The Ten Oxherding Pictures
1. Undisciplined
With his horns fiercely projected in the air the beast snorts,
Madly running over the mountain paths, farther and farther he goes astray!
A dark cloud is spread across the entrance of the valley,
And who knows how much of the fine fresh herb is trampled under his wild hoofs!
2. Discipline Begun
I am in possession of a straw rope, and I pass it through his nose,
For once he makes a frantic attempt to run away, but he is severely whipped and whipped;
The beast resists the training with all the power there is in a nature wild and ungoverned,
But the rustic oxherd never relaxes his pulling tether and ever-ready whip.
3. In Harness
Gradually getting into harness the beast is now content to be led by the nose,
Crossing the stream, walking along the mountain path, he follows every step of the leader;
The leader holds the rope tightly in his hand never letting it go,
All day long he is on the alert almost unconscious of what fatigue is.
4. Faced Round
After long days of training the result begins to tell and the beast is faced round,
A nature so wild and ungoverned is finally broken, he has become gentler;
But the tender has not yet given him his full confidence,
He still keeps his straw rope with which the ox is now tied to a tree.
5. Tamed
Under the green willow tree and by the ancient mountain stream,
The ox is set at liberty to pursue his own pleasures;
At the eventide when a grey mist descends on the pasture,
The boy wends his homeward way with the animal quietly following.
6. Unimpeded
On the verdant field the beast contentedly lies idling his time away,
No whip is needed now, nor any kind of restraint;
The boy too sits leisurely under the pine tree,
Playing a tune of peace, overflowing with joy.
7. Laissez Faire
The spring stream in the evening sun flows languidly along the willow-lined bank,
In the hazy atmosphere the meadow grass is seen growing thick;
When hungry he grazes, when thirsty he quaffs, as time sweetly slides,
While the boy on the rock dozes for hours not noticing anything that goes on about him.
8. All Forgotten
The beast all in white now is surrounded by the white clouds,
The man is perfectly at his ease and care-free, so is his companion;
The white clouds penetrated by the moon-light cast their white shadows below,
The white clouds and the bright moon-light-each following its course of movement.
9. The Solitary Moon
Nowhere is the beast, and the oxherd is master of his time,
He is a solitary cloud wafting lightly along the mountain peaks;
Clapping his hands he sings joyfully in the moon-light,
But remember a last wall is still left barring his homeward walk.
10. Both Vanished
Both the man and the animal have disappeared, no traces are left,
The bright moon-light is empty and shadowless with all the ten-thousand objects in it;
If anyone should ask the meaning of this,
Behold the lilies of the field and its fresh sweet-scented verdure.
-D.T. Suzuki
To see a beast in your dream, signifies foolishness and ignorance.
To see faceless beasts in your dream, indicate a situation you are refusing to see or confront, but are aware of it in some passive way. This dream also suggests that something in your life is bringing up feelings of fear and insecurities.
According to the bible, a beast symbolizes men in honor without understanding. (Psa: 73:22)
Dreaming of a beast means foolishness and ignorance. Dreaming of faceless beasts indicates a situation you are refusing to see or confront, but are aware of it in some passive way. This dream also suggests that something in your life is bringing up feelings of fear and insecurities. According to the bible, a beast symbolizes men in honor without understanding. (Psa: 73:22)
Broadly speaking, the ox is a symbol of the cosmic forces (40). In Egypt
and in India, a more specialized symbolism was evolved for the ox, contrasting it
with the lion on the one hand and with the bull on the other. For obvious reasons
it became a symbol of sacrifice, suffering, patience and labour. In Greece and in
Rome it was regarded as an attribute of agriculture and of foundation-laying (and
so, by extension, was the yoke). Roman generals who had been granted the
honour of a triumph would sacrifice white oxen to the Capitoline Jupiter as part
of the ceremony (8). In Herrad of Landsberg’s Hortus Deliciarum, the moon’s
chariot is drawn by oxen (14), which points to the emasculated character of the
animal (14). In mediaeval emblems, the ox is frequently found symbolizing patience, submissiveness and the spirit of self-sacrifice (20). Very often the oxhead, without its body, is shown with one of the following signs between its
horns: a crown, a snake coiled round a staff, a chalice, a circle, a cross, a fleur-delis, a crescent moon or the Gothic ‘R’ (standing for Regeneratio) (4). The ox (because of its connexion with the moon) is also a symbol of darkness and night
in contrast to the lion, which is a solar animal (50).
