Dreamcatcher: Missing Pug

Missing Pug

There’s a noise like scratching at my front door, so I get up from the couch to check it out. When I open it up, I find a pug with a little blue bandanna sitting on our welcome mat. I take the little guy inside and look at it’s tag. The orange piece of metal gives me a town with a phone number to call. I dial, and the woman that answers works at the town’s office that keeps track of all the animals in that town. I ask her if anyone is missing a young pug. She tells me that there is no reported missing cases.
Since that was a dead end, I decide to hang up “FOUND” posters all over town, on the telephone poles. I’ll keep him at my house for now, and hopefully my dogs Lily and Skye will be nice to him. [End]

Relative to Real Life~
Night of June 20th, 2014
Real-life characters: None.
Dream-created characters: Animal control woman, pug.
Real-life places: My house, street in which I started hanging up posters.
Dream-created places: Animal control center place.
Different than real life: I’ve never found an animal at my door that needed help finding it’s home, there is no such clinic that keeps track of the animals in towns like a missing-persons thing as far as I know.
Reoccurring: No.
Precognitive: No experiences yet.

The Dictionary of Symbols

In anthropology, woman corresponds to the passive principle of
nature. She has three basic aspects: first, as a siren, lamia or monstrous being who
enchants, diverts and entices men away from the path of evolution; second, as the
mother, or Magna mater (the motherland, the city or mother-nature) related in
turn to the formless aspect of the waters and of the unconscious; and third, as the
unknown damsel, the beloved or the anima in Jungian psychology. In his Symbols
of Transformation, Jung maintains that the ancients saw Woman as either Eve,
Helen, Sophia or Mary (corresponding to the impulsive, the emotional, the intellectual, and the moral) (33). One of the purest and all-embracing archetypes of
Woman as anima is Beatrice in Dante’s Commedia (32). All allegories based upon
the personification of Woman invariably retain all the implications of the three
basic aspects mentioned above. Of great interest are those symbols in which the
Woman appears in association with the figure of an animal—for example, the
swan-woman in Celtic and Germanic mythology, related to the woman with the
hoof of a goat in Hispanic folklore. In both cases the woman disappears once her
maternal mission has been completed and, similarly, the virgin qua virgin ‘dies’ in order to give way to the matron (31). In iconography it is common to find parts
of the female figure combined with that of a lion. The Egyptian goddess Sekhmet,
characterized by her destructiveness, had the body of a woman and the head (and
therefore the mind) of a lion. Conversely, a figure with a lion’s body and a
woman’s head appears in the Hieroglyphica of Valeriano as an emblem of the
hetaira (39). The inclusion of feminine, morphological elements in the composition of traditional symbols such as the sphinx always alludes to a background of
nature overlaid with the projection of a concept or of an entire complex of cosmic
intuitions. In consequence, the Woman is an archetypal image of great complexity
in which the decisive factor may be the superimposed symbolic aspects—for
example, the superior aspects of Woman as Sophia or Mary determine her function as a personification of science or of supreme virtue; and when presented as
an image of the anima, she is superior to the man because she is a reflection of the
loftiest and purest qualities of the man. In her baser forms as Eve or as Helen—
the instinctive and emotional aspects—Woman is on a lower level than the man.
It is here, perhaps, that she appears at her most characteristic—a temptress, the
Ewig Weibliche, who drags everything down with her, and a symbol comparable
with the volatile principle in alchemy, signifying all that is transitory, inconsistent, unfaithful and dissembling. See also The Loved One and Sophia.

Dream Moods

To see a woman in your dream, represents nurturance, passivity, caring nature, and love. It refers to your own female aspects or your mother. Alternatively, a woman indicates temptation and guilt. If you know the woman, then it may reflect concerns and feelings you have about her.

To see an old woman in your dream, indicates your concerns about aging and growing old. Alternatively, the old woman may be an archetypal figure to symbolize feminine power.

To see a group of women talking in your dream, refers to some gossip.

To see a pregnant women in your dream, symbolizes abundant wealth.

Hyper Dictionary

Seeing a woman in your dream, represents nurturance, passivity, caring nature, and love. It refers to your own female aspects or may also represent your mother. Alternatively, it may indicate temptation and guilt. If you know the woman, then it may symbolize the concerns and feelings you have about her. Seeing an old woman in your dream indicates aging and growing old. Seeing a group of women talking in your dream, refers to some gossip. Seeing a pregnant women in your dream, symbolizes abundant wealth.

Meaning of Dreams

A woman or women generally represent intuition, creativity, nurturing, and love. At times they can also represent the negative attributes that are given to women and include physical and emotional weakness, gossip, martyrdom, passivity, moodiness, temptation, and guilt. The content of the dream is to be considered, as well as the emotional tone. If the dream is sexual in nature, look up sex. If the woman in your dream was a stranger and you are a man, she could be symbolic of your feminine side or your attitude about women. If you are a woman, this stranger may be symbolic of different parts of your character or personality. The woman is that force or current inside of you that nudges you on and inspires you. It is your intuition and the knowledge that in not necessarily attached to words.

