Introduction to sweating in a
sweat bath or sauna
Physical Benefits of sweating
in a sauna or sweat bath
Sweat Lodge (north American
Indian)
Spiritual Benefits of sweating in a sweat
lodge
Related sweating detox Links
Every sweat leader (someone running a sauna / sweat
lodge) does things a little differently; no two sweats are
ever the same. Differences accrue to the fact that many
ceremonies and customs are geographically specific to a particular area
due to it's unique climate, environmental conditions, plant life and so
forth. The purposes of the sweat bath, however, are fairly universal
throughout the world. Whether we participate in traditional sweats here
or on the other side of the planet, the benefits derived from a sweat
lodge would be the same.
Saunas and sweat lodges are an historical fact in many parts of the
world: most of North and Central America, Ireland, Finland and much of
Europe, Russia, Africa, Japan, the Mediterranean and the Middle East.
Benefits of sweat baths have long been known. Spiritual renewal and the
purification of body, mind, soul and spirit are the major purposes and
benefits resulting from regular sweat lodge or sauna use.
Sweating rids the body of wastes. In this modern sedentary age of
pollution, artificial environments, synthetic clothing and lack of
regular exercise, a sweat bath can open clogged skin pores and stimulate
the healthy flow of a body's own natural sweat.
Depending on how hot the sweat bath is and the climate in which it
occurs, a fifteen minute sauna or sweat can perform the heavy metal
excretion that normally takes healthy kidneys 24 hours to accomplish.
Body sweat flushes toxic metals such as copper, lead, zinc, and mercury
from the body. A sauna is often recommended as a supplement to kidney
machines. Sweat can also remove excessive salts; this is generally
believed to be beneficial for cases of mild hypertension. Sweat can also
eliminate urea, a metabolic by-product. Excessive urea can cause
headaches, nausea and in extreme cases, vomiting, coma--even death.
Sweat may also draw out lactic acid responsible for stiff muscles and a
contributor to general fatigue.
Sauna heat dilates capillaries; this increases blood flow to the
skin. The heart beats faster and impurities in vital organs are flushed
out by the flow of fluids. Finnish and German doctors cite studies
indicating sweat baths help persons with high blood pressure and heart
problems; many American doctors, however, continue to recommend against
sweat baths for such persons.
Lungs benefit, too. Clogged respiratory passages are opened by heat;
this gives relief from colds or minor respiratory problems. Sweat baths
are not recommended for persons with pneumonia and major respiratory
problems. The heat of a sweat bath and the often rapid cooling
afterwards, conditions the body. A well-tuned body is more resistant to
colds, disease and infection. In cold weather, a warm glowing feeling
often lingers for hours following a sweat bath. In hot weather, the body
seems cooler afterwards.
Recent Finnish tests validate the practice of splashing water on
superheated rocks as a means to produce an abundance of negative ions.
This seems especially true if the rocks are heated by a wood fire and
not electricity. It is known now that where there are too few negative
ions and too many positive ions, have been linked to heart attacks,
aggravated asthma, migraines, insomnia, rheumatism, arthritis, hay fever
and allergies. By the way, major causes of unhealthy ionic conditions
are: weather disturbances, central air conditioning, smog and driving
too long in a closed automobile.
Adapted from the notes of Hopoyv Fekseko (D. Joseph Alderson) and others
by Chetty Chapko for use by the Ceremonial Discussion Committee of Pine
Arbor Tribal Town, 1997.
"All things employed in the sweat rite are holy to the Native American
and must be thoroughly comprehended ........... for the true power of a
thing or an act is found in the understanding."
Paraphrased from Bobby Woods, Lakota (Sioux) sweat leader
The constructed sweat lodge is usually a round or oval shaped
dome--symbolically not unlike the womb. Often, sweat lodges are called Mother
Earth's womb. The door is low to prevent heat from escaping but lessons
of humility are easily taught when one must bend low to enter the sweat lodge.
