Personal Myths and Collective Dreams

Joseph Campbell maintained that “A dream is a personal experience of that deep dark ground that is the support of our conscious lives, and a myth is society’s dream. The myth is the public dream and the dream is the private myth.” I have long found this to be profoundly true.  In the ancient mind, there was rarely any doubt. In Homer's time, as in Cleopatra's or the Buddha's, dreams were nightly fields of interaction between gods, humans and others. Though we may be short on shared mythology in modern society, our dreams still bring us into mythic life. 

I found this excerpt in an old  journal, typed on a strip of paper I had used as a bookmark. The title of the dream was in upper case.as reproduced here:

The Big dream

IMAGES OF THE PRIMORDIAL GODS

I went through the lineage of the gods, backwards and forwards, from the anthropomorphic versions back to raw and primal images without clearly defined borders. I saw the Great Goddess. I saw Zeus streaming on the face of the waters, like an immense living island whose skin barely broke the surface. His colors were light olive and silver.
    His “hair” streamed in a deltoid pattern that could almost be mistaken for a beard, but was more reminiscent of a verdant triangle of public hair. Trying to describe his form (inside the dream) I evoked sea turtles and cuttlefish and (waking) the wings of a vast manta ray. But none of these similes contained the shape, which was too vast and too fluid to be comprehended in a single visioning.

I was excited that this dream found me again. It took me back to the era before humans had made much progress in domesticating the wild primal nature of the forces at play around them – of the elements, of land and sea, of Earth and Sky. I wrote my story "The Way to Tethys" in Mysterious Realities from another vision of this kind.
    I was curious that in the dream I call the oceanic deity Zeus rather than Poseidon, then recalled that their precincts and identities were probably not clearly demarcated in the archaic mind. Zeus is a generic term for a god as well as the name of the Big God enthroned in the Olympian pantheon (and one of the Big Three beside his brothers Poseidon and Hades). Nobody can decide whether the magnificent Artemision Bronze in the National Archaeological Museum in Athens is Zeus or Poseidon and whether what is missing from his raised fist is a trident or a thunderbolt.

The Greeks dreamed of the Egyptians who dreamed, it may be, of Atlantis. "Great stories are like dreams," Normandi Ellis takes up the big theme in Imagining the World into Existence: An Ancient Egyptian Manual of Consciousness. "The images that appear on the tomb walls and in the context of the Egyptians' sacred books are dreams...If we view the entire study of ancient consciousness and its impact on our lives as if it were a dream language, it becomes easier to peel back its layers and open to its possibilities." 

Illustration: "Eyebrows of Zeus" by Robert Moss

The gods are recognizable

 

It's a recurring theme in world religions and mythology: it's perilous for humans to meet gods face-to-face, yet the gods may show up in manageable forms, including disguises that don't quite hide what is behind them. In his study of Greek mythology Mortals and Immortals Jean-Pierre Vernant puts it like this: “As well-camouflaged as a god may be in the skin of a mortal, there is something ‘off’, something in the otherness of the divine presence that remains strange and disconcerting even when the god is in disguise."

Thus, when Poseidon disguised himself as a man (Kalchas the diviner) to give support to the two Ajaxes, the son of Oileus recognized that he was dealing with a god by the “trace” Poseidon left as he moved away. In the Iliad, the mortal exclaims, “No, that is not Kalchas the seer. Without difficulty, I recognized from behind the trace of his feet and legs, while he was going away. The gods are recognizable.” Poseidon’s step was like that of “a quick winged falcon pursuing a bird across the plain” 

The body of a god concealed as a human can reveal itself to be both the heaviest and lightest of vehicles. When Athena gets into her chariot, it groans and buckles under her weight. Yet when she leaps from place to place her feet do not even touch the ground and she glides over water with the lightness and speed of a sea bird. 

One reason the gods veil themselves – in the semblance of mortal bodies, or in a concealing mist – is that it is dangerous and often fatal for humans to see gods as they really are. This is the inner meaning of the tales of heroes who suffered because they saw a goddess naked, as Actaeon paid with his life for seeing Artemis bathing nude. The seer Tiresias lost the use of his eyes as the penalty for seeing Athena as she is. 

