Vision Quest
An Avatar.Global Resource
Vision Quest
A Vision Quest is an indigenous Connection Technique that may involve various Connection Techniques, like drumming, or fasting, and various Connection Supplements, like Peyote, or Cannabis.
List of Connection Techniques
Connection Technique > Affirmation, Affirmation of Connection, Autogenic Training, Biofeedback, Bornless Ritual, Breathing, Caloric Reduction, Cocooning, Connection Visualization, Dance, Deprivation, Detachment, Dhikr, Drumming, Fasting, Flow Control, Flow Filtration, Graduation Invocation, Holotropic Breathwork, Hypnotism, Hypoventilation, Intent, Intent to Connect, Japam, Mantra, Meditation, Mindfulness, Musical Audition, Mysticism of the Historical Event, Poetry, Power Quest, Receptive Seeking, Relaxation, Sensory Deprivation, Spirit Canoe, The Method of the Lamp, The Way of the Hollow Bone, Thought Control, Vajra Breath, Vision Quest, Visualization, Writing, Zazen
List of Connection Techniques
Connection Technique > Affirmation, Affirmation of Connection, Autogenic Training, Biofeedback, Bornless Ritual, Breathing, Caloric Reduction, Cocooning, Connection Visualization, Dance, Deprivation, Detachment, Dhikr, Drumming, Fasting, Flow Control, Flow Filtration, Graduation Invocation, Holotropic Breathwork, Hypnotism, Hypoventilation, Intent, Intent to Connect, Japam, Mantra, Meditation, Mindfulness, Musical Audition, Mysticism of the Historical Event, Poetry, Power Quest, Receptive Seeking, Relaxation, Sensory Deprivation, Spirit Canoe, The Method of the Lamp, The Way of the Hollow Bone, Thought Control, Vajra Breath, Vision Quest, Visualization, Writing, Zazen
Notes
"The girls must pick up the charcoal at the morning meal to see if they have been given a special power. The boys are given to the vision question. They gain a feather, a headband, a roach (headdress), a drum, and a pipe only as their prowess grows."[1]. See also Dream Experience.
Citation and Legal
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Footnotes
- ↑ Ignatia Broker, Night Flying Woman: An Ojibway Narrative (Minnesota: Minnesota Historial Society Press, 1983: p. 51)