Image of a lofty flying eagle. Baba Mastery Tales of Truth #5

Baba Mastery Tales of Truth #5


The Fable of the Eagle


The Power of the Love of Whole


The Eagle Lore of Self


The love of the love of the self of you

Is an eagle lore of self

Of the care of nature

In the love of the caress

Of spirits of the land and the creator of all

That nurture you and me

In a repose of truth

In the sincerity of the heart

To love the natives of the land

In dreams of sustainable realities

Of each and the whole

Nuanced through time


Introduction: Baba Mastery Tales of Truth


The love of the land and the people of the land is an age old truth. The fostering of truth is a spiritual aspiration for those in leadership capabilities through time in spiritual haciendas of self. Those with spiritual capabilities are often haciendas of self in which the self of themselves is fostered to cause a shift towards sustainable realities of one and the many of the land. The sustainable realities of humans flux also towards nature cause a trilogy of systems of self to descend to protect and foster both human interests and natural world ordering of interests through time. The love of the land and the people is not a common theme of spiritual wherewithal in this time period. Greed has overlaid humanity to such an extent that the love of the land and the people is all but lost.


The Eagle arcana of fate is a Baba Lore Tale of the love of the whole. Loving the whole is not just of the people; or the projects you think are palatable or worthy of fostering; or the young; or the old; or the family; or the tribe. Loving the whole embraces each human along with nature as a worthwhile cause and a conscious fabric of the planet to be witnessed, understood, forgiven, worked with and fostered as a part of the dreams of life. Tales of life without natural world scripts are not as insightful as those that foster the witnessing of nature’s communications towards you about your own state of being and the realization that is fostered within. The Eagle reflects on willing to listen unto and apply the wisdom of nature unto their own journey of realization in a fate of leadership of the clan.


The wisdom of nature is not only adroit in its contemplation of you and each; but also takes into effect the needs of the whole that may not be understood or witnessed by human awareness through time. In choosing for the greater good of the whole, the difficulties of strife may be overcome by the leader and the following and the clan at the same time. Nature is not unaware although humans would like to think that it is. In the subconscious and in spirit behind the natural world is infinite wisdom that can be attuned unto and fostered in the life of you. May each witnessing this essay learn to attune unto the natural world spirits of the land and sea and foster something else other than the hypocrisy of the human wherewithal not.


The Lore Fable of the Eagle      


The people of the land foster a kinship with nature in many regions of Earth. The people of the land do not try and strip the land but live side by side in a kinship with the natural world kingdoms and spirits in addition unto one another. Many times, the peoples in a kind kinship with the land take on natural world names and lore fables emulating the gifts and talents of the spirits of the land in themselves. The peoples of the land blend with the natural world spirits donning souls of nature that foster each and the whole through time. The peoples of the land are well with their civilization structure up until others of human systems that are non-land based oriented arrive upon the scenes.


The tale of the Eagle is not new and has affected the dreams of many indigenous cultures in recent centuries upon Earth. The peoples of the land are overthrown by others of greed-based interests and by those who do not attune unto nature or spirits of the land to understand and foster their dreams of life. Those of the land lose their dreams and their land in this cycle of an extreme greed-based system that has overcome humanity.


In times ahead, the peoples of the land will flourish again and trigger an eclipse amongst those fostering only greed based knowing through time. Greed based knowing is not of soul and not of spirit and not directed by the nonphysical. Although greed-based dreams may flourish due to the plundering of others who care for nature and spirit and soul, over time the dreams flux back unto the indigenous populations or those of deep care of the land; and those of the greed paradigm then fall and fall into the oblivion of themselves.


This is a time in a fable of humanity of a restitution of sorts in which those who care for each other and care for the land may begin to flourish again as soul family, including some non-indigenous populations ahead. The lore fable for those who attune unto soul family interests of care of one another and the land will flourish with one another in bigger dream possibilities ahead and may indeed take on the lore fable of the Eagle as a collective.


The fable of the Eagle is not new by any means, nor are any fables explored in the Baba or Yogananda systems or arcana’s of fate. The lore fables of this stature of self have played out seemingly endlessly in Earth’s history. There are always lessons to be learned within and amongst those fostering the lore fables of the Baba or Yogananda systems of self. The Baba systems are founded upon pure divine love and nothing else ever through time.


