Guardian Dragons

My latest is up at Witches and Pagans on Guardian Dragons.

"Usually a younger dragon, who likes to play will want to become a guardian dragon of a human. (Age in dragons is different than with people. They age more slowly.) Being curious, the young dragon often find people fun and intriguing. For these reasons, they enjoy the company of humans. In return, these dragons expect kindness and love from their human companions.

Sometimes, an older dragon will ask a person to mentor a young dragon. Watching her unawares, the older one has decided that the human is mature and steady, the qualities of a good dragon mentor. Although the older dragon will guide her at various times, they expect the human to know that she has the responsibility for caring for the dragon “child.” The person must also remember that in her relationship with these two different dragons, they have placed their trust in her. Both expect to be treated with love and consideration."

Rest the rest at Guardian Dragons

The Dragon Quest

Going on a quest to find a dragon partner requires intense preparation. Dragons, by nature, have little tolerance for silly people. Moreover, some dragons wish to do humans serious harm. In doing the quest, a person needs to be courageous and wary. Only by intently studying dragons beforehand, can a person find those who are friendly to people.

Be patient, since dragons take their time deciding when to make first contact. Dragons choose mature well-disciplined people to work with. Respect those dragons who simply do not wish to speak to anybody. Be self-controlled, since many dragons are reluctant to mingle with people. Dragons have sensitive temperaments, and will remember any disrespect.

Formal in their conduct with others, dragons prefer only associating with persons who know their manners. If a human shows deference and civility, a dragon may acknowledge her. Most dragons prefer that a seeker take his time and not rush into things. Above all, dragons will remember promises that people make to them but cannot keep.

When dealing with dragons, always prepare for your meeting. As spiritual beings, dragons respond best to ceremony and ritual. Therefore, seek them through that discipline. Always ground beforehand, since dragon energy is quite potent. Work within a ritual because it provides a meeting place with boundaries. Do the ritual according to your tradition, and the dragons will appreciate your work. They dislike an ad hoc, messy ritual, and will show their displeasure. The best times to hold a rite for meeting dragons are at dawn and dusk, on cloudy moonlit nights, and foggy days.

Since dragons are reserved, they act in a courtly manner towards others. Remember to do the ritual as simply and as correctly as possible. Think of it as having “high tea” with the Queen. Focus on the awareness of the dragon, and wait for them to speak. Converse with them, and quietly listen to their wisdom. When the dragon is finished, thank them for their time, and ask permission to end the rite.

Remember the following when involved with dragons. Use self-control and self-discipline. Work within the set of magickal laws of your tradition. Be aware of the energies surrounding the dragon. Cultivate cooperation and companionship with the dragon within the ritual setting. Remember your manners.

Only after formal introductions, can a human ask if the dragon will protect her. If the dragon accepts, the person will feel the dragon touching her. Afterwards, the two will move in harmony with each other. The dragon’s energy and essence will come alive in in the person. To align with the dragon’s energy takes restraint and composure. Only after the human and dragon form a long lasting friendship, can she be one with the Dragon.

Do not go on a dragon quest, if you are not serious. This takes intense work and energy. Moreover if your reasons for the quest are less than honorable, the dragon will know. An angry dragon is something that no human wants to deal with.

Dragons of the Fields: Guardians of the Dancing Light

I first became aware of Field Dragons from reading about “fire-lizards” in Anne McCaffrey’s books about Pern. They enjoyed being around humans and were rather noisy. After reading about “guardian dragons” in D.J. Conway’s books, I realized that McCaffrey’s “fire-lizards” were Conway’s dragons. And They were the same dragons who liked to play hide-n-seek among the wildflowers.

As I wrote in my blog post about dragon families, I encountered the Dragons of the Fields while on my wildflower walks. (These dragons can also be found frolicking in gardens and orchards.) Sometimes, an odd butterfly will suddenly flit by you. At other times, you glimpse something colorful out of your eye. And on waning summer afternoons, you may hear singing in the waving grass. These are the Dragons of the Fields at play.

