house for you. I will send powerful guards to accompany you—the rulers of hail, thunder, lightning, and water. Atop the palace perches a magnificent thunderbird, larger than any other, the king of all thunderbirds. On its back are smaller thunderbirds of various colors, each symbolizing a different ritual. In the center of the palace is a large room containing an altar adorned with all the blooming and withering flowers of the world, and the souls of all birds. The main entrance faces east, guarded by a white seashell bell that sounds an alarm whenever a visitor approaches. The Chameleon came to this place, dwelling there forever, and meeting the sun at dusk.'"
The goddess of change, also known as the goddess of the earth and the goddess of the white shell, is the source of life, the nourishment upon which all things depend for survival, and the bestower of destiny. Just as the earth experiences the changing seasons—from the growth of spring and summer to the withering of autumn and the arrival of winter—the goddess of change also experiences aging, death, and rebirth. She is the symbol of the goddess of rain and the guardian deity behind the beauty of lakes, rivers, and mountains.
Initially, the Shapeshifter was discovered by the First Man as an infant; she was raised by the First Man and the First Woman. She matured rapidly, and upon her first menstruation, a grand puberty ceremony was held, attended by all living beings. Each creature offered songs to nurture humanity on the surface of the earth and to grant the Shapeshifter the ability to create this new race, as well as the power of regeneration. This ceremony is still performed for girls entering puberty. The Shapeshifter, clad in white seashells, was sculpted into the most beautiful maiden and offered to the sun. Women are symbolically sculpted as the Shapeshifter, thus becoming the source of beauty and fertility.
Regarding the ever-changing woman, the sun issued the following decrees: "She will care for her children and provide them with food. Wherever I go on Earth, she will govern the rain of women. I myself will control the rain of men. She will govern the vegetation in all places and benefit the people of Earth."
The mother is paramount as a symbol of life-giver. Saints are born from the earth's womb; ancestors are born from the womb of the mother of all things; all kinship originates from the mother's womb. The father conceives, but his connection with his children is established through the mother. Siblings are bound together by birth. The word "children" itself implies "born of the same womb," emphasizing the importance of the mother, not the father, in the parent-child relationship. Plants are seen as the "clothing" of the earth and mountains, a gift from creation, a manifestation of the mother's annual renewal.
The "Woman of Metamorphosis" ('asdza' na'dlehe') is the most captivating. The sun is radiant and possesses a distinct personality. The "Woman of Metamorphosis" is a woman with mountain-like qualities. No matter how much we know about her, everything about her remains a huge question mark. She is the mystery of procreation, life born from nothing, the world's last hope, a puzzle constantly being solved and resurrected, literally a continuous rebirth.
Although the sun god's instructions to the White-Shelled Woman (also known as the Color-Changing Woman) also support my view: "The White-Shelled Woman will go to where I live... She will take care of her children and provide them with food. Wherever I go, she will control the rain of women. I myself will control the rain of men. She will control her vegetation and benefit the people of the earth."
In the sand art, the earth and sky are contrasted, forming a pair; while the ever-changing woman contrasts with the sun. In mythology, the earth and sky are primordial, giving birth to coyotes and badgers.
Equating the "Transformed Woman" with the "White-Shelled Woman," the story portrays the "Transformed Woman" as the first and most ideal baby, discovered under supernatural conditions.
The first man reported to his wife that a dark cloud had shrouded the central sacred mountain for four days; eventually, the mountain was covered in rain, indicating that a supernatural event was taking place. He sang as he came to the foot of the mountain and heard the cry of a baby. He found the baby lying in a cradle made of celestial messengers—two short rainbows lay vertically beneath the baby; red sunlight crisscrossed, shining on the baby's chest and feet. A curved rainbow stretched across the baby's face. The baby was enveloped by a dark cloud, beneath which lay dark, blue, yellow, and white clouds, flanked by jagged lightning bolts, through which a ray of sunlight pierced.
The first man, not knowing what to do with the baby, took it home and gave it to the first woman, who raised it with the help of a phantom god who could speak.
The newly discovered infant had eyes as black as charcoal and no blemishes (impurities) on its body. The first person and the talking god agreed that it should be fed with collected pollen, mixed with wild game broth and dew from beautiful flowers. The Salt Maiden said she wanted the child, and presumably the child was given to her. People believed that, because no one cared for it, the sun fed it with pollen. With this supernatural food, it grew exceptionally fast, its development a miracle.