To see an ox in your dream, represents the balance between the masculine power and the feminine mystique. You are well in tune with the opposite sex. Alternatively, an ox symbolizes hard work, strength, and reliability. Consider also the familiar metaphor, "as stubborn as an ox".
Seeing an ox in your dream, represents the balance of masculine power and strength with feminine mystique. Consider also the familiar metaphor, "as stubborn as an ox".
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.
There are two principal aspects to cloud-symbolism: on the one
hand they are related to the symbolism of mist, signifying the intermediate world
between the formal and the non-formal; and on the other hand they are associated
with the ‘Upper Waters’—the realm of the antique Neptune. The former aspect
of the cloud is symbolic of forms as phenomena and appearance, always in a state
of metamorphosis, which obscure the immutable quality of higher truth (37). The
second aspect of clouds reveals their family connexion with fertility-symbolism
and their analogous relationship with all that is destined to bring fecundity. Hence
the fact that ancient Christian symbolism interprets the cloud as synonymous
with the prophet, since prophecies are an occult source of fertilization, celestial in origin (46). Hence also the conclusion of Bachelard that the cloud should be
taken as a symbolic messenger (3).
To see fluffy, white clouds in your dream, signify inner peace, spiritual harmony and compassion. An issue in your waking life may be clearing up.
To see dark or stormy clouds in your dream, symbolize depression or anger. It indicates an impending eruption of emotions. Alternatively, it represents a lack of wisdom or confusion in some situation. Thus, the dream may be a metaphor for your "clouded" way of thinking.
To dream of seeing dark heavy clouds, portends misfortune and bad management.
If rain is falling, it denotes troubles and sickness.
To see bright transparent clouds with the sun shining through them, you will be successful after trouble has been your companion.
To see them with the stars shining, denotes fleeting joys and small advancements.
Dark clouds indicate great sorrows that have to be passed through. But they will
pass away if the clouds are moving or breaking away.
Clouds are made of air and water, two of the four basic elements. Some would say that the soul is represented by air and spirit by water. Your positive energy and idealism could be represented by white clouds and your more negative personal characteristics, and private thoughts, by dark storm clouds.
If you are female and dream that you see or are a boy, then it indicates that you are developing the masculine aspects of character. Alternatively, it may represent your feelings about a real-life boy who is important and significant to you. You may have a crush on this boy and your waking thoughts of him has carried over into the dream world. Your motherly instincts may be taking over.
If you are an adult male and dream that you see or are a boy, then it suggests your playful, innocent, childlike nature. Alternatively, it can symbolize the immature aspects of yourself that still needs to grow. Your inner child may be trying to draw your attention to parts of yourself that you need to recognize and acknowledge.
If you are female and dream that you see or are a boy, then it indicates that you are developing the masculine aspects of character. Alternatively, it may represent your feelings about a real-life boy who is important and significant to you. You may have a crush on this boy and your waking thoughts of him has carried over into the dream world. Your motherly instincts may be taking over. If you are an adult male and dream that you see or are a boy, then it suggests your playful, innocent, childlike nature. Alternatively, it can symbolize the immature aspects of yourself that still needs to grow. Your inner child may be trying to draw your attention to parts of yourself that you need to recognize and acknowledge.
A schoolboy in a dream can reprsent open-mindedness.
If you dream about an altar boy, it can be a messge from your unconscious that you need to ake things more seriously.
A dream about boys arguing can be a sign that you need to be more understanding towards other people.
