Eldorado Kite

 

The great bird lifts from my hand

drawn to the sun

on your breath.

I tug on the string,

trying to drag it down,

forgetting what you taught me:

the falcon longs for the wrist of the King.

 

This strange wind is too strong for me.

I am rising with the bird

above all that is fenced in,

urgent to cut the cord.

My tame self panics.

It wants to hide among limits and shadows

where air does not move like this,

in animate waves of intent.

 

Something falls like a worn-out coat

and your breath blows me as a sail

across oceans of sky

to my home in your heart

where falcon and falconer are one.

- This poem, written for a dying friend in Eldorado, New Mexico, is in my collection Here, Everything Is Dreaming: Poems and Stories by Robnert Moss. Publsihedn byExcelsuo Editions/State University of New York Press.

Not Only by Broomstick

 

The Ottoman traveler Evliya Çelebi arrived in a Circassian village at the end of April, 1666. He learned from the locals that it was the night of battles with the Kara-Kondjolos (vampire witches). Çelebi went out with eighty members of his party and observed a fantastic battle in the sky. 

The sorcerers of the Abkhaz - his mother's people - rose into the sky mounted on uprooted trees, terracotta pots, axes, shovels, cartwheels, rugs and more. Circassian shamans took to the air to oppose them, sailing in fishing boats or riding horses, bulls or camels. The battle lasted six hours and was partly waged on the ground when witches and sorcerers fell from the sky. 

When roosters crowded the contenders became invisible. Çelebi said he had never believed stories of such night battles until he and thousands around him witnessed this one.

He included this episode in book VI of his Book of Travels, the Seyahatname, an enormous ten-volume work that  he compiled after forty years of travel all over the Ottoman empire, and to bordering lands. 


Illustration RM + AI

Cosmos of the Makiritare Dream Shamans

 

In the origin story of the Makiritare (or Yekuana), a dreaming people of Venezuela, there was chaos and suffering in the world after the departure of Wanadi, a primordial being, before the dream shamans arose. People ceased to have direct contact with the other world, the realms where the akato (soul) travels and the masters of animals dwell. They could no longer rescue souls of the living or send souls of the dead to the right place. Without dreams, they were helpless in a world of illusion, trapped in delusions of the day and manipulations of other beings. Rescue could only come through the journey of a dream shaman who could reenter the invisible world and change things there and bring home the souls trapped in illusory realities.

Medatia is the one who turned himself into a dream shaman. He traveled to seven worlds beyond this one and brought skills and insight from all of them. He could then travel to the houses of the spirits and the animals – even the house of Odosha, the Dark One – and retrieve the people held captive there. At one point in his journey through Upper Worlds, he had to leave his second body dead in a lake, while a guide like a huge humanoid blue butterfly helped him to rise in another body. There are lots of anacondas in the story, though not in the picture.

 

Source: Marc de Civrieux, “Medatia: A Makiritare Shaman’s Tale”, translated by David M. Guss in The Language of the Birds ed Guss )San Francisco: North Point Press, 1985) 55-75

Images: (top) Cosmos of the Makiritare Shaman (bottom) "Lake in the Sky" by Robert Moss

 

 

The Soul of an Irish Priest Is Called Out of His Body

 

One of the oldest Christian accounts of a visionary experience written in the vernacular is a fragmentary text titled The Vision of Laisrén. It was translated from the Irish by the great German scholar of Celtic literature, Kuno Meyer. I report a visionary encounter with him in The Dreamer's Book of the Dead. Meyer thought Laisrén was probably an abbot who died in 638, while the surviving text was copied a couple of centuries later.

In the narrative, Laisrén is a priest who falls asleep in a church he has been working to purify, exhausted by fasting and labor. A voice tells him to get up. "Arise!" When he ignores it, the command is repeated. Struggling to his feet he sees the east end of the church ablaze with light. There is a shining figure between the chancel and the altar. He hears the command, “Come towards me!”

The cleric shakes from head to toe. Then he sees his soul hovering over the crown of his head and does not know how it came out of his body. He sees the roof of the church open and “two angels taking the soul between them and rising into the air.”