Sweats begin in silent darkness inside the sweat lodge. The arrival of glowing
rocks is a constant reminder of One-Above's penetrating goodness and
radiance. Sakim, Creek spiritual leader, constantly reminds us that
Silence is the voice of Creator, One Above. Sometimes, a flute is
played; this represents bird song, Creator's first specific gift to the
newly created. In the Pine Arbor Creation Story, birds received songs
for their part in drying out land when it was covered with water-- bird
songs are both a form of spiritual silence and an aural blessing.
People are often unclothed in the sweat lodge; like the womb--each is a
dark but secure and nurturing place. A womb does not produce a healthy
fetus if contaminated with infection or impurities, neither can a sweat
lodge produce a healthy spiritual birth or renewal if penetrated with
unhealthiness or impure intent such as drugs or alcohol. Participants in
a sweat rite are not unlike the fetus in a womb; both can be vulnerable
to improper influences. Spiritual life deserves no less care than the
physical life--sometimes, it should have more. Good and proper intent
are very important. Those who sneer about the unclothed body are
ill-equipped to understand the sweat; they probably shower fully
clothed!
Because of these re-birth qualities, rites of passage were invariably
connected with sweat bathing. Cleanliness is next to godliness and close
to God is a good place to be when an individual passes from one stage of
life to another. The sweat bath prepared bathers for the rituals that
attended birth, adulthood, marriage and death rites of passages--times
when awe of the unknown was highest.
Finally, as with any religion or ritual, sweat baths would not have been
given such cultural importance without serving humankind in practical
ways. With its mystical powers marshaled, the sweat bath became a
healer..."
In Native Medicine, Medicine Grizzly-Bear Lake writes about reasons
people go unclothe in the sweat bath: "We prefer to go into the sacred
sweat lodge stripped of all our clothes, symbols, badges of education,
status and wealth, camouflages or other coverings which feed the human
ego. We go naked as a newborn into the womb of our Mother Earth; humble,
pure, innocent and prepared for nurturing. We try to strip ourselves of
[defining] human qualities, desires and characteristics in order to
become more spirit-like; we shed our human image and physical
attributes in order to discover our soul and its spiritual nature. And,
in most cases we come out reborn and re-created."
Everything we do is an outward symbolic presentation of an inner action.
It is important that sweat rituals serve you; do not simply serve the
ritual. A certain amount of discipline and form enables participants to
be more focused as both individuals and as a community.
One woman once
said: "The sweat lodge is like your child--you must care for it
properly. One wouldn't want negative influences to contaminate your
child." Why would you want a negative sweat lodge? The community is the
parent of the sweat lodge. Know and understand the importance of the
four purposes of the sweat lodge and all the beautiful symbolism that
connects the materials of the sweat lodge and its practices to community
life.
Words cannot describe all things that occur during a sweat. Each
individual receives something different than other participants; yet all
share in a general way, too. Participants in a particular lodge may come
and go. They may benefit for a while and then need to seek a different
spiritual path. This is not the way for everyone and that is fine. All
that is asked of the participant is respect--respect what we are doing
and know that our intent is good. It is important that we recognize that
all are connected to the true Great Creator of the Universe, One Above.
Examining important elements used in the Native American sweat lodge
sheds light on its spiritual benefits. First, is the "symbolic" lodge
itself. The lodge is often built (or renewed) during the morning of the
chosen "Sweat Day." People fast while working on the lodge to help their
intent remain focused, pure. Prayer is offered as willow or other
saplings are cut, as holes are dug for the placement of saplings and as
the pit for the hot rocks is excavated. Tobacco, a powerful herb now
commonly misused, is often used for offerings--a visible "amen" to
prayer. Such lodges can be, and often are, a portal for communication
with a Higher Power, the Creator; it is very necessary to exercise care
and good intent in all things connected with a sweat lodge, its
construction and its rites.