The Endless Lost and Found


Nantaku is a lovely native lore human in a white world of life that is insincere unto herself. She fosters her minimal wages in a local café where beautiful organic morsels of life-giving nutrition are fostered at her tender hands. Nantaku is an organic chef of sorts that the local organic food market takes in and allows her to foster beautiful food for the local following desiring a lovely breakfast or lunch through time. She is gifted and most love her specials along with the regular fare of the café of her heart. There is an ardent admirer of herself in the form of a somewhat wealthy business man in the local community known as Úddi. Úddi dines at the café every day for an entire year before asking Nantaku out for a dinner. She accepts graciously and smiles. Úddi swoons as she is just beautiful unto his eyes and loins too.


Úddi is white indeed and he begins to date Nantaku finding deep interest of her local indigenous traditions. Soon she fosters a medicine wheel within his palace of her own handcrafted arts of native flavor. Úddi feels so much better he cannot thank Nantaku enough other than to marry her and move her in permanently in his mind and later into his home. Nantanka departs a very small apartment of the sacred medicine of herself and moves into a shrine in her opinion, if not Úddi’s thoughts about his home. The house has hard wood floors and beautiful décor but is not of Nantaku’s truth.


Over time, she redecorates the space with nuances of medicine pieces of her own making. She is a gifted craftsperson fostering beautiful jewelry, dream catchers, baskets that are hand woven, and jewelry of turquoise and other gemstones that she finds for not much in a local bead shop. The home grows increasingly beautiful unto Úddi and on a still summer’s eve, he gets down upon his knees and proposes; and she accepts with a beautiful smile.


Úddi and Nantaku marry on a blissful summer’s eve a year to follow and at sunset amongst his friends and only a few of her own. Her family is invited but chooses not to attend feeling that Nantaku is forsaking her peoples in her choice of white marital vows. Her family’s choice to abate the marital ceremony deeply disturbs Nantaku who has a difficult time enjoying the festivities to follow although many others do attend and wish the pair of newlyweds well. Her family never really visits the two thereafter. There is a pile of wedding gifts to sort through after a short honeymoon to an adroit villa in the mountains nearby. Nantaku and Úddi wine and dine and foster a celebration of sorts over their wedding. Úddi hopes to conceive soon and Nantaku does not object but she finds out through time that she is barren.


Úddi’s parents delight in Nantaku’s beauty and wit having been ashram followers of a guru in the east. They find their son’s attraction to native lore beautiful in themselves. Nantaku finds her new mother in law Rehtaeh very sacred and gifted at spiritual concepts not unlike the medicine people she has known in her youth. The two enjoy one another so greatly leading up to the wedding that Úddi invites his parents to enjoy the castle of their hearts and stay with them over the honeymoon season of himself. This helps Nantaku recover from her own parents and siblings’ choice not to attend the wedding.


Nantaku is very much interested in the history of Úddi’s parents. Rehtaeh claims she received her name from her guru who stated that it is a reflection of the beauty of herself within and in God’s eyes. Rehtaeh is a pseudo hippy in her dress and style of self. Her spouse Oneto is also quite a bit older but an age-old hippy in his long hair and pony tail of graying mane of self. The name Oneto was also a gift of their guru depicting the capacity to find oneness in his life. Oneto and Rehtaeh have not been married too long. They found one another through hippy want ads of the spiritual kind and fostered a union only thirteen months prior to Úddi and Nantaku’s wedding. Rehtaeh is curious about Nantaku as a name origin.


Nantaku claims that her name translates into the wild eagle flying through the fields of itself. Rehtaeh finds this glorious and fosters a hug and kiss of her new daughter in law in admiration of her truth. Nantaku feels she has found a new family of deep appreciation of the value of herself. The four honeymoon and enjoy the cascades of sunsets and sunrises of the beauty of the mountains nearby. Nantaku rents two canoes and shows the group how to motion into the water and back without sinking themselves. They picnic on glorious shores of a local river and lake. They hike the day away to beautiful scenery taking photos of the land and themselves. Nantaku does not wish to return home to what lies next. The four celebrate a final eve in a beautiful restaurant with a champagne toast unto the new couple of their hearts.


Úddi requests that Nantaku quit her job at the local café of her heart and ponders whether to set her up in business in a native store due to her capabilities as a crafts person; or a restaurant which somehow appeals to him more. The pair discuss the possibilities for over eight months before Úddi makes a unanimous decision to foster an organic restaurant with Nantaku at the helm as the main chef. He invites his mother to think about participating. Rehtaeh is keen on the idea if for no other cause than her deep love of Nantaku and also a need to make some added retirement income.


The new business “The Owl’s Nest”, a name Nantaku insists upon, grows to be very busy right from the start. Úddi advertises the restaurant mercilessly in the local journals and papers and in time the late-night television. Nantaku is overcome with more business than she can handle arising to cook in the wee hours of the morning in preparation for the day ahead. Úddi feels he has not a wife really but is pleased with the success of the new enterprise financially.