He sees a host of angels coming to join them. But legions of demons bristling with fire are gathering too, armed with spears and darts and javelins, with “fiery hair growing through them like the hair of a thistle. A battle is joined for the soul of the priest. Despite the horror show graphics, it is fought with words. The chief demon lists the priest’s derelictions. The head angel declares that the charges are inadmissible since the priest has been cleansed by confession. The demon argues cleverly that there is one charge from which Laisrén may not be excused: he is guilty of failing to follow the command in Matthew 18 to “become as little children.”

Laisrén's angelic advocate ends the trial by asserting that the priest was called out of his body on a mission. He is going to be shown hell so he can report back to humans with an up-to-date weather report. He now takes off in angelic company on a flying visit to a sinister mountain glen and a peek into the black mouth of pit. Laisrén’s perspective has shifted. Instead of looking up at the soul with the eyes of the body, he sees through the eyes of the soul, or perhaps more precisely, the subtle body. There is the island - or Ireland - in the far distance. The text breaks off before he gets back.

Source: Kuno Meyer (trans.) Stories and Songs from Irish Mss  1. "The Vision of Laisrén". Otia Merseiana (Publication of the Arts Faculty of University College Liverpool, 1899) pp 116-9.

Illustration: St. Molaise island, County Fermanagh from Omnium Sanctorum Hiberniae. Laisrén is said to have lived on the island as a hermit in earlier years, and Molaise may be his other name. 

A Brief History of Soul Flight

 

The science of dream travel is ancient: in the evolution of our species, it probably predates speech and may have helped to generate language. Dream travel has a fascinating pedigree.

In many human cultures the most profound insights into the nature of the divine and the fate of the soul after physical death have been attributed to ecstatic journeys beyond the body in waking dream or vision. In most human cultures, the existence of parallel worlds inhabited by gods, daimons, and spirits of the departed has been accepted as simple fact, a fact of extraordinary importance. Visiting these other worlds was a top priority for our ancestors, as it still is wherever there is living spirituality. From the travel reports of the boldest and most successful journeyers between the worlds, mythologies and religions are born. Soul journeying was understood to be the key to orders of reality, hidden from the five physical senses, that are no less “real” than ordinary reality and may be more so.

Among dreaming peoples, the reality of the soul journey and the objective, factual nature of the travelogues brought back are not in doubt. The travel reports will be compared with those of previous explorers.

Shamans ride their drums to the Upper and Lower Worlds to gain access to sources of insight and healing, to commune with the spirits and rescue lost souls. Aboriginal spirit men journey to the Sky World, climbing a magic cord projected from their own energy bodies, at the solar plexus or the tip of the penis.

Before compass and sextant, before charts, the great open-sea navigators guided their shipmates across the oceans by fine attunement to the patterns of waves and wind and stars and by the ability to scout ahead and consult a spiritual pilot through dream travel. Traditional navigators in the Indian Ocean reputedly had the power to travel ahead of their vessels in the form of seabirds or flying fish to set a safe course. The shipmakers and sea captains of the Bugis of Sulawesi — who once had a fearsome reputation as pirates — still materials to use in the construction of their prahus as well as on their ocean crossings.

The ancient Taoist masters were known as the feathered sages because of their reputed power of flight, which sometimes involved shape-shifting into the form of cranes.

In ancient Greece, shaman-philosophers were renowned for their ability to travel outside the body, appear in two or more locations at the same time, and commune with their colleagues. The Pythagoreans taught and practiced soul travel and believed that spiritual masters born centuries apart could communicate by this means.

The ability to project consciousness beyond the physical body, to fold space-time, influence events at a distance, and project a double are all recognized siddhis — or special powers — of advanced spiritual practitioners in Eastern traditions. Vedic literature from India is full of vivid accounts of soul-flight by humans and beings-other-than-human. In the Mahabharata, the dream-soul, or suksma atman, is described as journeying outside the body while its owner sleeps. It knows pleasure and pain, just as in waking life. It travels on “fine roads” through zones that correspond to the senses, the wind, the ether, toward the higher realms of spirit.