Field Dragons are usually brightly colored like the flowers They play in. The ones who are colored golden brown enjoy bouncing on squirrel tail grass. Dancing in the sunlight, Field Dragons like to sing along with the cicadas. They enjoy having a good time.

Because Field Dragons are friendly to humans, They will adopt a kind family. Field Dragons do enjoy gamboling about with children and pets. However if any family member acts uncivilly towards anyone, these dragons will leave. Field Dragons only stay where everyone is welcomed and appreciated.

To entice Field Dragons to adopt your family, make your home and garden, a welcoming place. Since I do not have a garden, I put out pretty stones for Them to play with on my window sills. (Field Dragons especially like moss agate) Also, you can place pictures and little statues of dragons around your house. But remember the family needs to be considerate of each other for these dragons to come.

People who have gardens in North America could plant daises, tulips or squirrel tail grass. For other areas, these Dragons like brightly colored flowers that wave in the breeze. Fruit trees and berry bushes entice Field Dragons to come and feast on the fruit. If you leave out food for the birds, they will tell the Dragons to come by for a visit.

As with all Dragons, Field Dragons expect courtesy from humans. Do not speak or stare at Them. Let the Field Dragons decide how They wish to interact with you. The ones who I meet on my walks simply like to play hide n’ seek.

The Dragons of the Fields are the Guardians of the Dancing Light. Their wisdom is to delight in small things and live in wonder. These Dragons encourage people to embrace the rainbow and know joy.

Mythic Animals: Magic

What is a mythic animal? Traditionally considered a product of people’s imaginations, they are animals that do not exist on the physical plane. In fact, many mythical animals are a combination of several real animals. (They usually have the characteristics of both animals.) But mythic animals are real to those who dream.

Mythic animals live on the edges of our minds. Moreover, they live in our world, in places where everything is a little wild and primitive. Furthermore, we may encounter them, when we least expect it. For example, on a foggy day or a moonlit night, you may glimpse one. I have seen dragons sunning themselves on mountains as I traveled a busy highway. Dragons have also appeared briefly in raging snowstorms in my local area.

The edges of cultivated areas and wild areas are the best places to encounter mythic animals. Since they are “between places,” these border areas have great power and mystery. At marshes and beaches, encounters with water beasties will often occur. Also, you can come upon mythic animals in deserts or deep in the forests, where things are lonely and wild.

Mythic animals come from many places. To ancient peoples, they were the forces of nature, in all her aspects. For example, thunderbirds governed the weather. Later travelers returning from faraway places told of the exotic creatures they saw. Romans reported on dragons that lived in Joppa in the Middle East. In the Middle Ages, people reported on their encounters with local dragons and other animals. They listed them in their bestiaries, describing each animal.

When people started measuring and examining the natural world, they lost their ability to see any mythic animals. At the same time, all the mythic animals seemingly disappeared. In modern times, people usually seek rational explanations for every phenomenon that they witness.

However, the mythical beasts never really went away. Some people believed that they could still see them. The mythic imaginations of these folks led scholars to continue collecting tales of griffins and others. Today, more people have been able to see more of the mythic animals.

In her book, The Great Work, Tiffany Lazic writes that “mythical beasts guide us in our quest to find the synthesis between our inner and outer worlds.” She sees their uses in heraldry, such as the griffin, connects people to the past and to the future. Because mythic animals are both products of the human imagination and composite of actual animals, Lazic believes they are excellent helpers for integration work.

How do we begin the search for the Mythic Ones? What do the mythic stories, from around the world, have in common? What is the true treasure that the Mythic Ones hold? Does it differ from mythic animal to mythic animal? How can we deepen our relations with the ones, who are friendly to humans? Are there any that we should avoid? Study the myths of the world for the answers.

One example would be the griffin (half-lion and half-eagle). Often used as a last name, this mythic animal is also featured on people’s coats of arms. Lions and eagles both represent royalty. Moreover, the eagle is the Ruler of the Skies, and the lion, Ruler of the Land. Mythology has the griffin protecting and governing both realms. Given the griffin’s exalted status, only the most noble and courageous of people could approach him.