In the Hometric Hymn to Demeter, we read that Metaneira was terrified when Demeter shed the disguise of an old woman and revealed herself in splendor, The immortal body of the goddess gave out a light that spread far; her shining hair streamed over her shoulders and the stronghold was illuminated as if by a bolt of lightning.

Herakles wanted to see Zeus, but found he was unable to look at the god’s face until Zeus covered it  with an animal skin.  

Vernant comments: “The paradox of the divine body consists in the fact that in order to appear to mortals, it must cease to be itself; it must clothe itself in a mist, disguise itself as a mortal, take the form of a bird, a star, a rainbow. Or if the god chooses to be seen in all its majesty, only the tiniest bit of the splendor of the god’s size, stature, beauty and radiance can be allowed to filter through, and even this is already enough to strike the spectator with thambos, stupefaction, to plunge him into a state of reverential fear. But to show themselves openly, as they truly are – enarges – is a terrible favor the gods accord to no one."

Phaeacian sightings

In the Odyssey, Alkinous claims that the Phaeacians saw the gods in their true forms – enargeis – hundreds of times in the past. The suggestion is that this was possible because the Phaeacians, in contrast to ordinary people, belonged to the family of the gods, who therefore do not need to guide their faces from them. No wonder that in the Mystery traditions, group journeying to the Phaeacian shore - the liminal territory where Odysseus washes up after his dramas with sea monsters and seductive goddesses - was a destination for group journeying. Worth remembering, also, that when Athena speaks to Nausicaa to prepare her for the stranger who she will find naked on the beach, the goddess does not appear in her true form but in the guide of a girl friend of the princess.  

Astride the worlds 

When Poseidon goes to feast with the Ethiopians in “the land of the rising and setting sun” he is described in the Odyssey as traveling, in a single motion, to both opposite extremities of the earth. he description of his movement suggests the nature of the gods as multidimensional beings. They project the semblance of physical form, and may use forms invented by humans, but their bodies are not subject to space and time and they are in no way bound by the rules of physical reality.

 

Birth of Athena

If you devour a mother goddess

make sure you have loyal friend nearby
armed with the ax of the crescent moon.
It’s like this: the feminine power
you thought you could master
is going to stir and swell in you
until your whole being is a trembling womb
that can only open at the top
like a volcano rising from the ocean floor.
It will blow out your brains
unless your head is opened.
So keep a helper with the right tool handy
and be ready for the bright fury
with owl eyes and blazing mind
who will burst from your head fully armed
and love you to death, setting her spear
at the throat of your certainties.

This poem is in my collection Here, Everything Is dreaming: Poems and Stories published  by State University of New York Press/Excelsior Editions.

Image: Attic black figure vase c.560 bce, in British Museum. Hephaestus splits the skull of Zeus with a two-headed mallet or ax to birth the goddess Athena from his head. Zeus is seated on a swan-backed chair and holds a lightning bolt in his hand. Athena springs from his head, shield in hand, ready for action. Hephaestus waves his hand in the style of an Eileithyia, a birth-goddess.

When Zeus sent a deceptive dream

I was asked the following question,  "Can a dream ever be misleading or false? Or are dreams always based in truth, vision and foreshadowing?"

My immediate response: With dreams, as with anything else, we want to check on the reliability of our sources, trust our feelings, test and verify and apply that rare commodity, common sense!
    The dream archaeologist in me then recalled a most instructive story about deceptive dreams from the Iliad..

     For the early Greeks, Homer was the closest thing to the Bible. One of the things they learned from him was that the powers beyond ordinary humans speak through dreams, but can also use dreams to transmit deceptive messages. And that we want to check what is behind the mask of a dream messenger. A familiar face may be a disguise, and we want to grasp the motives and agenda of the guiser.

    In a scene in Book II of the Iliad, Zeus decides to avenge the honor of his protege Achilles, who is sulking in his tent, by making it clear to the Greeks that he is the indispensable hero. Zeus lays a trap for Agamemnon, the leader of the Greek host, who has dishonored Achilles. 

