A PATH THAT ANY HUMAN BEING CAN WALK
Beike Bo Sobaoko Koromo leads a mass ceremony
at the 2001 international conference of the
UNITED RELIGIONS INITIATIVE
The tradition of the Caney was established as early as 1977 as a path not only for people who identify themselves as Taino who needed to reconnect with the ancient ways of their ancestors, but also for any human who saw in this culture of love and reconciliation the answer to their search.
Taino spirituality is fundamentally shamanic and as such it fills a spiritual gap that exists in many of today’s dominant religions. The Caney does not claim to be the only answer to the human yearning for spiritual nurishment. It does not claim to be the best spiritual path or the only true religion. It is one of many valid and legitimate roads to the Cosmic Center. The Caney does not even claim to be the only or the best contemporary interpretation of ancient Taino spirituality. The Caney does not claim that other interpretations of ancient Taino religion are any less accurate than ours. We accept as valid and legitimate all the contemporary spiritual paths and religions that are genuinely and sincerily adhered to by other humans. And we respect the interpretation of ancient taino belief set forth by our fellow contemporary Tainos. At times we even attempt to update our interpretation of ancient Taino belief to be in keeping with the revelations of our brothers and sisters in the Taino community at large. We realize that we are all learning from the Great Spirit and from each other and we value humility.
We also recognize that such a valuable gift is to be shared and not to be jealously withheld from someone simply because that person is not a Taino.
We freely share our wisdom with non-Tainos and with non-Indians if they ask for this gift to be shared.
The Caney Spiritual Circle is not a money-making venture and as such, most of the benefits that a human being can derive from participating in this path can be enjoyed without having to pay any money.
From time to time a specific leader of this tradition may ask for some kind of personal monetary consideration for time, expenses and effort intailed in the rendering of a specific service or healing. But on the whole the general service of spiritual guide and group ceremonial leader that is derived from our beikes is offered without the expectation of monetary compensation.
Any adherent of our spiritual tradition has access to our teachings and our ceremonial way. We respect our spiritual and ceremonial leaders but we do not ascribe to them any qualities of superiority. A beike is a teacher and as such is owed a modicum of respect that would be expected for someone who has a valuable gift and is willing to share it, but he or she is not better than anyone else.
Any adherent of our spiritual tradition, whether Native American or not is capable of attaining the position of spiritual leader by virtue of careful learning and acquisition of the appropriate knowledge and experience necessary to teach our tradition and lead our ceremonies. We are all brothers and sisters, children of the same Cosmic Mother on the surface of the blessed planet, and under the eyes of Gua Turey YA YA we are all heirs to the Twenty-four Generation Prophecy no matter what our race or ethnicity.