How to Construct, Erect, Build, Make, Create a Native American Sweat Lodge

Native American Sweat Lodge construction and Ceremony as described by me..

Sweat Lodges have been around and used in Native American, and other cultures, for hundreds of years.

In one form or another, the Sweat Lodge pervaded cultures from the Alaskan Eskimo south into the land of the Mayans. The purpose, in most cases, went beyond getting the body clean. The sweat lodge provides a place to pray, a cure for illness, revitalization for aching muscles, and a sense of racial identity.

Search Google Images for 'Sweat Lodge', and you will see many unique structures.

I hooked up with my guy a couple of years ago. He is part Blackfoot. When I met him he regularly attended sweats in a lodge on the property of one of his mentors. At first I was a bit wary of the lodge, but over time, especially when I could see the emotional benefits he reaped after attending a sweat, I began to occasionally join him.

For personal reasons, my guy's mentor decided to dismantle the lodge on his property. My guy received blessings from his Elders to put up a lodge so he, and others that wanted and needed to sweat, would have a place to go. Conducting a sweat lodge is an honor. One must be given blessings from their Elders in order to conduct, or lead, a Sweat Lodge ceremony. People come into the sweat lodge to pray and share their issues and life circumstance. Confidentiality is key.

Lodges vary in size depending upon the number of people that will be invited to participate. The Sweat Lodge my guy built is about seven or so feet across and four feet high in the center. Ten people can fit comfortably, sitting or standing in a circle. My guy, from now on referred to as Ken, built a lodge that accommodates up to ten people. He told me he has attended sweats in much larger lodges, with up to sixty people, sitting three deep and shoulder to shoulder.

Ken gathered willow sapling branches, about four dozen, an inch to an inch and a half in diameter and approximately 14 - 16 feet long. He flattened the ground and dug a shallow pit in the center to place the Grandfathers(hot rocks, I will explain) in, and we began to build the lodge. Dirt displaced by digging the pit inside the lodge was used to create an altar outside the door of the lodge. This is where participants can place items such as feathers, amulets, special objects, to receive blessings during the ceremony.

One end of a willow branch is placed in a six inch hole and secured in the ground. Another willow branch is placed the same way in the ground, directly across the pit from the first one. Ken bent the willows toward each other to form a dome shape. I held them in position and Ken secured them with twine. We moved on to the next two and the next two, until we had created a dome shaped base structure. We then took willow branches, bent and secured them horizontally to support the vertical willows and help secure and make the shell sturdy. There are seven horizontal rows of willow branches, each row representing one of the teachings of the seven directions. As each horizontal row of willow branches is put in place, we think about the significance of the seven directions and the seven teachings. A brief description of each direction is as follows:

East - Color Red - Truth

South - Color Yellow - kindness

West - Color Black - Sharing

North - Color White - Caring

Sky - Color Blue - Strength

Earth - Color Green - Respect

Creator - Color Purple - Humility

Next, we took heavy carpets and blankets and secured them over the dome. We got a piece of wood the width of the the doorway Ken had created the east side of the lodge. We attached four or five heavy blankets to it and secured it in place over the entrance. Ideally, no light is supposed to get in from the outside during the ceremony.

The basic construction was now complete.

A fire pit is dug and located thirty to forty feet away from the lodge, in a straight line from the east doorway of the lodge. The Grandfathers, or Spirits, come from the sky, following the path of smoke from the fire. The path from the fire to the lodge is referred to as the spiritual path. The Grandfathers, the Spirits that have come to hear out prayers and give us strength, follow the spiritual path into the lodge. Cedar boughs are often laid on this path. Once the fire is started and preparations for the ceremony are underway, with the exception of the conductor and the firekeeper, participants are not supposed to cross over the path as it disrespectful to the Spirits.

Large rocks, ideally the size of a man's head, are used to represent the Grandfathers. Spirits that are prayed to during the ceremony are referred to as Grandfathers. Lava rocks are often used as they are capable of withstanding and absorbing intense heat from the fire. The Grandfathers, the number varies depending on personal preference of the conductor, usually twenty-eight, are placed in the bottom of the fire pit. Sufficient wood is then placed upright in the firepit, leaving small 'doorways' in each of the four directions to place dry moss or paper to get the fire started.

Many conductors have a designated firekeeper. The firekeeper lights the fire a few hours before the ceremony begins in order to heat the Grandfathers. The firekeeper is responsible for tending to the fire. He/she is also given the responsibility of bringing the Grandfathers in to the lodge during the ceremony. The firekeeper and the conductor work together to bring the energies of the Grandfathers to the lodge in a good way.

A large pot of water is placed close to, or in, the fire to heat up the medicines used during the ceremony. This medicine is splashed on the Grandfathers during the ceremony. The medicines release steam and incredibly amazing aromas.

