Tuesday, April 7, 2020

What makes me dive in headfirst, and other words for dream

If you want to know more about what dreams can be, consider what the words for “dream” mean in different languages. You’ll find clues here to what dreaming meant to our ancestors, before we lost respect for dreamers and contact with the Dreaming..
      How about these:

- a dream is “a journey of the soul” (adekato) for a dreaming people of Venezuela, the Makiritare.

- a dream is a “zephyr”, a gentle breeze slipping through the keyhole, or the crack between the door and the lintel, to breathe in your ear, in ancient Assyria

- a dream is an “awakening” (rswt) in ancient Egypt

- a dream is also a spirit messenger (oneiros) that travels from the Commonwealth of Dreams (Demos Oneiron) in archaic Greece.

     In good Old English, a dream is “merriment” and “revelry” of the kind you might encounter from downing too many goblets in a mead-hall. But by Chaucer’s time, the same word, with a different, Northern derivation, can also imply an encounter with the dead. As in Northern Europe (German Traum, Dutch droom etc) the word “dream” we have inherited is linked to the Old Germanic Draugr, which means a visitation from the dead.
     As explained by the great Tuscarora ethnographer J.N.B.Hewitt, the old Iroquoian word katera’swas means “I dream” but implies much more that we commonly mean when when say that phrase in English. Katera’swas means I dream as a habit, as a daily part of my way of being in the world. The expression also carries the connotation that I am lucky in a proactive way – that I bring myself luck because I am able to manifest good fortune and prosperity through my dream. The related term watera’swo not only means “dream”; it can also be translated as “I bring myself good luck.” 
       Early Jesuit missionaries reported that the Iroquois believed that neglect of dreams brings bad luck. Father Jean de Quens noted on a visit to the Onondaga, that “people are told they will have bad luck if they disregard their dreams.” So if you want to get lucky, you want to dream a lot.
      In the Mohawk language, the word we translate as "shaman" is ratetshents, which literally means "one who dreams". Typically, across the indigenous North American cultures, we find the same thing. By definition, the shaman is a dreamer, one who dreams strong.
       Among the Dene, the same linguistic terms are used to designate dreams, visions and spontaneous apparitions and trance states, suggesting that they can all transport the dreamer into the same space, the space where shamans operate.
      Among the Wind River Shoshone, the word navujieip means both “soul” and “dream”; the navujieip “comes alive when your body rests and comes in any form”
       In Scots Gaelic there is a prolix and specific vocabulary for many forms of dreaming and seership and paranormal phenomena. The best literary source on these things is the work of John Gregorson Campbell, a minister of Tiree in the late nineteenth century who gathered the oral traditions of Gaelic speakers and wove them into two books, Superstitions of the Highlands and Islands of Scotland (1900) and Witchcraft and Second-Sight in the Highlands and Islands of Scotland (1902).
     The term da-shealladh (pronounced "dah-haloo"), often translated as "second sight", literally means "two sights". It refers to the ability to see apparitions of both the living and the dead. The taibshear (pronounced "tysher") is the seer who specializes in observing the energy double (
taibhs). A dream or vison is a bruadar ("broo-e-tar"). The bruadaraiche ("broo-e-taracher") is more than a dreamer in the common sense; he or she is the kind of dreamer who can see into the past or the future. That's a nugget worth close evaluation. The depth of the practice of dreaming in any culture is reflected in its working terminology for such things. I'm not sure that current English offers a single word as rich as bruadaraiche but I doubt that we can import the Scots term since (at least as it comes off my tongue) it sounds like something boiled up in a sheep's stomach.
     The Hawaiian language contains a rich vocabulary for dreaming that makes a delightful study.    A general word for dreams in Hawaiian is moe’uhane, generally translated as “soul sleep” but better understood as “night experiences of the soul”, since for traditional Hawaiians, dreaming is very much about traveling. The soul makes excursions during sleep. It slips out of the regular body, often through the tear duct, described as the “soul pit” and travels in a “body of wind”. During sleep the dreamer also receives visitations from gods (akua) and ancestral guardian spirits (aumakua) who may take the form of a bird or a fish or a plant.
     Like all practical dreamers, the Hawaiians recognize that there are big dreams and little dreams. You don’t want to pay too much attention to a “wild goatfish dream”(moe weke pahulu), which is caused by something you ate or how fast you ate it. The colorful term is derived from popular belief that eating the heads of goatfish – at other times a delicacy – in the wrong season, when bad winds are blowing, causes sickness and troubling but meaningless dreams. On the other hand, you want to recognize that a dream may contain the memory of a trip into the future that can give you information of the highest practical importance. Especially helpful is the “straight-up” dream (moe pi’i pololei) that is clear and requires no interpretation.
    There are “wishing” dreams (moemoea) that show you something you are pining for, which may or may not be attainable in ordinary reality. There are “revelations of the night” (ho’ike na ka po) that carry the power of prophecy.
     A most interesting category of Hawaiian dreams are those – believed to be gifts of the guardian ancestral spirits – that are given to promote the healing of relations within a family or community. Dreams are also given by the aumakua to promote personal healing.
The ancestral spirits also deliver “night names” (inoa po) for babies that are on the way, and cautionary tales are told of misfortune that comes when the parents ignore a baby name delivered in a dream.
    The Hawaiians pay special attention to visions that come on the cusp between sleep and waking (hihi’o) believing that these are especially likely to contain clear communication from the spirits and “straight up” glimpses of things that will unfold.
    In our dream travels, we may be united with a “dream husband” (kane o ka po)or a “dream wife” (wahine o ka po). This can be pleasurable and even compelling, but Hawaiian lore teaches caution. Spend too much time outside your regular body in your “body of wind” and the physical organism may start to weaken and languish. You also want to be alert to deceivers who may take on the form of alluring sexual partners but are actually something else, like tricky mo’o, a kind of water imp.
     We want to bring energy from our juiciest dreams into embodied life and not leave it out there. A favorite Hawaiian legend tells how a goddess accomplished this. Pele, on her volcanic island, was stirred by rhythmic drumming from far off. She left her body in her lava bed, charging her attendants not to rouse her for three days on any account. She traveled far in her “body of wind” and finally found the source of the magical drumming is a luau being held by a handsome prince. The goddess and the prince fell for each other and spent three days making love before Pele returned to the body she had left in her lava bed. Being a goddess, she was then able to arrange for her prince to be transported to the Big Island to live with her as her consort. Humans may find this kind of transfer harder to effect, but it’s always worth a try!
     My favorite word for "dream"comes from the special vocabulary of the Inuit angakok ("one who sees with inner light") or shaman. The word is transcribed like this: kubsaitigisak. It is pronounced "koov-sigh-teegee-shakk" with a little click at the back or the throat when you come to the final consonant. It means "what makes me dive in headfirst". Savor that for a few moments. A dream is something that makes you take the plunge. It takes you deep. Doesn't this wonderfully evoke how, dreaming, we may escape our consensual daily hallucinations and dive into a deeper world?