A schoolboy in a dream can reprsent open-mindedness.
If you dream about an altar boy, it can be a messge from your unconscious that you need to ake things more seriously.
A dream about boys arguing can be a sign that you need to be more understanding towards other people.
To dream that you are running about wild, foretells that you will sustain a serious fall or accident.
To see others doing so, denotes unfavorable prospects will cause you worry and excitement.
To see something wild in your dream, represents the uninhibited and animalistic aspect of your personality. In dreams, you feel freer to behave in a way that you normally would not in your waking life.
The tree is one of the most essential of traditional symbols. Very often
the symbolic tree is of no particular genus, although some peoples have singled
out one species as exemplifying par excellence the generic qualities. Thus, the oak
was sacred to the Celts; the ash to the Scandinavian peoples; the lime-tree in Germany; the fig-tree in India. Mythological associations between gods and trees
are extremely frequent: so, Attis and the pine; Osiris and the cedar; Jupiter and
the oak; Apollo and the laurel, etc. They express a kind of ‘elective correspondence’ (26, 17). In its most general sense, the symbolism of the tree denotes the
life of the cosmos: its consistence, growth, proliferation, generative and regenerative processes. It stands for inexhaustible life, and is therefore equivalent to a
symbol of immortality. According to Eliade, the concept of ‘life without death’
stands, ontologically speaking, for ‘absolute reality’ and, consequently, the tree
becomes a symbol of this absolute reality, that is, of the centre of the world.
Because a tree has a long, vertical shape, the centre-of-the-world symbolism is
expressed in terms of a world-axis (17). The tree, with its roots underground and
its branches rising to the sky, symbolizes an upward trend (3) and is therefore
related to other symbols, such as the ladder and the mountain, which stand for the
general relationship between the ‘three worlds’ (the lower world: the underworld,
hell; the middle world: earth; the upper world: heaven). Christian symbolism—
and especially Romanesque art—is fully aware of the primary significance of the
tree as an axis linking different worlds (14). According to Rabanus Maurus,
however, in his Allegoriae in Sacram Scripturam (46), it also symbolizes human
nature (which follows from the equation of the macrocosm with the microcosm).
The tree also corresponds to the Cross of Redemption and the Cross is often
depicted, in Christian iconography, as the Tree of Life (17). It is, of course, the
vertical arm of the Cross which is identified with the tree, and hence with the
‘world-axis’. The world-axis symbolism (which goes back to pre-Neolithic times)
has a further symbolic implication: that of the central point in the cosmos. Clearly,
the tree (or the cross) can only be the axis linking the three worlds if it stands in
the centre of the cosmos they constitute. It is interesting to note that the three
worlds of tree-symbolism reflect the three main portions of the structure of the
tree: roots, trunk and foliage. Within the general significance of the tree as worldaxis and as a symbol of the inexhaustible life-process (growth and development),
different mythologies and folklores distinguish three or four different shades of
meaning. Some of these are merely aspects of the basic symbolism, but others are
of a subtlety which gives further enrichment to the symbol. At the most primitive
level, there are the ‘Tree of Life’ and the ‘Tree of Death’ (35), rather than, as in
later stages, the cosmic tree and the tree of the knowledge of Good and Evil; but
the two trees are merely two different representations of the same idea. The
arbor vitae is found frequently, in a variety of forms, in Eastern art. The—
apparently purely decorative—motif of hom (the central tree), placed between
two fabulous beings or two animals facing each other, is a theme of Mesopotamian origin, brought both to the West and to the Far East by Persians, Arabs and
Byzantines (6). In Romanesque decoration it is the labyrinthine foliage of the
Tree of Life which receives most emphasis (the symbolic meaning remaining
unchanged, but with the addition of the theme of Entanglement) (46). An important point in connexion with the ‘cosmic tree’ symbol is that it often appears
upside down, with its roots in heaven and its foliage on earth; here, the natural
symbolism based on the analogy with actual trees has been displaced by a meaning expressing the idea of involution, as derived from the doctrines of emanation:
namely, that every process of physical growth is a spiritual opus in reverse.