Soon he chooses to add more help so that Nantaku can spend some time with himself. The help he hires is not of Nantaku’s nor Rehtaeh’s kind. Each finds the workplace increasingly laborious as a result. Finally, Nantaku takes the upper hand releasing those who are not resonant; and with the guiding force of Rehtaeh, the pair interview twelve new possibilities, hiring only four. The four are gracious and most gifted in fostering the new business at The Owl’s Nest.


Torben is a chef of organic capabilities from a local natural food café that had worked with Nantaku over the years. She knows his capabilities and chooses to pay him well to take the post. Nantaku wishes to divorce herself from the kitchen and run the restaurant in ease. She chooses to greet others and sit them in sacred places she has hand crafted with native pieces that are also for sale. Soon most of her pieces also sell and she is hard pressed to find the time to create more.


She finds a few of her tribe willing to contribute medicine pieces for sale and suddenly she is more welcome back to her native community too. Soon she is overrun with too many wishing to contribute. She builds glass shelves to display all the beautiful native items. People waiting to be seated spend time looking at all the art and sometimes purchase this or that. More is stolen than purchased, costing the restaurant until glass doors with locks and keys are added to each case, a decision of Úddi who is tired of paying for pieces not sold.


Nantaku wishes to hire others from her tribe and give them a chance to demonstrate their gifts and talents. Rehtaeh wishes this too. Five are hired as the business expands into a late-night wine bar theme with native music of very talented people from her tribe. Native performers are soon fostered many nights per week and the restaurant fills up for the fourth time in the evening for a late-night show that is festive but also filled with native interests.


Nantaku feels blessed to foster the presence of her tribe’s truth more into town. The restaurant prospers and Úddi is so pleased he wishes to open a second café. Nantaku chooses to take time off for a vision quest of her own. As she returns, she chooses for another direction. There are now local meetings of natives occurring in the restaurant. She wishes to aid her tribe in prospering and finding their way out of exploitation of their medicine ways and land. Nantaku wishes to focus in her own medicine direction and not into another restaurant.


Úddi does not partake in the business much but keeps the books, finding his way to a mesmerizing profit. He is pleased with the profit but understands little about the goals of Nantaku in her indigenous rights campaign. He backs down about another restaurant. The “Owl’s Nest” becomes a real space of Native peoples who choose to convene and sometimes cannot afford to dine in. The profits go down but the admiration for Nantaku goes up. Úddi is displeased with the loss of profit, although the late-night café menu and wine bar generally makes up for the losses over lunch.


Nantaku finally chooses to rent a small space upstairs and foster the meetings with free coffee, tea and some small tidbits of her care as a gift. The groups outgrow the space within six months. She chooses to foster the space as a gift gallery with a few tables for coffee and tea or wine. This works out kindly for a time but does not cover the cost of the added lease. In time Úddi subleases the space to a counselor who relies upon the café as a place for he and his clientele to enjoy coffee or dine through time. Úddi is happier as he subleases for more than his own lease for the space making a profit through time.


Nantaku wishes to lease another space becoming available in a block away for her indigenous gatherings. The lease is not much in her estimation. In Úddi’s estimation, the new lease will eat the remaining profit and he cannot afford this with no added revenue. Nantaku does not disagree although she is disappointed. Úddi claims that although it is kind to foster the indigenous rights avocation, it does not pay well unless there is a grant fostered.


Úddi chooses to take up his own wife’s cause and apply for a large grant for her focus. Unexpectedly, the grant is granted and now there is over four hundred thousand dollars available to do something else for the tribal issues of the region. Nantaku is really grateful and happily leases a larger space than she thought she could to foster her gatherings and tribal concerns. She feels blessed at receiving the grant until she learns what it entails upon her part.


The grant involves not only local meetings but national ones at certain times of the year. The grant keepers also wish to meet Nantaku personally. Soon Nantaku and Úddi are off to tribal lands in another region to meet with the grant keepers. Two Feathers and Four Wings are gifted medicine people, teachers and authors of three bestselling books. The pair have been married for forty years and profited through time as teachers of workshops on native medicine ways. Nantaku is warm towards the pair feeling something not unlike the grace with Rehtaeh. Over time Nantaku finds the pair really not in touch with real indigenous problems such as those of her tribe. She chooses to fill them in with many letters generated by herself to speak her truth.


