According to Piobb, the Graeco-Roman conception of the ocean
encompassing the earth was a graphic representation of the current of energy
induced by the terrestrial globe (48). Setting aside its grandeur, the two most
essential aspects of the ocean are its ceaseless movement and the formlessness of
its waters. It is a symbol, therefore, of dynamic forces and of transitional states
between the stable (or solids) and the formless (air or gas). The ocean as a whole,
as opposed to the concept of the drop of water, is a symbol of universal life as
opposed to the particular (38). It is regarded traditionally as the source of the
generation of all life (57), and science has confirmed that life did in fact begin in the
sea (3). Zimmer observes that the ocean is ‘immense illogic’—a vast expanse
dreaming its own dreams and asleep in its own reality, yet containing within itself
the seeds of its antitheses. The island is the opponent of the ocean and symbolic
of the metaphysical point of irradiating force (60). In keeping with the general
symbolism of water, both fresh and salt, the ocean stands for the sum of all the
possibilities of one plane of existence. Having regard to its characteristics, one
may deduce whether these potentialities are positive (or germinant) or negative
(destructive) (26). The ocean, then, denotes an ambivalent situation. As the begetter of monsters, it is the abysmal abode par excellence, the chaotic source
which still brings forth base entities ill-fitted to life in its aerial and superior
forms. Consequently, aquatic monsters represent a cosmic or psychological situation at a lower level than land-monsters; this is why sirens and tritons denote a
sub-animal order. The power of salt water to destroy the higher forms of land-life
means that it is also a symbol of sterility, so confirming the ambivalent nature of the ocean—its contradictory dynamism (32). The ocean is also to be found as a
symbol of woman or the mother (in both her benevolent and her terrible aspects)
(56). As Frobenius comments in Das Zeitalter des Sonnengottes: ‘If the blood-red
sunrise is interpreted as the “birth” of an astral body, then two questions arise:
Who is the father? And how did the mother come to conceive? And since she, like
the fish, is a sea-symbol, and since our premiss is that the sun plunges into the sea
and yet is born in it, the answer must be that the sea previously swallowed up the
old sun and the appearance of a “new sun” confirms that she has been fecundated.
The symbolism here coincides with that of Isis whose twin lunar horns embrace
the sun.’ This appearance of the sun and its disappearance back into the deeps of
the ocean confirm that the ‘Lower Waters’ signify the abyss out of which forms
arise to unfold their potentialities within existence. Thus, the ocean is equated
also with the collective unconscious, out of which arises the sun of the spirit (32).
The stormy sea, as a poetic image or a dream, is a sign of an analogous state in the
lower depths of the affective unconscious. A translucent calm, on the other hand,
denotes a state of contemplative serenity.

To see an ocean in your dream, represents the state of your emotions and feelings. It is indicative of spiritual refreshment, tranquility and renewal. Alternatively, the dream means that you are feeling empowered and unhindered. You have a positive outlook in life and are not limited by anything. If you are sailing across the ocean, then it signifies new found freedom and independence. You are showing great courage. If the ocean is rough, then the dream represents some emotional turmoil. You are doing your best to handle life's ups and downs.

The state of life will be as the ocean is perceived to be in dream, viz., calm and
peaceful life when the ocean is calm and troublesome life when the ocean is stormy, etc.

To dream of the ocean when it is calm is propitious.
The sailor will have a pleasant and profitable voyage.
The business man will enjoy a season of remuneration,
and the young man will revel in his sweetheart's charms.
To be far out on the ocean, and hear the waves lash the ship, forebodes disaster in business life, and quarrels and stormy periods in the household.

To be on shore and see the waves of the ocean foaming against each other, foretells your narrow escape from injury and the designs of enemies.

To dream of seeing the ocean so shallow as to allow wading, or a view of the bottom, signifies prosperity and pleasure with a commingling of sorrow and hardships.

To sail on the ocean when it is calm, is always propitious.

Seeing an ocean in your dream, represents the state of your emotions and feelings. It is indicative of some spiritual refreshment, tranquility and renewal.

It traditionally represents our great unconscious, memories, emotions, and individual soul and collective experiences. Look at all of the details in this dream. Is the water clear or murky? Is it calm or turbulent? Are you catching fish, or are you stranded and afraid? Look, listen, and try to comprehend the messages in this dream. No one is in a better position to give meaning to your dreams than you can. Concentrate and learn for yourself.

