I received this account of the abuses done by Maez AKA Eaglebear, including some new facts like his original name and background, and his false claims about being recognized as a Lakota elder and even trained by a (nonexistent) healer among the Maori who was in fact a scoutmaster convicted of abusing young boys. It's also extremely revealing of how he operates his little cult in North Carolina, widespread sexual abuse, manipulation, broken families and marriages, drug use, lies, and grubbing for money and gifts. Portions altered to conceal their identity.
---------------
....I am attaching a letter I sent to the community he founded about the events exposed which led me and my husband at the time to resign. My husband and I could not overcome the problems and especially his shame about being sucked in by this guy and our marriage soon afterward ended. I don't know if this query I came upon is recent but if it is, and my attachment will help, please go ahead and share. I removed the names of any people including myself who could be hurt by this....
Jan. 31, 2003
No doubt we all have had more than our fill of correspondences regarding the painful subject at hand. I am
loath to send yet another. It has been a hard month of shocking and painful revelation, loss, prayer, soul
searching, and cleansing in our home, and in our hearts and souls. The letter which begins on the flip side was
previously sent* to Morgan Eaglebear, the Elders and the Board of Directors for Church of Indigenous
Spirituality/Children of the Four Winds, with the intent that it be available to all who seek to make informed
choices. I am now sending it to you because I fear that since all but one elder and half the board have officially
left the church, it may not reach you otherwise.
A few nights ago, I received a call from a Lakota elder of South Dakota, who said word has reached his people
concerning Eaglebear’s cult activities. He urged me to “please keep on him, as he has no place in our way of
life.” He said they are appalled, and have been praying for us all. He said the Lakota Nation has been
spreading the warning to its own people, and throughout all nations, to beware Morgan Eaglebear and the
gathering of Children of the Four Winds/Church of Indigenous Spirituality in outside Asheville, North Carolina.
He asked that (.....) and I send our letters for use by his people in this endeavor. He urges discernment and the
lifting of all secrecy. He urges that the people come forward with what they know, and stand on principle and in
the light of spirit. Another respected elder closer to home tells us there is no such ceremony, and never have
been such ceremonies as Eaglebear secretly conducts, and that it is obvious to him Eaglebear needs a great
deal of help, and should be reported to the authorities.
Please keep (.....) and (.....) in your thoughts and prayers, and offer them what support you may. (.....)’s
courage has resulted in much attack from Eaglebear followers. She loved the gathering, as did I, as our
spiritual home. It broke her heart to bring this information to light, although it was not intended as a public
forum. It was a private letter to one elder, who took the matter to the Elders’ Council. Eaglebear obtained a
copy before the matter could be brought to a scheduled board meeting, and rebutted it publicly in his letter to
members, naming and denouncing (.....) without addressing the true nature of her concerns. He did not contact
her or (.....) to refute the contents of her letter, and did not ask permission to broadcast her name. He has also
not contacted (.....) or myself to refute our letters. Please keep in mind also that the sender/Eaglebear
supporter of the last letter to members accusing (.....) of libeling her and her family, in fact disclosed her own
name to the general membership. All names were blacked out in the copy of (.....)’s letter which was sent by
Mother (…..) and Grandfather (…..), with (.....) and (.....)’s permission. One must wonder how she knew some
of the blacked out names were those of her and her husband. One must also wonder how other Eaglebear
supporters immediately knew the subject of (.....)’s letter, to refute it in their own early letters to members.
None of us bargained for this, but we will not be silent and thereby condone the continued use of what was for
us a spiritual gathering, as a pool for a sexual predator. We have been in contact with other victims. You can
imagine the ramifications in our families, public lives, and careers, by going public. I won’t betray confidences,
but will tell you that some other stories are horrific even in relation to ours. Just when I think I can’t be shocked
anymore, another horror surfaces. I intend to stand on principle and shine light where I can. There is no malice
in my heart or in this letter, only factual information. Do not interpret this as a political stand. I will not be
returning, and side only with honor and integrity. Investigation of these serious charges by the elders was not
political. This is a smokescreen. I can only imagine the shock, confusion, and grief of long term members, at
the subservient activities taking place during and in relation to what for us was a sacred gathering. I ask you to
be discerning, for the sake of your own spiritual path, and those of your family and friends.
