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12th Spiritual Unity of the Tribes
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After the Closing Ceremony
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Sorry I have no
photos of this gathering, but if anyone who attended wants to share some here we
would all be most grateful.
Thank you to all the organisers of this 3rd
gathering for Auntie Rochelle. It may have been her last at Yielima, but it was
her best. I appreciated the structured circles at the Sacred Fire and particularly
the Men's and Women's circles.
____________________________________
After the Closing Ceremony
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Well, the Gathering is now over and in my opinion it was a great success. I think everyone had at least one of their subconscious buttons pushed, giving them something to be aware of and grow from.
Feedback Email from Sarah Jayne (the Horse
whisperer):
Dear Sitting Owl.
I learnt a lot about myself during the gathering and am grateful to have
attended.
So the learning goes on for me and my family every day.
Communication with the horses came more swiftly and clearly than before,
since the gathering. A coincidence, perhaps.
Stay well.
Kind regards Sarah Jayne and children.
After the Closing Ceremony
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After the Closing Ceremony
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After the Closing Ceremony
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After the Closing Ceremony
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After the Closing Ceremony
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Then I was
standing on the highest mountain of them all, and round
about beneath me was the whole hoop of the world.
And while I stood there I saw more than I can tell
and understood more than I saw;
for I was seeing in a sacred manner the shapes of all things in the spirit,
and the shape of all shapes as they must live together like one being . . .
And I say the sacred hoop of my people was one
of the many hoops that made one circle, wide as daylight and as starlight,
and in the center grew one mighty flowering tree to shelter
all the children of one mother and one father.
And I saw that it was holy . . .
But anywhere is the center of the world.
The Gathering is a traditional gathering of tribes to bring the vision of Black
Elk into fruition. (see the article 'Circles,
Cycles, Spirals and Spheres'
on my web site.)
As the above extract from the account of Black Elk's vision indicates,
when we are centred and in balance with our spirit, emotions, body, and
mind we are at the centre of the world and we are seeing in a sacred
manner. This is when we see the connectedness, oneness, and interdependent
(not independent) nature of life. As Eckhart Tolle' says there is only
one life and everything we see that appears separate are just the myriad
of forms that life can manifest, of which there is no limit. All forms
are impermanent and so come and go, but the eternal life that animates
all forms is never changing.
So if we are going to live a good life in harmony with 'All Our Relations' (see 'Mitakuye Oyasin') and in a sacred manner we must keep these things in mind; be aware of the eternal Spirit, and follow it's guidance. The material world of work, money and all manner of form are impermanent and are of secondary importance. When we have a good relationship with Spirit, both the personal God, Great Spirit or whatever you call it; and the impersonal Great Mystery aspect of God, then all the other aspects of our life will fall into harmony.
The first and most important aspect of living with the physical body is for the whole community or tribe to put equal effort into the 'Hunting and Gathering'. This is preparing, getting, building all manner of food, fire wood and shelter; that is, everything that is needed physically. Here we find ourselves tested by Great Spirit to see if we are truly committed to this act of life, if we are dedicated to Spirit or if we think it all too much of a hassle and interference with job, school, money and the impermanent little things of form.
Only when everything is prepared and ready can we begin the second stage of performing the 'Ceremony'. This is usually guided or performed by the Shaman or person who has the strongest connection to Spirit. When this is done properly everyone will feel the awesomeness and sacredness of life as it is lived through every aspect, all the things that have been hunted and gathered will be as if they were glowing with the sacred blessings of Great Spirit, God or whatever. The Shelter and fire at the centre will be the sacred place, the church for all to commune with Spirit.
When the ceremony is fully completed only then does every one join in the grand finale of the 'Song and Dance'. If all the previous stages have been done by all to the best of each one's ability, the song and dance will be in perfect harmony with 'All Our Relations' and the experience for all will be unspeakable and indescribably blissful, but if anything is left out or done half heartedly, the song and dance can turn to disaster; and that can be individually or as a whole group. For example one person sits back and lets everyone else do all the hunting and gathering and is in their own little mind during the ceremony. When the time comes for the song and dance everyone would have a marvellous time except the one who knows not why, but just doesn't enjoy any part of the experience of life; all manner of things seem to go wrong for them.