Thus, Blavatsky says: ‘In the beginning, its roots were generated in Heaven, and
grew out of the Rootless Root of all-being. . . . Its trunk grew and developed,
crossing the plains of Pleroma, it shot out crossways its luxuriant branches, first
on the plane of hardly differentiated matter, and then downward till they touched
the terrestrial plane. Thus . . . (it) is said to grow with its roots above and its
branches below’ (9). This concept is already found in the Upanishads, where it is
said that the branches of the tree are: ether, air, fire, water and earth. In the Zohar
of Hebrew tradition it is also stated that ‘the Tree of Life spreads downwards
from above, and is entirely bathed in the light of the sun’. Dante, too, portrays the
pattern of the celestial spheres as the foliage of a tree whose roots (i.e. origin)
spread upwards (Uranus). In other traditions, on the other hand, no such inversion occurs, and this symbolic aspect gives way to the symbolism of vertical
upward growth. In Nordic mythology, the cosmic tree, called Yggdrasil, sends its
roots down into the very core of the earth, where hell lies (Völuspâ, 19;
Grimnismâl, 31) (17).
We can next consider the two-tree symbolism in the Bible. In Paradise there
were the Tree of Life and the tree of the knowledge of good and evil. Both were
centrally placed in the Garden of Eden. In this connexion, Schneider says (50):
‘Why does God not mention the Tree of Life to Adam? Is it because it was a
second tree of knowledge or is it because it was hidden from the sight of Adam
until he came to recognize it with his new-found knowledge of good and evil—of
wisdom? We prefer the latter hypothesis. The Tree of Life, once discovered, can
confer immortality; but to discover it is not easy. It is “hidden”, like the herb of
immortality which Gilgamesh seeks at the bottom of the sea, or is guarded by
monsters, like the golden apples of the Hesperides. The two trees occur more
frequently than might be expected. At the East gate of the Babylonian heaven, for
instance, there grew the Tree of Truth and the Tree of Life.’ The doubling of the
tree does not modify the symbol’s fundamental significance, but it does add
further symbolic implications connected with the dual nature of the Gemini: the tree, under the influence of the symbolism of the number two, then reflects the
parallel worlds of living and knowing (the Tree of Life and the Tree of Knowledge). As is often the case with symbols, many more specialized meanings have
been developed on the basis of the general tree-symbolism already outlined. Here
are a few: firstly, the triple tree. According to Schneider, the Tree of Life, when it
rises no higher than the mountain of Mars (the world of phenomena) is regarded
as a pillar supporting heaven. It is made up of three roots and three trunks—or
rather one central trunk with two large boughs corresponding to the two peaks of
the mountain of Mars (the two faces of Janus). Here the central trunk or axis
unifies the dualism expressed in the two-tree symbolism. In its lunar aspect, it is
the Tree of Life and emphasizes the moon’s identification with the realm of
phenomena; in its solar aspect it relates to knowledge and death (which, in symbolism, are often associated). In iconography, the Tree of Life (or the lunar side of
a double or triple tree) is depicted in bloom; the tree of death or knowledge (or the
solar side of a double or triple tree) is dry, and shows signs of fire (50). Psychology has interpreted this symbolic duality in sexual terms, Jung affirming that the
tree has a symbolic, bisexual nature, as can also be seen in the fact that, in Latin,
the endings of the names of trees are masculine even though their gender is
feminine (31). This conjunctio confirms the unifying significance of the cosmic
tree. Other symbols are often brought into association with the tree, sometimes
by analogy with real situations, sometimes through the juxtaposition of psychic
images and projections. The resulting composite symbolism is, of course, richer
and more complex, but also more specific, and consequently less spontaneous
and of less scope. The tree is frequently related to the rock or the mountain on
which it grows. On the other hand, the Tree of Life, as found in the celestial
Jerusalem, bears twelve fruits, or sun-shapes (symbols of the Zodiac, perhaps).