The different meanings which have been attached to the symbolism of the mountain stem not so much from any inherent multiplicity as from the
various implications of each of its component elements: its height, verticality,
mass and shape. Deriving from the first idea (height) are interpretations such as
that of Teillard, who equates the mountain with inner ‘loftiness’ of spirit (56),
that is, transposing the notion of ascent to the realm of the spirit. In alchemy, on
the other hand, the reference is nearly always to the hollow mountain, the hollow
being a cavern which is the ‘philosophers’ oven’. The vertical axis of the mountain drawn from its peak down to its base links it with the world-axis, and,
anatomically, with the spinal column. Because of its grandiose proportions, the
mountain came to symbolize, for the Chinese, the greatness and generosity of the
Emperor; it is the fourth of the twelve imperial emblems (5). But the profoundest
symbolism is one that imparts a sacred character by uniting the concept of mass,
as an expression of being, with the idea of verticality. As in the case of the cross
or the Cosmic Tree, the location of this mountain is at the ‘Centre’ of the world.
This same profound significance is common to almost all traditions: suffice it to
recall mount Meru of the Hindus, the Haraberezaiti of the Iranians, Tabor of the
Israelites, Himingbjör of the Germanic peoples, to mention only a few. Furthermore, the temple-mountains such as Borobudur, the Mesopotamian ziggurats or
the pre-Columbian teocallis are all built after the pattern of this symbol. Seen
from above, the mountain grows gradually wider, and in this respect it corresponds to the inverted tree whose roots grow up towards heaven while its foliage
points downwards, thereby expressing multiplicity, the universe in expansion,
involution and materialization. This is why Eliade says that ‘the peak of the
cosmic mountain is not only the highest point on earth, it is also the earth’s navel,
the point where creation had its beginning’—the root (18). The mystic sense of
the peak also comes from the fact that it is the point of contact between heaven
and earth, or the centre through which the world-axis passes, binding the three
levels together. It is, incidentally, also the focal point of Inversion—the point of
intersection of the immense St. Andrew’s cross, which expresses the relationship
between the different worlds. Other sacred mountains are Sumeru of the UralAltaic peoples (17) and Caf in Moslem mythology—a huge mountain the base of which is formed by a single emerald called Sakhrat (8). Mount Meru is said to be
of gold and located at the North Pole (8), thus underlining the idea of the Centre
and, in particular, linking it with the Pole Star—the ‘hole’ through which all things
temporal and spatial must pass in order to divest themselves of their worldly
characteristics. This polar mountain is also to be found in other symbolic traditions, always bearing the same symbolism of the world-axis (25); its mythic
characteristics were, in all probability, based upon the fixed position of the Pole
Star. It is also called the ‘white mountain’, in which case it embraces both the
basic mountain-symbolism with all the implications outlined above and that of
the colour white (intelligence and purity). This was the predominating characteristic of Mount Olympus (49), the supreme, celestial mountain which Schneider
sees as corresponding to Jupiter and equivalent to the principle of the number
one. There is another mountain, relevant to the symbolism of the number two,
and that is the mountain of Mars and Janus—that is, as the Gemini; basically,
they represent two different aspects of the same mountain, but blending together
the symbolism of the ‘two worlds’ of Atma and Buddhi, or the two essential,
rhythmic aspects of manifest creation—light and darkness, life and death, immortality and mortality. This mountain has two peaks, in order to give visual expression to its dual or ambivalent meaning. It occurs constantly in traditional, megalithic culture, particularly in the form of a landscape, illustrating yet again the
Protean myth of the Gemini, which bursts out in so many different forms in
primitive thought and art. This mountain is also a form of mandorla consisting of
the intersection of the circle of the heavens with that of the earth, and this
mandorla is, as it were, the crucible of life, containing the opposite poles of life
(good and bad, love and hate, fidelity and treachery, affirmation and negation, the
numbers 2 and 11—both equal to one plus one—and finally construction and
destruction). Incidentally, the animals which correspond to this all-embracing
significance of the mandorla are the whale and the shark (51). In Hindu legend, the
castle of Indra was built on this mountain; whereas in Roman legend it was the
castle of Mars, and the home of the thunderbolt, the two-headed eagle and the
Gemini. It has been called the ‘mountain of stone’ and is at once the abode of the
living (the exterior of the mountain) and of the dead (the hollow interior) (50).
Krappe has borne this out with the observation that ‘The interior of a mountain
has frequently been taken as the location of the Land of the Dead: the derivation
of the Celtic and Irish fairy-hills, and of the legend, widespread in Asia and
Europe, of a demiurge or hero asleep inside a mountain, one day to emerge and
renew all things sublunar’ (35). This myth has obvious connexions with the myth
of Entanglement—of the castle inextricably entangled in a wood and also with the story of the ‘Sleeping Beauty’. All such myths are concerned with the mystery of
a disappearance between appearance and reappearance. Schneider lists the following trades and professions as being associated with Mars: those of the king,
physician, warrior and miner, as well as the martyr (51). In Western tradition, the
mountain-symbol appears in the legend of the Grail, as Montsalvat (the ‘mountain of salvation’ or ‘of health’)—just as much a ‘polar mountain’ as it is a ‘sacred
island’, according to Guénon; but always it is inaccessible or difficult to find (like
the ‘centre’ of the labyrinth) (28). In general, the mountain, the hill and the
mountain-top are all associated with the idea of meditation, spiritual elevation
and the communion of the blessed. In mediaeval emblems, the symbolism of the
‘mountain of salvation’ is further defined by a complementary figure surmounting it, such as the fleur-de-lis, the star, the lunar crescent, the cross, steps, the
crown, the circle, the triangle, or the number three. The letter Z sometimes occurs,
standing for Zion; similarly, an R is short for Regeneratio (4). Some of these
symbols have lent themselves to a poetic treatment that is well worth examination. From the moment when the mountain, so to speak, divests itself of its
terrestrial and material character and becomes the image of an idea, the more
numerous the component elements pertaining to this idea, the greater will be its
clarity and force. Hence, mount Meru of India is considered to have the shape of
a pure, seven-sided pyramid (corresponding to the seven planetary spheres, the
seven essential virtues and the seven Directions of space) and each face has one of
the colours of the rainbow. Seen as a whole, the mountain is a shining white, by
which token it may be equated with the ‘polar mountain’ and the all-embracing
image of totality (also symbolized by the pyramid-symbol), tending towards
Oneness (symbolized by the peak)—to avail ourselves of the concepts of Nicholas of Cusa.

