Learning the Seven-Direction Prayer

A Simple and Sacred Guide for Those Who Do Not Know the Nemenhah Words

There is something I want to leave behind for the person who hears a Nemenhah prayer for the first time and wonders what is going on.

Maybe you hear beautiful words such as Tsi Aylohway, Pah Aylohway, Haymehnay, and Wyaykihn, but you cannot understand them. Maybe you want to join the prayer, but you are afraid of pronouncing something incorrectly. Maybe you wonder whether you must memorize a ceremony before you are allowed to speak from your heart.

I understand that feeling because I have felt it myself.

I did not grow up knowing these words. I am still learning them. But I have come to see that the purpose of this prayer is not to make ordinary people feel ignorant or unworthy. It is meant to help us recognize our sacred relationships, become still enough to receive guidance, and place the Peacemaker at the center of our lives.

So this is written for beginners like me. If I were gone tomorrow, I would want someone to be able to read this and say, “Now I understand what they were doing. I can begin learning this too.”

Begin With the Heart, Not the Vocabulary

The first thing to understand is simple: prayer is not a language examination.

Sacred words matter. They preserve meaning, history, and the identity of a people. We should treat them with respect and learn them as carefully as we can. But the Creator is not waiting to reject a sincere prayer because a beginner stumbled over a syllable.

Learn the sacred names gradually. Understand whom you are addressing and what each direction teaches. Then speak honestly in your own words.

You might begin a section with a Nemenhah name and continue in plain English:

“Oh! Wyaykihn, Tsi Aylohway—Heavenly Father, we invite You to be with us and guide us today.”

That is not a lesser prayer. It is an honest prayer.

The words should open the heart, not tie the tongue in knots.

How to Sound Out the Sacred Words

The Second Edition gives a vowel-pronunciation key but does not mark which syllable should receive the strongest emphasis. For that reason, the divisions below are a beginner’s sound-out guide, not a claim that we have captured every accent perfectly.

At first, say each syllable slowly and give the syllables nearly equal weight. As you listen to experienced Nemenhah teachers, your pronunciation and natural emphasis can improve.

Sacred word	Break it into syllables	Simple sound-out help	Meaning
Wyaykihn	Wyay-kihn	wyay-keen; say Wyay as one unit	Personal revelation or spiritual guidance
Tsi Aylohway	Tsi Ay-loh-way	tsee eye-loh-way	Heavenly Father; Sky Father
Pah Aylohway	Pah Ay-loh-way	paw eye-loh-way	Heavenly Mother; Earth Mother
Ayahtsuhway	Ay-aht-suh-way	eye-yawt-soo-way	The Peacemaker
Sahnhehmpeht	Sahn-hehm-peht	sawn-hem-pet	Part of the Peacemaker’s full name
Haymehnay	Hay-meh-nay	high-meh-nigh	The Spirit and divine guide

The four longer ceremonial expressions may be approached the same way:

Ceremonial expression	Break it into syllables	Meaning given in the Records
Ohuhgohuh	Oh-uh-goh-uh	Guide me to the good things of the earth
Nemenhihmen Haymihnay	Ne-men-hih-men Hay-mih-nay	Guide me into the presence of Heavenly Beings
Maynihtstaynah	May-niht-stay-nah	Help me see afar off
Sohlihtstaynah	Soh-liht-stay-nah	Help me look within

The Vowel Key Printed in the Records

Ay — as in lane or line
Ah — as in law
E — as in letter
Eh — as in lane
I — as in lean
Ih — as in lid
Oh — as in low
Uh — as in lute

Because the printed key itself allows more than one sound for Ay, hearing the word spoken by an experienced teacher remains valuable. The hyphens above are not part of the proper spelling. They are only training wheels to help the eye, tongue, and ear work together.

What Does “Oh! Wyaykihn” Mean?

During this kind of prayer, the leader may say “Oh! Wyaykihn,” and everyone gathered may repeat it.

It can sound a little like the way Christians say “Amen,” but it carries a different and fuller idea. In the Nemenhah Records, Wyaykihn refers to personal revelation—guidance received through the Spirit, the Haymehnay.