Once we know who are friendly to humans, such as fu dogs, we can begin to approach them. When we do that, we widen our realm of possibilities and develop a new sense of worth. Our relations with them will nurture our hopes and dreams, as well as, give us a greater reverence for all life. When we embrace their energy, we become conscious of the mystical in our lives. Finally, we align ourselves with the mythical world. We bring magic back into our lives.

Tarot and Dragons: Imperial Dragon Oracle: Second Round(2 of 2)

Position Four: West (the Element of Water)

“Obstacles or challenges I need to be aware of.”

I drew the “Lunar Dragon (18)”, which is “The Moon (XVIII)” of the Tarot.  In this card, a single dragon is holding a moon while sitting between two obelisks.  There is a lunar eclipse but the sun’s corona still shines through since the shadow shows where the light is.  Baggott explains that the energy of this card derives itself from the “shadow self”.  He emphasizes that for the “whole” to exist, the “ying” must be acknowledged as well as the “yang”. 

The “Lunar Dragon (18)” sits opposite “Temperance (14)”.  It tells me that My Dragon Guide wants me to accept the “shadow self” of my disability and my grief over being injured.  Like the tides, my disability has an ebb and flow to it.  As the moon governs the tides, my brain governs my rhythms of resting and working.  By going to the source and not fighting these rhythms, I can complete my classes with relative ease.

Position Five: Center (The Element of the Spirit)

“The potential future if lessons are learned and obstacles are overcome.”

The final card of the spread was “The Seeker (0)”, which is “The Fool (0)” in the Tarot.  Once I accept my shadow self (which includes my disability), I can have a new future of “limitless possibilities”.  My future at the Grey School will be amzing and illuminating.  Baggott writes, “If we choose to align our current energy to this magnificent being, it will take us on a wonderful adventure.”  This also subtly reminds me that I need to include My Dragon Guide in my studies as well.

“The Seeker (0)” shows a green dragon flying triumphantly over the mountains, with the full moon  guiding the way.  Green is the mixing of two primary colors, thereby symbolizing the union of two divergent forces. (Though for my reading, purple would have been more appropriate.)  This symbolizes the unification which follows “Love (6)” and “Temperance (14)”.  This will happen once I listen to the Dragons and follow their guidance.

The subtle energies of the cards were balanced.  “Fertility (3)” is governed by Venus, who rules love, is paired with “Love (6)”.  The energy of Earth is doubled by “Fertility (3)”, while the energy of water is doubled by “Lunar Dragon (19)”.  Meanwhile “Temperance (14)”, which is governed by the Fire Sign of Sagittarius, sits in the position of Air.  “Love (4)”, which is governed by the Air Sign of Gemini, sits in the position of Fire.  These cards point to the balancing of the energies to allow the Spirit to come through.

Conclusion

This reading made me feel hopeful.  With the insight of accepting my disability instead of fighting it, I can achieve much in my studies at the Grey School of Wizardry.  Most importantly, I feel the love of the Dragons coming through in this reading.  The Great Mother Dragon and Peesey gently reminded me of their presence in my life.  They wanted me to know that I can rely on Them for help.

What came out of the reading that I will remember is the love that the Dragons have for me.  They want me to succeed, and to come into my own as a magickal person.  I feel enveloped by the wings of Great Mother Dragon as She holds me.  To show my love for Her and My Guide, I shall continue with  my studies.

Works Used:

Baggott, Andy and Peter Pracownik, “Imperial Dragon Oracle”, U.S. Games Systems, Inc., Stamford (CT), 2009.

Bartlett, Sarah, “Tarot Bible”, Sterling: New York, 2006.
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Tarot and Dragons: Imperial Dragon Oracle Second Reading (1 of 2)

After choosing the “Imperial Dragon Oracle” by Andy Baggott and Peter Pracownik, I used their “Cardinal Spread” to ask about my future studies at the Grey School of Wizardry.  Because of my traumatic brain injury, I was afraid that I will not graduate.  I thought that I will reach a point where the classes will become too complex for me.  Therefore, I was nervous about this reading since I thought the cards would confirm my fears.

My Dragon Guide (Peesey) told me not to worry, because I could always ask Him for help.  Furthermore, He would relay the wise counsel from Great Mother Dragon to me.  With his reassurance that the Dragons would guide me in my studies, I dealt the cards.