Willow, it seems, is universally preferred for sweat lodge construction
by most Native American groups. Words from Bobby Woods, Sioux sweat
leader, illustrates some of the many symbolic attributes associated with
willow. "Willow branches used to construct the lodge also taught bathers
a lesson. In Fall, leaves of the willow died and returned to earth... in
Spring, they come to life again. So too, men died but lived again in the
real world of Creator where there is nothing but the eternal spirits of
deceased things. A foretaste of this true life could be known here on
Earth if they purified their bodies and minds, thus coming closer to the
Great Spirit who is All-Purity....." Also, according to Bobby, the
willows used in the lodge were set up in such a way as to symbolically
mark off the four quadrants of the universe--everything of the world and
sky was represented within the framework. The relationship of all things
is visible here.
Muskogees use willow extensively for sweat lodges, brush arbors and
medicines. Willow bark contains salicin, an analgesic and ingredient in
several aspirin-like compounds. There are many ailments for which willow
and aspirin are effective. Cutting or pruning willow encourages
additional branches to sprout. A willow's life cycle reflects the
natural cycle of life's many stages, too.
Wood is important on many levels, as is the choice of stones, rocks or
bricks to receive the heat and facilitate the sweating. Again,
well-founded participants share in the gathering or bringing of wood so
that it doesn't become an unnecessary expense or time burden on the
sweat leader or fire maker.
Natural woods are best--those gathered from
Mother Earth's breast without felling live trees or breaking off their
branches. Wood in other forms is also acceptable, often more abundant
and sometimes necessary. We try not to use lumber with nails in it, and
never pressure treated wood. Damp, wet or rotted wood is also to be
avoided. Certain woods are favored for particular occasions or uses.
Cedar is always regarded as a spiritually impregnated wood carrying
special properties which can enhance properly offered prayers. Cedar
shavings are sometimes placed in the bottom of the fire pit to fragrance
the lodge. Evergreen needles are sometimes used for this. Fat-lighter
pine, abundant in the South, makes a good fire starter but is a poor
choice for the principal wood--too much acrid ash, smell, smoke and tar.
Seasoned wood burns rapidly and well.
Green wood is preferred by many
sweat leaders who believe it imparts more force and power to both
participant and stone than commercial lumber gathered without ceremony
or acknowledgment.
Wise experienced leaders will combine different types
of green and seasoned wood in a ceremonial sweat fire. Each type of wood
imparts a different energy and heat to the occasion. By mixing different
types of wood in the same fire, a sweat leader can kindle a fire
specific to the purpose of a particular occasion and bring appropriate
energies to bear which will enhance all proper ceremonial actions.
In the center of each sweat lodge a small shallow pit is dug. It is here
the heated rocks are placed as they are brought into the lodge. This
hole is deeply symbolic, even holy; within Plains Indian tradition this
hole represents the center of the universe. Dirt from this center is
used to form a small altar mound in front of the lodge entrance. On this
altar, participants can place special things that may help them in the
sweat. The altar is always on an east-west axis between the fire at the
east end and the lodge at the west end of the line. To some, this is an
avenue of power while others call it an energy exchange. The fire is
special in many respects. For Creeks, Fire is a piece of the sun,
perfect symbol of Creator; through Fire One Above, the Creator, finds
expression.
Early Finnish sauna bathers believed fire was heaven sent. If the sweat
fire was fueled by choice firewood and tended with appropriate ritual,
disease and evil influences could be warded off. Treated
disrespectfully, fire could (and would eventually) engulf and destroy
the bather.
As we make the sweat fire, after gathering all the appropriate and
needed materials, we are also preparing propitiations between mind,
body, spirit and soul--a conciliatory reckoning to restore balance and
harmony between these four elements. To show this intent while building
the fire, fire makers offer constant prayers of thanksgiving for all the
purposes at hand, especially prayers for participants that they may be
cleansed in all these four parts and experience renewal. The purifying
heat to come forth from the fire is also acknowledged and thanked for
its help: heat, light and strength. The visible conclusion to all Native
American prayers is the gift of tobacco to Creator. A fire maker often
places tobacco into the structure of the fire as he or she sets the
wood in place; tobacco is always carefully and tenderly placed into the
newly ignited fire after it has caught sufficiently. Many fire tenders
offer participants tobacco to place in the fire with their own special
prayers and thanksgivings. It is not unusual for knowledgeable
participants to bring tobacco with them for that purpose and to share
with their sweat leader or fire maker.
