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The Circle Of Lenapehoking, by Paul Tobacco Cashman
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Ancient circles with astronomical alignments, medicine bowls, mounds and walls are examined. These are new discoveries of Native American sacred sites in eastern Pennsylvania. This knowledge is then added to known Lenape (Delaware) spiritual culture. The result is a new picture of East Coast native peoples.
- Sales Rank: #6528124 in Books
- Published on: 2004-07-30
- Original language: English
- Number of items: 1
- Dimensions: .39" h x 5.50" w x 8.50" l, .50 pounds
- Binding: Paperback
- 172 pages
- Lenape Native American Sacred Sites and and Spirituality in the Eastern Woodlands
Most helpful customer reviews
1 of 1 people found the following review helpful.
INCREDIBLE!
By Raymond Whritenour
THE CIRCLE OF LENAPEHOKING, by Paul Tobacco Cashman (Xlibris Corp.,
Philadelphia, 2003), is guaranteed to leave your head spinning in a
circle! Wild conjecture, masquerading as informed speculation, is the
chief characteristic of this work. The author contends that certain
stone walls, rock piles and landscaped oval and circular plots of
ground--found in association with natural features and lithic formations
in the woods of eastern Pennsylvania--were fashioned by Lenape Indians,
and express particular aspects of Lenape spirituality. Chief among
these spiritual expressions is the sacred circle, on the perimeter of
which is marked the solstices, equinoxes, and other celestial events.
Never mind that no proof is cited to confirm that these "circles" and
other man-made features are, in fact, aboriginal creations. And, never
mind that there is no evidence, whatsoever, that the Lenape EVER
observed the solstices and equinoxes. (In truth, not even one of the
three comprehensively documented dialects of Lenape has words for
"solstice" or "equinox.") We need only accept Cashman's opinion that
these are Lenape sites; and, we need only follow his convoluted
reasoning in order to "see" what the Lenape "must" have once believed.
What we really have here is a meditation on sacred circles, based on the
author's understanding of concepts drawn from Hinduism, Buddhism,
Taoism, alchemy, Jungian psychology and numerology. In other words,
this is a hodge-podge New Age cosmology projected onto features of the
Pennsylvania landscape, and falsely attributed to the indigenous
inhabitants thereof.
There are so many errors of fact in this book, I simply haven't got the
energy to cover all of them. Here are a few:
Page 9 - "These people called their home Lenapehoking..." [Highly
unlikely, since the term, "Lenapehoking," was coined by Nora Thompson
Dean, just twenty years ago.]
Page 26 - "Grandfather Sun" [Here we go again! The Lenape called the
Sun their 'Elder Brother.']
Page 70-71 - "Amangamek ...means Frightful Snake-like Water Spirits."
[Good grief! This word means nothing more than 'big fish.']
Page 71 - "Nanaboush" [Here we go again! Nanaboush is NOT a Lenape
culture hero. He's Ojibway.]
Page 72 - "Keshelemukum" (sic!) = 'Thinking Grandfather.' [The Lenape
called Kishelemukong their 'Father.']
Pages 72-80 - "The Woman Who Fell from the Sky" - This is the most
extravagant attempt to reconcile several Lenape (and non-Lenape)
creation stories, by weaving them all together in a dizzying
phantasmagoria, that I've ever seen! This would absolutely stun a
traditional Lenape. Half of the characters (or more) are unknown from
Lenape tradition.
Page 79 - "...all Lenape consider Nanaboush to be their common ancestor
and revered grandfather." [I don't know any Lenapes who believe this!]
The Lenape language used throughout this work is, of course, abominable.
Almost every word is spelled wrong--no matter what pronunciation you
assign to the letters.
The author's vision of a circle, marked at the four quarters, thus
producing an invisible cross inside the circle, which turns into a
pyramid by extending each point of the cross to the zenith; then, an
upside-down pyramid created by extending the same points to the nadir;
thus producing a diamond-shaped three-dimensional figure is then
attributed to the Lenape! From this vision the Lenape then get the idea
for all their artistic motifs--the circle, the cross, the triangle, the
diamond, etc. And, it also generates all the religious concepts
outlined in this book (though unknown from actual Lenape culture!).
Let me leave you with a quotation to ponder:
"We suspect we have stumbled upon something reaching beyond North
America. People have used shapes and symbols all over the world. Does
the three dimensional diamond shape relate to the pyramids in Egypt, the
cross in Europe, the Star of David in Israel, the triangular mandalas of
India like Shri Yantra? Ultimately there is only one spirit path on
planet Earth." (pages 144-145)
I've got nothing against comparative religion. It's been a passion of
mine for more than 35 years. But, if anyone thinks that these
speculative vaporings have ANYTHING to do with Lenape spirituality, I've
got a bridge in Brooklyn I'd like to sell you!
0 of 1 people found the following review helpful.
A Quiet Gift in Search of Company
By Linda Griffith
Had I not already heard very good things about this book, I may never have purchased it given the first reviewer's across-the-board pan. Thankfully, my curiosity regarding the degree of his vehement dislike joined hands with the personal recommendation I received and I not only downloaded it, but plan on giving hard copies of it to others come the holidays whom I know will, likewise, be in awe of it.
