Meditation, Dreams,
and the Minor Sabbats
Meditation
LET US TAKE a brief respite from the Sabbats and look at meditation. In its present form meditation has come to the Western world by way of the East. For centuries the Eastern initiates have known of the power and the advantages of regular meditation. They have used it, developing it into a fine art through which they have learned to control the mind, overcome sickness, separate themselves from problems and fears, develop psychic abilities, and expand philosophy and knowledge of Universal Law.
Today, in the Western world, there is an ever-growing awareness of these benefits of meditation. TM (Transcendental Meditation), yoga, Silva Mind Control—all these and many more are now common, turning up in everyday conversations not only among Wiccans and other occultists, but among ordinary, everyday folk. The trouble is that, in listening to these conversations, it quickly becomes obvious that many are mere dabblers in this realm. Many are confused. “Which technique is best?”“Why am I getting nothing out of it?” “Am I doing it right?”
So, what is meditation? Quite simply it is a listening . . . listening to the higher self or, if you prefer, the inner self, the creative force, the higher consciousness; even the gods themselves. It can be all of these. Properly used, meditation opens the door to individual growth and personal advancement. Of all the techniques of advancement in the psychic and spiritual fields, meditation is by far the most effective. Coincidentally, it is also the most simple. And it can be practiced alone or in a group setting.
The late, renowned psychic Edgar Cayce, in one of his readings (#281–13), said that,“Meditation is emptying self of all that hinders from the creative forces rising along the natural channels of the physical man to be disseminated through those centers and sources that create the activities of the physical, mental, and spiritual man; properly done (meditation) must make one stronger mentally, physically . . . we may receive that strength and power that fits each individual, each soul for greater activity in this material world.” In short, meditation is a method whereby we can improve our lives materially, physically, mentally, and spiritually. As with the Eastern master, you too can discipline your mind, control your emotions, overcome illness, solve problems, and begin to create your own reality. You only need to have the desire and be willing to expend the effort.
How Meditation Works
To understand how meditation works, we must examine human makeup on a conscious level and must also realize that we are spiritual as well as physical beings. The physical and spiritual bodies are connected at the vital centers, known by their Sanskrit name—chakra (see figure 7.1). In meditation the mysterious psychic energy can be sent up through these centers. This very potent force is called the kundalini, or “serpent power.” As this mighty force begins to flow within you, these vital psychic centers— the chakras—begin to open in successive order.
On a conscious level, consider the total consciousness as a sort of sandwich. On one side you have the conscious mind. This is the mind that is concerned with your everyday world and activities and your physical/material being. It is your waking state of consciousness. On the other side of the sandwich is what is called the higher consciousness, or the super-consciousness. This is your higher-self mind. It is concerned with your spiritual well-being and retains your universal memory. In the center is that which is often called the subconscious mind. It is passive and is largely subordinate to the conscious mind—primarily because it has been made so. It rules the realm
Figure 7.1
The chakras and the glands they coincide with
conscious subconscious superconscious
The conscious, subconscious, and superconscious
of the involuntary body functions; memory; reflex actions; and serves as the connecting passageway between your conscious and superconscious minds.
As the vital forces begin to flow through the nervous system, the individual achieves a sense of well-being and peace. The subconscious begins to clear itself of the negative and undesired patterns of feelings and the images that have been programmed into it through your lifetime. The cosmic force of the kundalini very naturally operates in a calm, relaxed, contemplative atmosphere. As the succession of opening chakras continues, your awareness and perception of life flows continually from within. You are led to do the right thing at the right time. A new vibrancy permeates your being.
Meditation allows you to learn to control the restless, materially oriented conscious mind and reprogram the subordinate subconsciousness, in order that you may function from your spiritually oriented higher consciousness. It opens up the channel to your higher self.
Technique
Many people fail in their meditation because either they are using the wrong technique, or they simply do not have a technique. Master teachers of Eastern philosophies suggest that during meditation you focus your attention on the “thousand petaled lotus” of the third eye (see figure 7.2). This is the seventh and highest chakra. In this way you reorient yourself by transcending association with your gross physical self and your mental identifications—and you become aware of the true source. When you sit in meditation, with your attention focused on the third eye, you lift yourself above and beyond the conscious and subconscious cares of the physical.
Notice that when you are feeling well and alert, you are in touch with your environment through the eyes and other physical senses. Your focus is outward into the physical world. When you are in a negative mood, or depressed, notice how you withdraw from your physical world. You turn your eyes down and your focus reflects subconscious thoughts and problems. The next time that you feel depressed or moody, lift your eyes; focus your attention outward and upward—above the level of the horizon. Be aware of your surroundings and communicate with them. You will begin to feel better. Your gloom will fade and optimism will return.
You see, when you turn your eyes down, you tend to relate to the subconscious. When you look straight outward, you tend to relate to your conscious mind, which is oriented toward the gross physical/material world, When you look up, you tend to relate to your higher, spiritual consciousness and the realm beyond the physical.
The natural tendency to place your attention in the manner that you focus your eyes, is used to aid your meditation in what is called the “third eye” meditation technique. Do you want to focus on the higher self? Then by using your natural tendencies, simply focus your eyes and your attention upward and inward to the third eye; a spot about one inch above the brow line and one inch inside the surface of the forehead.
Figure 7.2
Figure 7.3
Posture
Meditation should be comfortable and secure. Therefore, your posture should be comfortable and secure. You may choose any position you like so long as you make sure to keep your spine straight. I personally recommend that you sit in a comfortable, straight-backed chair. You should be able to sit well back— spine straight—with your feet flat on the floor. The chair should, preferably, have arms to it on which to rest your arms. It need not have a high back, in fact it is better if it does not. You may prefer to sit or lie on the floor. If you choose to sit on the floor, the lotus position is not recommended unless you are an adept and completely comfortable with it. You should select a location that allows you to lean against something for back support. The floor surface should be comfortably soft. It is helpful, though not absolutely necessary, to reduce the presence of man-made fibers such as metal, plastic, and synthetics as much as possible. Ideally, a soft sheepskin or a heavy woolen item, such as a blanket or rug, could be used for sitting or lying on. Some prefer to lie flat on their back, legs together, and arms at their sides. The only drawback to this position is that some people will tend to fall asleep!