Other important points remembered and practiced by Creeks, Fekseko and
the people of Pine Arbor are: to thank the wood as it is gathered or
collected and to smudge it before beginning to build the fire. Bringing
raw water and flame together is to mix opposite spiritual elements in an
improper fashion; therefore, avoid using damp or wet wood when laying
the fire. Because of this principle, it is neither correct nor proper to
blow on the fire with moist breath.
Experienced sweat leaders include
appropriate fans in their sweat lodge gear such as a bird wing,
stretched leather on a wooden frame or a woven fan such as that used at
the Busk Fire. An old hat will do in a pinch (--especially if it isn't
yours!)
Finally, nothing except for more wood, tobacco or a special
morsel or other offering is to be placed in the sweat fire or any
ceremonial fire for that matter. Nothing with saliva on it may go into
the fire--period. To throw any trash on the fire is a great desecration!
All sweat leaders are constantly learning about woods and
their different qualities from their own experience and practice; wood
is always teaching the careful observer. Wood and Stone, Fire and Water,
Light and Dark, Earth and Sky, Lodge and the Outdoors along with the
Sweat Leader and Participant make up the necessary duality of the
Muskogee Sweat Lodge Ceremonial according to Pine Arbor Tribal Town's
traditions.
The stones used in the sweat represent Earth as both Grandmother and
Mother--an eternal matrilineal kinship. Stones are symbols of endurance
in the same manner in which Earth endures. Creeks regard sweat stones as
bones of Mother Earth. They are alive. Stones absorb the power of fire.
When water is splashed on them in the lodge, the steam or vapor produced
is also considered powerful and holy--the visible symbol of Creator's
Breath. Finns call this vapor "loyly," spirit of life.
Such rocks or
stones are sometimes called "rock people", signifying that we are
related to them as we are with all creation. Stone is to Earth as bone
is to flesh say the old time Creeks of Pine Arbor.
As in creating the lodge or gathering wood, prayers and offerings are
given when obtaining stones for the sweat. Usually stones are gathered
from dry fields, uplands, hillsides or mountainsides.
Those taken from
streams or near wet places will explode when heated! Greeks often used
baked clay balls in ancient times and firebricks in modern times when
good sweat rocks weren't available.
A prominent feature of historic
Creek towns was the "hot house" or "Chukofa" where an actual fire burned
in the center to produce a "dry sweat" felt to be very beneficial to the
whole community during winter cold spells. It was also an economizing
way to ration scarce wood and provide evening warmth for all the town's
citizens.
Water used in sweats represents one of the two essential life giving
elements--water and air. We always give thanks for water from whatever
source it comes--be it spring, sinkhole, spigot or bottled.
Sometimes, a
Creek sweat leader who is properly trained, uses a hollow blowing tube
through which he "bubbles" or oxidizes the water thus becoming a vessel
for One Above's breath. Bubbling water or any liquid mixture for sacred
or ceremonial purposes is a prominent feature of most southeastern Indian medicinal practices, too.
To show respect in more than a symbolic
manner in the lodge, water is first given Mother Earth to drink before
we partake ourselves. Water is one of the basic elements for survival.
Many elders believe nothing can hurt the power and spirit of moving
water--not poisons, toxins, germs or diseases. Moving water purifies,
heals and protects; it is often used by One Above to heal the earth.
Given free flow, water purifies itself; it is a basic environmental
principle long understood by all natural peoples. Many Creeks will often
put willow leaves in sweat water to promote healing. Water brings out
the power in all medicines because it is a matrix of One Above.
In the sweat ceremony, a talking stick is often passed so that everyone
has an opportunity to speak and to listen. If no talking stick is
available, Creeks often pass a twig of willow or cedar or they tie such
a twig to a rattle or other object t o serve as the governor of counsel.
