Mythologically speaking, the dragon's primeval, bestial nature has sculpted a large piece of the dragon's personality. It is the dragon's linking to carnal forces; it's ties with fire and water, or it's ability to bring out human greed, which have given the dragon an animalistic reputation. However, these are not the dragon's only associates: the dragon has ties to many deeper, unknown levels which make it not completely bestial, but cast it as a spiritual creation.
As is common in mythology and folklore, the dragon's linkages to such forces are marked by a physical or materialistic symbol. Usually, these materialistic-orientated symbols portray a nature far more unconvential than the traditional dragon forces, such as fire and water, hoards of gold and a valiant enemy. These hidden aspects are open to interpretation, and in this essay we will discuss those dragon points, located primarily on the dragon's forehead, which may be more commonly overlooked. To help explain these vague properties (the ch'ih muh, po-shan, the dragon's pearl and the Draconce), we will take a look at the chakras, for these hold similar meanings, and the "third eye".
In mythology, the dragon's head has been a focal point: this is where, in Chinese mythology, the ch'ih muh (the lump on the dragon's head that enables it to fly) can be found (Legg, 1998). In Western culture, it is again the Western dragon's forehead, where the Draconce (or Dragon-stone) shines (Nigg, 2002). It is from these focal areas that much of the dragon's dualistic, spiritual nature can be unlocked. Other properties, such as the po-shan (a staff that enables dragons to levitate should they not posess a ch'ih muh) and the dragon's pearl, which are linked to the dragon's forehead, are also of importance.
Chinese dragons have a ch'ih muh on their foreheads, and this lump enables them to fly. Should a dragon not have this lump, they clutch a staff (or po-shan), which they use to levitate with (Legg, 1998).
The ch'ih muh, being at the very center of the dragon's forehead, marks a sacred area of the body: the thought realm. It is here that the Brow or "anja" chakra (composed of ninety-six petals) is also located (Karagulla & van Gelder Kunz, 1989). These chakras are set apart from the others because they are divided into two segements (one coloured rose and yellow, the other blue and purple).
It is this same, double-sided chakra which represents visualization and perception, as well as directing upward towards higher purposes (or things), or downward to the physical world (Karagulla & van Gelder Kunz, 1989). In this, the Brow Chakra can well explain the nature of the ch'ih muh on the dragon's head: while this lump enables the dragon to ascend to higher realms (or the heavens, where the dragon may carry out their duty to bring rain upon the land), the lack of such a lump may "doom" the dragon to lair thereafter in the physical world, or the realm of men. This double-meaning can also be taken in a more non-practical sense. The dragon's lump may allow the dragon to have a divine aspect to their character. The dragon god Gu is one such heavenly creature, yet he also has a darker side to his personality: he wreaks havoc and plots against the other gods, thus showing a shallower, un-godly side that would link him to mortal beings. The other side of the lump could simply reflect the dragons who do not hold a god-like status, or the "mundane" or "common" dragons who live on the earth. The ch'ih muh itself would become almost a life-essence for the dragon, as flight is something of great importance for them.
The only respite, for not having the ch'ih muh, may come from the staff or po-shan which enables dragons to levitate.
As an object, the staff itself has a double purpose; it can be both a support (walking stick), or a weapon of attack or defence. In the dragon's case, it is used as a last resort. The staff is also simple in purpose and design, perhaps representing a straight-forward nature, as dragons who need such a levitating aid can not fly through the skies, and thus their travels are limited to the earth.
The Brow Chakra is also linked to the Throat (visuddha) Chakra, which is silvery-blue (or white in the Indian system) in colour (Karagulla & van Gelder Kunz, 1989). The creative aspects of the Brow Chakra (in linking this to the ch'ih muh, it enables the dragon to transcend the sky [or heavens] which, above the world, may also be a dream or thought realm) are linked heavily with the throat area. For the Chinese dragon, this is also a body part of great importance for the dragon as it is where the dragon keeps it's pearl: a symbol for which many interpretations are offered- the most common of which is said to be representitive of the moon. The Indian Nagas too carry pearls, but these are found amidst their coils (Nigg, 2002).
As we move onto the dragon in Western culture, we again see the focus on the forehead of the Western dragon. The Draconce itself is a precious stone or gem seated mid-way above the eyes. In the past, this same stone has been a focal point for people who wished to remove the stone to please their own selfish ends. The forehead may also be a point of vitality and power, as it holds the life energy of the dragon.
This head area corresponds with the "third eye". The 17th century French philosopher, Rene Descartes, theorised that the third eye was a seat or central area of the soul, and that it could forewarn people of the Devil's presence (Eakin, 1973). In this sense, the Draconce is a tempter of people: those with greed are drawn to the power and wealth of such a stone (which, if it is removed before the dragon's death, is said to endow the owner with great wealth and luck). Mirroring this, the third eye, in Rene Descartes theory, warns of the Devil's presence: greed being just one of the Devil's aspects. In this, the Western dragon brings about the worst in human nature. This theory can be backed up in mythological tales such as Beowulf, in which a peasant could not resist the dragon's treasure, or the story of the dragon Fafnir, whose hoarding of ill-acquired treasure drew Reign to seek help in slaying the dragon. Perhaps the Draconce does in fact contain the dragon's heart or soul, and this is, by nature, evil and greedy. This would explain why the dragon cannot live without their Dragon-stone.
However it is not only the Draconce which can be taken from the dragon's body. Their body parts are typically used for medicinal purposes, and this can offer respite after the dragon's death: a reward for the slaying of evil. While their body parts offer physical healing and relief, their Draconce grants luxury, wealth and good luck. It is no suprise that, the Draconce is located at the same place as the pituitary gland, which stimulates many of the body's functions (Mader, 2000).
Using the chakras as examples, and the theory of Rene Descartes, we see here how the dragon's forehead is a primary area for the dragon. Not only is it a focal point and contains the dragon's very life-essence and soul, it is also linked to other dragon properties, such as the levitating staff or po-shan, the dragon's highly-important pearl, and even their medicinal properties.
The dragon's forehead is a highly important area of their body; a fact that is quite often overlooked or forgotten amidst their exciting and elusive past. It is this area of their body that contains many spiritual, deeper meanings that show the dragon has some strong and undeniable properties, no matter what their nature or personality may be.
Post je objavljen 15.01.2006. u 02:14 sati.