Area
The area chosen for meditation should be a quiet place, away from outside noises such as traffic and children at play. The best place, of course, is your cleansed and consecrated Circle. If, for some reason, you must choose another area, it should be cleansed and consecrated in the same manner as your Circle.
Some adepts insist that the meditator face the east. In certain cases it does seem to give a slight benefit, but generally speaking the direction of physical orientation is of slight importance. If your area has a blank wall on the east and a window on the west, you will probably feel far more comfortable facing the window. The important thing is to be as comfortable as possible.
Remove possible sources of disturbance where possible. A ticking clock or, worse, the discordant ring of a telephone or doorbell, can be shattering. Disconnect them if you can. Radios and television sets should be turned off, of course. Clothing should be loose, so as not to constrict the body in any way. Why not wear your robe, with nothing beneath it? Better yet—room temperature permitting—go skyclad.
Time of Day
The best time for meditation is generally a matter of personal convenience. For most people it is either the early morning or the late evening. A few—usually those who are home during the day—find midafternoon most convenient. There is some evidence to suggest that a period close to the hour of your birth is best. Certainly astrological influences cannot be totally discounted. The slight advantage of attuning to the stars, however, can be more than offset by the negative influences such as noisy neighbors or scheduling conflicts with other required activities. So choose the time that is most convenient for you. The important thing is that you do meditate and that you consistently meditate. So, whatever time you choose, stick to that same time every day.
Persistence
To succeed and remain successful in meditation, you must meditate consistently. Some recommend fifteen to twenty minutes, twice a day. I feel that one fifteen-minute period is sufficient as a minimum. But be consistent in the time of day and the length of time devoted each day. You cannot be successful on an occasional basis.
Method
Sit comfortably, relaxing the body as much as possible without slumping or allowing the spine to curve. Help loosen tight muscles by doing the following exercises:
1. Allow the head to fall forward on the chest.
Breathe deeply in and out three times.
Return to the upright position.
2. Allow the head to tip fully backward.
Breathe deeply in and out three times.
Return to the upright position.
3. Tip the head as far as possible to the left.
Breathe deeply in and out three times.
Return to the upright position.
4. Tip the head as far as possible to the right.
Breathe deeply in and out three times.
Return to the upright position.
5. Allow the head to fall forward, then move it in a circle, counterclockwise, three times.
6. Repeat the last exercise, moving the head clockwise three times. Return to the upright position.
7. Breathe in, through the nose, with a number of short, sharp intakes until the lungs are
Group meditation can bring enormous satisfaction. The interaction of each person’s vibrations work in a complementary manner resulting in tremendous psychic achievement. When meditating alone you may, once in a while, experience an “off” day. This is never the case with group meditation. In fact, for this reason, many people will only meditate with a group.
In group meditation . . . , the group should seat themselves in a circle and should go through their breathing and light exercises in their own time. At the completion, by everyone, of the chakra color reinforcement, the white electric light should be extinguished, or blinds drawn, and the circle should then be illuminated by a blue light. In the group in which I work, we use a Westinghouse 100 watt color-tone floodlight. It is available just about everywhere and is ideal for the purpose. This blue light should remain on throughout the meditation.
Color Magick
Raymond Buckland
Llewellyn, Mn. 1983 & 2002
full. Hold it a moment, then suddenly exhale through mouth with a “hah!” sound. Do this three times.
8. Breathe in slowly and fully, through the right nostril (hold the left one closed if necessary), feeling the stomach balloon out as you do so. Hold it a moment, then exhale slowly through the mouth, flattening the stomach as you do so. This exercise moves all the stale air from the bottom of the lungs. Do this three times.
9. Repeat the last exercise, this time breathing in through the left nostril and out through the right nostril. Do this three times.
Now, with your body relaxing and breathing normally but deeply, concentrate your thoughts until you can imagine your whole body encased in a globe of white light. Feel the luminous energy charging your whole body.
Focus your attention on your toes. Command them to relax. Let the tension and tiredness melt away from them. Repeat the process with the balls of the feet, the arches, the heels, the ankles, and so on. Completely relax the entire body, section by section. Calves, knees, thighs, groin, buttocks, spine, stomach and chest cavity, shoulders, upper and lower arms, wrists, hands, neck, throat, chin, jaw (let the jaw sag and hang slightly open if you feel a tendency for it to do so), eyes, cranial area, and scalp. Relax every muscle, vein, nerve and fiber as you move up your body. Finish your relaxation technique at the forehead. Then you need only to focus inward to your third eye.
With your attention focused at the third eye, let your eyes roll up, if you can. Go deeper and ever deeper into the third eye. Abandon the unreal material world; the ego self. It is only when the materialistic ego self is transcended that you can find the door to the inner kingdom and your higher self. Give yourself to it . . . yield to the magnetic pull from above. You do not need to pray or visualize to make anything happen. Just relax and let yourself flow inward and upward toward the higher power. Whatever sensation, inner light, or sound comes your way, move into it and through to the source from which it comes. Do not become fascinated or frightened by the phenomena. Do not become deluded into thinking you are “becoming psychic.” Whatever you see, give yourself to it and move ever upward, ever inward, into and through.
You may have a difficult time keeping the conscious mind still at first. Your consciousness is like a spoiled child, constantly demanding attention. Once it begins to become disciplined you will begin to notice positive results. You may not have dramatic, earth-shaking experiences, but you will begin to notice a deepening of intuition. You will begin to “know” things that you have not known before. This is proof that your meditation is working and the power of the kundalini is waking.
When you first begin to meditate, you will find it difficult to sit still for more than a few minutes at a time. Your mind wants to wander, your body wants to fidget, and it may even develop a great itch demanding to be scratched! It will take a little time, but you will discover that you are the master of your body and mind. Ignore the itch. Tell your conscious mind to sit down and shut up! You are very busy with more important business. The itch will go away and your conscious mind will become disciplined to sit quietly aside as you attune to your higher nature . . . if you remain persistent. Remember, you let your mind and your emotions run your affairs all of your life. Now your mind and emotions must learn that they work for you. It may take a few lessons, but they will learn. Stay with it. You are embarking on the greatest voyage of your life.