To bring to the people medicine through ceremony to preserve and in some cases re-teach elements of the old ways of living. To enable the vision of Black Elk which was for the reunification of all peoples, all colours, all religions, all classes. To work towards the sacred unity of all.
This prayer embodies the message of S.U.T.
With
tears running, O Great Spirit, Great Spirit my Grandfather with running tears I
must say now that the tree has never bloomed. A pitiful old man, you see me
here, and I have fallen away and have done nothing. Here at the center of the
world, when you took me when I was young and taught me; here, old, I stand, and
the tree is withered, Grandfather, my Grandfather. Again, and maybe the last
time on this earth, I recall the great vision you sent me. It may be that some
little root of the sacred tree still lives. Nourish it then, that it may leaf
and bloom and fill with singing birds. Hear me, not for myself, but for my
people.
I am old. Hear me that they may once more go back
into the sacred hoop and find the good red road, the shielding tree.
In 1986
Grandmother IronEagle had a vision in which to
help fulfil the vision of Black Elk. That was to see the unification of the four
coloured races of the world. To
this end she enlisted the help of Jim Walton, Tlingit elder and Wolf Clan Chief.
Jim went between the many medicine people seeking permission to hold a
gathering of Medicine people to help with a problem being experienced in Grandmother's village.
The youth of
the village were leaving the old ways, showing less respect for the elders and
being drawn to the cities. This was
having a devastating effect on
their spiritual, moral and physical health. Grandmother hoped that the medicine
people would be able to help the
youth and the village. However it
came to Jim's attention that this problem was not limited to a few villages but
was a world-wide phenomenon. He
asked the medicine people if all people could share these gatherings and that
these gatherings be taken all over Turtle Island (North America).
These
gatherings started in 1989 on the Pasqua Reservation where the first two were
held. The third was held on the Nambe Reservation in New Mexico in 1991. These gatherings were coordinated by a small group of Elders and Medicine
people: Jim Walton, Ernest Mirabal, Harvey Iron Eagle and Ben Rhodd. At
the next gathering (Tanacross, Alaska, 1992) a group of these elders agreed to
ask Don O'Connor to take the gatherings to Australia. To enable this Spiritual
Unity of the Tribes Incorporated Association was formed.
Easter 1999 saw the first Spiritual Unity of the Tribes Gathering held on Don and Sue's property 'Dja Willam' near Daylesford Victoria. The picture below was taken after the Closing Ceremony.
After that there were the following SUT gatherings: The second at Hatfield, NSW in November 1999; the third at Lake Mungo, Easter 2000. The fourth gathering was held at Menindee Mission, NSW in September 2000. The fifth at Weldborough, Tasmania, January 2001 and the sixth at Wood Wood, Victoria, Easter 2002. The seventh was at Daylesford, Victoria, March 2005; the eighth at Menindee, NSW Nov.2005; the ninth at the Coorong March 2006; and the tenth also at the Coorong March 2007. The eleventh was at Kangaroo Island, S.A. Sept.2007; and the twelfth was again back at Daylesford April 2010. Announced at the closing of this gathering was the thirteenth gathering to be held again at Menindee Mission; as Auntie Beryl Carmichael is keen to bring health, help and healing to her people and her traditional land. There is now a fourteenth gathering planned (see coming events for this and any future gatherings).
Between Wood Wood and the second Daylesford gathering SUT went into legal hibernation. As a result Rick and Josie, who wanted to run an SUT gathering, ran their own in 2004 and called it the 'Honouring of Elders Gathering. Raven attended this gathering and was so impressed by it, and the gift of a blanket there, that she and Todd decided to run a gathering on Bruney Island in Tasmania. In February 2006 the almighty Red Blanket Gathering was born. Again inspired by the awesomeness of that gathering Catherine and Michael decided to have a similar Red Blanket Gathering at Bunya Mountain in Queensland. In Feb. 2007 this gathering saw members from many Aboriginal tribes rebirth their old tradition of gathering when the Bunya nuts are falling. Many overseas visitors from other indigenous nations attended including Jim Medicine Tree, who bought with him the Black Thunder Pipe he carries. This pipe was demonstrated as a successful and powerful tool to ask Spirit to bring rain; every time he took it from his bundle it rained, and as I travelled back to Victoria it rained heavily the whole way until I reached the Murray River area; the water here is much abused and taken for granted so I believe there were more lessons and hardships for the people of this area.