I had no idea that I would not have a chance to say goodbye to this “family”. No doubt our earth mother weeps
for us. I invite friends to contact me. You are each one a gift from Creator, and you remain in my heart, and in
my prayers. I am grateful.
[Name withheld]
January 16, 2003
This is an open letter to the Elders, Board of Directors, general membership of Children of the Four Winds, and
all other interested parties:
It is with deep sadness that I resign as a member of Children of the Four Winds, and will not be assisting in the
running of the Four Winds Store, a commitment I made last fall. My reason for this is that I cannot support the
spiritual leader, Morgan Eaglebear. I wish to express my gratitude to the good people who have embraced me
with unconditional love, support, and good teachings during my affiliation with Children of the Four Winds.
You already know, based on a letter previously written by my husband, (.....), the details of his association with
Morgan Eaglebear. I had no exposure to Eaglebear my first year attending the gathering (2000), as he was on
a leave of absence. I came to know the gathering as a place of love and beauty, exemplified by the elders. My
first real exposure to Eaglebear began when he returned the following spring (2001). My first interaction with
Eaglebear began when he took a profound interest in (.....) when (.....) attended with me for the first time that
summer. Over the next few gatherings, I began to find Eaglebear’s behavior in opposition to values taught and
exemplified by other elders. I and others from Michigan, through whom I had been introduced to Children of the
Four Winds, grew increasingly uncomfortable with Eaglebear’s crass demeanor and disrespect for the Sacred
Fire, and his narcissism. Fourteen hours is a very long trip to drive to listen to someone rant about himself for
several hours each day of a spiritual getaway.
(.....)’s experience at his first gathering was very spiritual. He was eager to have found a spiritual philosophy
and culture he could embrace. At the same time, Eaglebear’s considerable personal attention made (.....) feel
special. Thrilled that my husband had found something of his own, and as my exposure to Eaglebear was at
that time minimal, I initially supported (.....) in his eagerness to get to know Eaglebear, and become an active
member of Children of the Four Winds.
(.....) very quickly became psychologically connected with and protective of Eaglebear, to the point of great
concern to me. Eaglebear used what I saw as psychological games to draw (.....) into his confidence. It grew
difficult for me to remain silent regarding my impressions of Eaglebear. Sometimes I succeeded, sometimes I
did not. This was very hard on our marriage. (.....) grew ever more distant and colder, and was not confiding in
me regarding the full extent of his involvement with Eaglebear.
During an early 2002 gathering, my daughter (…..) attended with her father (my ex-husband), and my nephew.
Eaglebear invited (.....) to bring his “family” up to Charlie Culp’s cabin atop the hill for supper. This was
awkward for me, wanting to support my husband and not offend Eaglebear, and not liking the guy, but we
went. When we arrived, Eaglebear was sitting in the living room watching a vulgar and violent movie. He
continued to watch after we arrived, and did not acknowledge us or behave in any way like a host. There were
several small children scampering about, visitors to Eaglebear and Charlie. The men remained, while my
daughter and I left. (.....) said it was Eaglebear’s home, that he could do whatever he wanted there, that it was
none of our business. I felt sabotaged. I was not invited to go up and watch a vulgar and violent movie during
a spiritual gathering. I did not feel it was appropriate for children to be present. I told (.....) I intended to
express this to Eaglebea. (.....) became furious, and accused me of being unsupportive of him, and trying to
sabotage his relationship with Eaglebear.
It became crystal clear to me during the vision quest on the mountain in August, 2002, that Eaglebear’s interest
in (.....) was limited to what (.....) was doing for him, which was considerable in many forms of gifts and cash.