Text adapted from Dreaming the Soul Back Home by Robert Moss. Published by New World Library. Audio version narrated by Robert now available from audible.com

Art: "Broad Bands of Dreaming" by Robert Moss

Friday, April 3, 2020

Dreaming of the Other Side

I am receiving many reports of encounters with the deceased in dreams and the liminal space of hypnagogia. The dead appear as they are - that is to say, alive in another reality. I love how Ava's departed mother started up conversation by saying, with a chuckle, "Remember when we both thought I was dead?" Often the deceased have adjusted their appearance to look much younger and healthier than when last seen by their survivors. Sometimes they come visiting, sometimes the dreamer finds herself traveling to their realms. Many recent dream reports provide a glimpse of the living arrangements the departed have created for themselves on the Other Side. In some of these dreams the departed seem to be engaged in arranging comfortable living quarters for friends or family members who will be joining them. One dreamer's deceased mother gave her a house tour of a palatial residence she has constructed for herself. Another dreamer was delighted to find she has a place in a community of scholars - with gourmet tastes and a fine sense of humor - who have been growing a delightful village over many years of linear time. In recent dream of my own, I observed a departed friend renovating cottages and apartments on a country estate that is not on any map of this world for family members who are still living on the physical plane.      Instead of being scared by these dreams, most of those reporting emerge calm and confident, assured that life goes on in one world another.. "Crossing to the Other Side" is a prominent theme in current dream reports, including from those who were not much open to recalling or sharing dreams before. One such dreamer reports making a crossing by water under the care of a mysterious ferryman, an element very familiar in mythic geographies. Interesting that people are dreaming in this ancient mode when so many in our world,unfortunately,will be making the crossing sooner than they expected, and may need a ferryman. I have also been studying recent reports in which dreamers find themselves exploring their lifestyle options on the Other Side, and are shown possible exit ramps from physical life. I have recorded many personal experiences of this kind since I died and came back as a boy. These things are too important for us to rely on hard-me-down beliefs. We need first hand experience and this requires us to become, in our own unique ways, shamans of consciousness. Our dreams will show us those ways. Dreaming is the best preparation for dying. We routinely travel beyond the body in our dreams, and we can learn to make this a conscious practice and embark on wide-awake dream journeys at our choosing. Developing this practice is the best preparation for dying because (as the Lakota say) the path of the soul after death is the path of the soul in dreams. This practice is not only about rehearsing for death. It is about remembering what life is all about, reclaiming the knowledge of the soul, and moving beyond fear and self-limiting beliefs. Our dreams also give us the easiest way to communicate with the dead. Here's an open secret: we don't need a go-between to talk to the departed. We can have direct communication with our departed, in timely and helpful ways, if we are willing to pay attention to our dreams. As the spate of recent reports suggests, we meet our departed loved ones in our dreams. Sometimes they come to offer us guidance or assurance of life beyond death; sometimes they need help from us because they are lost or confused, or need forgiveness and closure. Our dreams of the departed help us confirm that consciousness survives the death of the body and allow us to gain first-hand knowledge of what happens after physical death. I welcome the objectivity of spontaneous sleep dreams, ones we do not or cannot control - but may learn to navigate - and may bring us awake to realities hidden from the daily trivial mind. Over decades, I have noticed that the #1 reason why people who were previously unwilling to acknowledge or talk about dreams start to open up is that they have dreamed of someone close to them has died, and know the experience is altogether real. I must add that prime time for extended conversation and astral excursions with the departed may be the twilight zone between sleep and awake. This is a great space in which to stay with a dream that is still fresh in your mind and make it your plan to let the action continue to unfold or ask the questions you need to ask, or simply bring back more of the full experience. Photo: "Night Palms 2" by Robert Moss