Ending Your Meditation Period
For your physical well-being it is important that you end each meditation period with a reawakening of the physical and conscious selves. This should be done in the reverse order to the method for relaxation. As your consciousness begins to pull away from the third eye, direct it to expand up the forehead to the top of the head. Then, step by step, proceed down through the body: cranial area, eyes, back of the head, face, jaw, tongue, neck, throat, etc. Command each in succession to awaken refreshed, vibrant, and healthy. Shoulders, upper and lower arms, wrists, hands, upper back, chest, chest cavity, stomach, sides, lower back, groin, awaken refreshed, relaxed, and vibrant, with life. Buttocks, thighs, knees, calves, ankles, heels, arches, balls of the feet, toes. Go through all parts of the body. Command each and every muscle, vein, fiber, and nerve to awaken healthy, refreshed, and vibrant. You will be pleasantly surprised at how much better you will begin to feel after your meditation. You will feel an immediate inner satisfaction and a tremendous peace of mind. Through meditation you will discover that not only is your spiritual consciousness awakening, but you are also revitalizing the physical self, as you begin to tap the great cosmic forces that are your birthright.
Dreams
What is a dream? Are dreams important? At first glance someone unfamiliar with them might take little note of some seemingly trivial shred of a half-remembered dream. The apparently silly antics depicted in some dreams appear little more than the doodling of an off-duty head! Other more bizarre and frightening events cause the dreamer to wish that he or she might have no more of them. In either case the individual is likely to give little importance to these strange vignettes from the unknown world of sleep.
But modern research continues to explore the dream world with intensity. Are dreams important, telling you things that could be to your advantage, or are they simply “night-time movies” to entertain your unconscious mind while your conscious rests? According to research data, you average seven dream periods each of up to forty-five minutes duration— every night of your life. Scientists have also determined that dreaming is vital to the state of your well-being. Sleeping laboratory subjects, on having their dream periods interrupted over extended periods, developed emotional stress. But science has focused on the phenomena and failed to investigate the source. It has worked from the outside in.
The Source
To effectively deal with the dream you must understand where it originates and why. Obviously it is not a product of the conscious mind; it occurs during the sleep state, when the conscious mind is at rest. The subconscious mind is passive and not capable of logic or thought development, so it cannot be the originator of the highly complex and elusive dream . . . the subconscious can only put out what has been put in. So where does that leave us? The dream is complex, well orchestrated, and imaginative. The only possible source, apparently, is what Jung termed the “unconscious,” or “higher spiritual mind.” We now know this part of our mind or consciousness as the superconscious.
Are dreams important? The mere fact that they occur gives them a certain importance. No facet of your existence is totally trivial. When you consider the source of your dreams, however, the great importance of them becomes increasingly clear. For many people, the dream state is the only medium available to the higher mind for it to reach the consciousness. Thus, every night it is busy trying to get its message across. Your higher self is expending a lot of time and effort in forming and transmitting dreams; the least you can do is try to understand what the message is.
Dream Interpretation and Symbology
You have probably spent countless hours trying, unsuccessfully, to decipher the seemingly senseless riddles of your dreams. You are puzzled when a dream of attending Aunt Minnie’s funeral proves not in the least prophetic as, ten years later, Aunt Minnie is still going strong. You are totally baffled at intimate exchanges with people you would not normally go near. You are amazed at dreaming of doing things that are physically impossible in your everyday life, You end up with total frustration in your attempts to make any sense of the strange goings-on in your elusive dreams. Yet you still feel that somewhere there must be an answer . . . but where? What is the key?
As an element of the universal consciousness, your superconscious awareness is totally versed in universal symbolism. Since the superconscious mind tends to speak in its own language, your dreams can be expected to contain some of this language of universal symbols. But even though it has its own language, the superconscious mind is aware that you will respond best to those symbols with which your conscious mind is most familiar. Therefore, it will use terms and symbols from your everyday life. Sometimes it will use the symbolism from recent events that are fresh in your memory. These impressions from your personal physical life are called personal symbolism.
Universal symbolism includes those things that remain true for all humankind throughout the ages. Included are colors, numbers, form, and sexual identity (e.g., male and female). They come from the superconsciousness and therefore are timeless. A case in point is transportation—the universal symbol of spiritual advancement. As material technology has advanced, the application of symbology has kept pace. So transportation may take one of the modern forms of conveyance, such as rockets, planes, steamships, trains, or automobiles, or one of the timeless modes of riding on the back of an animal or walking.
It would be impossible to list all the universal symbols here, but a general sampling is given in the section on universal symbols.
Interpreting your Dreams
The eminent psychologist Carl Jung once stated,“No dream symbol can be separated from the individual who dreams it.” Keep this thought in mind as you study the following concepts. Notice that almost all of the universal symbols have various shades of meaning. In fact, some even have contradictory meanings. The interpretation of such symbols can only be done by you, the dreamer, through consideration of your own feelings toward the dream, the symbol, and your own intuition.
The dream is a complex and almost limitless combination of symbols. It can be analytical, judgmental, or therapeutic in nature. The majority of dreams are analytical. That is, they provide a means for the higher self to comment on your everyday life and your spiritual development. It will analyze how you are relating to your environment and your fellow man and woman. A small percentage of your dreams are of a prophetic nature, to warn and prepare you for future events. (The percentage of prophetic dreams varies greatly from one person to another but it is estimated that perhaps one dream in twenty concerns the future. Do not immediately jump to the conclusion that what you dream about brother Bob, or cousin Mary, is an indication of something that is about to happen to him or her. It may be, but far more likely is not.) Along with this, incidentally, it should be noted that invariably the principle characters in your dream are actually representing you—or some aspect of you. So when you dream of your sister Suzy arguing with you about something, you are actually seeing a representation of an inner conflict—one part of you at odds with another part (perhaps your male aspect against your female aspect) with the image of sister Suzy being used simply as a recognizable form that you can accept.