Two Feathers and Four Wings are saddened even more greatly by indigenous troubles after they read her letters. They choose to put up even more money for Nantaku’s cause. Nantaku has not much desire to focus upon the restaurant after the second grant of two hundred thousand arrives. Rehtaeh and Oneto take over, managing The Owl’s Nest full time but miss her greatly. Nantaku’s local meetings rise to the attention of national causes far bigger than she thought possible. Soon she is invited to a medicine wheel gathering of really elite tribal people known for their native stances in life and who do not generally convene with anyone non-native. Úddi cannot attend, she finds out, not at the time of the invitation but about three months later. He is upset but she understands the rules and Nantaku chooses to attend on her own.


The medicine gathering experience is one Nantaku will never forget. Raven Dog is an expert on Quodoushka, the art of native partnership, having published many books on the subject. He wishes to meet Nantaku personally, having read her journals over the years. Nantaku accepts and the pair meet for a sweat lodge for a day before the gathering begins. The two foster many insights and inspirations on a vision quest fostered upon a large dose of peyote.


Before the eve is through and in the final bathing to release the sweat in the local river, the two bonds in a sacred ordering of twin flame lovers of deep care of the heart. Nantaku is swept away in a boat of her own with a native man that would only be in the dreams of her heart and never in her life due to Úddi. Raven Dog honors the experience of their union but also shares with her that he too is married; but that they will meet in sacred bonds again ahead, he assures.


Nantaku is blown away in the experience. Although she attends all the medicine events of the gathering, she is somewhere else in his arms and with her lips upon himself forever. As she departs, she is unclear if she will ever see her twin flame again. Nantaku knows she loves him forever but somehow it is also heartbreaking to know she may never be with him again. She prays to the creator of something else. Nantaku returns home and Úddi picks her up at the airport barely recognizing her for himself. She appears in another world that he cannot access. Úddi is unclear what has occurred and Nantaku never divulges anything other than it was an amazing meeting and she is with her tribe more fully than she had ever experienced before.


Soon life draws Nantaku back into the realities of the local region. She grows busy with all the native meetings as well as fostering The Owl’s Nest evening native entertainment each weekend. Úddi’s parents manage the rest somehow with ample staff. Nantaku chooses to expand the evenings to three more per week which are less well attended at first but later fill up due to the incapacity for some to find seats on the other nights of native entertainment.


On Wednesday evenings, Nantaku gathers the biggest of advocates for native rights and discusses directly the problems of her tribe with the audience. Her people are unable to afford food or find work. There is nothing grimmer than the sad tales she has listened unto for three years and also has published in a journal on-line. Her journal is about to be published in a magazine advocating native rights too.


The journal is published and Nantaku finds herself greatly appreciated for her endeavors by the local native community. Her parents send her an apology for closing the doors upon her in her marital choice. Nantaku embraces them hesitantly. There are three pow wows in a row that exonerate Nantaku for sharing the truth of the plight of her tribe. The money begins to roll in due to donations of well-wishers desiring for Nantaku to aid her tribe directly.


A non-profit organization is set up and the money begins to flow towards needed land improvements for the reservation including a new septic system. Nantaku envisions a resort and casino and lavish restaurant along with golf course as a resource of income for her people. It takes over seven years all told to fulfill upon her vision, but in the end her people now have a place to work and the reservation has a prosperous business to foster sustainable resources for the whole.


The Owl’s Nest continues to prosper but not as greatly as the people in town who were interested in native music and motioning to the new casino instead. Úddi is not dumb about his financial position. He chooses unanimously to sell the restaurant when the books look better than he thinks that they may in a year or more. Rehtaeh and Oneto are disappointed when a sincere buyer arrives as they really enjoy the task of running the restaurant.


Úddi is more concerned about money than people, Nantaku complains. If his parents prosper and he prospers then why does he need to sell, she inquires? Úddi chooses to accept the offer anyway. Rehtaeh arrives teary eyed into the private office of Nantaku the day to follow. Nantaku offers her a position to aid her cause and Rehtaeh accepts. Soon both she and Oneto are happily employed as fund raisers that aid in catering large events of natively inspired endeavors.


The native events foster repeated attendance of over a thousand people in the large meeting space of the resort casino hotel every quarter. Many musicians perform. Native medicine people speak. Pow wow dancers perform. Native children dance and perform. Native artisans line the walls with tables filled with beautiful and bountiful crafts that sell. All seem to prosper more or less, including the artisans. Lavishly prepared food is served also at a cost. Drinks are served at even a larger cost. The hotel fills up with those that wish to spend the night too. The spa prospers also with those desiring a massage. The golf course fills up with those desiring to play a round the day before or after the event. Overall, the profit is shared and this is Nantaku’s view of business that serves. The casino also prospers always and all year long.