Monday, March 30, 2020

Let's become imaginal cells for collective transformation

In many cultures, the butterfly is a favorite image for soul. In Greek, the word psyche means both “soul” and “butterfly”. The cycle of the butterfly is a model for a life that is open to transformation. I know this to be true in an individual life. Let us hope that it is true for our kind on a collective level in these dark and crazy times.
     To spread butterfly wings, you must transform again and again. You must let your old identity collapse into mush. You must use your imaginal cells to overcome the resistance of the old you, the little you, who clings to what you once were. You will progress through four distinct life forms. Each time you change, those who knew your previous self may no longer be able to recognize you, because you will be radically, almost inconceivably different.
    The butterfly cycle begins with an egg, stuck on a leaf. Out from the egg comes a very hungry caterpillar that tries to eat all the green available. Eventually the caterpillar stops consuming and settles on the underside of another leaf, or perhaps in the bark of a tree. It grows a hard casing, the chrysalis. Inside the chrysalis, it turns into a restless mush, a stew of contending elements.
    In the chrysalis, as in an alchemical retort, the worm produces new cells. Science calls these imaginal cells. They are quite different from anything that has been active in the caterpillar before, so different that the killer cells in the worm's immune system target them as enemies that must be destroyed. The job of the killer cells is to resist transformation and defend the old identity of this life form as a caterpillar hungry for green
   Enough imaginal cells escape the murderous attack  to create friendly communities. They resonate with each other. They have a social network, reaching each other on the same frequency band. They gather together, and soon the imaginal movement is so strong the riot police and death squads of the immune system are overwhelmed. The revolution produces a life form that could not be imagined without the magic of the active imaginal community. It is the butterfly, ready to burst from the chrysalis on bright wings and sparkle in the light.
    I love the biologists' choice of name for the cells of transformation: imaginal. It evokes the Imaginal Realm, the realm of true imagination known to poets, mystics and shamans.
   The struggle inside the chrysalis between the defenders of the worm state and the agents of winged possibility is one that many of us surely experience in times of spiritual emergence. We may find ourselves pounded into mush, hanging upside down from whatever we can cling to - and yet have the possibility and destiny of becoming much, much more.
    You can't stay a worm, if you want to become a butterfly. You are obliged to drop  old attachments and expectations and let your old identity be broken down in the mush as a new identity emerges. And you must allow time for the new form to grow, and be fully prepared to take wing. Don’t rush the butterfly.
    There is a wonderful cautionary story about this in the autobiography of Nikos Kazantzakis, the celebrated author of Zorba the Greek. He found a cocoon in the bark of an olive tree. He saw that the butterfly was beginning to emerge. He watched for a time, then became impatient. He blew on the cocoon, intending to speed up the process of emergence with the warmth of his breath. To his delight, the butterfly emerged from the cocoon. But it had been brought out prematurely. Its wings were crumpled and unusable. They had needed the heat of the sun, not merely the hot air of a man with hurry sickness. The butterfly died in Kazantzakis’ hand. Towards the end of his life, he wrote, “That little body is the greatest weight I have on my conscience.”
    Don’t rush the butterfly, and don’t pronounce it dead prematurely. I learned about that when I started teaching at the Esalen Institute near Big Sur in California. On a chill November morning, on the path from the Big House to the ravine, I stopped with a foot in mid-air because I noticed  just in time that what I had taken for a fallen leaf was a Monarch butterfly, lying dormant with folded wings. As the sun’s rays streamed down, warming its body and drying its wings, the Monarch stirred and flew off, towards the gardens..