The vision quest was facilitated on the COFW grounds by Bob Dunlap/Raven Two Crows. (.....) was questing,
and I was one of his supporters. Eaglebear was also to be one of (.....)’s supporters. Throughout the five days,
Eaglebear remained at the cabin atop the hill, and only showed up twice very briefly (literally minutes) while the
questers were on the mountain, and then made an appearance at the kitchen when it was over and people
were preparing to leave. The most disturbing part to me was when, being alone up at the cabin one evening,
Eaglebear invited a young man who was present as supporter, the only supporter for one of the questers, to
join him up there. That supporter remained at the cabin with Eaglebear, and away from the sacred fire and his
connection with his quester, the entire evening, night, and into the following afternoon. Even though this naive
young man was bedazzled and eager to “join the club,” I was deeply disturbed that a spiritual leader would be
serving his own needs/wants over those of a quester during a very sacred ceremony. (I did not know about the
sexual improprieties at that time.) I found it disturbing also that Bob, as facilitator, permitted such goings on.
When I spoke to Bob about this, he responded that he did not agree with what Eaglebear was doing but had no
control over him, and that he intended to address it with the supporter upon his return.
It has been very distressing in our home. I had hoped a common spiritual path would help us in problem areas
of our marriage. Instead, it grew steadily worse amid the confusion. Until late December, 2002, when
allegations surfaced from elsewhere of sexual improprieties regarding men attending the gathering, (.....) had
not confided to me the sexual nature of his relationship with Eaglebear, or Eaglebear’s detrimental comments
to him regarding me and our marriage. (.....) has since told me of such statements made to him by Eaglebear
which I believe would naturally plant seeds of doubt regarding the viability of our marriage, and my place in
(.....)’s life. The reason for this is that (.....)’s regard for Eaglebear at that time and until recently was as a dad
and trusted mentor and healer with great psychic ability. (.....) has given me permission to reveal that on two
occasions, Eaglebear told (.....) that he, Eaglebear, dreamed of (.....) being with someone else from the
gathering, and was much happier. Just before the fishing trip (…..) too Eaglebear on last fall, while Eaglebear
was visiting with us over the two weeks, Eaglebear out of the blue handed me tobacco and asked me to teach
Tarot at the gathering. My response was that Children of the Four Winds is a native gathering, and Tarot is not
native. Eaglebear responded that it was time for change, and said he would speak to (…..) about it.
Eaglebear’s only interaction with me on the subject was to go into his standard preaching routine when he
learned that I use Tarot. He at no time discussed with me, or observed in any way my use of any spiritual tools,
or asked what I know about Tarot. It was evident to me that this was a ploy to try to bring me round and into his
camp at a time when a political campaign was mounting by Eaglebear and his supporters, in response to
concerns being voiced by elders and brought to the board about Eaglebear’s behavior during gatherings. (.....)
mentioned in his own letter to Eaglebear, which he copied to the elders and board members, and which is
included in this package, that while they were fishing in Canada with (.....)’s son, just days later, Eaglebear
gave (.....) prescription sleeping pills which (.....) did not take, two nights in a row. Eaglebear’s explanation to
(.....) was that the sleeping pills would protect him from witchcraft by me. This is absurd! I do not engage in
dark practices. Eaglebear’s point of reference, I imagine, was that I use Tarot, and have an interest in
Kabbalah, ancient mystical teachings based on the Tree of Life. I assume based on Eaglebear’s diatribe to me
about magic when he learned my interest in these subjects, that dark would be his point of reference. You can
find light or dark in anything. (.....) senses the true reason for the sleeping pills was so Eaglebear could make a
sexual play for his son.