Again, depending on the individual, the number of therapeutic dreams varies from person to person. It simply depends on the need of the individual. If a person has a strong feeling of inferiority, their therapy may be to dream of being a powerful, capable, and attractive person. In this way, the higher self is compensating for the dreamer’s psychological lack. If a person has a strong feeling of superiority, they might be taken down a peg or two by a dream that depicts him or her as a weak, defenseless, and inferior person. Thus the dream often attempts to overcome character defects.
Prophetic dreams will only occur when the individual needs to be prepared for an event in the future. Even though you may not consciously remember it, the dream prepares you, subconsciously, for the shock that is to come. Not all precognitive dreams are of significant events; some may even appear quite trivial. But they are important just the same. They program and prepare the subconscious and conscious minds, over a period of time, to deal with future events and situations in a proper manner.
It would be impractical, if not impossible, to list all of the universal symbols here. The following list, however, provides the basics and gives you an idea of their function. From this you can begin to develop your own list.
Universal Symbols
Abundance: desire for independence.
Accident: something unplanned.
Actor/Actress: desire for recognition.
Adultery: guilt.
Airplane: see Transportation.
Altar: self-sacrifice.
Anchor: stability. Sometimes a desire for a permanent home.
Anima: the feminine aspect of the individual.
Guide to the inner world. The Goddess.
Receptive, prospective, and nurturing.
Animal: depends on your feelings for the particular animal (for typical meaning see the specific type). A helpful animal normally represents the instinctive self.
Animus: the masculine aspect of the individual.
Uncompromising conviction. Force. The God.
Apple: desire.
Arrow: pleasure; festivity.
Auction: promise of abundance.
Automobile: see Transportation.
Baby: crying: frustrated plans. Laughing: plans fulfilled; sleeping: waiting period; patience.
Balloon: frustration.
Basement: a place of refuge or retreat.
Battle: internal conflict.
Bells: fulfillment of plans; joy.
Bicycle: hard work will bring plans to fruition; also see Transportation.
Birds: usually transcendence from one state of being to another.
Birth: transition to new phase, or new aspect, of self.
Bridge: overcoming difficulties; a change.
Broom: the ability to sweep or clean up.
Bull: animal nature; stubbornness.
Burial: end of a phase; time to take a new direction.
Candle: constancy.
Cane or Crutch: the need of support.
Capital (City or Town): the center. Also see Cities.
Castle: ambition.
Cave: a place of retreat or refuge; a need for time to think and meditate.
Circle: totality; perfection; infinity; the All; the collective unconsciousness.
Cities: gatherings of consciousness. If significantly placed, it can represent the anima.
Climbing: the self-mastery process; raising consciousness.
Clock: the passage of time; the need to take action.
Clothes: attitudes; personality.
Coffin: see Burial.
Colors: the symbolic meaning of color is a fascinating study in its own right. I only wish to touch lightly on the subject here, to give you the basic idea of the meanings of individual colors in your dreams. The following list is not inclusive but will give you the primary colors. Red: strength, health, vigor, sexual love, danger, charity. Orange: encouragement, adaptability, stimulation, attraction, plenty, kindness. Yellow: persuasion, charm, confidence, jealousy, joy, comfort. Green: finance, fertility, luck, energy, charity-growth. Blue: tranquility, understanding, patience, health, truth, devotion, sincerity. Indigo: changeability, impulsiveness, depression, ambition, dignity. Violet: tension, power, sadness, piety, sentimentality.
Cradle: Potential for advancement.
Crossing the River: A fundamental change of attitude.
Crying: Emotion; usually a sad event.
Crystal: Union of matter and spirit.
Curtains: concealment; adornment.
Darkness: the spirit world; the subconscious; turning inward.
Death: the end of something; opportunity for new beginnings.
Dog: loyalty; laziness; anger.
Eating: need for new interests; stimulation.
Evening: descending into the subconscious world.
Eye: perception; self-examination.
Falling: failing to live up to expectations.
Fish: transcendence from one state of being to another.
Fire: anger; purification; abundance of energy.
Flowers: contentment; pleasure.
Flying: see Transportation.
Girl: immature feminine aspect.
Glass: perception; being able to see (sometimes into the future).
Graduation: initiation; completing a phase.
Hair: thought. Gray or silver hair indicates wise thought.
Hammer: power to drive forward.
Helpful Animal: the instinctive self.
Highway: the path; the way ahead.
Horse: white horse: symbol of life (the Keltic goddess Epona was often depicted on a white mare); prosperity. Black horse: change of fortunes. Wild horse: uncontrolled instinctive urges. Winged horse: transcendence from one state of being to another.
House: the symbol of personality and conscious interest from the spiritual view. The particular room represents particular interest— Bathroom: cleansing; elimination of the undesired. Basement: place of refuge, retreat, concealment. Bedroom: place of rest and recovery. Dining Room: place of sustenance; refortification. Kitchen: a place to prepare the sustenance. Living room: place of socializing.
Ice: coldness of character; frigidity; rigidity.
Illness: boredom, delay.
Individual Self: the “real” you; the inner you; the all-wise, all-powerful spiritual self.
Jail: confinement; frustration; inability to act.
Journey: see Transportation.
Judge or Jury: your conscience.
Key: the answer to a problem.
Kiss: satisfaction; completion.
Ladder: ability to climb (note the length of the ladder).
Left (as in side or direction): The subconscious side; sometimes the wrong side or direction; the logical side; the scientific side.
Light: hope.
Lines: broken lines represent the feminine aspect. Solid lines, the masculine aspect.
Lizard: transcendence.
Lock: frustration; security.
The age indicates the maturity or lack of it in the individual.
Mask: falsehood; deception; concealment.
Mirror: need to reconsider.
Mother: haven; comfort.
Nakedness: real; true; without false attitudes; exposed; natural.
Night (especially midnight): greatest strength of the superconsciousness.
Noon: the greatest clarity of consciousness.
Number: in interpreting numbers you should first of all examine their balance or lack of balance. Even numbers signify balance and harmony. Odd numbers signify imbalance and discord. In considering the following definitions, note that a larger number is made up of a combination of smaller numbers. One: the beginning; the source; the ego.
