https://africa.fsspx.org/en/news-events ... lism-53945
The best answer to all those who downplay the significance of the pagan rites in honor of the Pachamama, is given by an absolutely indisputable personality since she was the main protagonist. Indeed, the same day (October 4), Ednamar de Oliveira Viana, woman of indigenous origin who led the ceremony in the Vatican gardens, published a press release to explain the meaning, as revealed by Diane Montagna on the LifeSiteNews website on November 8th.
Here is the full text of the press release: “To plant is to have hope. It is believing in a growing and fruitful life to satisfy the hunger of Mother Earth's creation. This brings us to our origin by reconnecting divine energy and teaching us the way back to the Creator Father.
The Synod is to plant this tree, water and cultivate, so that the Amazonian peoples are heard and respected in their customs and traditions experiencing the mystery of the divinity present in the Amazonian soil.
Planting in the Vatican Garden is a symbol that invites the Church to be even more committed to the forest peoples and all of humanity. But also, it is the denunciation of those who destroy our common house by greed in search of their own profit.”
Diane Montagna recalls here that Saint Boniface, the apostle of Germany, felled Donar’s oak which the Germans regarded as the sacred tree of Thor. And she makes a wish: “At present the Amazonian sacred tree is safely guarded within the precincts of the Vatican gardens until a new St. Boniface should arise.”
As Jeanne Smits pointed out on her blog, on November 9: “This idea [in the press release] of the ‘hunger’ of Mother Earth is precisely the basis of the Pachamama rituals: that which generates and nourishes, but which punishes with earthquakes those who take too much resources. Thus it is a question of satisfying its hunger and its thirst during a ceremony which takes place by presenting to it offerings taken on what it gave, in a cover placed on the ground, or by digging a hole in which they throw sacrificial objects or animals—a llama fetus being the object of choice.”
“Pachamama is an entity, the Earth, but also a spirit with a conscience and a power; a ‘divinity’” [‘present in Amazonian soil’] as it was also called in the press release by Ednamar de Oliveira Viana, whose anger must be appeased. This was done in the past, especially in Inca times, through the sacrifices of children and adolescents.
“The language of the press release is clearly pagan and syncretistic. It shows the reason for prostrations before the planted tree, surrounded by soil brought back from the Amazon: it is soil, land to which we attribute a ‘divine’ identity.”
But perhaps we still need a testimony totally outside the Synod, to get a few ostrich heads out of the sand? Here is one from a Swiss shaman, Laurent Huguelit, founder of the Outre-Monde center for shamanic practice and author of a book entitled Mère : l’enseignement spirituel de la forêt amazonienne (Mother: The Spiritual Teaching of the Amazon Rainforest), published in September 2019 by Mama editions, in Paris.
It introduces itself like this, on the 4th cover page: “It was during a stay in the Amazon that the author was designated spokesperson (sic) of the great forest by the spirit of the mother of all mothers in person. In accordance with the spiritual contract which is linked within this plant matrix, Laurent Huguelit put on paper the words, the visions, the impressions, and the anecdotes that the forest asked him to express.”
And to manifest the object of his belief: “It is a teaching given by nature which is delivered to us with sincerity in these pages, a pilgrimage to the heart of the great family of the living. We come across, in turn, the ancestral tree, the clarity of consciousness, compassion, shamans, and their songs of healing—but also, because everything must be known, the agony of darkness. With Mother, the intention of the forest is to re-establish the sacred bond which links humanity to planet Earth, so that a new consciousness can emerge—and so that the children of the forest encounter the one who saw them being born and grow. So that they respect it, preserve it, and love it.”—It is particularly instructive to consider, in the light of this shamanism with a European face, the desire expressed by the Synod for a “Church with an Amazonian face.”