Shankaracharya, the ascetic exponent of Advaita Vedanta, practiced soul-flight and the projection of consciousness to another body. Challenged to a debate on sex — a subject of which he was woefully ignorant at the time — he is said to have left his body in a cave under the guard of his followers while he borrowed the body of a dying king, whose courtesans schooled him in all the arts of the Kama Sutra.

Soul travel was well understood in the Sacred Earth traditions of Europe, from the earliest times until the murderous repression associated with the witch craze. One of the most fascinating accounts — less reliant than most on confession extracted under torture — is Carlo Ginzberg’s monograph on the Benandanti, or “good-farers” of the Friuli region, who journeyed to defend the health of the community and the crops.

Soul journeying is also central to Christian spirituality. In II Corinthians, Paul refers to his own soul journey when he speaks of “a man who was caught up into the third heaven, whether in the body or out of the body I know not.” St. Columba, the founder of the great monastery at Iona, regularly traveled outside his body to scout developments at a distance.

St Anthony of Padua was renowned for his ability to travel outside the body and appear in two places at once. There are reports of him preaching in two churches at the same time.

In Jewish tradition, the story of Elijah’s chariot of fire is the model for visionary ascent to higher realms. Among the Kabbalists, soul-flight to the higher planes was held to be the reward for long years of study and solitary meditation. A key element in Kabbalist meditation (hitboded) was the chanting and correct vibration of sacred texts. Rabbi Isaac Luria (1534–72) recited phrases from the Zohar over and over, as Eastern meditators use their mantras. He entered and altered state in which he received visitations from spiritual teachers — notably Elijah — and could travel freely outside the body, to visit “heavenly academies.”

Soul-flight is not an art reserved for yogis, mystics, and shamans. The projection of consciousness by “remote viewing” or “ traveling clairvoyance” has been central to the history of warfare. Go back through the old battle sagas and you will find tales of warrior shamans who shape-shifted to spy out enemy positions. The druid MacRoth, in the Irish epic the Tain, performs this service for his royal patron, flying over the enemy ranks in the shape of a black warbird. Native American sorcerers were employed by both the French and the English to carry out similar scouts during the French and Indian War.

One of the most famous soul journeyers in European history was the Swedish scientist Emanuel Swedenborg (1688–1772), the son of a Lutheran bishop. He was in his fifties when powerful visitations by the spirits transformed his life; he then embarked on repeated journeys into their realms. He encountered angels who escorted him on guided tours of many kinds of heavens and hells..

It is not surprising that the dream explorer who coined the term lucid dreaming was another soul journeyer. Dr. Frederik can Eeden (1860–1932) was a Dutch writer, physician, and member of the British Society for Psychical Research (SPR). In 1913, he gave a lecture to the SPR in which he reported “lucid dreams” in which the dreamer retains the memory of his waking life, remained conscious, and could carry out “different acts of free volition.” He observed that the phenomenon of multiple consciousness and “double memory” — of both waking and dream events — “leads almost unavoidably to the conception of a dream-body.” He later wrote a novel, The Bride of Dreams, about dream travel outside the body.

Frequent flier Robert Monroe asserted with reason that “a controlled out-of-body experience is the most efficient means we know to gather Knowns to create a Different Overview” — a new definition of reality.

As in the Upanishads, the Dane-zaa or Beaver Indians of British Columbia say that a powerful dreamer travels like a swan from and back to the nest of the body.  Liker most First Peoples of North America, their word for shaman (naachin) means "dreamer".  Ethnographer Robin Riddington tells us that for this people, ”the Dreamers are like swans in their ability to fly from one season to another. Like the swans that fly south in the winter, Dreamers fly to a land beyond the sky and bring back songs for the people on Earth.”

Tekateweiarikht'ha (Mohawk) "I take off now beating my wings".

Text adapted from Dreamgates: Exploring the Worlds of Soul, Imagination and Life Beyond Death by Robert Moss. Published by New World Library.

Swan photo by Romy Needham

Open Secrets of the Dreamtime

Here are the open secrets of the Dreamtime, insights shared by many dreaming traditions and indigenous peoples that challenge the ruling paradigms of a culture that confuses the real with the physical.