Let those of us who can dream and imagine become active imaginal cells in our society. Let's help to relegate the very hungry caterpillars to past history. Let's help each other survive the stew of confusion in which old fears and old habits try to abort transformation. Let's encourage each other to allow each locked-down environment to become the chrysalis in which something brighter and lovelier takes form. Let's support what is new and vital, and help our kind emerge from our time of confinement shining, spreading wings of fresh creativity and compassion and soul.

Text adapted from "The Change in the Very Hungry Caterpillar"in  The Boy Who Died and Came Back: Adventures of a Dream Archaeologist in the Multiverse by Robert Moss. Published by New World Library.

Photo by Kevin Bruff on Flickr

Sunday, March 29, 2020

Do Not Let Your Mind Fall: On the Practice of Anamnesis

“The whole of world history often seems to be nothing more than a picture book which portrays humanity’s most powerful and senseless desire – the desire to forget.”
- Herman Hesse, Journey to the East
Active Dreaming, as I teach and live it,is a practice of soul remembering: reclaiming the knowledge that belonged to us on the level of mind and spirit before we came here, and our relationship with the collective odyssey of our kind and with all that is alive and conscious in our world. When I was a boy, one of my invisible friends was a wise teacher who appeared as a radiant young man who seemed to come from the eastern side of the Mediterranean. He told me that the most important things I would ever know would come by way of anamnesis, which literally means "remembering" but has the deeper meaning mentioned above. This is perhaps the most important teaching I have ever received and I seek to live by it. Anamnesis is a way of direct experience. Growing your dream recall is excellent everyday practice in the art of soul remembering. You wake up to the fact at all times you are present in many worlds. You realize that you are never confined to the body or to linear time except by your lack of courage or imagination. Learning to journey to the place between lives - to where you were, let us say, a little before conception and a little after death - is vital practice. It will give you first-hand confirmation that consciousness survives physical death, which may enable you to see the dramas of current life as part of a divine comedy. Recalling that you may have come to this world on an assignment is an essential part of anamnesis. I was once jolted awake at 3 in the morning by a knock on the door of my house. When I went to the door, I found a smiling young man, under bright moonlight, who introduced himself by saying, "I come from my father's house." He then shocked me by asking, "What is your contract with God?" I now came out of the dream, knowing that the visitation was entirely real, and hugely important. If I had a contract with God, how could I have forgotten it? Though the question was not couched in my usual language, it set me the task of revisiting choices I made before I became Robert in this life. This reopened direct links to personalities in other times. For the Pythagoreans, anamnesis specifically involved mental communication with other members of a reincarnational lineage of initiates. The Neoplatonist Proclus, who consulted with Plutarch in the middle of the night, saw that great moralist and biographer as a previous incarnation of his own essence. As I explored my own connections with my counterparts in other times and other dimensions I came to the conclusion that from the perspective of a Greater Self, it is all going on Now. We are not simply engaged in reincarnational dramas, but members of a multidimensional families whose actions affect each other across time. Anamnesis, in the history (past and future) of our kind, requires us to master the arts of what I have called dream archaeology. We have the ability, as shamanic dreamers,to enter the living experience of our kind in other times and other circumstances, to learn from this,and even to communicate, mind to mind, with people who are connected with us in those situations. We can do this within our own lives.We can journey to a younger self to act as the mentor and cheerleader she may desperately need in a tough transition. We can journey to a possible older and hopefully wiser self to gain perspective from what she or he has lived, beyond what we know.
For humans, anamnesis involves more than remembering all that it means to be human, part of the odyssey of our species on a blue planet orbiting a medium-size star, joined in a common ancestry that starts with an ancient Eve in Africa or someone before her. It means remembering that we live in a fragile ecosphere on the skin of Gaia with responsibility for all that shares life with us on her body. It means remembering that we are made of seawater and the dust of a distant star, and that our knowledge of our full identity and purpose may depend on remembering the experience of another world. The First Peoples of the area where I live - the Onkwehonwe, or Iroquois - say that our world began when Sky Woman fell from another world, called Earth-in-the-Sky. to dance our world into being on Turtle's back. They say that we fall into the Dark Times when we forget the life and the knowledge of that other world. In Mohawk, a language I had to study because of my dreams, when you tell someone to remember you say Tosa 'sasa' nikon'ren. This literally means, "Do not let your mind fall." In other words: Remember the higher world where your life and purpose have their source. I wrote a little poem about