Willow and cedar are sacred plants; the speaker speaks more clearly when
holding a twig or green bough from these plants which remind them that
their words should be as living words.
Songs are often shared in the lodge. Some have passed to us from our
elders and teachers for opening certain rounds; most reflect the
spiritual leanings of the participants. Most are songs of worship
praising Creator. They often show appreciation for creation. Songs help
clear away obstructions to clarity and growth. They lift our spirits and
call upon helper beings, ancestors and Creator.
Through combination of silence, singing, praying, and sharing from the
heart, sweat lodges become the other heart of a community. The sweat
lodge experience is very holistic with innumerable benefits to be
experienced on many levels of understanding. It is a microcosm of the
cosmos.
During the building of the fire and throughout the ceremony, we often
invoke the four directions; in fact, most actions occur in sets of
fours.
There are four rounds or stages of the sweat. There are four
sacred medicine colors: Pine Arbor and Florida Seminoles and Miccosukee
acknowledge red, yellow, black and white.
The four stages of
life--infancy, youth, maturity and old age or eldership are also shared
by these three tribes and many others throughout north America.
Meanings
associated with each direction differs somewhat from tribe to tribe in
specifics but usually agree in the broader categories--Power is
geographically specific say the people of Pine Arbor. Animals are often
associated with each direction as are many other benevolent beings.
Attributes, usually four in number, are associated with each cardinal
direction. These attributes are said to influence or even to govern
certain emotions, features, ideas or intellect, passions and even
personality traits in receptive individuals. The effectiveness or force
of each direction on an individual varies greatly and depends on the
interaction of the influencing factors from the other three directions.
Each attribute has an equal but opposing partner in another direction.
The North largely governs or influences physical aspects of an
individual person's life--courage, strength, patience, and endurance. To
endure with a purpose, leads to patience. Strength is nothing more than
patience exercised for a specific purpose. Courage is built on
strength--a strength that is nothing more than courage exercised with a
purpose to accomplish a specific goal.
In short, the cold winds of winter teach the whole person about her or
his physical aspects and abilities. The North brings about physical
balance and harmony for the individual in the same manner the South
brings about those same aspects for the community as a whole entity.
East governs mind--learning. It is the direction from which light
awakens each morning: life, light, wisdom and knowledge. One must have
life to endure. Patience is endurance coupled with knowledge. Wisdom,
following this model, is knowledge exercised for a good purpose, usually
one of service and sharing or problem solving. Each eastern attribute is
a sibling to a northern attribute.
The South, from which warming breezes come, brings rains and warmth to
grow and nourish our crops. It governs our interconnected sense of
community, family, growing and working together as one body--community
as a body. Called environment and eco logy today, it is characterized by
harmony and balance, like the three sisters in a garden--corn, beans and
squash. Each puts into soil what the other needs. Harmony, balance,
relationship and interdependence are all associated with the South. Both
South and West govern, influence and teach the idea of community body
and mind--family, in the same manner North and East teach development of
an individual's body and mind. Earth is a living world with many nations
such as bird, deer, grass and the star nations; desert, forest,
mountain, plains and other regions are like clan camps--each with it own
particular citizens. Each with its own four-fold path : infancy, youth,
maturity and old age.
The West is associated with humility, reverence, holiness, and the
origins of love. When the sun wakes up, it doesn't come roaring like a
beast. It gently nudges its brothers and sisters from the sky--the moon
and stars--telling them they may rest now. This is devotion--humility
originates love. The sun ends its journey with quiet humility. It
doesn't brag that it is bigger or has more light than its brothers and
sisters. We learn the origins of love through this example of true
humility. It is the direction where life ends. The sun is powerful. It
does not have to rest, but each evening it leaves quietly to make room
for brothers and sisters that they may have their season, too. This is
the visible example of love--the Sun, perfect symbol for perfect
Creator. It is One Above made visible in symbolic form.
Where to have a sweat experience:
Gunnebah Retreat
Sweat Lodges for woman (dark moon) and mixed (full moon). Near Murwillumbah
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