Cedar and sage are two medicines often used during a ceremony. There are many medicines, each with it's own meaning and blessing. Cedar is used for kindness, sage for clearing away negative energy and to bring harmony.

When the conductor feels the Grandfathers are glowing hot enough, it is time for the ceremony to begin. Comfortable and loose clothing is worn in the lodge. Most women wear long cotton dresses, the men wear shorts or sweatpants. It is advisable to bring water into the lodge to stay hydrated.

The women enter the lodge first. We walk around the outside perimeter clockwise, to honor the natural order and energies of the Universe. After walking around the outside of the lodge the participant kneels down in the doorway, blesses the Grandfathers and enters the lodge keeping to the left, circling to the right, one at a time. When everyone is in, all the woman are on the right, all men on the left. The pot of medicines is brought in and placed by the pit inside the lodge to be splashed on the Grandfathers by the conductor during the ceremony.

Some people bring their drums into the lodge with them, if they are lucky enough to have one, to beat during the ceremony. Pictured above is my drum. It was made by one of Ken's good friends. Ken gave it to me when he received another one, made by the same friend. The drum itself is covered in Elk hide stretched tight on a round frame. The Thunderbird on my drum is an original work of art by Ken.

The conductor asks the firekeeper to begin bringing in the Grandfathers. The Grandfathers are brought in one at at time. The conductor asks one or more of the participants to sprinkle on dry medicines, cedar, sage or one of the many other medicines used, to bless each Grandfather as it is brought in to the lodge.

Seven Grandfathers are brought in by the firekeeper, one for each of the directions, east, south, west and north, one for the sky, one for the earth and one the Creator. When the firekeeper is done he enters the lodge (if invited by the conductor). The door is closed and the ceremony begins. Ideally, inside the lodge is pitch black aside from the Grandfathers that are glowing red in the center pit.

Most sweat lodge ceremonies have four rounds.

The first round is to honor and pray for the Grandfathers, Grandmothers and the Creator.

During the second round we pray for our brothers and sisters, two-legged, four-legged, finned and winged.

During the third round the participants pray for specific people, places and things. This is the round to pray for our brothers and sisters that are still suffering with addictions and heartache, to pray for people suffering due to natural disasters such as the recent catastophic earthquake in Japan, for animals that are displaced and threatened due to callous actions of man.

The fourth round is for the participants to pray for themselves, for help with their weaknesses,trials and tribulations.

The length of each round depends on how many people are participating. The first round is generally the gentlest in terms of heat. There are just seven Grandfathers. The conductor usually begins each round by beating his drum and singing. Participants join in or remain silent, depending on personal preference. When the song, or songs, are finished, the conductor passes the feather to the participant on his left. That person then proceeds to pray, aloud or in silence, again it depends on personal preference, giving thanks to the Creator and the Grandmothers and Grandfathers, for all that was, all that is, and all that will be.

When that person is done, they feel around in the darkness for the participant to their left, pass the feather to him/her and it is now that person's turn to pray. This continues until everyone has been given the opportunity to pray and share. As each person prays, the conductor splashes medicines from the pot onto the red hot Grandfathers. He splashes four times in honor of the four directions. If there are many people in the lodge and/or the lodge is really hot, the conductor will have everyone pray in simultaneously and in silence, to hasten the length of the round. When the end of the round is reached everyone says, "In the name of all my relations", the door is opened. There is a short interlude, ten or fifteen minutes so people can cool down. The firekeeper is then asked by the conductor to bring in seven more Grandfathers with a pitchfork, one at a time, and the next round begins. Each subsequent round is usually hotter than the last. There are fourteen Grandfathers during the second round, twenty one during the third, twenty eight during the fourth, and last, round.

Heat rises and when I feel challenged by the heat I will lay down and get my face as close to the ground as I possibly can. The heat experienced inside the lodge is unique to each person. I may feel like I can barely tolerate the heat meanwhile the person next to me may not feel any discomfort at all. If at any time during a round, a participant is overwhelmed by heat or emotion that is too much for them, all they need to say is, "In the name of all my relations." The conductor will immediately open the door to let the participant out of the lodge. The door is again closed and the round resumes.

Often participants will share deeply personal concerns and issues. Trust is very important and confidentiality is paramount.

Ken was taught to bring fresh berries to share at the end of the fourth round. After the door is opened, a bowl of fresh berries is passed around, with each person also offering some to the Grandfathers. At some ceremonies, participants bring food dishes and a feast is shared.

The sweat lodge ceremony is about balancing energies and honoring our Creator.

There is much more to a sweat lodge and ceremony than what I have written here. This is but a small snapshot.

The sweat lodge is a kind and gentle way to practise and pray for one's spiritual beliefs. It offers a positive sense of community and helps create bonds with people. It also helps one realise that they are supported in their journey to spiritual peace.