Soon new tribal neighborhoods of houses replace the old warn out mobile home parks and shacks that Nantaku’s peoples had lived within. The tribe feels grateful overall that their children now have kind housing, food and clothing too. A new shopping center is built along with condos by the golf course that are offered in lieu of hotel rooms for those desiring a longer stay. Those staying in the condos also shop in a beautiful organic market that creates a café not unlike the one that Nantaku had worked within before she met Úddi. Nantaku is so pleased to see such a beautiful place for her own people to shop within finally and in their homeland.


Úddi grows to be less interested in Nantaku and her endeavors through time. He profits from the restaurant that is sold taking the proceeds and investing them into bonds that triple in value. Now he is worth over a million. Soon his investments go bust due to a market crash no one expected. Úddi is really upset as he had leveraged their home too thinking he would really make it big in the bond investment strategy he really believed in. Nantaku cannot believe Úddi would risk all their securities to foster a big gain. She chooses to conclude the marriage and moves into a condo upon the golf course making this her new home for now.


As she decorates the small space with her medicine instruments and feathers, she feels at home for the first time since she married. She knows it is her truth to live again upon her tribal land again as the sincere home of her heart. In the divorce, she gifts Úddi most everything. He fosters the purchase of a smaller home further from town. Úddi begs Nantaku to reconsider their union but she knows in her heart that it is not her truth to be married to a man who is so haunted by white greed-based ways that had destroyed her people through time. She vision quests to forgive him and each of his nature. She fosters this but must depart the union for the sake of her own truth within.


The casino attracts a dark aspect of life unto the land of her peoples after the stock market crash. Sometimes homeless people are found roaming the premises of the casino in wee hours of the morning. Sometimes they try to sleep under the stars of the woods nearby. Nantaku chooses to do something else for these people who are lost somehow in the dreams of their lives. She opens a soup kitchen to feed those that she can from the leftovers of the resort.


The soup kitchen is built far away and on the other side of the reservation. Tents are constructed as temporary housing for the homeless until they can foster another journey in life. A bus picks those appearing stranded near the casino and takes them to the soup kitchen. Many show up and sometimes whole families who are unable to pay their rent. Nantaku tries to find employment in the resort if she can for some. Sometimes the employment works out and sometimes it does not. She chooses to forgive why some seem to fail at the smallest of tasks such as cleaning a hotel room after she aids them in getting hired.


Over time Nantaku realizes that some of the homeless are really insane or possessed. She calls upon her medicine people to see what they might like to foster to aid them in healing. The medicine people perform sacred ceremonies once per month for the homeless who have gathered into the temporary housing of Nantaku. Many are de-possessed from forces of the other worlds and fare better thereafter in their capacity to foster their lives.


One very insane person draws a gun upon Two Crows, one of the medicine people during the last ceremony ever fostered for the homeless. Nantaku is not present upon the tribal land as she has been called to an international gathering far away for the weekend. The threat fades as Chief Reindeer motions four big young men to grab on to the one threatening Two Crows. The gun fires off striking the head of one of the young bouncers killing him instantly.


Nantaku returns to a really upset tribe of people who cannot understand what it is that has occurred within themselves that would call such an experience unto their sacred land. The tribe chooses a month-long focus of cleansing and vision quest to interpret what has gone wrong with their dreams. The outcome of the vision quest for Chief Reindeer is to relinquish the choice to aid homeless people ahead. The kitchen is shut down as is the shelter.


Nantaku is disappointed as the homeless focus has been gaining attention and has fostered many donations towards the tribal cause. The medicine people feel unequipped to deal with the insanity of homeless ones if it threatens the lives of the tribal people. Nantaku agrees in light of the loss of one very gifted young musician whose album is up for a Grammy this year. The album wins the Grammy but Ray Heaven Feather is not alive to witness his own creativity burst into new heights. The tribe grieves and the album outsells all others of native origins for years to follow due to the story of the death of the singer and songwriter Ray Heaven Feather.


Nantaku is saddened by the current economy and lack of support for people’s lives. She knows somehow that the red desperation of her peoples has been resolved; and the local white people in poverty are living the strife that was previously known only by her own tribe. She ponders the reversals of fate. The market crash has not affected the casino as more are taking to gambling to try and make ends meet. The hotel is not prospering quite as well and the restaurant even less.


The profits of the casino however make up for it all plus more. Nantaku is not in favor of gambling. Many in her tribe spend their last spare dollar in the casino hoping for a bonus. Nantaku is concerned that the children may not be fed if the native parents gamble away their pay each month. She launches a school breakfast and lunch program in the tribal system with the profits of the casino to assure that the children are better fed.


