27 Books Like Lame Deer, Seeker of Visions

This was the absolute best book I have ever read that explains the spiritual path.

I love that this book is so balanced and whole. Jack Kornfield helped me understand spiritual growth early in my journey through simple but sophisticated psychology and deep nondual philosophy and experience.

He covers everything clearly, with amazing stories and a fantastic writing style that I found inspiring, challenging, and comforting all at once.

I first read this iconic memoir in 1970, and I still have the five-dollar hardcover I borrowed and never returned. I’ve read it many times now and teach courses on it, yet I find something new every time. Published in 1946, it’s more than a unique life story (in fact, Yogananda left out so much that I felt compelled to write a complete biography of him, The Life of Yogananda).

The book also offers a primer on Indian philosophy and yogic practices, profiles of extraordinary people, vivid glimpses of early 20th-century Indian culture, and eye-popping miracles and wonders, along with attempts to explain them rationally and scientifically. I never became a formal student of Yogananda, but I’ve learned an enormous amount from his seminal book. 

I loved this book because it led me on a journey to discover my own past lives, something I never even knew was possible before reading this book! Once I read the words of Dr. Brian Weiss, I knew I had to do a regression myself.

Through this process, I realized there were things I hadn’t finished in past lifetimes and that I came back once again to complete my mission. It also helped me understand that some of the souls I know now are souls I’ve known before. After this book I felt a sense of oneness, not only with my mission, but with my friends, family and the Divine.

My great-grandfather came to Oklahoma during the Run of 1893, the fourth of the five land runs that officially opened the state to white settlement. As a kid, I was spoon-fed, uplifting stories about the state’s founding while being kept in the dark about its bleaker episodes.

One of them was the theft by white men in the 1920s of oil rights owned by the Osage people of northern Oklahoma. A story of murder, theft, and betrayal, Grann’s book made me angry about the lies I was told as a child, not to mention the injustice still shownto  Oklahoma’s indigenous population. 

Buffalo Bill made a movie on the rez about Indians? Geronimo had a Cadillac? Indian rhythms are all over 20th-century classical music? Philip Deloria has a knack for showing us how Indian people usually defy what the media says they are—they turn up in funny places, do remarkable things, and achieve extraordinary results. Many of the Indians in this book aren’t found on the reservation, a reminder that Native people have traveled far and wide to do astonishing things when the spirit of adventure calls.

For more than eighty years, the Cheyenne warrior Wooden Leg did a bit of just about everything. He joined a warrior society as a boy, fought against Custer and Crook in the Indian Wars, rode as an army scout, served as a tribal judge, converted to Christianity, and had to divorce one of his two wives (a heartrending scene!) before his new religion would accept him. His story is told by Thomas Marquis, a Cheyenne agency physician, who translated Wooden Leg’s story from sign language since they didn’t speak each other’s mother tongue. This is one of the best accounts of how Plains Indian men negotiated the challenge of transitioning from traditional ways to life on the reservation.

Thankfully, not all Indian stories are written or recounted by men. Irene Stewart, born at the base of Canyon de Chelly in 1907, grew up in the shadow of her father, a medicine man who had her kidnapped and taken against her will to boarding school. She survived three of those schools, including Haskell Institute, where she learned to bob her hair, studied home economics, and later became a Presbyterian. But this is no simple tale of assimilation. Like many of her schoolmates, she remained attached to tribal ways and remained true to Navajo tradition even while transforming herself for the world beyond the rez. 

The spiritual worldview so beautifully rendered in Black Elk Speaks reflects the landscape of the North American Great Plains.

The Four Winds emanate from the cardinal points of the compass, and above is Father Sky and below is Mother Earth all united in one Great Spirit. The spiritual worldview of the Ojibwa reflects the landscape of the woodlands surrounding the Great Lakes. It’s an animate, shape-shifting world of the Trickster/Culture Hero Nanabushu and Wendigo, the cannibal spirit of the hard and lean winter months.

In this magical-realist novel, Louise Erdrich, a writer of Ojibwa ancestry, weaves together the star-crossed lives of her fictional characters with the fluid human and animal (and animal-human) characters of the traditional Ojibwa worldview. Erdrich thus breathes new life into the Old World of the North Woods and brings that Old World to bear on the New. 

This book was my first portal into the North American Plains-Indian worldview.

It is a powerful narrative of a profoundly spiritual visionary that “has become a North American bible of all tribes,” writes Vine Deloria in his Introduction to the 1979 Bison Books edition.

“So important has this book become that one cannot today attend a meeting on Indian religion and hear a series of Indian speakers without recalling the exact parts of the book that lie behind contemporary efforts to inspire and clarify those beliefs that are ‘truly Indian.’”

It has also become the genre exemplar of American Indian spiritual narratives—autobiography as the armature on which to sculpt a spiritual worldview. Black Elk fought against George Armstrong Custer at the battle of Little Bighorn alongside his cousin the great Crazy Horse, and he was a leader of the Ghost Dance which ended tragically in the massacre of Wounded Knee.

His life story in Black Elk Speaks ends when Black Elk was only twenty-seven years old. He would live another sixty years. The Sixth Grandfather completes his biography.

Black Elk successfully made his way into the utterly new White man’s world, performing in Buffalo Bill’s Wild West Show in Europe and converting to Catholicism and becoming a deacon. Toward the end of his life, Black Elk renounced Catholicism and with a providential encounter with the poet John G. Neihardt, he found the person in whom he could entrust his great vision, which he had never truly forsaken.

He spoke in Lakota, his son Ben translated, and Neihardt’s daughters Enid and Hilda transcribed his narrative in shorthand. The Neihardt daughters’ typescripts are published here in full and clearly show that the poet’s contribution was only to distill the essence of Black Elk’s tale in vivid and concise prose, not to intrude… show more.