Two: duality; the male and female; positive and negative. Three: the trilogy: father, mother, and child; past, present, and future. Completion of the first plane. Four: the material universe; consciousness, reality, and law; physical power, initiative, religion, and spiritual evolution. It is three and one. Five: the number of wo/man. It represents materialism, expansion, change, understanding and justice. It is three and two. Six: the number of cooperation and balance. It represents interaction between the material and the spiritual; mental and physical. It signifies psychism, peace, and completion of the second plane. It is twice three. Seven: completion; old age; endurance; evolution and wisdom. The seven stages of spiritual transformation. It is four and three. Eight: the number of dissolution and separation. The law of cyclic evolution and invention. It is five and three. Nine: rebirth and reformation. Intuition; travel; karma and completion of the third plane. It is three times three.
Zero: the circle. Infinity; the universe; the All.
Ocean: opportunity; spirituality.
Owl: wisdom; need for further evaluation.
Pearl: joy. Broken string of pearls— misunderstanding.
Pirate: suspicion.
Prison: see Jail.
Pyramid: thirst for knowledge; seeking.
Railroad: a set path to follow; see also Transportation.
Rainbow: great happiness; opportunity.
Reading: learning; gaining in knowledge; perceiving.
Riding: see Transportation.
Right: the conscious; correctness; the artistic side.
Ring: completion; loyalty.
River: spirituality; a boundary.
Rocket: see Transportation.
Rocks: the unchanging self.
Rodents: transcendence or a less-than-nice person; distrust; betrayal.
Roller Skates: see Transportation.
Roses: see Flowers.
Ruins: failure of plans.
Sacrifice: overcoming pride.
School: a place of learning; a need to learn.
Scissors: distrust.
Sea: see Ocean.
Self-image: the inner or spiritual self. The age indicates maturity or the lack of it.
Sex: union of opposites; union of male and female principles; satisfaction; completeness.
Shadow: the subconscious; insubstantiality.
Ship: see Transportation.
Skeleton: the basics; the root of a problem.
Snake: spiritual wisdom; transcendence into a state of wisdom.
Snake-bite: infusion of wisdom (bites are not usually painful in dreams).
Soldiers: force; power; regimentation.
Spade: penetration; cutting; tough work lies ahead.
Sunrise: clearing of consciousness; awakening.
Sunset: need to protect assets.
Swan: beauty; comfort; satisfaction.
Sword: penetrating and cutting; conflict.
Table: support; a platform for presentation.
Telescope: need to get closer to subject.
Thief: loss or fear of loss; insecurity.
Thunder: anger.
Towns: see Cities.
Touching: the manner of touch and your feeling about it is important. Touching normally represents the laying on of hands, usually healing. On rare occasions it may mean a curse. Can be comfort; security.
Trains: see Transportation.
Transcendence: achieving full realization of the individual self.
Transformation: see Transcendence.
Transportation: spiritual advancement. The more efficient the mode, the more effective and rapid is the advancement. The rocket would be the most rapid and the highest traveling. Crawling would be among the least effective. A train is forceful and direct, but is confined by narrow tracks. A car is fairly efficient and maneuverable. The airplane is more efficient than the car or train and rises higher than any surface mode of transport. Rollerskates are more effective (faster) than walking, but require a smoother surface and more effort; etc.
Traveling: the act of spiritual advancement.
Tree: the life principle; psychic growth and development; success.
Tunnel: hiding; being afraid.
Turning: changing or developing. See Left or Right. Turning in a circle represents lack of progress.
Twins: ego and alter ego.
Umbrella: shelter.
Veil: insecurity.
Volcano: sexual energy; emotions.
Wall: frustration; inability.
Watch: see Clock.
Water: spirituality; emotion.
Wedding: culmination of plans; happiness; success.
Witch: supernatural ability; wisdom.
Woman: the anima. Her age represents maturity or lack of it.
Wreath: self-pity.
Remembering Dreams
The obvious first step in dream interpretation is to remember them. If you have difficulty in remembering your dreams, the probable reason is that you have ignored them for so long the subconscious no longer tries to bring them to your conscious memory. If this is the case, you must program yourself to remember. This can be done through affirmation. During meditation, and just before going to sleep, tell yourself very firmly, “I will remember my dreams.” Do this three times. Release the command. Then again tell yourself, very firmly, three times,“I will remember my dreams.” Release the thought. Then for the third time, repeat the three commands, “I will remember my dreams.” You instruct yourself nine times in all.
The second step in interpretation is recording the dreams. Place a pad and a pencil by your bed for this purpose. This very act, in itself, reinforces the command to remember. When you first awaken—even before that eye-opening cup of coffee—jot down notes on what you remember. Do not worry about trying to get everything in perfect order at this point. The important thing is to capture what you can, even if you only have time to make a few brief notes. You will find that later on you will be able to recall more of the details of the dream. Then write down all the details that you can remember. Describe the people, their identities, occupations, clothes, the state of their emotions, and their activities. Note your attitude toward them and their attitude toward you. Describe everything you see, feel, and hear. Pay special attention to the numbers of things and their colors. It is all important. Then try to arrange your notes in the order in which they were dreamed.
Once you have completed your notes and organized them, you can begin the task of interpretation. First of all, examine the dream to see if it fits any of the events of the preceding day. This will explain a few of your dreams. If this test fails, then you must determine whether the dream is literal or symbolic.
A literal dream is one in which the main dream character or image is a real person or thing in your life, or on your mind, at the time. If the literal interpretation makes sense, you may have found the key. When the literal interpretation fails to make sense, the dream is obviously symbolic. A symbolic dream is one in which the dream character and images cannot be taken literally, as a real person or thing. Then the image is an aspect of you, the dreamer. The ancient wisdom of the universal symbols should then be applied.
As you first begin to work with symbology, you may still have difficulty unraveling the tangled threads; you may only decipher part of the mystery. Do not worry about this for it is quite natural in the beginning. Continue to affirm that you will remember. Continue to faithfully record all of the details that you can. As you do, you will find that the symbols will gradually begin to clear, as you and your higher self develop a dialogue that you can consciously understand. The hidden symbol in one dream will suddenly be revealed in another. When this begins to happen you should start to compile your own personal dream dictionary. Take a notebook that is not used for any other purpose and divide it into alphabetical sections. As you discover the meanings of new symbols, write them down. Soon you will find that you have an extensive set of personal symbols that will permit nearly total interpretation of all your dreams.