Question:  How will I do in my studies at the Grey School of Wizardry?

“The Cardinal Spread”

Position One: North (The Element of Earth)

“Where does the root of the issue lie?”

The card that I drew was “Fertility (3)”, which is “The Emperor (III) in the Tarot.  According to Baggott, the source of energy for this card is “Mother nature”.  He adds that this card’s messages are to “follow your natural instincts”, and to “align with the energies of the land.”

What struck me about this card is that it is the only one in the deck that features a human.  In this card, a dragon is enveloping a woman with her wings.  What I see is Great Mother Dragon holding me in her love.  The root of the issue for me is to trust the Dragons, and to know that I am not alone in my studies.  Moreover, I need to keep in contact with My Guide and Great Mother Dragon. I am reminded that the Great Mother Dragon works through Peesey, My Dragon Guide, to help me further.

Position Two: East (The Element of Air)

“Who is my guide in this issue?”

I drew the card of “Temperance (14)”, which is “Temperance (XIV) in the Tarot.  This card depicts a red and a blue dragon pouring water into a pool in the moonlight.  According to Baggott, the two dragons represent the “ying” and “yang” of life.  Since the keyword of this card is “unification”, it follows that the card’s meaning is the “reconciliation of apparent opposites.”

For me to succeed in my studies, My Dragon Guide and I need to pool our resources.  We are opposites in many ways – He is eager and full of energy, while I am more sedate.  By complementing our diverse natures, we can move forward together as a team.  As a member of this team, I can look forward to graduation from the Grey School.

The other subtext of this card is to unify my two selves – the pre-injury and post-injury me, so that I can succeed in my studies.  Being mindful of this, I need to stop fighting myself, and to channel this energy into learning.  By accepting both the “ying” and “yang” parts of myself, I can progress through the various Levels at the Grey School.

Position Three: South (The Element of Fire)

“What do I need to learn from this issue?”

The card that I drew was “Love (6)”, which is “The Lovers (VI)” of the Tarot.  The root meaning of this card is “acceptance”, which suggests to me to accept my brain injury, work with it, and not fight it.  Until now I have been forcing my injured brain work the way it did when it was healthy. By accepting my brain as it is, I can live with the ebb and flow of my life that my brain dictates.  After learning this cycle of rest and activity of my brain, I can apply what I learned to how I finish my classes at the Grey School of Wizardry in the future.

The two dragons of “Temperance (14)” are now joined as one.  By accepting the love of My Guide and Great Mother Dragon, I learn to love myself as I am.  In this manner, I unite my two halves into one being.  

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Tarot and Dragons: Imperial Dragon Oracle (3 of 3)

Since “Destiny (10)” seems vague to me, the additional card of “The Seeker (0)” made more sense.  Once I follow the progression of the first three cards from “power” to “mercy” and finally “love”, I will be on my way to a new beginning.  With the creativity of the Magus, I can appropriately honor my Dead.  After doing all of this, I will have a future of my own choosing.

In this reading, I also noticed how “power” is balanced by “love”.  My Guide switched the positions of “Power (4)” and “Love (6)” to have the three card progression answer my question.  A different pairing in the cards is “Mercy (5)” and “The Magus (1)”.  In this case, the mystic joins with the hierophant to become an integrated spiritual person. 

Adding to the energies in this spread are the astrological influences of each card. “Power (4)”, which is influenced by the Fire Sign Aries, is in the position of Earth.  “Love (6)”, is influenced by the Air Sign Gemini, is in the position of Fire.  The two Fire elements are tempered by Earth and Air.  Meanwhile, “Mercy (5)”, influenced by the Earth Sign Taurus, is in the position of Air.  “The Magus (1)”, governed by the planet Mercury, is in the position of Water.  In this case, the element of Air (from Mercury and Gemini) is complemented by Water and Earth.  Finally “Destiny (10)”, which is governed by Jupiter, leads to “The Seeker (0)”, governed by Uranus.  The answer to my question is that my Spirit will experience expansive change and be liberated, once I follow the steps laid in the spread.