    Zeus summons Oneiros and orders him to deliver a misleading message to Agamemnon. The name Oneiros means "Dream". Here a dream is actually a dream messenger, an independent entity. 

   To carry out Zeus' command, Oneiros puts on the semblance of Nestor, a trusted comrade of Agamemnon, and visits the sleeping king in this form. Standing over Agamemnon's head, the dream visitor tells him - quoting Zeus himself -that the gods are no longer taking sides in the war. Therefore the  Greeks should make haste to attack Troy, which will fall easily.

    Trusting the dream, Agamemnon recounts it to his battle captains, and they launch their attack - only to find that the walls of Troy are not easily breached, and they cannot succeed without making amends to Achilles and bringing him back into the fray.

     We see that in dreams, as in other situation, we want to check the reliability of our sources.
    The Odyssey, too, is full of masks and disguises, in dreams and in other places. To prepare Nausicaa, princess of Phaeacia, for the arrival of the hairy, naked shipwrecked man who is her protege Odysseus, Athena puts on the dream mask of the princess' trusted friend.In another scene, Odysseus himself observes to the goddess that she is difficult to know because she takes so many forms.
     It is an old Greek saying that the gods love to travel in disguise.
     But the Greeks feared human sorcerers who could travel under masks and send deceptive or bewildering dreams.There are many stories in later Greek literature about human "dream senders" -  - who abused their psychic skills in this way. 
     Egyptian magicians were reputed to be especially good (that is to say, bad) at this. In a romance of Alexander by pseudo-Callisthenes, the last native-born king of Egypt, Nectanebo, visits the mother of Alexander the Great wearing the mask and ram's horns of the god Amon. She  yields to the supposed god, and Alexander is on his way.

    In his treatise on divination, Cicero observed of Homer's depiction of dreams, , “although these stories were made up by a poet, they are not far from the usual matter of dreams.” 

     

Image: "The Winged Man (Fallen Angel)" by Odilon Redon (c.1880)

When dreams are color-coded

What are the colors of your dreams? Our dreams are typically many-colored, though some may be black-and-white, or the sepia of old photographs, or the gray of a wintry day. We may say that there is a dominant color when we look over a long period, even a lifetime, of dreaming.
    However, what I am thinking about now is how a certain color may be the stamp of an individual dream. It may pop up like the color red in "The Gift". It may not be a generic red or blue, but a specific shade for which we may have to seek an exact description. I might say that the dominant color of my dreams over much of my life is blue, but when I think about a specific dream from this weekend, in which a train brought me to an amazing series of grottos on the way to Transylvania, I would say that its color is that of old bricks - the bricks of a fireplace, slightly blackened, with moving patterns of light and shadow as if unseen flames are darting and flickering.
    Almost all of us dream in full color, sometimes across a greater spectrum and with greater vividness than in ordinary life. I have sepia dreams, and have learned to recognize that very often they are taking me into an earlier historical period and often into the dreams and situations of other people who lived in those times. When I dream in black and white, it's usually because I am in a night landscape or darkened space, or watching a black and white movie - or going through places of transition between scenes full of color in a personal bardo experience.
    Right now I am interested in developing the game of color-coding dreams. This won't work for many dreams, and may fail to do justice to complex reports. Still, I'm finding it fun and perhaps you will too. In another weekend dream, I watched boats coming and going in all directions from a circular ferry terminal. The dream was full of colors but they were muted because the scene was playing before dawn, under a cloudy sky. But I would say that its dominant color was deep sea green.|
    Sometimes a color from a dream stays with us because it is associated with a certain animal or striking element. You went through that green door, and everything changed. You were wearing a color you wouldn't normally wear in ordinary life. You met a blue sheep or a blue man. You rode a red horse, or cavorted with a red lion. Your rescuer got you out of a Land of the Dead, driving a yellow cab.
    Sometimes the importance of a certain color in a dream is right in your face, something you can’t miss unless you go amnesiac about the whole experince. I was instructed in one dream that I should eat more “orange foods”, which turned out to be good dietary advice. In a dream of a different kind, I learned that Zeus – yes, Zeus – is making a comeback. There was tremendous excitement. The ground itself was shaking. The friends of Zeus were putting on the color orange. They would keep their allegiance secret, wearing outer garments over their orange blouses and tee-shirts, until the old god arrived – at which point, they would show their true color, orange.
    On this New Year’s Day, there is no doubt about the color of the first dream I recorded. I woke at 4:30 a.m. and it was bitterly cold outside, -8F, which translates into precisely -22.2222C. However, my dream was warm and comforting. I was helping to make vast quantities of excellent oatmeal porridge, enough to feed hundreds or thousands of people. Better still, I was given the recipe. I loved the idea that I was given a way to nourish many people, while staying warm inside on a frigid winter day.
    So what do you do when a strong sense of color stays with you from a dream? Trust your feelings, for starters. If you feel good about the dream, maybe you want to stay close to that color - wear it, draw from it, write from it, eat corresponding foods (if available), get by the fire, or into the water. You can sing, compose, dance with that color, with a rhapsody in blue, a tango in crimson, a waltz in apricot, a sonata in teal. You can go about your day wearing invisible glasses tinted in that shade. You can journey, as a conscious dreamer into an azurite or fern-green or tiger's eye world where your traveling self may already be at home, and your magical child surely is.