Therefore, when we say “Oh! Wyaykihn,” our hearts are reaching toward something like this:

“Oh Spirit, guide us. Help us receive what the Creator would have us know.”

When the group repeats the words, they are not merely echoing the prayer leader. They are joining the prayer. They are saying together:

“We seek that guidance too. Help all of us hear, understand, and walk rightly.”

This is one reason the prayer feels communal. One person may supply the words, but the whole circle participates.

The Sacred Names Worth Learning First

You do not need to learn everything at once. These five names and expressions provide a good beginning:

Tsi Aylohway

Tsi Aylohway means Father in Heaven, or the Sky Father.

Say it slowly: Tsi Ay-loh-way.

When we address Him, we may give thanks for the heavens, spiritual things, the organization of creation, and the light and intelligence by which we learn.

Pah Aylohway

Pah Aylohway means Mother in Heaven, or the Earth Mother.

Say it slowly: Pah Ay-loh-way.

When we address Her, we may give thanks for the earth, life, nourishment, our bodies, and the sacred connection among all living things.

Ayahtsuhway Sahnhehmpeht

Ayahtsuhway Sahnhehmpeht is the name of the Peacemaker, Jesus Christ.

Say it slowly: Ay-aht-suh-way Sahn-hehm-peht.

We remember His sacrifice, teachings, peace, healing, and example. He is not simply one more item on a list. He is the One we are learning to follow.

Haymehnay

Haymehnay is the Spirit—the divine guide who teaches, confirms, corrects, and reveals.

Say it slowly: Hay-meh-nay.

The purpose is not merely to speak toward heaven but also to become quiet enough to hear what heaven may speak into us.

Wyaykihn

Wyaykihn is personal revelation or spiritual guidance.

Say it slowly: Wyay-kihn.

It is not merely information. It is guidance that must be received, discerned, and then lived.

Do not be discouraged if your pronunciation is not perfect. Ask someone experienced to help you. Listen carefully. Learn one word at a time. Most importantly, learn what each word asks you to become.

Should We Turn, Point, or Simply Look Toward Each Direction?

This is a practical question, especially for someone participating for the first time.

In the formal Sacred Pipe instruction, the Records say to present or offer the Pipe toward each Sacred Direction. That naturally involves intentionally facing or extending the Pipe toward the direction being honored. However, the text does not say that every person in the gathering must make a complete bodily turn at every part of the prayer.

The outward movement is a sign of inward attention. The purpose is not to perform perfect motions. The purpose is to remember the sacred relationship represented by that direction.

In a formal ceremony

Follow the instructions of the experienced person leading the ceremony. The officiant may turn and present the Pipe toward each direction. Others may be invited to turn with the leader, or they may remain quietly in place and direct their attention toward that direction.

When participating in an established ceremony, do not invent new signs or gestures. Watch, listen, and respectfully follow the pattern being taught.

In a simple prayer or teaching circle

Any of these gentle actions may help a beginner keep their place:

Turn your body toward the direction, if that is comfortable.
Turn your head or eyes toward it.
Gesture with an open hand rather than sharply pointing one finger.
Give a small nod toward the direction.
Remain still and direct your thoughts there.

For the Sky, you might lift your eyes or open your hands upward. For the Earth, you might lower your gaze or extend an open hand toward the ground. For West, North, East, and South, you may turn, nod, or gently indicate the direction. For the Heart, you might place a hand over your heart or simply become still and look within. At the Center, turn your attention to the Peacemaker—the One who gives meaning to the whole prayer.

No one should feel embarrassed because age, balance, pain, a wheelchair, or another physical limitation prevents turning. A nod, a glance, an open hand, or quiet inward attention can carry the same sincere intention. The body may help teach the heart, but the heart is the offering.

Before beginning, it is helpful for the leader to identify the four compass directions so nobody has to guess. The leader can also briefly explain which movements the group will use. That allows everyone to participate peacefully instead of worrying about whether they are doing it correctly.

The Seven Sacred Directions

The Seven-Direction Prayer is more than turning toward points on a compass. Each direction teaches a relationship and a responsibility.