Conclusion

This reading was on target in regards to my question.  It gave me insight to my dilemma of what I needed to do for my difficult Ancestors.  Moreover, I was looking for a way to disentangle myself from their past, and yet have a future of my own.  The “Cardinal Spread” showed me how to accept Them for what They were.  With the creativity of the Magus, I now see my Ancestors more favorably since without Them, I would not be here.

Works Used:

Baggott, Andy and Peter Pracownik, “Imperial Dragon Oracle”, U.S. Games Systems, Inc., Stamford (CT), 2009.

Bartlett, Sarah, “Tarot Bible”, Sterling: New York, 2006.

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Tarot and Dragons: Imperial Dragon Oracle (2 of 3)

“The Cardinal Spread”

Card 1: North (the power of earth): “Where the root of the issue lies?”

The card drawn for North is “Power (4) (which is “The Emperor (IV)”).  According to Baggott, this card means “strength, determination, and authority.”  The author further stresses that the energy of “Power (4)” is for maintaining and restoring the balance of things.  My answer to the root of the issue is that I need the determination to restore the balance between my Wanted and Unwanted Dead.

Card 2: East (the power of air): “Your guide in this issue.”

The card drawn for the second position is “Mercy (5)” (which is “The Hierophant (V)”).  According to Baggott, this card means “compassion”.  “Mercy (5)” is the lesson that we learn when we see how our conduct acts as a mirror, which reflects our attitudes onto others.  Therefore in working with the Difficult Dead, any determination must be tempered by mercy.  “Mercy (5)” is my guide to accomplish this.

Card 3: South (the power of fire): “What you need to learn from this issue.”

The card for this position is “Love (6)” (which is “The Lovers (VI)”).  “Love (6)” presents a choice for me: to either embrace a new way of looking at my Ancestors or continue on in the old way of resenting Them.  The keyword of this card is “acceptance”.  For me, that means I need to understand my Ancestors and why They made their choices.  Like the element of Fire, love will burn away my resentment of the past. The fruit of my mercy will be the acceptance of my Ancestors. 

Card 4: West (the power of water): “Obstacles or challengers you need to be aware of.”

The card drawn for this position is “The Magus (1)” (which is “The Magician (I)”).  “The Magus (1)” is like the element of Water since He creates and changes forms at will.  Baggott alludes to the energy of this card as “drawing down spiritual energy”.  I interpret this challenge to use my energy to accept my Difficult Dead.  Their choices may have been right for Them but not for me.  Like “The Magus (1)”, I can use my creativity to find a way to honor Them and still keep my integrity intact.

Card 5: Center (the power of spirit): “The potential future if lessons are learned and obstacles are overcome.”

The final card is “Destiny (10)” (which is “The Wheel of Fortune (X)”).  This card means accepting the past in order to have a better future.  I view life as a Sacred Round where we return back to where we started, having gained new wisdom.  I can honor my Ancestors for being a part of my Family Line.

Tarot and Dragons: Imperial Dragon Oracle (1 of 3)

Cardinal Spread Reading

Since I own the “Imperial Dragon Oracle” by Andy Baggott and Peter Pracownik, I decided to use the five card spread featured in the oracle’s booklet.  According to Baggott, the “Cardinal Spread” ties “the energies of the four directions and their elements” to answer the querent’s question.  Therefore, the answer, which is the center card, is rooted in the fifth element which is the Spirit.

Setting Up

For starters, I had a difficult time laying out the spread, since the cards of this deck were hard to shuffle.  When I finally laid the cards out, My Dragon Guide did not think that they answered my question.  So then, I spread the cards out on the table, and picked out five at random.  After laying them out according to the “Cardinal Spread”, My Guide decided to switch two of the cards.  We did this because our efforts were focused on finding the appropriate cards for the answer.  Finally, a sixth card, “The Seeker (0)” (which is “The Fool (0)” in the Tarot) kept showing up to “finish” the spread.

Question

My question for the “Cardinal Spread” was “How do I connect with my difficult Ancestors?”  I felt the need to honor all my Ancestors, not just the acceptable ones.  I wanted to find an appropriate way to include the more unsavory ones.