Cashman may have, indeed, tripped up MANY times with Lenape words considering that even the elders need to consult with one another on words now and then due to the near-extinct use of what (she understated) is a complex language. Not only are there multiple dialects, but multiple meanings of words (and evolving concepts) as younger devotees of Lenape spirituality seek to integrate snippets of oral history from the Grandmothers with much grossly inaccurate historical invention by supposed ethnological and archeological "experts" who, one day say that North America was inhabited via the Bering Strait, the next day it's via Peru and now it's by boats from Europe. With goof-ups like that, I think Cashman is entitled to some margin for lingual error. And who, really, is to say that what he has learned first hand from his Lenape teachers is in error at all? Given the sublime tolerance of differences quintessential to Lenape people, one would hope that we would first honor our indigenous predecessors by displaying tolerance, ourselves, for multiple understandings of their language, their art, their architecture and their kinship with every other ancient civilization attuned to celestial cycles for agricultural and spiritual purposes.
In "The Circle of Lenapehoking," Cashman has given us an utterly transcendent map for not just the lost Lenape rock circles, mounds and medicine sites, but a map for remembering how to "be" with an earth that embraces an infinite number of mysterious, energy-intense paths and vortices. Having, personally, been shown the sacredness of place by a revered Lenape Turtle Clan Mother, and having, like Cashman, spent long days in the Eastern Woodlands astounded by the obvious, yet largely unseen, evidence of a peaceful and compassionate people who lived in the now-decimated forests of Bucks, Berks and Montgomery Counties of Pennsylvania...I have no doubt that his sensitivity to our Mother (and the spirits of all Her children) has been profoundly rewarded by a life-changing revelation of ancient ceremonial remains.
Every Westerner who makes a sincere personal journey into Native American spirituality runs the risk of being tagged a crackpot. We have no paradigm for comprehending, let alone exemplifying, the circular and subconsciously shaped interaction the Lenape celebrated with all living things (and ALL is living, including rocks, your car tires, the memory of water being older than the sun and that memory having a voice in every atom). By quietly and lovingly recording his dance with the energetic recollections awakened in his own sensitive being, Cashman ploddingly maps and describes the rock work for our historical record but then gracefully intersperses the stepping stones of his own struggle to accept the deeper significance of his find:
"The Lenape enjoyed tremendous freedom of religion. There were many Spirit Beings and the choice of which Being or Beings an individual chooses to relate to was unlimited. Which Spirit Being was encountered, whether known or not known, was dictated purely by the individuality of the seeker. Central to this spiritual path was to seek to be an individual, to seek your own soul, to be who you are. Differences between people are seen as good and enjoyable so sectarian differences were natural."
In this affirmation of the very evolutionary force of life that depends upon differentiation among us in order to respond to changing environmental conditions, Cashman finds himself on the crackpot precipice: here he is, speaking throughout the book as an undefined "we" that, no doubt includes some fellow Lenapes literally in the woods with him but also speaking as the at-risk explorer on behalf of the greater "we," one who sees in this life, on this earth, what others do not see and readily dismiss as nonsense or, worse yet, destroy.
Like the rock forms, themselves, Cashman's beautiful song to the voice of the shapes he found is vulnerable to being missed by a reader steeped in old science. Forget the literal-- he has found it, drawn it and registered it. Look it up if you doubt him, and go see for yourself. Understand, instead, that he longs for our company in multiplying the energies we each, individually and fearlessly, perceive in our own woods. He is validating the evolutionary "correctness" of Westerners departing from our linear constraints through the flowering proliferation of tools available to us in the "New Age" feared and discounted by the old school (with the exception of those physicists who confirm Cashman's perceptual process as absolutely valid) . Dare to believe that there is meaning, intention, teachings and frightful magic in all things and all synchronous relationships. Just as his early wanderings brought Cashman into the company of a copperhead, our entry into our own subconscious woods is apt to require peacemaking with the venomous. Only the courageous need apply.
The circles and bowls and meandering walls drawn on the forest floor are mirrors of a psyche speaking from ancient time about the manner by which a few humans will survive the climatic changes ahead in our human absence of an earth-sensitive consciousness. By comparison, Stonehenge seems pretty obvious. What Cashman has found and identified is something much more subtle and complex and, potentially, much more integral to our enlightenment as a spiritually dumb civilization. At the very least, it deserves a detailed survey by the Pennsylvania Historic Commission whom, it would appear, has been sitting on the information for 20 years, now.
We are able (thank the stars) to see the prophetic value of art (the impressionists, for example, foreshadowing images comprised of digital pixels) and the prophetic value of metaphor in prophecies of the Hopi (how their reference to the House of Mica speaks to the time in which the Hopi would go before the United Nations), yet we remain largely baffled by the symbols, architecture and celestial interactions expressed by the Lenape and almost all other ancestral predecessors who ceremoniously constructed out of a spiritual functionality we simply have not yet "gotten." As Cashman repeatedly laments, we are destroying our path to a higher understanding of the universe in our rush to make 2x4's, much as a toddler will certainly destroy the family Bible if left to play with it unsupervised.
Burn the reviews, all of them. Buy the book and read it. Decide for yourself. That's the person for whom this wonderful work was created: a person open to the puzzling literary juxtaposition of descriptive detail and poetic narrative; architecture and two-dimensional design; earthen and heavenly correspondences; all things old with all things coming. Cashman is a very humble and sincere messenger who has seen the red and black face in the woods and now gently speaks to us of the world reflected in Mesing's copper eyes. What he has to say and the outside-the-box form with which he says it will inspirationally resonate with me for a very, very long time.
Linda Griffith, M.S.W., D.C.S.W.
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