In many images, the sun, the moon and the stars are associated with the tree, thus
stressing its cosmic and astral character. In India we find a triple tree, with three
suns, the image of the Trimurti; and in China a tree with the twelve suns of the
Zodiac (25). In alchemy, a tree with moons denotes the lunar opus (the Lesser
Work) and the tree with suns the solar opus (the Great Work). The tree with the
signs of the seven planets (or metals) stands for prime matter (protohyle), from
which all differentiations emerge. Again, in alchemy, the Tree of Knowledge is
called arbor philosophica (a symbol of evolution, or of the growth of an idea, a
vocation or a force). ‘To plant the philosophers’ tree’ is tantamount to stimulating the creative imagination (32). Another interesting symbol is that of the ‘seatree’ or coral, related to the mythic sea king. The fountain, the dragon and the
snake are also frequently related to the tree. Symbol LVII of Bosch’s Ars Symbolica shows the dragon beside the tree of the Hesperides. As regards the symbolism of
levels, it is possible to establish a vertical scale of analogies: dragons and snakes
(primal forces) are associated with the roots; the lion, the unicorn, the stag and
other animals expressing the ideas of elevation, aggression and penetration, correspond to the trunk; and birds and heavenly bodies are brought into relation with
the foliage. Colour correspondences, are: roots/black; trunk/white; foliage/red.
The snake coiled round the tree introduces another symbol, that of the spiral. The
tree as world-axis is surrounded by the sequence of cycles which characterizes
the revealed world. This is an interpretation applicable to the serpent watching at
the foot of the tree on which the Golden Fleece is suspended (25). Endless
instances could be quoted of such associations of symbols, full of psychological
implications. Another typical combination of symbols, extremely frequent in
folktales, is that of the ‘singing tree’. In the Passio S. Perpetuae XI (Cambridge,
1891) we read that St. Saturius, a martyr alongside St. Perpetua, dreamed on the
eve of his martyrdom ‘that, having shed his mortal flesh, he was carried eastward
by four angels. Going up a gentle slope, they reached a spot bathed in the most
beautiful light: it was Paradise opening before us’, he adds, ‘like a garden, with
trees bearing roses and many other flower-blooms; trees tall as cypresses, singing
the while’ (46). The sacrificial stake, the harp-lyre, the ship-of-death and the
drum are all symbols derived from the tree seen as the path leading to the other
world (50) (Plate XXIX). Gershom G. Scholem, in Les Origines de la Kabbale,
speaks of the symbolism of the tree in connexion with hierarchical, vertical structures (such as the ‘sefirothic tree’ of the Cabbala, a theme that we cannot develop
here). He asks himself whether the ‘tree of Porphyry’, which was a widespread
symbol during the Middle Ages, was of a similar nature. In any case, it is reminiscent of the Arbor elementalis of Raymond Lull (1295), whose trunk symbolizes
the primordial substance of Creation, or hyle, and whose branches and leaves
represent its nine accidents. The figure ten has the same connotation as in the
sefiroth, the ‘sum of all the real which can be determined by numbers’.
The tree in your dream is you. The health, size and overall quality of the tree is indicative of how you feel about yourself. This interpretation is to be made only when the tree is the focal point of the dream. Also, consider whether the tree is alive with leaves, flowers or fruit, or if it's barren. You may see trees in your dream as a part of a landscape or as a secondary symbol. At those times, consider all of the details as they may have different interpretations than the one just given.
Like the chain, it is a general symbol for binding and connexion.
Knotted cord, in Egyptian hieroglyphics, signifies a man’s name. Since the knot is
a symbol for the individual’s existence, there are various hieroglyphic signs related to the name of a person in the shape of a knot or a bow or a belt or a crown
and so on. The seal has the same significance (19). The silver cord in Vedic
teaching has a significance which goes still deeper: it expresses the sacred, inner path which binds the outer consciousness of man (his intellect) with his spiritual
essence (the ‘centre’ or ‘silver palace’) (38).