Dragons: Meeting My Dragon Guide (2 of 2)

This particular Dragon was the shy one from the Arboretum. He had felt safe around me, and was willing to be my friend. Great Mother Dragon felt that we would make a good pair.

I would be his “mentor” for learning about humankind, and He would aid me in my recovery. This Dragon would help me to leave my home, and I would help Him to leave his forest. Meanwhile, Great Mother Dragon would watch over us both.

The shy forest Dragon was emerald green and dappled brown. Bouncing around with excitement, He told me that He liked shiny stones and bright colors. He especially liked my emerald-green Gaia stone (from Mt. St. Helens) and my bright purple charoite, Also, He liked that I had laid them out in my “dragon meeting space”, since it made Him feel especially welcomed. Then He took me on his back, and we explored his world of brooks, flowers, as well as met some of his friends amongst the small field dragons and forest fairies.

 When we returned from our quiet, gentle journey, the Forest Dragon told me that if I wanted to contact Him, I could use my forest stone – a large five pound green-brown polished stone with natural figures of various animals embedded in it. He said that this stone could act as a gateway to his forest. In my meditations, I could use this stone to travel to visit Him in his forest.

During my time with the two Dragons, I felt bittersweet joy. I was happy to meet the Forest Dragon, but sad that the Great Mother Dragon could not be my Guide anymore. The music that I was playing during this time was “The Unanswered Question” (1906) by Charles Ives (American, 1874-1954). This piece of music features a lonely trumpet asking the “perennial question of existence”. The responding woodwinds continually fail to give an appropriate answer. Meanwhile, the strings, who like the Druids, know the answer to the trumpet’s question. Ives had written that the strings were “a world of pure spirit, the silence of the Druids”. It is in this silence, that the question is answered. Ives’ piece made me realize that the dragons speak to me in silence now.

 I realized that I had not asked the Forest Dragon his name. He said that I already knew it. His name was “Peesey”, the name I that sometimes called my therapeutic ladybug toy. Since I carry this stuffed toy with me, I felt that “Peesey” would be close to me. In fact, I could sometimes feel his gentle energy inside the ladybug.  

Works Used:
Copeland, Aaron, “Fanfare for the Common Man” (1942), “From the New World” CD, In Classical Mood CDs and book, IMP, 1998.

Ives, Charles, “The Unanswered Question” (1906), “From the New World” CD, In Classical Mood CDs and book, IMP, 1998.

The State Arboretum of Virginia, Blandy Experimental Station, http://blandy.virginia.edu/arboretum/,  

Swafford, Jan, “A Question is Better Than an Answer”, Charlesives.org, 2011, http://www.charlesives.org/ives_essay/,

Dragons: Meeting My Dragon Guides (1 of 2)

A number of years ago, when I started to study dragons, a Great Mother Dragon presented Herself as my Guide. While I traveled back and forth to the Blue Ridge Mountains (Virginia), I would see this glorious gold-silver Empress sunning Herself. At other times, She would sit on the mountain tops and play with the clouds. Although her name is “Silver Heart”, I always called Her, “Great Mother Dragon”.

Sometimes in my travels, I would see a small dragon peering out of the trees at the State Arboretum of Virginia. I surmised that a very shy dragon, who lived there, seemed interested in people. At other times when I drove by, Great Mother Dragon would be extending one of her wings over Him in a protective gesture.

 After my traumatic brain injury, I felt that the dragons left me. Since that time, Great Mother Dragon had ceased to speak to me. Moreover, the glass Chinese dragon that I owned broke in two. I took this as a sign that my time with Dragonkind was at an end.

Later when I was asked to contact my Dragon Guide, I decided to follow my inner instincts. I chose special music to play for this meeting. Also, I gathered up several sparkly quartz crystals, a blue-green labradorite, and a red-orange zincite to decorate the meeting space. Then I prepared a space to welcome any dragon who may decide to come, and speak to me. Since I wanted the dragons to feel welcomed at my home, I also lit candles and made offerings of incense.