1. Dreams are real experiences.

There are big dreams and little dreams. In big dreams we are dealing with events, encounters, and challenges that are entirely real on their own level of reality. Our dream memories may be garbled or muddy, but the dream is a real experience whose meaning lies within the dreamscape itself. The dream experience, fully remembered, is its own interpretation. But we must do more than interpret dreams; we must manifest their energy and insight in our waking lives.

    Shamanic dreamers tend to be quite literal-minded about dreams. If you dreamed you fell off a rock-face, you’d better remember to check your safety harness if there is any chance you might go rock climbing. If you flew with the eagle, you discovered a powerful spiritual ally — and your own ability to transcend the limitations of your physical body. If you dreamed of your dead uncle, before you start asking yourself what part of you he might represent, you should consider the possibility that you had a visit with him. Is he bothering you — maybe trying to cadge a drink or a smoke — or offering you help? If you dreamed you received instruction at a mountain shrine, you should be open to twin possibilities: that you may go there someday, in physical reality; and that you may have been called in your dreams to one of the many “invisible schools” where training and initiation on the higher planes are conducted.

2. Dreams are flights of the soul.

Shamans say that in real dreams (waking or sleeping) one of two things is happening. Either you are journeying beyond your body, released from the limits of space-time and the physical senses; or you receive a visitation from a being — god, spirit, or fellow dreamer — who does not suffer from these limitations. In the language of the Makiritare, a dreaming people of Venezuela, the word for dream, adekato, means literally a “flight of the soul.”

    The open secret is that consciousness if never confined to the body and brain. We discover this in spontaneous night dreams and intuitive flashes, when our left-brain inhibitions are down. As we become active dreamers, we can hone the ability to make intentional journeys beyond the body at any time of day or night.

3. You have a dreambody as well as a physical body.

In dreams, we usually travel in a subtle energy body of greater or lesser density. If we travel great distances - especially if the journey is over water - in a relatively heavy energy body, we may come back feeling jet-lagged. In our dreambody, we know pleasure and pain. Just as it can travel beyond the physical body in dreams and astral excursions, the dreambody survives physical death.
    Czech artist František Kupka depicted the adventures of the dreambody brilliantly in his painting "Dream", in which we see lovers rising above their physical bodies in second bodies that are joined in a luminous space above them. The floating dreambodies are suffused with light rather than reflecting it; they are made to seem solid by shadows.. 

4. Dreams may be memories of the future.

We dream things before they happen in waking life. If you work with your dreams and scan them for precognitive content, you can develop a superb personal radar system that will help you to navigate in waking life. You can also learn to fold time and travel into the possible future by the methods explained in this book. For even the most active dreamers, however, the meaning of many dreams of the future may be veiled until waking events catch up with the dream.

    If dreams are memories of the future, is much of waking like the experiencing in the physical body what we have already lived in the dreambody? What would we become if we participated more consciously in this process? There is an Iroquois story of a great hunter who always scouted ahead, in conscious dream journeys, to locate the game and rehearse the kill. In one of his dream scouts, he located an elk and sought its permission to take its life to feed his extended family. He killed the elk in his dream and noted the red mark on its chest where the arrow had gone in. The following day, he walked to the place he had visited in dreaming and identified his elk by the red mark on its chest. He then replayed an event that had already taken place, by killing the elk again with a physical arrow.

5. Dreaming, we choose the events that will be manifested in our waking lives.

The fact that we dream things before they happen does not mean everything is predetermined. People who are not active dreamers can get quite confused about what is going on when they wake up to the fact that we are dreaming future events, both large and small, all the time. I think it’s like this. If you do not remember your dreams, you are condemned to live them. (If you don’t know where you’re going, you will likely end up where you are headed.) If you remember some of your dreams and screen them for messages about the future, you will find yourself able to make wiser choices. You will discover that by taking appropriate action you can often avoid the enactment of a “bad” dream or bring about the fulfillment of a happy one. As you become a conscious dreamer, you will find yourself increasingly able to choose inside the dreaming the events that will be manifested in your waking life.

     It’s not about predestination. It’s about the spiritual secrets of manifestation — and your ability to become cocreator of your life. Meister Eckhart tells us how it is the razor-sharp clarity of the practical mystic who has seen and experienced for himself: “When the soul wishes to experience something, she throws an image of the experience out before her and enters her own image.”

