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Vision Quest
 

Vision Quest

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    Vision Quest Vision Quest Presentation Transcript

    • Crying for a Vision
    • Crying for a Vision
    • Crying for a Vision
    • Crying for a Vision
    • Crying for a Vision
    • Crying for a Vision
    • Crying for a Vision
      • Crying For a Vision is a time for fasting, praying, and literally crying for a sacred vision that will steer one’s life and help bring healing to one’s community.
      • For a vision quest one must be:
      • whole-hearted
      • For a vision quest one must be:
      • whole-hearted
      • open-minded
      • For a vision quest one must be:
      • whole-hearted
      • open-minded
      • brave
      • For a vision quest one must be:
      • whole-hearted
      • open-minded
      • brave
      • very patient.
      • The most important preparation is to be mindful of God's creation.
      • Simply be mindful that this is a sacred creation.
      • Everything has a spirit and everything can talk to you while you're out there all alone.
      • Crying for a vision lies at the center of Native religion.
      • Crying for a vision lies at the center of Native religion.
      • It gives the people many good gifts.
      • Crying for a vision lies at the center of Native religion.
      • It gives the people many good gifts.
      • Every person can cry for a vision, or "lament“.
      • In the old days all Native people—men and women— "lamented" all the time.
      • What is received through the "lamenting" is determined in part by the character of the person who does this.
      • Only those people who are very qualified receive the great visions, which are interpreted by a holy man, and which give strength and health to a nation.
      • There are many reasons for going to a lonely mountaintop to "lament".
      • Some people receive a vision when they are very young and when they do not expect it, and they go to "lament" that they might understand it better.
      • Some people "lament" to make themselves brave for a great ordeal.
      • Some people "lament" in order to ask some favor of the Great Spirit, such as curing a sick relative.
      • Others "lament" as an act of thanksgiving for some great gift, which the Great Spirit may have given us.
      • The most important reason for "lamenting" is that it helps to realize our oneness with all things, to know that all things are our relatives.
    • Preparing the Mountaintop
      • Two helpers go directly to the spot which they have chosen to be the center and place all the equipment there .
    • Preparing the Mountaintop
      • At this center they first make a hole in which they place some kinnikinnik, and then set up a long pole with the offerings tied at the top.
      • One of the helpers then goes about ten stride to the west and in the same manner he sets up a pole here, tying offerings to it.
      • He then goes to the center where he picks up another pole, and this he fixes at the north, again returning to the center.
      • In the same manner he sets up poles at the east and the south.
      • All this time the other helper has been making a bed of sage at the center, so that when the "lamenter" is tired he may lie with his head against the center and his feet stretching towards the east.
      • The "lamenter" now takes off his moccasins and even his breech cloth, and he walks alone up to the top of the mountain, holding his pipe in front of him, and carrying a buffalo robe which he will use at night. As he walks, he cries continually.
      • Entering the sacred place, the "lamenter" goes directly to the center pole, where he faces west, and holding up his pipe with both hands he continues to cry.
      • Then he raises his pipe to the heavens, asking the winged ones and all the things to help him, then pointing the pipe stem to the Earth, asking the aid from all that grows upon our Mother.
      • The "lamenter" should do it all very slowly and in such a sacred manner that often he may take an hour or two to make one of these rounds.
      • He can move in no other manner than this, which is the form of a cross, although he may linger at any one place as long as he wishes.
      • This form has much power in it, for whenever we return to the center, we know that it is as if we are returning to Wakan Tanka, who is the center of everything.
      • All day long this is what he does, praying constantly, either loud or silently to himself, for the Great Spirit is everywhere, and hears whatever is in our minds and hearts and it is not necessary to speak to Him in a loud voice.
      • In the evening the "lamenter" is very tired, for he may neither eat nor drink during the days that he cries for a vision.
      • He may sleep on the bed of sage, leaning his head against the center pole, for even though he sleeps he is close to Wakan Tanka, and it is very often during sleep that the most powerful visions come to us.
      • They are not merely dreams, for they are much more real and powerful and do not come from ourselves, but from Wakan Tanka.
      • All this the "lamenter" should do for the three or four days.
      • At the end of this period the helpers come with their horses and take the "lamenter" with his pipe back to the camp, where he immediately enters the the sweatlodge.
      • The holy man and the other men enter the sweatlodge.
      • The holy man now takes the tallow seal off the bowl of the pipe and lights the pipe.
      • The "lamenter" tells of his experience.
      • When he finishes his account, the holy man gives him the pipe, which he embraces, and it is then passed around the circle. More rocks are handed into the lodge, the door is closed, and the Sweat ceremony begins.