Over time the attendance of native events also drops as people in town save their money for other goals. The medicine people choose to foster an event of their own on their own. The event is promoted as a two-day sacred ceremony, sweat lodge and healing opportunity for those who are interested in the region. A very large sweat lodge is built in preparation. Nantaku funds the sweat lodge out of the donations she has received in the year prior. The sweat lodge is constructed near a lake that those utilizing it can cool down within and cleanse. There are six lodges constructed to hold about fifty people at a time. Each sweat lodge requires one medicine person present for a three-hour duration for those entering to cleanse themselves. The event is a hit with over one thousand attending.


The sweat lodge is offered to those willing to receive the blessings of the medicine person tending unto the experience. Most do not choose for the sweat lodge experience to the relief of the medicine people given the numbers. Towards the end of day two, one of the medicine people passes out. Rossie Headdress fades into a near death sequence. Nantaku rushes to the hospital to be at her side, blessing her not to pass yet. Rossie lives for four days but crosses into the other worlds nonetheless. The sadness of the tribe is felt for four months thereafter. Nantaku is unclear what to do about anything thereafter. All the larger hopes and dreams of the tribe seem to conclude in a disaster. She retreats to a mountain cabin that Úddi gave to her in the divorce settlement as it was not worth much.


Nantaku goes deep within on a vision quest of her own. She is unclear as to why the bigger visions conclude in a disaster. Soon she realizes three things. One is that there is a need for someone to die after a large success in the life of the tribe. Two is that the need to die is not her own but of one in the clan. Three is that she should attempt to foster her larger endeavors separate from the tribe and see how they flow.


She goes on to foster a homeless camp on property procured outside of the tribal estate. The soup kitchen is a major hit with the homeless but not well funded nor fostered in donations until a major fund raiser held at the casino. The fund raiser fosters donations of gifts from each business in town and many others that admire Nantaku through time. The revenue from the sales and event itself earns one hundred thousand dollars towards the expenses of the homeless kitchen.


Nantaku chooses to construct inexpensive temporary housing for those in transit. She applies to the local government for support. The government is near broke but an employee knows of a homeless grant that she could apply for and one that was awarded in many other regions elsewhere. Nantaku has a gifted secretary fill out most of the documentation for the grant and adds her own essay of herself. Within nine months the grant is offered.


Now Nantaku is on a mission all of her own. She chooses to open up a restaurant that can employ some of the homeless transients allowing them to enter the world again and succeed. The restaurant is a small café of organic fare and coffee house combined. Soon the business prospers kindly and the staff are all kind homeless rescue victims except for the manager. The business is non-profit and pays no taxes and somehow it all works for about four years. People come and go as they procure other jobs after a four-month internship in the café.


There is a rape nearby the café. The woman raped feels it was someone employed in the “homeless café”. One employee is arrested but the sperm does not crosscheck and he is freed from jail in a short time. The news spreads. Some of the locals begin to take the stance that they are unwilling to have homeless people working in their town if they are violent. They picket the café and put up signs all over town. Nantaku is taken aback at the response as those hired are not ex-felons but people who could not pay the rent and need a hand to motion out of extreme poverty. The rapist is still unknown but was not one of her employees. She goes on the air on local television and radio stations pleading her case. The controversy grows and many more dine at the café out of their own interest leading to greater prosperity through time.


The café burns down late one Christmas night. Nantaku feels deeply within that it is arson but the police feel it is a kitchen fire although no one had been on the premises for over twenty-four hours. The insurance pays the owners of the building but not Nantaku nor the others now out of work. Nantaku retreats again to her cabin in the woods to vision quest over the sick turn of events.


There appear to be more people who wish others unwell than she could imagine although her own tribal upbringing taught her this explicitly about the white world. Now she understands that it is not just about natives that are not cared for but white people against white people trying to find their way back to sustainability in life. She is sick inside herself and chooses to fast for a month to aid her mental, emotional and physical recovery from the experience.


When her vision quest is over, she knows she needs to depart the homeless endeavor altogether. She forgives all sides of the stance to be non-supportive of other peoples’ lives. The homeless kitchen and shelter are turned over to a church that wishes to run them both. Nantaku washes her hands of the experience thereafter feeling complete with the spiritual lessons she is attempting to understand and forgive in her life experience. Nantaku chooses to cease to lead causes and turns her attention to writing. Her first book is a recount of her own tribe’s motions out of poverty and into sustainability of income. The book illustrates the truth of her tribe.


Many pages include beautiful photos and comments made by the chief, his wife, each medicine person and many elders that are inspiring for others to read and contemplate. The book is not a best seller but the tribe takes personal pride in what is shared. Yet other elders of other tribes read her book and choose to foster Nantaku as a consultant of sorts to aid them in finding their way also towards sovereign income. Nantaku accepts three positions and travels between regions to foster her newfound work with yet other beautiful tribal people of her heart too.