Image: Michael Maggs via Wikipedia Commons

The Cave of the Dreaming God

I am drawn, again and again, to a mythic version of how physical events are generated in a subtler reality that we could call the Dreamtime, or the matrix, or nonlocal mind. The account comes from Plutarch, the ancient Greek historian, biographer, philosopher, priest of Apollo and initiate of the Mysteries. He was a principal source for Shakespeare's plays and for many generations he was the main source of accessible information on the Egyptian religion of Isis and Osiris. He died at Delphi in 120. He continued after his death to inspire later members of his Mystery tradition through trans-temporal encounters; the philosopher Proclus described his conversations with Plutarch across - or rather, outside - the centuries.
     With Plutarch, we are going to take a look at what can be seen, with inner sight, in the face of the Moon. The source is Plutarch's extraordinary essay titled (in the bilingual Loeb edition) De facie quae in orbe lunae apparet, “Concerning the Face which appears in the Orb of the Moon”.
     Plutarch very cutely presents his narrative as a third-hand traveler’s tale, giving the reader the go-ahead to shrug it off as just another tall tale. In fact, beneath the veils, his narrative of a strange sea voyage is probably a very exact relation of what Plutarch himself, and the fellow-members of his Mystery school had learned through their personal travels across the astral sea. The voyage he describes, to the strange island of a sleeping god, is no more an ordinary sea journey than the voyage of Odysseus or those of Bran and other heroes in the Celtic immrama. 

     Plutarch claims that his source is third-hand, a “foreigner” (ksenos) who told a tale to a Carthaginian of a voyage to a western island, five days sail beyond Britain, where the deposed god Kronos lies captive and dreaming in a cave. Kronos sleeps confined in a deep cave of rock that shines like gold. His sleep was cast on him by Zeus, who toppled him from his place as the high god and now keeps him bound. He is fed by birds that fly in over the summit of the rock, dropping ambrosia. His island is suffused with delicious, sleep-inducing fragrance that streams from the rock as from a fountain
    The sleeping god is served by spirits [daimones] who were his comrades when he was king. They derive prophecies from his dreams. “The prophecies that are greatest they come down and report as dreams of Kronos”
    The dreams of Kronos become thoughts in the mind of Zeus. From the mind of Zeus, what was conceived in the dreams of the sleeping god becomes events in the worlds of gods and humans. Those intrigued by what quantum physics suggests about the nature of reality - for example, that the act of observation plucks an event into manifestation from a soup of possibilities - may here find a mythic model for understanding. The ancient philosopher, weaving myth, has given us a vivid account of a matrix, a formative reality which inspires thoughts that eventually generate physical events.
   Plutarch's supposed source, the “foreigner” traveled across a “congealed sea”.at the time when the star of Kronos (the Night Watchman) entered the sign of the Bull.