1. The Sky—Heavenly Father

We begin by looking upward and remembering Tsi Aylohway, our Heavenly Father.

We give thanks for what we have received, what we now receive, and what we may yet receive. We honor spiritual things and acknowledge that creation contains order, intelligence, and purpose beyond ourselves.

In your own words, you might thank Him for creation, truth, light, knowledge, or the opportunity to gather.

2. The Earth—Heavenly Mother

We remember Pah Aylohway, our Heavenly Mother, and honor the earth and all living things.

This reminds us that spirituality cannot be separated from the way we treat bodies, animals, plants, water, land, and one another. Gratitude for the earth should become stewardship of the earth.

In your own words, you might thank Her for life, nourishment, beauty, family, and the living world surrounding you.

3. The West—Seeks Counsel

The West represents what mortal life can teach us.

We seek good counsel from wise people and from honest experience. We recognize that we do not know everything. Knowledge is not given so we can appear important; it is given so we can relieve suffering and make wiser choices.

In your own words, ask for humility to learn and wisdom to use knowledge properly.

4. The North—Spirit and Heavenly Beings

The North represents what may be received from Heavenly Beings.

Here we invite the Haymehnay to guide us. We ask for discernment, because not every voice or impression should be followed. True guidance should lead us toward light, peace, truth, service, and the Peacemaker.

In your own words, ask that only good and holy influence be present and that the Spirit help everyone hear clearly.

5. The East—Sees Far

The East represents what we may receive from our ancestors and other Heavenly Messengers.

Our ancestors can “see far” because they carry the experience of generations. We honor their sacrifices and remember that our choices will also affect generations we may never meet.

In your own words, give thanks for those who came before you and ask for whatever righteous guidance the Creator permits.

6. The South—Looks Within

The South teaches us to look honestly within ourselves.

All that we learn must be examined and internalized. If something is wrong within us, we need the courage to change it. If a plan does not work, we need enough humility to place it back upon the wheel and seek a better way.

In your own words, ask to recognize pride, fear, anger, selfishness, or any other thing that keeps you from walking in peace.

7. The Heart—Our Sacred Commitment

The seventh direction is toward our own heart.

This is where the prayer becomes personal. After thanking, listening, remembering, and examining, we must decide what we will do.

Will we walk the Thanksgiving Way? Will we forgive? Will we share? Will we relieve suffering? Will we become people of peace?

In your own words, offer your willingness to follow the guidance you receive.

Seven Directions—and the Center

People sometimes become confused because the prayer may appear to have eight sections. The Records identify seven sacred directions:

Sky
Earth
West
North
East
South
Heart

Then we recognize the Peacemaker at the Center.

The Center is not an eighth direction. The Center holds the whole pattern together.

Without the Peacemaker, the directions could become nothing more than interesting symbols. With Ayahtsuhway Sahnhehmpeht at the center, knowledge becomes service, sacrifice becomes love, looking within becomes repentance, and community becomes a way to relieve suffering.

Every true direction should lead us closer to Him.

A Simple Pattern for Praying in Your Own Words

You do not need to copy someone else’s prayer word for word. You can follow this simple pattern for each direction:

Address the sacred relationship or direction.
Invite divine presence and guidance.
Give thanks for the gift represented there.
Ask for help connected with that direction.
Say “Oh! Wyaykihn,” and allow the group to repeat it.

For example:

Leader: “Oh! Wyaykihn, toward the South—the place of looking within. Help us examine our own hearts before we judge another. Give us courage to change whatever is not good or fitting within us.”
Leader: “Oh! Wyaykihn.”
Group: “Oh! Wyaykihn.”

That is enough. It does not need to be fancy. Leave room for silence. Do not hurry. Listen as well as speak.