Each of the three tribes foster something different much to Nantaku’s surprise. One tribe succeeds at raising the funds to build their projects over time, not unlike Nantaku’s own tribe. The overall success through time is due to the casino which prospers greatly even if the hotel or other businesses associated are less than lucrative.


The second tribe chooses not for the casino, and the hotel and golf course fail to generate enough leading to a foreclosure on the part of the bank involved. The bank sells the hotel and golf course to a resort chain that is well known and the business prospers thereafter but no longer belongs unto the tribe. The land however is leased for a ninety-nine-year term at a large cost unto the resort owners. The land lease affords the tribe to finance new housing for themselves that improves the lifestyle of each in the clan through time.


The third tribe chooses a very different path towards sustainability by planting an organic farm that prospers kindly. The local woods are also discovered to grow many medicinal mushrooms and the tribe chooses to seed the forest so that more can be harvested the year to follow. Seeding the forest grows to be quite a project involving all the young men of the tribe who cut down certain trees and seed the mushroom spores upon the stumps. The wild mushroom harvest triples the year to follow. The young women choose to tincture the mushrooms and sell them to organic health food stores nationwide. Over time, the medicinal mushroom sales are so profitable that the tribe is able to construct a new school for their children that is beautiful and well planned.


The organic farm concept spawns other projects too such as raising geese for the holiday season. It is the children of the tribe that think of this possibility and choose for this project. The geese create a large profit at the end of each year. The kids involved feel inspired by their success and go on to plan and build an amazing play yard complete with four tree houses with some of the funds earned.


The aunties take the down feathers and sew them into sacred medicine wheel down quilts designed in beautiful native patterns. The quilts each sell for a large profit due to their unique designs and focus. The teenagers receive a pair of race horses as a gift from a local farmer, one stallion and one mare. They choose to breed the two and train the offspring native style. Many years later, a new offspring is auctioned off for very high profit after the first offspring wins the races many times. The teenagers are thrilled with their experience.


Nantaku chooses to publish a second book about the third tribe’s path towards sustainable income as it was such a unique experience to witness. The book draws the attention of Raven Dog who writes to Nantaku about the passing of his wife. Nantaku contacts him in hopes of a rendezvous of the heart. Raven Dog remembers her fondly too. The pair finally meet up for a sweat lodge about nine months later.


Time eclipses and the two are propelled back into the swoon of the twin flames that they are. Nantaku falls in love but discovers that Raven Dog is uninterested in marriage ahead as he has so many Quodoushka partners. Nantaku feels heartbroken after their rendezvous but also recognizes that she does not understand the intricacies of Quodoushka. She chooses to study Quodoushka with another teacher of fame in hopes of appealing more to Raven Dog at a later time.


Don Owl Feather is a very gifted Quodoushka master. He often causes Nantaku to swoon with him. Through time, he shows Nantaku that the feeling of love is really a swoon that can occur with many people and not just one. The concept of “The One” is reserved for marriage only in Quodoushka principles. Those married may swoon with others but ultimately reserve the real bond of the heart for their spouse. Nantaku has one more encounter with Raven Dog a year later. This time she does not swoon with him having learned how to choose to participate or not at will. Outside of the swoon, she discovers that the love she thought was there is perhaps only within herself. As such, she releases Raven Dog within herself to be where he needs to be in his life.


Nantaku chooses to find the love that she is in need of within. A big vision quest is planned for her sixtieth birthday. She motions to the cabin of her heart. There in the middle of the colorful autumn leaves, she motions into the deepest heart space with nature and with the creator of all that she ever has felt. A healing occurs that is so big within Nantaku that she knows she is loved to the core of her being and unconditionally since birth. The love of the love blossoming within causes her to float for months to follow.


The love that Nantaku always desired to feel with a man is felt in the care of the spirits of the land. Three years later, Nantaku passes the physical plane. She is again on a vision quest while fasting for a one month interim. The calling of spirit to go home is great within her. On a frost-bitten autumn eve, she motions beyond the veils into the care of the arms of the Creator of Earth who she is in love with forever in herself.


Analysis: The Lore of the Eagle        


The Lore of the Eagle is about the love of the land and the peoples of the land in wholeness theory of self. In wholeness theory, each action produces something that provides for each and the whole through time. In the love of the land, the spirits of the land provide a dream that provides for the people that love the land and the spirits of the land along with the creator of all. The dream fosters what is required to provide for the people out of the return of the love of spirit and soul unto each. In times past, nature provided a knowledge base in which those loving the land would know how to find food, water and shelter through time. The love of the land and the natural world fostered spirits who would descend to assure enough for all in the dreams of themselves.