The Art of Memory

Dreaming, waking or in between
in any part of the multiverse
in any body, in any life
you are invited to play
a memory game.

Whatever world you are in

the trick is to remember
the other worlds you inhabit
where you are dead and more alive

and the self that is dreaming you.

Picture: Ziggurat abode of the Moon god Nanna at Ur

Wednesday, March 25, 2020

No regrets

In my workshop "Making Death Your Ally", which I was supposed to lead in Ann Arbor last weekend but then couldn't, as our world stopped, I guide participants into a close-up encounter with a personal Death. You are required to imagine yourself at the moment when Death comes for you. Your Death will ask you a series of questions starting with this: "What do you most regret not having done in your life?"   
    Another question is: "What is the moment you most regret when your courag
e failed you?"
    The idea is that - if you are given a life extension - you will make a definite undertaking to do the thing left undone, or demonstrate the courage that failed you before, so that eventually you can pass on without regrets on these and other counts. You will find the full questionnaire in my book Dreamgates.
    Now that regular life has been paused for so many of us, I find it very helpful to reflect deeply on questions like this. The importance of the two that I quoted was confirmed when I chanced again just now on a list of the main regrets of the dying compiled by Australian palliative care nurse Bronnie Ware from her many years of experience in this field. The top regret on her list: “I wish I’d had the courage to live a life true to myself, not the life others expected of me."
    Other regrets of the dying that Bronnie itemized in her book The Top Five Regrets of the Dying included these: "I wish I hadn't worked so hard. I wish I'd had the courage to express my feelings.I wish I had stayed in touch with my friends. I wish that I had let myself be happier."
    Montaigne advised us that since we do not know where Death is waiting for us, we must be ready to meet Death everywhere. It is not morbid to hold that thought in a time of pandemic. If we can find the courage to meet our personal Death and make it our fierce intention to live and die without regrets, we bring courage and clarity to all of our choices.