Personal Symbols
Many published books on dream interpretation provide the reader with hundreds of symbols and simplified interpretation. Other than listings of universal symbols, such books are totally misleading. Each of us has his or her own unique personal symbology, based on our experiences in this life. For example, two elderly ladies dream of a cat. One of the ladies has lived a spinster life shared with a succession of cats that she has loved and pampered. The second lady has a very traumatic memory of a wild cat that scratched her severely during her childhood. It is obvious that a single interpretation of “cat” will not satisfy both dreamers. To the first lady, the cat is a warm, loving companion. To the second, the cat is an evil, dangerous creature that brings pain. It is necessary, therefore, for the dreamer to analyze the symbol from the standpoint of his or her own personal feelings.
The Repetitive Dream
Many dreams are repeated in order to emphasize their meaning or to insure that they are noticed. This may or may not be obvious to the dreamer. Usually dreams come in a series of three. Sometimes their symbology will be quite similar. At other times you may record three dreams of entirely different symbology, but upon interpretation find that the underlying theme for each is almost identical. In either case, the source of the dream is attempting to ensure that the message gets through and is understood. A dream repeated over days, weeks, or perhaps months, indicates something that you have not taken action on. Once you understand, and respond to the dream through action or a change in attitude, the dream will cease to occur. Generally the recurring dream is one of the following:
(a) Precognitive or prophetic.
(b) Compensation for an improper attitude.
(c) The result of a traumatic incident that has left a negative impression.
Group Dreams
Among the more spiritually advanced is an occasional tendency to actively share or participate in a dream with someone else. In these cases, the two people are very much in tune with one another on a psychic or emotional level. It does not mean that they are “soul mates,” destined for one another. Rather, they are in harmony at some levels in this particular time of their lives and are undergoing similar adjustments on the spiritual plane. Interpretation of the dream should be done the same as with an ordinary dream, but with the “other” person in the dream interpreted as an aspect of yourself.
Dreams Versus Out-of-Body Experiences
The memory of out-of-body experiences (OOBEs) has the same elusive quality as the dream. Consequently, it is often difficult to separate the two. One marked difference is the sensation of awareness. In a dream, the visual awareness of the self is in one direction only. As with physical sight, you “see” only what is in front of you. In the OOBE, however, your awareness is all-encompassing. You see not only what is in front but also what is behind, above, below, and on the sides—all at the same time, Do not attempt to interpret an OOBE as you would a dream.
Rituals (Continued)
Last lesson I detailed the four major, or Greater, Sabbats. Now we will look at the four minor, or Lesser Sabbats: Spring Equinox; Summer Solstice; Autumnal Equinox; and Winter Solstice (or Yule). In actual fact the terms major and minor, or greater and lesser, are misnomers for each is as important as the other.
Spring Equinox Sabbat
Let there be a bundle of spring wild flowers lying on or beside the altar. The coveners may wear flowers in their hair if they wish. On the altar lies the priapic wand, and a wooden or earthenware bowl filled with soil and a large seed of some kind. Also on, or under, the altar is a sheet of parchment, or paper, and a writing instrument. The altar cloth and candles should be light green.
The Erecting the Temple is performed. The bell is rung three times.
The priapic wand is named after Priapus, the Roman god of procreation. In Asia Minor he was equated with Pan, the nature deity of Greece, and was considered the offspring of Aphrodite and Dionysus. He presided over the fecundity of fields and flocks, over the raising of bees, the culture of the vine, and over fishing. He protected orchards and gardens, where his phallic image was prominently displayed.
The priapic wand is, in effect, a representation of a phallus (penis). Although only used in a few rituals (if you so desire), you will need one. It should be about twenty-one inches in length overall with the last eight or nine inches carved in the shape of a male organ. An alternate design, which represents the phallus symbolically, is a wand ending in a pine cone.
Priest: “Blessed be all within this Circle.”
Priestess: “Merry meet we at this springtime rite.”
All: “Merry meet.”
Priest: “Brothers and sisters, hear my words.
Awake and greet the Spring.
Lord! Lady!
Hear us, for we are here.
We are here to celebrate with you and for you.”
Priestess: “Welcome, welcome beauteous spring! Welcome the time for birth. Welcome the time for planting seeds.”
Coveners, with priest and priestess leading, take up the flowers and dance deosil around the Circle. As they dance, they bend down to drop their flowers on the line of the Circle, until the whole circle is decorated with the flowers. If they wish, they may sing as they dance. When the dancing stops, the bell is rung three times.
Priest/ess: “Springtime is seed time.
Now is the time for each of us to plant that which he or she wishes to come to flower.”
Covener: “Springtime is for hopes and desires; for new ideas; for balance and inspiration.”
Priest/ess: “Let us now meditate on that which we wish to bring forth. Let us consider our hopes and opportunities and direct our energies to one or more things we would start upon the road of life.”
All sit and, in as comfortable a position as possible, meditate. Think of what seed of an idea you would like to plant, that it may grow into an opportunity. It might be a quality like patience, or perseverance, or it might be the opportunity to do or create something. It might be something not for yourself but for another (Note: You are not here working “magick”—I’ll deal with that fully in a later lesson—but simply “planting a seed” in your mind that you can nurture and let grow. Like all seeds, it will need tending, attention, and care to help it develop and finally bloom.) When sufficient time has elapsed, the bell is rung. Priest or priestess takes the parchment and pen and writes, at the top, his or her “seed” (try to concentrate it into as few words as possible). The parchment is passed around the Circle and all add their “seeds.”When it is returned, priest or priestess lights the parchment from the altar candle and holds it so that as it burns, the ashes fall into the bowl of earth. As she or he does so, she or he says:
Priest/ess: “Lord and Lady, receive these our seeds. Let them germinate in our minds and our hearts. Let them prosper and grow to maturity, for we will care for them and encourage them in your name.”
Taking her athame, priestess mixes ashes into the soil. She then makes an indentation in the center and lays down the knife. Priest takes up priapic wand and dances three times around the Circle with it held aloft over his head. The first time around he dances slowly, the second time faster, and the third time very fast. Returning to the priestess, he holds out the wand vertically before him.