Game-playing, manipulation, and secrecy are all dark forms which can only damage and destroy. When I
asked (.....) why he kept this purported sexual “ceremony” a secret from me if it was for his highest good, he
responded that he didn’t think I would understand in light of my feelings toward Eaglebear. What wife would
understand such things or not be fearful for her husband’s emotional, psychological, and psychic safety! I do
not believe that if a thing is pure of intent, and if it is for reasons of healing or ceremony, as purported, it needs
to be kept secret or in the dark. No good thing needs to hide from the light of day. I find it equally disturbing to
realize in hindsight the clues that some people attending the gathering were aware of Eaglebear’s predatory
behavior and remained silent. I do understand how difficult it would be for the victims in so many ways, but why
didn’t those who were not victims but aware bring these matters to the elders? Why didn’t Bob Dunlap, a board
member, bring this serious matter to the board when he was approached by (.....) and (.....), and by (.....), who
explicitly asked him if Eaglebear’s sexual practices were ceremony?
Letters were sent to members by Eaglebear and those close to him accusing the first victims who came forth of
lying, and (…..) and (…..) of making a power play. This is a smokescreen! What elder walking their path would
not address the grave allegations being made, or be concerned that their spiritual leader is behaving in a
profane manner at a sacred gathering, and toward their “children”! I can only imagine the grief of the good
elders who have worked so hard to build a setting of light and love.
There has been considerable fraud perpetrated on the people, including the elders. The Maori People say
there is no Tahunga named Joseph Winterhawk Martin, and they have never heard of Morgan Eaglebear. New
Zealand newspapers say Joseph is serving life imprisonment for sexually abusing 11 boy scouts. He was their
scout leader, a paid position there. There are no politics or martyrs involved. The story of Eaglebear’s being
named “The Great Tahunga” by the Tahungas (leaders) of the seven Maori tribes of New Zealand sucked us
into believing Eaglebear was a respected spiritual world leader. The truth is he has been kicked out of and
banned from many places. He was born Margarita George Maez, and he is at least part Mexican. He legally
changed his name in the mid-1990s, and has no Indian Registration Card. Michael Darrow, Tribal Historian for
the Fort Sill Apache Tribe, reports that he has “never heard of any Native American ceremonies that bear any
resemblance to what you have described.” The Fort Sill Chiricahua – Warm Springs – Apache Tribe issued a
warning July 16, 1999, that Morgan Eaglebear Maez is not a descendant of Geronimo, and not an Apache
Medicine Man.
I have been struggling to stay out of guilt for introducing my husband to Morgan Eaglebear through Children of
the Four Winds, which has resulted in so much horror, terror, and humiliation for him. I believe he remains in
shock, and that much remains for us to get through, individually, and together, surrounding this matter. There
has been much pain in our home, yet we have tried to come together in love and honor to support one another.
We have remained true to the facts and refrained from gossip, blame or attack. We have prayed for Children of
the Four Winds, the elders, the board, and Eaglebear. (.....) is a brave man to come forth as candidly as he has
in his letter, to uncover the dark and protect other potential victims, and to reclaim his personal power. I am
proud to be associated with him. Spirit is clearly at work. Three times since this situation surfaced, and never
previous, we have been visited in our backyard by a bald eagle (extremely rare so far south in Michigan). The
third time was when this spirit eagle perched on a branch overlooking our home while (.....) addressed his letter
and copies to Eaglebear, the elders, and the board. There it remained until (.....) left to put them in the mail.
(…..) says it is now time to be still and let Creator take over. In the stillness, I feel gratitude. My experience on
the mountain has changed the color, texture, and integrity of my path forever. I know I am not alone in this.
(.....) and I have both gained many blessings and lessons, continue on our paths, and will come out ahead as
seeking people do through life experience. I cannot continue my association with Children of the Four Winds
under any circumstances. The reputation and light force of Children of the Four Winds, founded by Morgan
Eaglebear and Joseph Winterhawk Martin under a cloud of deception, are irreparably damaged, and those
who continue are implying their support for a known sexual predator. I know many individual bright lights
continue to shine around the country. Those who value connections they have made on the mountain will
maintain them. Meanwhile, dark forces lose their power when ignored.
My prayers continue to be with all concerned.
Love and Blessings