Photo: "Night palms on the Island" by Robert Moss

Monday, March 23, 2020

Turning to the sacred healer

When no other remedy was available, the peoples of the Greco-Roman world turned to Asklepios (Roman Aesculapius) "the kindest of gods to humans" and his divine family. We are looking here at a benign cult of healing through dream incubation that flourished fror more than a thousand years,from as far east as modern Ankara to as far west as the British Isles.
     The practice of Asklepian healing begins as a quest. You go on a pilgrimage, when you have failed to find other remedies for what ails you. You travel to a holistic center. You are cleansed and purified. You pray. You are shown images of the gods, and evidence of what happened before”. You see hundreds, maybe thousands of votive offerings and inscriptions depicting healings that have taken place. This stirs up the psyche, fires the imagination, primes you for a big experience in the sacred night. The temple helpers will ask you about your dreams, looking for a dream of invitation, noting when the caliber of your dreams indicates that you are not ready for the big experience. If you cannot produce a dream of invitation,you may not be admitted to the inner sanctum, to the abaton ("forbidden place") where you will seek a direct encounter with the sacred guide and healer.
    Contact with animals and animal spirits is a vital part of this tradition. The snake is a primary healing ally of Asklepios. There were snake pits in the Asklepian sanctuaries, and seekers of big dreams often had to brave up to serpents (non-venomous, but still scary for many) slithering over them in the night. In the testimonies, healing was often delivered by the experience of a snake licking or biting or coiling round an afflicted part of the body.

     You will meet dogs in the temple, and may be licked by a dog in a healing vision. A dog, a second Asklepian animal ally, is the guide of souls and guardian of passage to the Underworld in many traditions, the friendliest of animals to man, and a primary “bridge to nature” in many lives, ancient and contemporary.
     We can speak with some confidence about what went on the in the Asklepian temples because of the immense body of "testimonies" from grateful patients that survive. We have a convenient and fairly exhaustive collection of these thanks to the work of Emma and Ludwig Edelstein in the 1940s. The second edition  is available in a single-volume edition from the Johns Hopkins Press.
     We have the words of invocations sung for the sacred healer. My favorite is rendered in English as

Healer of all, come blessed one

     We know that the moment of sacred encounter in the incubation chambers typically came about not in a sleep dream but in the liminal state of hypnagogia, between sleep and awake.There is no more gripping account of the experience of meeting the healing god in the twilight state than in Aelius Aristides’ Sacred Tales:  “I seemed almost to touch him. Halfway between sleep and waking, I perceived that he was there in person; one was between sleep and waking. I wanted to open one’s eyes but I was anxious that he might leave. I listened and heard things, sometimes as in a dream, sometimes as in waking vision. My hair stood on end, and I wept tears of joy, and the weight of knowledge was no burden…Only if you have been through it can you know and understand.”

Remote healing and shared dreaming

One of the most fascinating cases of Asklepian healing that I have found in the testimonies is that of a young Spartan woman named Arata and her devoted mother, who made the long and often dangerous journey to the temple of Epidaurus to seek healing for her daughter.
    Arata, we are told, was υδρωπ, "dropsical". Today, we might say that she had an edema, a serious swelling due to the build-up of fluids in the cavities of the body. When ordinary medicine could do nothing for her, the mother embarked on her journey. She must have undergone the customary cleansing and ritual purification, and made simple offerings to the sacred powers of the sanctuary, including honey cakes for the serpents of Asklepios.
    She would have been assisted by the therapeuts - the helpers of the healing god - to incubate a dream of invitation and to clarify her request to the god, for the benefit of her beloved daughter. She would have been shown testimonies of those who had been healed before, and images of the gods, building a mental climate of positive expectation. Eventually she was ushered into the abaton, the inner precinct of the temple, where she would have been encouraged to lie down on an animal skin and await the coming of the healing god in the sacred night.
    In the night, "She slept in the temple and saw the following dream: it seemed to her that the god cut off her daughter’s head and hung up her body in such a way that her neck hung down." We can picture how a butcher might hang an animal carcass on a meat hook.  Out of the neck came a huge quantity of fluid matter. Then the mother took down her daughter’s body and fitted the head back on the neck. 
    After she had seen this dream, she went home and found her daughter fully recovered, in good health and excellent spirits. Her daughter reported she had the same dream. 
     In this wild and primal experience, glimpsed through a few lines of an inscription chiseled on stone, we see the lineaments of a healing practice that reaches beyond ordinary medicine and beyond time and place. A sacred power appears to the dreamer, in response to a heart-felt prayer. Let us notice that the experience unfolding is possibly best understood as a lucid dream playing in the liminal space between sleep and awake.[1]
    The god of this dream is a ruthless surgeon, but his cutting is true and precise. Something that was wrong in the body of a person at a distance is drained and healed during this operation., Not only is the effect transferred to Arata, hundreds of miles away, but Arata sees the whole thing, as if she were with her mother and the god in the sacred space.
    We have here remarkable evidence of the reality and efficacy of remote healing and shared dreaming. We have confirmation that direct engagement with the sacred is the ultimate healing resource. We have a reminder that even the most terrifying image - if it is authentic and truly belongs to us - can open a way to healing and transformation, if we are willing to stay with it and work with it.