Priestess: “By the power of the raised wand doth the seed find the furrow. Blessings be upon this handsome wand.”
She kisses the tip of it.
Priestess: “All honor to it. May it be ever thus.”
Priest lays down the wand and takes up the seed from the altar. He holds it for a moment between the palms of his hands, concentrating his energies into it. He then passes it to the covener next to him, who does the same. The seed is passed around the Circle in this fashion till it returns to priest. Priestess then takes up the bowl from the altar and holds it high.
Priestess: “Of old would we celebrate by together planting the seed, one with another. Here do we symbolize that act, in veneration of our Lady and our Lord.”
Priestess turns to face priest, bringing down the bowl and holding it between her breasts.
Priest: “These rites of spring belong to us all; to us and to the gods. This is a time of joy and a time for planting.”
He places the seed in the hollowed space and closes the soil over on top of it.
Priest: “This seed do I place in the womb of the Earth that it may become a part of that Earth, a part of life, and a part of us.”
Priest and priestess kiss, and priestess replaces bowl on altar. They then move around the Circle, kissing and hugging each of the coveners. Bell is rung three times.
Then shall follow the ceremony of Cakes and Ale.
After that the Clearing the Temple is performed so that there is plenty of room for fun, games, and entertainment. The evening concludes with a feast.
Summer Solstice Sabbat
The altar cloth and candles should be white. The Circle may be decorated with summer flowers, fruits, green branches, or whatever is felt to be appropriate. In the south quarter stands a cauldron filled with water, with an aspergillum beside it. On the altar is an extra large candle, unlit. Beside or on the altar is the priest’s horned helmet. The Erecting the Temple is performed. The bell is rung three times.
Covener: “Cease all sorrows!”
Covener: “Cease all strife!”
Covener: “This day is for living.”
Covener: “For living this life.”
Priest places horned helmet on his head and stands in front of altar. He takes extra candle, lights it from regular altar candle, and then raises it high in his right hand. Coveners raise both hands high and cry:
All: “Hail, Lord! Hail the Sun God! Hail the light!”
While priest remains in the center, priestess goes to stand beside the cauldron. Coveners join hands and dance around the Circle, deosil. As they move around, priestess sprinkles them with water from the cauldron as they pass. All (including priest and priestess) sing:*
All: “Comes the Lord of the Greenwood,
Greenwood,
comes the Lord of the Greenwood,
Greenwood,
comes the Lord of the Greenwood,
Greenwood
to court the Lady fair.
In the heat of their passion, passion,
in the heat of their passion, passion,
in the heat of their passion, passion
the grain shall rise again.
Comes the Lord of the Greenwood,
Greenwood,
comes the Lord of the Greenwood,
Greenwood,
comes the Lord of the Greenwood,
Greenwood
to court the Lady fair.”
At the end of the song the bell is rung seven times. Priest replaces lit candle on the altar then he dances slowly twelve times, deosil, around the Circle. As he goes, he says the following, which coveners repeat after him (line by line):
Priest: “I am he who is the Lord and the light.”
All: “You are he who is the Lord and the light.”
Priest: “I am he who is the Sun.”
All: “You are he who is the Sun.”
Priest: “Let your love shine as does my radiance.”
All: “We let our love shine as does your radiance.”
Priest: “Let your love spread throughout the world, as does my light.”
All: “We let our love spread throughout the world, as does your light.”
Priest: “Together with the sun we must also know rain.”
All: “Together with the sun we must also know rain.”
Priest: “So together with joy we must also know pain.”
All: “So together with joy we must also know pain.”
Priest: “I am the life and I am the hope.”
All: “You are the life and you are the hope.”
Priest: “I am the death and the life anew.”
All: “You are the death and the life anew.”
Priest: “Without me there can be nothing.”
All: “Without you there can be nothing.”
Priest: “With me, you can have all that you desire.”
All: “With you, we can have all that we desire.”
Priest: “I am he who is the Sun,”
All: “You are he who is the Sun.”
Priest: “I am he who is the Lord and the light.”
All: “You are he who is the Lord and the light.”
Priest: “As I give light and life to you, so is it meet that you should give to others. Let us all share all that we have with those who have nothing.”
Returning to the altar, priest assumes the God position. Led by priestess, coveners move around to bow before priest and to lay an offering† at his feet.
Priest: “Now may you know the true joy of giving. So be it.”
All: “So be it.”
Priest/ess: “We Wiccans give thanks to the mighty ones for the richness and goodness of life.
As there must be rain with the Sun,
to make all things good,
so must we suffer pain with our joy,
to know all things.
Our love is ever with the gods,
for though we know not their thoughts,
yet do we know their hearts—
that all is for our good.
Mighty ones, bless us now.
Keep us faithful in thy service.
We thank you for the crops; for life;
for love; for joy.
We thank you for that spark that brings us together—and to you.
Help us to live with love and with trust between us.
Help us to feel the joy of loving you and of loving one another.”
All: “So be it!”
The bell is rung three times. Then shall follow the ceremony of Cakes and Ale. After that, the Clearing the Temple is performed so that there is plenty of room for fun, games, and entertainment. The evening concludes with a feast.
Autumnal Equinox Sabbat
The altar cloth and candles should be red. The Circle should be decorated with autumn flowers, acorns, gourds, pine cones, corn sheaves, etc. A bowl of fruit (apples, pears, peaches, and whatever) is on the altar. Offerings (see footnote to previous ritual) lie around the altar.
Priest/ess: “Now do we enjoy the fruits of our labors.”
Covener: “Now do we celebrate the harvest.”
Covener: “As we sowed in the spring, now do we reap.”
Priest/ess: “Now let us pay our dues and enjoy our just rewards.”
The bell is rung three times. All join hands and move slowly deosil about the Circle; a simple dance step (see lesson 12) or a light skipping step may be used, if desired. The coven goes around three times. As they move around, the priest or priestess says:
Priest/ess: “Here is the balance of day and night.
At no point does time stand still.
Ever does the wheel turn and turn again:
children are born and grow; age advances.
Death will come to visit as surely as the Sun doth rise.
Since death is inevitable,
greet him as a friend.