Seeing ropes in your dream, represents some connection or a way to tie/hold things together. Dreaming that you are walking on a rope indicates that you will engage in a doubtful investment but it will prove to be successful. Dreaming that you are climbing up a rope indicates your determination to succeed and overcome adversity. It may also represent your climb to the top. If you are climbing down a rope, then it indicates that you are experiencing disappointments and decline in some business affair. Dreaming that you are tied up in ropes means that you will let your heart guide you contrary to your better judgment.
To see a stream in your dream, represents a flow of fresh and profound ideas. The stream is also symbolic of the flow of your emotions. Alternatively, the dream may be a pun on something that is "streaming" in at a steady pace. Perhaps you need to be patient.
To see a frozen stream in your dream, indicates that your emotions are cold and hardened. You need to confront and deal with your hurt feelings.
Seeing a stream in your dream means that you will come upon a flow of fresh and profound ideas. Seeing a frozen stream in your dream indicates that your emotions have grown cold and hardened. This may reflect your hurt feelings which you need to confront and deal with.
The symbolism of the whip is a mixture of that of the knot or bow and
that of the sceptre, both of them signs for domination, mastery and superiority.
It expresses the idea of punishment, like the truncheon and the club—counterbalanced by the sword as a symbol of purification—and also the power to encircle
and overwhelm (51). In Egypt, the lash, because of its morphological association
with lightning, was the attribute of Min, the god of the wind, and, in general, of
certain deities reigning over storms (41). The Dioscuri carried whips; and bronze
whips figured in the cult of Zeus in Dodona (35). The Egyptian Pharaohs used
the whip as an emblem of power. The Romans used to hang their whips in their
triumphal chariots (8). Logically, the whip ought also to be related to rites of
flagellation (or fecundity) (8). It is, furthermore, an attribute of the ‘Terrible
Mother’ (31).
To dream of a whip, signifies unhappy dissensions and unfortunate and formidable friendships.
To see a whip in your dream, signifies punishment, unhappiness shame and guilt. It may indicate some abusive situation or unfortunate circumstance. Alternatively, the whip means that you need to exercise more control over your life. You need to have more discipline or be more obedient. The dream also may be a metaphor for something that you need to "whip" up.
To dream that you are whipping someone, suggests that you are in control. You are aware of the power you have and may even be exploiting that power. The dream may also have sexual connotations. Perhaps your sex life is in need of a little excitement. Alternatively, the dream may also be a pun on "being whipped", as in either having someone who would do anything for you or that you yourself are the one who is "whipped".
Seeing a whip in your dream, symbolizes punishment and an abusive situation. It also represents unhappiness, unfortunate circumstances and to a certain degree, shame and guilt. Alternatively, it may indicate that you need to exercise more control over your life. You need to have more discipline. Dreaming that you are whipping an assailant means that through your perseverance and courage, you will experience wealth and honor, despite of any opposition.
To dream that you are training for something, suggests that you are lacking self-confidence and are having anxieties about your ability. The dream may also reflect a desire to change your status or position in life.
Dreaming that you are training for something, suggests that you are lacking self-confidence and are having anxieties about your ability. The dream may also reflect a desire to change your status or position in life.
The 12th-century writer Alan of Lille, in his De planctu naturae,
describes Nature as an allegorical figure wearing a diadem set with jewels in
imitation of the stars: twelve stones symbolize the signs of the Zodiac and seven
stand for the Sun, the Moon and the five planets (14). This concept is wholly
astrobiological in character, since it partakes of the tendency to bring the discipline of numbers to bear upon living things, and to infuse the astral, the mineral
and the abstract with the vital forces of plant and animal life.
To dream of nature, denotes freedom, tranquility, restoration, and renewal. You are utilizing your instinctual nature.
Dreaming of nature indicates freedom, tranquility, restoration, and renewal. It may represent that your internal instincts are experienced and expressed.