     It is not merely that we dream things (maybe everything) before they happen; dreams make them happen.

6. The path of the soul after death is the path of the soul in dreams.

Your dreambody does not die when your physical body loses it vital signs. You will live on in your dreambody for a shorter or greater time, according to your ruling passions and personal evolution. You will find yourself, as you do each night in dreams, in a realm where thoughts are things, and imagination, the great faculty of soul, can create whole worlds.

    You come from the Dreaming, and you are released into the Dreaming when you drop your sack of meat and bones.

     Conscious dreaming is excellent preparation, not only for the challenges that lie before you on the roads in this life, but for the challenges of the journey you will make after physical death. How do you know for sure? By doing it.

Text adapted from Dreamgates: Exploring the worlds of Soul, Imagination and Life Beyond Death by Robert Moss. Published by New World Library.

Art: František Kupka,"Dream" (1909)

Lick the sky and rule China: dreams and shamans in imperial Chinese history

The imperial future of a dowager empress of ancient China was foreshadowed by a dream in which she rose to the sky and drank from it. The crucial role of dreams and shamanic experience in imperial China is another chapter in the history we weren't taught in school, the.Secret History of Dreaming. 
   Deng Sui(81-121) who ruled China as dowager empress in the Later Han Dynasty. As a young girl, she dreams that she rises up to the sky. It is beautiful, flawlessly blue. She touches it, moving her hand lightly across the smooth, rounded surface. Her exploring fingers find something shaped like “the nipple on a bronze bell”. She puts this in her mouth and sucks on it like a baby, feeling herself fed and nourished. 

    When she tells the dream to her parents, her father, a high official and royal tutor, calls in a dream interpreter. The professional draws on precedents. He recalls that two of the legendary “sage kings” of ancient China dreamed of rising to the sky before they rose to take the throne. Yao dreamed that he climbed up to the sky. Tang dreamed he rose to the sky and licked it. Both dreamers became emperors, ranked among the “sage kings” because of their wisdom and innovation. The dream interpreter declared that Deng Sui’s dream was “unspeakably auspicious.”
    For a second opinion, a face reader was called. He studied Deng Sui’s physiognomy and pronounced that her features closely resembled those of the sage king Cheng Tang. Therefore her destiny would be tremendous, as the dream seemed to promise.
    Still in her teens, Deng Sui was selected as a consort of the young Emperor He. A slightly older consort, Yin, was raised to the status of empress. Jealous and scheming, Yin hired sorcerers to attack Deng Sui with black magic. When this was discovered, Yin was deposed and Deng Sui took her place on the throne. When the emperor died, she became the regent for his child successor, and ruled China as dowager empress for several years, fulfilling the dream prophecy.

My source for Deng Sui's dream is an excellent new scholarly study of shamanism, religion and poetry in early China: Gopal Sukhu, The Shaman and the Heresiarch: A New Interpretation of the Li sao. (Albany: State University of New York Press, 2012). This is the first book-length study in English of the Chinese poetic classic, the Li sao, attributed to Qu Yuan, a high official of the kingdom of Chu in the 3rd century BCE who lost his position thanks to the jealous intrigues of rivals.
    The title is translated here as “Encountering Sorrow”. It might also be rendered as "Departing from Sorrow". In his sorrow, the poet contemplates suicide; according to tradition Qu Yuan drowned himself in a river in 278BCE, an event memorialized by the Duanwu or Dragon Boat festival. Yet the force of the poet's violent emotions is also the departure lobby for vividly described shamanic journeys between the worlds. He rides on dragons and phoenix-like birds, summons elemental powers, talks with gatekeepers of heaven worlds. 

I sent Wangshu, the moon's charioteer, ahead as my herald,
And Feilian, the wind god, to the back as rear guard.
Male huan birds were my fore-runners,
And the Lord of Thunder would warn me of the unforeseen.

    The long poem is full of challenges for modern readers, especially in its elaborate floral codes (have as many flowers and herbs ever been named in another poem?) and in the gender-twisting narrative voice; Gopal Sukhu deftly traces the rival paths of interpretation and contributes a new translation with detailed notes.