This article considers the ways in which seemingly unrelated animals and ideas are connected in the views and magic of the Oglala Sioux. Their attention to such things as whirlwind, cocoons and bison factor into their use of magic and protective powers by the association understood to be between them. Just as the cocoon is a protective covering for the caterpillar as it is gradually receiving the power of wind and flight, so the Oglala use the power of whirlwind to inflict confusion on their enemies for the sake of obtaining victory. Joseph Epes Brown examines the symbolism of several animals, such as the elk and spider, and includes some illustrations taken from traditional Oglala drawings. He concludes with the observation that the linking of everyday creatures and phenomena with supernatural realities account for the strong sense of the sacred that is a central characteristic of traditional Indian lifeways.

This article considers the ways in which seemingly unrelated animals and ideas are connected in the views and magic of the Oglala Sioux. Their attention to such things as whirlwind, cocoons and bison factor into their use of magic and protective powers by the association understood to be between them. Just as the cocoon is a protective covering for the caterpillar as it is gradually receiving the power of wind and flight, so the Oglala use the power of whirlwind to inflict confusion on their enemies for the sake of obtaining victory. Joseph Epes Brown examines the symbolism of several animals, such as the elk and spider, and includes some illustrations taken from traditional Oglala drawings. He concludes with the observation that the linking of everyday creatures and phenomena with supernatural realities account for the strong sense of the sacred that is a central characteristic of traditional Indian lifeways.

Brown’s article deals with three main points. First, the essential values of the Plains Indians and the “universal quality of the underlying values” which “constitute for these original Americans a valid dialect of what has been called the Religio Perennis.” Secondly, the question of whether it is possible with the constant assault of the modern world, for this way of cultural and spiritual life to continue? Thirdly, the author’s contemporary assessment of the situation of the wellbeing of the North American Plains Indian spiritual life.