Remember, he it is who opens the door that leads forward into life,
life to death and death to life:
balance and harmony; ever moving on.”
When the circling stops, the priest takes up the bowl of fruit and moves around the Circle giving a fruit to each covener. At the giving there is an embrace and a kiss and the covener says:
Covener: “I give thanks to the gods for this sign of a joyful harvest.”
Priest ends by giving a fruit to the priestess then she, in turn, gives the last one to the priest. The bell is rung seven times. All then sit and enjoy their fruit. At this time there can be happy conversation. When all have eaten, the bell is rung three times and all stand again.
Priest: “Although the season of plenty draws to a close, yet are the gods ever with us. Our Lord watches over us, as does his Lady.”
Priestess: “To the good seasons that have already passed.”
All: “The Lord and the Lady give blessings.”
Priest: “To the beauty of autumn and to those friends we treasure.”
All: “The Lord and the Lady give blessings.”
Covener: “Peace, joy, and love to the world.”
All: “To that do we give our blessings.”
Priest: “How is the ground?”
All: “Well cared for.”
Priestess: “How are the crops?”
All: “Beautiful and plentiful.”
Covener: “What are our lives?”
All: “The harvest of the gods.”
Priest/ess: “Whilst we enjoy the fruits of our labors, the harvest of our lives, let us never forget those who are not so fortunate.”
Covener: “We offer, here, a portion of our fortunes to go where it may be needed.”
All: “So mote it be.”
Priest/ess: “Then may the Lord and the Lady bless these offerings, bless the givers, and bless those who will receive.”
The bell is rung three times. Then shall follow the ceremony of Cakes and Ale. After that the Clearing the Temple is performed so that there is plenty of room for fun, games, and entertainment. The evening concludes with a feast.
Winter Solstice Sabbat
The altar cloth and the candles should be purple. The Circle may be decorated with holly, mistletoe, ivy, etc. There is a cauldron in the south, filled with kindling. The priest’s horned helmet is beside the altar. Short tapers (one for each covener) lie on the altar. The bell is rung three times. Priest sits or kneels in the center of the Circle.
Covener: “Blessed are the gods who turn the mighty Wheel.”
Covener: “Welcome, thrice welcome, to Yule; the turning point of winter is upon us.”
Covener: “Here is an end to the solar year.”
Covener: “But here, too, is a new beginning.”
Priestess: “Brothers, sisters, friends, let us show our love by sending forth our power and our strength to he who is the Sun God. At this turning of the year’s tide, let us join our energies with his, that he may be reborn to ascend once more unto his rightful place.”
Coveners and priestess join hands and circle, deosil, chanting:
All: “Turn, turn, turn the wheel.
Round and round; around it goes.
The flame that died, it now doth heal.
Round and round; around it goes.
Return, return, return to life.
Round and round; around it goes.
Welcome sunlight; farewell strife.
Round and round; around it goes.
The Sun Lord dies; the Sun Lord lives.
Round and round; around it goes.
Death opens hands and new life gives.
Round and round; around it goes.
Turn, turn, turn the wheel.
Round and round; around it goes.
The flame that died, it now doth heal.
Round and round; around it goes.”
This may be kept up for as long as desired. Then, while still circling, priestess says:
Priestess: “Let us kindle fresh fire to light our Lord upon his way.”
Covener: “Fire for strength!”
Covener: “Fire for life!”
Covener: “Fire for love!”
As they pass the altar, priestess first, then each covener, takes up a taper and lights it from the altar candle. Continuing around the Circle, when the cauldron is reached, the taper is thrown in to light the kindling and then add to it. When all have thrown in their tapers, circling stops with priestess before the altar. She takes up the horned helmet and moves around to stand before the kneeling priest.
Priestess: “May all our power, Witches all, strengthen the newborn Lord.”
Priestess places horned helmet on priest’s head. He comes to his feet and raises his hands high.
Priest: “Life! Love! I am the Sun Lord!”
He lowers his hands then moves slowly around the Circle speaking, as though talking to each individual covener as he moves around.
Priest: “I fell into deep darkness and death I knew.
Yet was I of star-seed.
On the tail of a comet
I rent the velvet darkness of everlasting light.
Ablaze with glory, I was reborn,
to start again the perennial cycle of guardianship
that evermore drives me through death and birth alike.
With the companionship of our Lady
I face into the wind,
knowing that we fly upon wings of time,
through timeless worlds, together.”
Covener: “All hail, the Sun God!”
All: “All hail, the Sun God!”‡
Covener: “All hail the death and birth of Yule.”
All: “All hail!”
Bell is rung seven times. Priest and priestess join hands and lead coveners in a dance about the Circle. Bell is rung three times.
Then shall follow the ceremony of Cakes and Ale. After that the Clearing of the Temple is performed so that there is plenty of room for fun, games, and entertainment. The evening concludes with a feast.
Lesson Seven Questions
1. Relate any experiences and insights that have come to you while meditating.
2 List below some recurring themes or symbols in your dreams. Try to interpret some of your more powerful dreams. Describe them here. Be sure to keep a special dream journal next to your bed.
3. List the four minor Sabbats and tell what each commemorates. Relate how you celebrated each minor, or Lesser, Sabbat.
Examination Questions
For Lesson Seven
1. Briefly, what is meditation?
2. Regardless of how, or where, you sit, what is the most important thing regarding your posture?
3. What is the best time of day to meditate?
4. Where do you focus your attention?
5. Describe, briefly, three dreams you have had in the past month. Give your interpretation of those dreams.
6. What is a priapic wand?
7. Start a dream diary. Record all your dreams. There is no need to write down an interpretation for each and every one, but at least think about their meanings as you record them.
Please Read
The Dream Game by Ann Faraday
The Silent Path by Michael Eastcott
Recommended Supplementary Reading
Dreams by Carl G. Jung
Practical Guide to Astral Projection by Melita
Dennings & Osborne Phillips
*The Lord of the Greenwood, by Tara Buckland ©1985. See appendix C for music.
†Offerings can be to suit the giver. One coven I know gives offerings of money that are then donated to charity. Another gives offerings of food and clothing to the needy. The offering should be something of a sacrifice on the part of the giver; it is not just a token giving.