For a young woman to dream of crossing a mountain in company with her cousin and dead brother, who was smiling, denotes she will have a distinctive change in her life for the better, but there are warnings against allurements and deceitfulness of friends. If she becomes exhausted and refuses to go further, she will be slightly disappointed in not gaining quite so exalted a position as was hoped for by her.

If you ascend a mountain in your dreams, and the way is pleasant and verdant, you will rise swiftly to wealth and prominence. If the mountain is rugged, and you fail to reach the top, you may expect reverses in your life, and should strive to overcome all weakness in your nature. To awaken when you are at a dangerous point in ascending, denotes that you will find affairs taking a flattering turn when they appear gloomy.

Seeing mountains in your dream means many major obstacles and challenges that you have to overcome. If you are on top of the mountain, then it means that you have achieved and realized your goals. Alternatively, mountains indicates a higher realm of consciousness, knowledge, and spiritual truth. Dreaming that you are climbing a mountain means your determination and ambition. Dreaming that you fall off a mountain, suggests that you are in a hurry to succeed without thoroughly thinking about your path to success. It also means that you have a tendency to give up or escape from demanding situations.

Climbing a real mountain is not always fun but it usually challenging and rewarding. Some say that the mountain may represent spirituality while others suggest mental development and self-awareness. The most literal interpretation of climbing a mountain is that it represents attainment of goals. If you are ascending a mountain you may be are working hard and trying to accomplish your goals, whether they are spiritual, emotional, or material.

To dream that you are backpacking, symbolizes your self-sufficiency and survival skills. You may be reflecting on all the obstacles and adversities that you have overcame.

Dreaming that you are backpacking, symbolizes your self-sufficiency and survival skills. You may be reflecting on all the obstacles and adversities that you have overcame.

To dream of being a long way from your residence, denotes that you will make a journey soon in which you may meet many strangers who will be instrumental in changing life from good to bad.

To dream of friends at a distance, denotes slight disappointments.

To dream of distance, signifies travel and a long journey. To see men plowing with oxen at a distance, across broad fields, denotes advancing prosperity and honor. For a man to see strange women in the twilight, at a distance, and throwing kisses to him, foretells that he will enter into an engagement with a new acquaintance, which will result in unhappy exposures.