Money is not a concept of the natural world. The natural world responds to visions of what is desired to be built upon the land if there is love associated. The natural world will accommodate all dreams envisioned if the people love one another and the land. The natural world also longs to see humans live in joy. The dreams of the desired outcome can draw the needed funds to allow the vision projected to be actualized in the care of the natural world.


Wholeness theory is possibly the only means to dreaming with nature in accord with spirit remaining in this time period. Wholeness theory is a non-greed based system in which each is provided for out of care of the heart. Greed based dreams that do not support the whole grow to be soulless and non-spirit directed through time. As a result, greed-based dreams flourish for a time but then fail ultimately as there is no soul or spirit to direct otherwise. All dreams are always directed by spirit and soul. Spirit and soul are called to dream with you out of the love and care of each and the land and the whole of the Earth.


The Eagle is a beautiful lore if it is pure. In modern times, there is an electrical impulse that leads to impure dreams of those involved with the principles of wholeness theory. The impure dreams can lead to a travesty as a result. Electrical impulses also draw non-self into the dreams of the clan or project. Non-self dejects dreams leading to impoverishment or starvation or other losses through time. There is a direct correlation between electricity and non-self systems that foster poverty and loss in this time period. Non-self is often motioned on top of those who are perceived as less than in the world. Native peoples have often been depicted as less than and sometimes take on the non-self of the local region, then leading to poverty of the tribe, unless they realize beyond the underlying cause.


The Eagle is a lore fable of realization beyond the cause of the poverty or strife of the people who love the land. In the lore fable, love prevails and new dreams catch that allow the poverty to lift and each to prosper through time. New dreams arise that allow the state of impoverishment to be actualized beyond. All dream possibilities arise out of a system of self that will foster the dream into actualization in accord with spirit if there is love in the heart of the individual or enough of the clan. If enough of the clan loves, spirit will accord a dream of prosperity into reality out of the love of the people.


The love of the whole is not a new paradigm. The love of the whole is lost in greed-based systems as they are aspired unto in this time period. As greed is realized beyond, a state of prosperity can be actualized for each and the whole of the soul family. Soul family is a non-greed oriented system of monadic soul infusion fostered through time. In this cycle, few soul families remain except amongst indigenous tribes. The soul family will expand now into clan-based actualization of the dreams of any realization-based group of non-indigenous ordering.


Many more soul families are due to form amongst non-indigenous experiences of those mastering into realization of self in this cycle. As many of soul family origins realizing themselves gather amongst one another, larger dreams can be cast by spirit for a group who loves and cares from the heart for one another and for the land and spirits of the region that they live. In some cases, the tale of the Eagle may play out fostering a clan-based actualization of a larger dream that causes prosperity for the soul family.


In the care of the Baba,

Master Babaji


The Eagle Lore of Self


The love of the love of the self of you

Is an eagle lore of self

Of the care of nature

In the love of the caress

Of spirits of the land and the creator of all

That nurture you and me

In a repose of truth

In the sincerity of the heart

To love the natives of the land

In dreams of sustainable realities

Of each and the whole

Nuanced through time


Helpful Link to Support Transfusion


Light Wave Art & Glossary



To all Beings in discovering the Love of the Love within themselves. May you walk in Love and Beauty on Earth.



Creational © 2021, Asur’Ana, Aligning With Earth


This book has Creational Copyright. This information is offered for Theoretical Exploration only. Please accept only information that you resonate with and that are useful to your spiritual evolution, and let go of the rest.


The Ascension Insights series and related books offer information on consensus ascension. This type of ascension involves rising up the dimensions with Earth and as she ascends. These books disseminate information on having a complete ascension with the potential of taking the body with you.


The Light Wave series offer information on another type of ascension known as transfusion. Transfusion is an inward focused process where the Consciousness returns Home to the Source, All That Is, or the Tao, through one’s hologram, and the body is left behind in ascension.



Asur’Ana does not dispense medical advice or prescribe the use of any technique as a form of treatment for physical, emotional, or medical problems without the advice of a physician, either directly or indirectly. The intent of the author is only to offer information of a general nature to help you in your quest for physical, emotional, mental and spiritual well-being. In the event you use any of the information in this book for yourself, which is your constitutional right, Aligning With Earth assumes no responsibility for your actions.




Asur’Ana. Light Wave 5: Yogi Tales of the Divine. Aligning With Earth, 2021. Digital.

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