The puberty ceremony of the "Transformation Woman" was the first and most grand in history, setting a precedent for later generations. The girl, dressed in a magnificent gown made of white seashells, was named—there was a debate over whether to name her "Transformation Woman" or "White Seashell Woman," but both names were ultimately retained—and then people sculpted her appearance by kneading and pressing, making her the most beautiful girl in history. All this effort was to please the sun god; people baked cakes for him, and she ran eastward many times for him. When she had her second menstruation, a ceremony was held, and she raced to please the moon god. A rainbow, undoubtedly a messenger of the sun god, approved of the ceremony and said to her, "This is the true White Seashell Woman." From then on, various accounts of the "Transformation Woman's" life and the basic characteristics of her gaining power have remained largely the same, so we can pause briefly to explore another version of her origin.
People wandered aimlessly, many devoured by monsters, leaving only four: an elderly couple with their two children, and a young couple. They discovered a small statue of a woman carved from turquoise. A talking god appeared, instructing the people to go to the summit of Mount Tekoy in four days. There, they encountered the gods. The gods brought the turquoise statue, and the white-faced figure corresponding to the talking god brought an almost identical white seashell statue. The talking god and Saktkoyan transformed the turquoise statue into the Shapeshifter, and the white seashell statue into the White Seashell Woman. At the same time, they transformed an ear of white corn into a white corn boy and an ear of yellow corn into a yellow corn girl. Afterward, the gods dispersed, taking the boy and girl away, leaving only the Shapeshifter and the White Seashell Woman alone on the mountain.
These stories include tales of "transformed women" attempting to have sex by exposing themselves to sunlight and water. At the time, people did not understand sexual relationships, but in one story, a girl just entering puberty, and in another story, two teenage girls, sexual desires had already begun to emerge.
After the Chameleon and the Sun had intercourse, the First Woman warned her that it was dangerous to leave home alone. She replied, "I am not ignorant," indicating that the Chameleon possessed supernatural powers and needed no instruction. While gathering seeds, she encountered a white creature riding a white horse and wearing a white robe—the Sun. He invited her to meet him in a specially constructed shrub hut. The First Man built this hut for her, and the Sun visited her for four consecutive nights, after which she became pregnant.
Before the monsters in the world are eradicated, the shapeshifting woman's home is in tco'l'i'i.
Many sources indicate that life at that time was extremely difficult, requiring a great deal of labor, and the main sustenance consisted of seeds, berries, and small rodents. After the twins' first departure, the story primarily revolves around the "Changing Woman." Apparently, she lived the life of an ordinary woman for a time, managing household chores, while the children returned home to report, rest, replenish their energy, and gather information about their next adventure. After defeating the most ferocious monster, the Demon Slayer and the Water Child visited the Sun again, as many smaller evils remained to be eradicated. The Sun gave them five rings—black, blue, yellow, white, and multicolored—each with a large sword of the same color attached; he also gave them four large hailstones of the same color as the previous four rings, instructing them to ask their mother how to use them. The Changing Woman protested, saying that the Sun had never actually visited her home, only seen him from afar, and said she would try to do something with the rings. Using the rings, hailstones, and swords, she unleashed a fierce storm aimed at uncovering all evil and danger, no matter how well hidden. She said that all evil had now been conquered; when the wind whispered the name "old age" in the demon slayer's ear, she refused to answer even when asked four times. This event led to tolerance of forces "between good and evil."
Although she gave birth to children destined to slay monsters, whose exploits made them war goddesses with the power to fight all enemies, the Goddess of Change cherished peace. When the gods gathered to discuss the war between the Dark Thunder and the Winter Thunder, the Goddess of Change was the first to enter. As soon as the topic was raised, she declared firmly, "I did not give birth to these children to wage war, but to completely eradicate the monsters from the world." No sooner had she finished speaking than the Monster Slayer stood up and said, "I will not go to war with you. My mother does not approve." The Child of Water also refused to participate in the war for the same reason.
The "Transformer" is involved in many events, but they cannot be arranged chronologically; in fact, there is no need to, for she and her will are eternal. The secondary theme—the "Transformer's" westward migration—is almost as important as the primary theme.
The twin gods overcame the main obstacle to human survival on Earth. When the sun god redistributed the gods, he especially desired that the chameleon reside in the west, and prepared a luxurious dwelling for her there. The gods repeatedly persuaded her; the house was described as exceptionally beautiful, exactly like the sun god's house in the east. Each direction corresponded to a jeweled horse; in the center of the house, at the base of a perfect corn stalk, stood a jet-black horse, with twelve ears of corn growing on each side of the stalk. A black songbird perched atop the stalk. Food included pollen, jewels, and holy water. As a final temptation, the gods promised eternal youth and the path to perfection (sa'a na'yai bike xojo'n), but even this failed to sway the chameleon.
Granting her the power to control rain and vegetation, listing the most coveted clothing and accessories—none of this could sway her. Even the insults of her monster hunter rival—a native—who spoke ill of her ignorance were of no use. Finally, when the power of war—the gleaming light, the clanging of flint armor, and threatening words—was awakened, she agreed.