A Short Complete Example

Here is a simple form a beginner could use:

Oh! Wyaykihn, Tsi Aylohway, our Heavenly Father. Thank You for creation, truth, and the spiritual light You give us. Please guide us today.
Oh! Wyaykihn.
Oh! Wyaykihn, Pah Aylohway, our Heavenly Mother. Thank You for the earth, for life, and for all our relations. Teach us to care for what has been placed in our hands.
Oh! Wyaykihn.
Oh! Wyaykihn, toward the West. Help us seek good counsel and learn from this life. May the knowledge we receive be used to relieve suffering.
Oh! Wyaykihn.
Oh! Wyaykihn, toward the North. We invite the Haymehnay and all good and holy influence. Help us discern truth and receive heavenly guidance.
Oh! Wyaykihn.
Oh! Wyaykihn, toward the East. We remember our righteous ancestors with gratitude. Help us learn from the past and make choices that bless those who come after us.
Oh! Wyaykihn.
Oh! Wyaykihn, toward the South. Help us look within, repent honestly, and change what needs to be changed.
Oh! Wyaykihn.
Oh! Wyaykihn, toward our Hearts. We offer our willingness to walk the Thanksgiving Way, serve one another, and act upon the guidance we receive.
Oh! Wyaykihn.
Ayahtsuhway Sahnhehmpeht, our Peacemaker, we place You at the Center. Teach us Your peace. Help us forgive, share, heal, and become one without trying to control one another. May all we do lead us back to You.
Oh! Wyaykihn.
It is good to be here.

Use this as a teaching pattern, not as a rigid script. Your prayer should fit the people, purpose, and needs of the gathering. Speak from your own heart and remain open to the Haymehnay.

What This Prayer Is Trying to Make of Us

The real question is not whether we can pronounce every word perfectly. The real question is what kind of people the prayer is helping us become.

Does it make us more grateful?

Does it teach us to listen?

Does it make us gentler with the earth and with one another?

Does it give us courage to look within and repent?

Does it turn our knowledge into service and our faith into action?

Does it place the Peacemaker at the center of our lives?

If so, then the prayer is not merely something we have said. It is becoming something we walk.

I hope those who come after me will learn the sacred words. But even more than that, I hope they will learn the sacred relationships behind the words. I hope they will pray honestly, listen carefully, love generously, and follow the Peacemaker.

The words can be learned one at a time. The Way must be walked one step at a time.

Oh! Wyaykihn. Spirit, guide us. Help us see afar off, look within, and walk the Thanksgiving Way with the Peacemaker at the Center.

It is good to be here.

Notes From the Nemenhah Records

The teachings summarized above come primarily from the Ayahtkuhyaht Nemenhah, Complete Text—Second Edition, The Book of the Tuhhuhl Nuhmehn:

Forward, pages 42–44: The ordinances teach through story and sacred metaphor; their teachings are meant to be applied in daily life. The Forward identifies Pah Aylohway as Heavenly Mother, Tsi Aylohway as Heavenly Father, Haymehnay as a sacred voice, and Ayahtsuhway as the Peacemaker. It also describes these ceremonies as a community affair involving families and villages.
Vowel Pronunciation Key, page xiii: Gives the vowel sounds used in the English-letter rendering of Nemenhah words. The printed key does not identify stressed syllables, so the pronunciation breaks in this guide are offered as beginner aids rather than authoritative accent marks.
Chapter 4:1–3: Records the appeal, “Oh! Wyaykihn…” and interprets it as asking the Spirit for guidance toward the good things of the earth, the presence of Heavenly Beings, the ability to see afar off, and the ability to look within.
Chapter 4:6–7: Describes the Sacred Pipe as a gift from the Creator, its smoke as a symbol of the prayers and songs of the Thanksgiving Way, and instructs the people to give thanks toward the Seven Sacred Directions.
Chapter 4:8–14: Identifies the Seven Sacred Directions as Sky, Earth, West, North, East, South, and one’s own Heart, explaining what each represents.

The suggestions concerning a head turn, open hand, nod, or inward attention are offered as accessible ways to learn and pray. They are not presented as additional ordinances found in the Records. In a formal ceremony, follow the instruction of those appointed to lead it.

This guide is an introduction for learners. Those participating in an established Nemenhah ceremony should also receive instruction from experienced teachers, including clarification of pronunciation and current ceremonial practice.

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