What can we learn from this tradition for our own lives, in the time of pandemic? We can take courage from the knowledge that help from greater powers is always available. We can build a temple of healing in our own imaginations.  In my online courses, I often lead group journeys to a Temple of Dream Healing. We can practice dream incubation in our homes, and grow the practice of asking for help from greater powers nicely.
   Aelius Aristides, a famous orator who walked very close to the gods of healing, addressed Asklepios like this:  “You in your kindness and love of man, relieve me of my disease and grant me the health that is required for the body to serve the purposes of the soul.” Now that is a creative way to invite the benign intervention of a god of healing!
    From the viewpoint of a god, or angel, a human who asks for help to serve “the purposes of the soul” must be rather more interesting than one who is just ringing the changes on “Gimme” (as in: “heal my liver” or “cure my baldness” – something people actually wished for at Epidaurus). However, Aelius Aristides, as a gentleman of late antiquity, could not resist slipping in a further wish: “And grant me a life lived with ease.”
     Then we have the Homeric Hymn to Asklepios:

Great to humanity, soother of cruel suffering…
You are welcomed, Master. By this song I beseech you.

1. The testimony of Arata's mother is printed in Emma J. Edelstein and Ludwig Edelstein, Asclepius: Collection and Interpretation of the Testimonies (second edition, Baltimore and London: Johns Hopkins Press, 1998) as #423.21.

Graphic: modern statue of Asklepios in RM collection

Saturday, March 21, 2020

Seth and the Dream Department of Literary Production

I love first-hand stories of how writers are inspired and spurred to action by dreams. In an old journal, I found notes I made while reading Susan M. Watkins' account of the classes she took with Jane Roberts and Seth in the early 1970s. She reported that a dream pushed her to jettison her doubts about turning her journals into a book. She dreamed she saw a print shop growing out of her backyard garage, “literally growing, like a time-lapse garden film – out of the garage walls and floor”. She knew this print shop contained everything she needed to produce her book and get it circulating to an audience.
    She proceeded to put together and publish her book, 
Conversations with Seth, a treasury for those of us who are drawn to the Seth material and its wonderfully clear description of multidimensional reality and the multidimensional self and the vital importance of dreaming in all of this.
    Susan compared the mobilizing effect of this dream to the kind of experience described by Jane Roberts in Adventures in Consciousness, when a surge of creative energy is given to us by the psyche at exactly the right moment.
    As a writer myself, I assign such episodes (devoutly to be wished) to the Dream Department of Literary Production.

My rediscovery of the Watkins story made me open her book again, at random. I found precious thoughts from Seth on two very important themes: how absence of dream recall may be caused by fear of the inner self, and how the dream world s not only a real world but may be the source of events in the physical world.
    In a session of Jane Roberts class in June 1973 Seth had this to say to a participant who wanted to know why, if dreams are important, she could not remember hers:
    “You are still afraid of the inner self. You still do not trust your dreams, and you are afraid of them. You do not want to remember them. When you give yourselves the suggestion that you will remember your dreams…you do not mean it. You are afraid or what you might meet, and you are still afraid of one particular dream, and you know the one to which I am referring.
     “You can change the ending of the dream by understanding the nature of reality: that you form it….You must believe in the power and energy and strength and glory of your being, and know that problems are challenges for you to solve…Then face them joyfully [with] your entire self….
    “Stop cowering! Do not cower before your own belief that the inner self is frightening, or that you are a bad person, or that while you are good, there are bad things hidden down there. Tell yourself, and convince yourself, that since you area part of All That Is, you are in your own way, now, a unique expression of All That Is, and there is nothing in All That Is to be afraid of and there  is nothing in you to be afraid of.”
     Later in that session Seth comes to his favorite theme:
    “How real is a dream? What makes you think that there is any difference between what you think of as a dream and what you think of as reality? You assume that a dream is less real; yet through what you think of as your dreaming life, you make your physical life…You choose in the dream state the probable realities that you will then make physical.”