In March 2008 Auntie Rochelle Patten called for an SUT gathering at the Yorta Yorta Nation's property Yielima, however SUT pulled out their support and many gathering regulars and SUT members rallied to help Auntie make her first gathering happen and so the Yorta Yorta Gatherings were born. Auntie Rochelle has had two gatherings since in March 2009 and March 2010, however Auntie has indicated that it is unlikely that she will run another gathering at Yielima as she is gearing up for the next stage of her journey of life; travelling and spreading her wisdom and knowledge further a field.
Some of the regulars who have been closely watching all of these gatherings and who deserve a special mention are: Maynard and Jacky Eakan from Alaska (unfortunately Jacky has since left her body and is now working from Spirit) and Grandfather Ernest Mirabal from New Mexico. My love and gratitude to you is immeasurable.
The four day
ceremony will be centred at the Sacred Fire that will burn from the
beginning of ceremony until the end. During this time the fire and
everything regarding the gathering is to be respected as sacred. The fire
will only be fed by the rostered fire-keeper who will ensure that no
rubbish or cigarette butts are accidentally thrown in.
There will be a
separate camping area away from the Sacred Fire and you are asked to also
treat this area as the sacred land it is; not coming and going, but
staying for the duration of the gathering if possible. Vehicle
traffic must be kept to a minimum, not only to avoid too much disruption
to the land, but also to avoid disruption in general
Gatherings are
drug and alcohol free events.
Nudity is
inappropriate at gatherings. Talk to Sitting Owl if you want to know why. And
some cultures consider topless men as inappropriate.
Drumming, music,
and personal ceremonies must be discussed with the attending Elders.
There are no spectators at a gathering; we are all participants sharing who we are and what we can offer, so join in. Be present in the moment; the past is dust and
the future is being written with our awareness of everything and our actions in the now.
There will be one communal meal each day, either lunch or an evening meal. You need to bring all your own food for other meals and snacks.
Bring all of your own drinking and cooking water.
Bring food to donate to the kitchen for the communal meals, and some extra sundries (such as bread, milk coffee, tea, sugar and water) if you would like to donate to the Elders kitchen.
Bring all your own crockery and cutlery, camping and sleeping gear, toilet paper is always handy too.
There will hopefully be a compost bin for food scraps only.
All rubbish that you bring with you we ask that you take back with you. The land is sacred land and we don’t want to see any rubbish or cigarette butts around; if you see any pick it up and dispose of it properly.
There will be a roster for fire-keeper to attend the Sacred Fire; don’t forget to put your name down and make sure you honour your commitment.
There will be a roster for helping in the kitchen and cleaning up. This is just as much a sacred job as any, so please put your name down and honour the commitment. Sharing everything - jobs (Hunting and gathering), stories (Ceremony), and joy (Song and Dance) - is what community is all about.
We ask that you keep noise to minimum to respect Elders, children and whatever is going on in a sacred manner.
All Ceremonial areas and the kitchens are smoke free zones. Please take all your butts home (birds use butts to line their nests, and the nicotine kills their babies).
In addition to the auction there may be a raffle with some pretty awesome prizes. Don’t forget to bring that something special for the auction.
Cameras and other recording devices are not to be used at the Sacred Fire or Inipi except after the fire has been extinguished. In respect people should be asked if it is OK to take their picture.
Please, no pets at the gathering.
There will be no proselytising;
which was originally trying to turn a Gentile into a Jew, but generally
refers to preaching or badgering others. You could add here selling ideas
or goods; gatherings are not market places.
It would much appreciated if possible for people to bring any extra food, blankets eating utensils, or what ever for Elders and communal meals. Also any shade cloth hessian or any shade material for the arbour.
I look forward to seeing you all at the next gathering and sharing some sacred time together. If you have any questions; about the gathering; what spiritual gatherings are about; or any other concerns feel free to ask.
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