    Quite as interesting as the account of the dreaming god is the stranger's statement that “among the visible gods we should especially honor the Moon." The Moon is "sovereign over life and death" and borders on the realms of Hades.He proceeds to give an account of the transits of the soul, in the precinct of Luna.

Photo of Ryugu Sea Cave by Batholith via Wikipedia Commons.

Birth of Athena

If you devour a mother goddess
make sure you have a loyal friend nearby
armed with the ax of the crescent moon.

It’s like this: the feminine power
you thought you could master
is going to stir and swell in you
until your whole being is a trembling womb
that can only open at the top
like a volcano rising from the ocean floor.
It will blow out your brains
unless your head is opened.

So keep a helper with the right tool handy
and be ready for the bright fury
with owl eyes and blazing mind
who will burst from your head fully armed
and love you to death, setting her spear
at the throat of your certainties. 

image: Athena fountain by Karl Donndorf, 1911. Stuttgart.

Birth of Athena

If you devour a mother goddess
make sure you have a loyal friend nearby
armed with the ax of the crescent moon.
It’s like this: the feminine power
you thought you could master
is going to stir and swell in you
until your whole being is a trembling womb
that can only open at the top
like a volcano rising from the ocean floor.
It will blow out your brains
unless your head is opened.
So keep a helper with the right tool handy
and be ready for the bright fury
with owl eyes and blazing mind
who will burst from your head fully armed
and love you to death, setting her spear
at the throat of your certainties. 

Image: Birth of Athena from the head of Zeus. Archaic, c 550 bce. That's Hephaistos with the ax. According to Hesiod's Theogony, Zeus swallowed his first wife, the oceanic Metis (of "wise counsel") because of a prophecy that his children by her would usurp his throne. This only hints at a more primal creation story, from a time before the Greeks confined the gods to statuesque humanoid forms. Go dream on it.

Zeus sends a deceptive dream

I was just asked the following question,  "Can a dream ever be misleading or false? Or are dreams always based in truth, vision and foreshadowing?"

    My immediate response: With dreams, as with anything else, we want to check on the reliability of our sources, trust our feelings, test and verify and apply that rare commodity, common sense!
    The dream archaeologist in me then recalled a most instructive story about deceptive dreams from the Iliad..

     For the early Greeks, Homer was the closest thing to the Bible. One of the things they learned from him was that the powers beyond ordinary humans speak through dreams, but can also use dreams to transmit deceptive messages. And that we want to check what is behind the mask of a dream messenger. A familiar face may be a disguise, and we want to grasp the motives and agenda of the guiser.

    In a scene in Book II of the Iliad, Zeus decides to avenge the honor of his protege Achilles, who is sulking in his tent, by making it clear to the Greeks that he is the indispensable hero. Zeus lays a trap for Agamemnon, the leader of the Greek host, who has dishonored Achilles. 

    Zeus summons Oneiros and orders him to deliver a misleading message to Agamemnon. The name Oneiros means "Dream". Here a dream is actually a dream messenger, an independent entity. 

   To carry out Zeus' command, Oneiros puts on the semblance of Nestor, a trusted comrade of Agamemnon, and visits the sleeping king in this form. Standing over Agamemnon's head, the dream visitor tells him - quoting Zeus himself -that the gods are no longer taking sides in the war. Therefore the  Greeks should make haste to attack Troy, which will fall easily.

    Trusting the dream, Agamemnon recounts it to his battle captains, and they launch their attack - only to find that the walls of Troy are not easily breached, and they cannot succeed without making amends to Achilles and bringing him back into the fray.

    We understand from this tale the sources of the Greek suspicion of oneiropompoi, or "dream senders". These might be sorcerers who were adept at projecting thoughts at a distance. There are many stories in later Greek literature about human "dream senders" who abused their psychic skills in this way.
    We see that in dreams, as in other situation, we want to check the reliability of our sources.

    In his treatise on divination, Cicero observed of Homer's depiction of dreams, , “although these stories were made up by a poet, they are not far from the usual matter of dreams.” 

Zeus sends a deceptive dream, by John Flaxman (1793)