The music I chose to play for this time was “Fanfare for the Common Man” (1942) by Aaron Copeland (American, 1900-90). This musical piece prominently features trumpets, other bass instruments, and cymbals. It seemed to be the perfect piece to have for the entrance of the dragons in my prepared space. (I played this music several times on my CD player.)

The Great Mother Dragon came and kindly told me that because of my broken brain, her dragon energy would harmful to me. However, She had been waiting for me to formerly contact Her, since She reasoned that I would be well enough, at that time, to be told. She gently explained that since I could not hold her energy, She could no longer be my Guide. But Great Mother Dragon would not be leaving me; She would oversee my relationship with a young dragon.

Tarot and Dragons: The Dragons Tarot by Toraldo and Baraldi (3 of 3)

Furthermore, I am sensitive to the violence that is depicted in some form on many of the cards.  For example, The Lovers (VI) of the Major Arcana depicts the Norse legend of Sigurd and the Dragon Fafnir of the Volsunga Saga.  Sigurd is bathing in the dead dragon’s blood.  Meanwhile, the Eight of Chalices shows two dragons in deadly combat, and Seven of Chalices depicts an attempted rape.  I found the illustrations of this deck to be too extreme to gain much meaning in any of my readings.

Comparing this deck to “The Celtic Dragon Tarot” (Conway and Hunt) is a lesson in opposites.  Conway regards dragons to be co-magicians and wise teachers, not agents of chaos.  Toraldo’s views of the dragons representing the elements also differ from Conway’s.  She sees dragons connected to the elemental powers of earth, air, fire, and waters.  Therefore working with the dragons will help a person to tap into this spiritual energy.  Meanwhile Toraldo writes, “It represents a vision of the four elemental realities in a single animal.”  In his view, dragons are only “representations” and not actual conduits.  However, both authors agree that dragons need to be approached with respect.

Although “The Dragon Tarot” (Donaldson and Procownik) does share a similar title to “Dragons Tarot” (Baradi and Toraldo), their points of view about dragons differ greatly.  The Lovers (VI) of Toraldo’s deck represents “the pact with the dragon (which) is the primordial marriage with the forces of nature.”  While Donaldson does regard dragons to be a force of nature, to him they are much more.  The Lovers (VI) of the Major Arcana of “The Dragon Tarot” shows two dragons loving each other.  Donaldson writes, “Two Dragons…gaze at each other in a moment of Union.  Above them shines the Yin-Yang symbol indicating that all love is in a state of constant evolutions.”

Donaldson sees dragons as separate, full-blooded entities who may or may not guide humans.  The only way to find out who will is for the person to go on a magickal journey to Dragonland.  Along the way, they will meet the dragons who are disposed to teaching humans.

Meanwhile the dragons of “Dragons Tarot” are the archetypes of chaos, with many warring with humans.  However, there are those who will meet humans, half-way, as a form of compromise, but these dragons are still a contrast to the people they are with.  For example, the dragons of the Court Cards protect the humans in their care, but seem more subservient to the human. 

I see this deck used as a springboard for learning dragon stories from around the world.  Each culture has its own vision of dragons that is hinted at in “Dragons Tarot”.  Use the cards as prompts to find out more about cultural differences on dragon-human relations.  The stories can lead to a more in depth exploration of dragons.

Works Used:

Bartlett, Sarah, “The Tarot Bible”, Sterling: New York, 2006.

Breeden, David, “The Adventures of Beowulf: an Adaptation from the Old English”, Culture Café, 5 March 1999, http://www.lone-star.net/literature/beowulf/,

Colum, Padriac, “Nordic Gods and Heroes”, Dover: New York, 1996.

Conway, D.J. and Lisa Hunt, “The Celtic Dragon Tarot”, Llewellyn: St. Paul (MN), 2005.

Donaldson, Terry and Peter Pracownik, “The Dragon Tarot”, U.S. Games: Stamford (CT), 1996.

Fontana, David, “The Essential Guide to the Tarot”, Watkins Publishing: London, 2011.

Toraldo, Manfredi and Severino Baraldi, “Dragons Tarot”, Lo Scarabeo: Torino (IT), 2006.