The leader gently told her that doing so would ruin her own plans, since it was she who had proposed distributing the Holy People to different places. Although she had compromised, she still pleaded, "Maybe there will be no one there at all, and I will be very lonely." The leader assured her that the Holy People would often gather at her place and eventually instructed her on the relocation.
To repay his kindness in helping the twin brothers, Sun asked for her permission. This reveals the extent of her control over her powerful husband and sons: she couldn't tolerate her sons making promises on her behalf, nor could she tolerate anything Sun did that would benefit her. In this version, the transvestite describes the house she would be willing to accept in the West. She wants it on a small island far from the coast so she won't be bothered by too many people. She also wants animal companionship. Sun fulfills all her requests.
Women's control over childbirth and reproduction has grown ever stronger, extending to everything on Earth. Feeling lonely in her Western home, she created new life and guided them on how to reunite with their Eastern relatives.
The many gifts bestowed by the goddess of color change were rituals or celebrations, too numerous to list here. Her will was infinitely benevolent. She bestowed upon humankind many songs, created horses, and promulgated laws governing fertility and infertility. She once attended the rain child's chanting, washed and bathed him, and laid out his clothes; on another occasion, she brought sacrificial food. At gatherings of the gods, her appearance was highly revered; when she arrived, the other deities would bow in respect.
In the simple ceremony on the final day of the Archery Hymn, the chanter guides the sick to a sand painting, symbolizing the eternal rebirth of the Shapeshifter. The story of the Eagle Hymn contains a creation myth. The Shapeshifter lived on Rotating Mountain, her five domed huts now turned to stone. She rubbed her skin from beneath her breast to create two women, the White Shell Woman and the Turquoise Woman, who later became wives of monster slayers.
The RP version of the "Ball Song" story explains that the Witch of Change is the mother of five daughters, one of whom is the Ballad Witch. The Ballad Witch's son is the Scavenger, who is the hero of the ballad.
In the story of "The Twins," the White Seashell Woman is the sister of the Color-Changing Woman. The twins always believed the Color-Changing Woman was their mother, but in reality, she was their mother's sister. While traveling east, they found the Sun Wife's house, built entirely of white seashells. We cannot be certain whether this wife is the one who lives on Earth and urged them to find the Sun, or whether there is more than one such woman. In any case, when the Sun returns at night, she is angry with him, questioning his behavior on Earth—an attitude typical of the Sun's celestial wife.
After the statues were created, the White-Shelled Woman and the Shapeshifter (sisters since they were created at the same time) lived together on the Rotating Mountain. She was the mother of the youngest son, the "Child of Water." The White-Shelled Woman played a minor role in the children's lives. One day, after the children were discovered and the great monster had been deceived by the Shapeshifter, the White-Shelled Woman climbed to the mountaintop and looked around, seeing many monsters rushing towards their home. She told her sister what had happened, and the sister stirred up a storm, forcing the monsters to return. When the Shapeshifter prepared to travel west, the White-Shelled Woman chose to go to Mount La Plata. She wandered there for five days, feeling unbearably lonely, until the speaking god and other deities took pity on her and created more people from corn. To indicate that this was a secondary or secondary creation, the text continues: "There was no singing or prayer during the rituals, and all the rites were completed in one day."
White shell
The next morning, people searched for her in vain. They believed she had gone to Tseyi', stayed there for a while, and then gone to Mount Río de la Plata to live forever in the white seashell house prepared for her. The little girl had a dream in which the white seashell woman came to her and said, "My granddaughter, I am going to live in Mount Río de la Plata. I love you and wish I could take you with me, but I fear your parents would grieve for you. But when the drizzle falls on your dwelling, be sure to look for me in the rain, for I will be there."
In *The Song of the Eagle*, the White-Shelled Woman and the Turquoise Woman are sisters, both created by the Shapeshifter from the skin rubbed beneath her breasts. Their story, like that of all these primal women, recounts their wandering and hiding to escape monsters, their desperate search for meager sustenance, and their unspeakable loneliness. Finally, a talking god and xactc'e'oyan gave them corn. A monster slayer visited their camp, taught them how to hunt, and eventually took them home to be his wives. He taught them ritual purification and bestowed upon them beautiful garments. He also gave them long hair, long eyebrows, bright eyes, and smiling lips.
The Corn Girls, using their urban tricks, snatched the Monster Slayer from the White Shell Girl and the Turquoise Girl. Their appearance was identical to the White Shell Girl and the Turquoise Girl; only their bold behavior distinguished them from the Navajo girls. This is an example of secondary identity: the Shapeshifter created two girls remarkably similar to herself, who were then replaced for a long time by two clones sent by the Deer Lord.
.jpeg)
.jpeg)