In 1822, the United States invited a delegation of the Osage people to visit Washington, D.C., the government sought to woo and wow these people from the where the Ozarks meet the Plains with the glitz and glory of white man's civilization. Akidatonka (which was mistranslated into English as "Big Soldier")* saw what there was to see and shared these perceptions with the Indian Agent who interviewed him when he returned to his homelands.
I see and admire your manner of living, your good warm houses, your extensive corn-fields, your gardens, your cows, oxen, work-horses, wagons, and a thousand machines that I know not the use of; I see that you are able to clothe yourselves, even from weeds and grass. In short, you can do almost what you choose. You whites possess the power of [subduing] almost every animal [to your] use. You are surrounded by slaves. Everything about you is in chains, and you are slaves yourselves. I fear if I should exchange my pursuits for yours, i too should become a slave. Talk to my sons; perhaps they may be persuaded to adopt your fashions, or at least recommend them to their sons; but for myself, I was born free, was raised free, and wish to die free. . . I am perfectly contented with my condition.
Story cited in Spirit and Resistence: Political Theology and American Indian Liberation
* there are no soldiers in Osage society, the whole male population was responsible for defense of the community, Akidatonka is better translated as "large man who watches over the community."
Stories: November 2005 Archives
A tale from Ramakrishna
A young spiritual novice had just been taught by his guru that he is identical in essence with the power of the universe.
(Atman {true self} is Brahman {Consciousness and Being of All} is the central teaching of Hinduism)
He walks away in a state of estatic absorption, and he is going down the road leading out of the village, he beholds, coming in his direction, a huge elephant bearing a howdah on its back with a driver riding on the beast's neck. Striding along, the young candidate for sainthood is mediating on the proposition, "I am Brahmin; all things are Brahmin." When he sees the huge elephant coming toward him, he thinks, the elephant, too, is Brahmin. We are all one.
Meanwhile, the elephant, with its bells jingling to the rhythm of its stately approach, is bearing down upon the novice who, in his ectasy, is maintaining his course in the middle of the road. And the driver, seeing this becomes alarmed and starts shouting, "Clear teh way! Clear the way, you idiot. Clear the way! But the youth, caught up in the rapture, is thinking, "I am Brahmin; the elephant is Brahmin," and when he hears the shouts of the driver, he adds, "Should Brahmin be afraid of Brahmin? Should Brahmin clear the way for Brahmin"
The distance rapidly closes. The driver keeps shouting; the elephant lumbers on; the youth, continuing his meditation, holds the center of the road. Suddenly, as a collision is about to take place, the elephant reaches out with its trunk, picks up the novice, and hurls him into the bushes.
Physically shocked and spiritually stunned, the youth recovers his senses enough to stand up, dust off his clothes, and return to the guru for further instructions.
Somewhat indignant, he blurts out an account of of his expereince with the elephant and continues, "You told me that I was Brahman."
"Yes," answered the guru, "and so you are."
"You told me that all things are Brahman."
Yes, "responded the guru, "all things are indeed Brahman."
"The elephant, then, was Brahman, too? asked the youth, his voice edging toward hysteria.
"So it was," replied the guru. "that elephant was Brahman." But why didn't you pay attention to the voice of Brahman, shouting from the elephants neck, and get out of the way."
This story from Ramakrishna is presented as told by William Houff, Infinity in Your Hand: A guide to the spiritually curious.