The Dictionary of Symbols

Of the utmost importance in symbolism, both in connexion with
their distinguishing features, their movement, shapes and colours, and because of
their relationship with man. The origins of animal symbolism are closely linked
with totemism and animal worship. The symbolism of any given animal varies
according to its position in the symbolic pattern, and to the attitude and context
in which it is depicted. Thus the frequent symbol of the ‘tamed animal’ can
signify the reversal of those symbolic meanings associated with the same animal
when wild. In the struggle between a knight and a wild or fabulous animal—one of
the most frequent themes in symbolism—the knight’s victory can consist either
in the death or in the taming of the animal. In Chrétien de Troyes’ mediaeval
romance, Yvain, the hero is assisted by a lion. In the legend of St. George, the
conquered dragon serves its conqueror. In the West, some of the earliest references to animal symbolism are found in Aristotle and in Pliny, but the most
important source is the treatise Physiologus, written in Alexandria in the 2nd
century A.D. Another important contribution was made one or two centuries
later by Horapollo, with his two treatises on Hieroglyphica, based on Egyptian
symbolism. From these sources flows a stream of mediaeval animal symbolism
which produced such notable bestiaries as that of Philip of Thaun (A.D. 1121),
Peter of Picardy and William of Normandy (13th century); or the De Animalibus,
attributed to Albertus Magnus; Libre de les besties of Raymond Lull; and
Fournival’s Bestiaire d’Amour (14th century). The primitives’ view of animals,
as analysed by Schneider (50), is mirrored in all these works, namely that while
man is an equivocal, ‘masked’ or complex being, the animal is univocal, for its
positive or negative qualities remain ever constant, thus making it possible to
classify each animal, once and for all, as belonging to a specific mode of cosmic
phenomena. More generally, the different stages of animal evolution, as manifested by the varying degrees of biological complexity, ranging from the insect and
the reptile to the mammal, reflect the hierarchy of the instincts. In Assyrian and
Persian bas-reliefs, the victory of a higher over a lower animal always stands for
the victory of the higher life over the lower instincts. A similar case is in the
characteristic struggle of the eagle with the snake as found in pre-Columbian
America. The victory of the lion over the bull usually signifies the victory of Day
over Night and, by analogy, Light triumphing over Darkness and Good over Evil.
The symbolic classification of animals is often related to that of the four Elements. Animals such as the duck, the frog and the fish, however much they may
differ one from the other, are all connected with the idea of water and hence with
the concept of the ‘primal waters’; consequently, they can stand as symbols of
the origin of things and of the powers of rebirth (37, 9). On the other hand, some animals, such as dragons and snakes, are sometimes assigned to water, sometimes
to earth and sometimes even to fire (17). However, the most generally accepted
classification—which is also the most fundamentally correct—associates aquatic
and amphibious animals with water; reptiles with earth; birds with air; and mammals (because they are warm-blooded) with fire. For the purposes of symbolic
art, animals are subdivided into two categories: natural (often in antithetical
pairs: toad/frog, owl/eagle, etc.) and fabulous. Within the cosmic order, the latter
occupy an intermediate position between the world of fully differentiated beings
and the world of formless matter (50). They may have been suggested by the
discovery of skeletons of antediluvian animals, and also by certain beings which,
though natural, are ambiguous in appearance (carnivorous plants, sea urchins,
flying fish, bats), and thus stand for flux and transformism, and also for purposeful evolution towards new forms. In any event, fabulous animals are powerful
instruments of psychological projection. The most important fabulous animals
are: chimaera, sphinx, lamia, minotaur, siren, triton, hydra, unicorn, griffin, harpy,
winged horse, hippogryph, dragon, etc. In some of these the transmutation is a
simple one, and clearly positive in character—such as Pegasus’ wings (the spiritualization of a lower force)—but more often the symbol is a consequence of a
more complex and ambiguous process of the imagination. The result is a range of
highly ambivalent symbols, whose significance is heightened by the ingrained
belief in the great powers exercised by such beings as well as in the magic importance of abnormality and deformity. In addition, there are animals which, while
hardly or not at all fabulous in appearance, are credited with non-existential or
supernatural qualities as the result of a symbolic projection (for example, the
pelican, phoenix, salamander). There is a fragment by Callimachus on the Age of
Saturn, in which animals have the power of speech (this being a symbol of the
Golden Age which preceded the emergence of the intellect—Man—when the
blind forces of Nature, not yet subject to the logos, were endowed with all sorts
of extraordinary and exalted qualities). Hebrew and Islamic traditions also include
references to ‘speaking animals’ (35). Another interesting classification is that of
‘lunar animals’, embracing all those animals whose life-span includes some kind
of cyclic alternation, with periodic appearances and disappearances (18). The
symbolism of such animals includes, in addition to the animal’s specific symbolic
significance, a whole range of lunar meanings. Schneider also mentions a very
curious primitive belief: namely, that the voice of those animals which can be said
to serve as symbols of heaven is high-pitched if the animal is large (the elephant,
for example), but low-pitched if the animal is small (as the bee); while the converse is true of earth-symbol animals. Some animals, in particular the eagle and the lion, seem to embody certain qualities, such as beauty and the fighting spirit,
to such an extent that they have come to be universally accepted as the allegorical
representations of these qualities. The emblematic animals of Roman signa were:
eagle, wolf, bull, horse and wild boar. In symbolism, whenever animals (or any
other symbolic elements) are brought together in a system, the order of arrangement is always highly significant, implying either hierarchical precedence or relative position in space. In alchemy, the descending order of precedence is symbolized by different animals, thus: the phoenix (the culmination of the alchemical
opus), the unicorn, the lion (the necessary qualities), the dragon (prime matter)
(32). Symbolic groups of animals are usually based on analogical and numerical
patterns: the tetramorphs of Western tradition, as found in the Bible, are a fundamental example; another example would be the Chinese series of the four benevolent animals: the unicorn, phoenix, turtle and dragon. The following animals occur
particularly in Romanesque art: the peacock, ox, eagle, hare, lion, cock, crane,
locust and partridge (50). Their symbolic meaning is mainly derived from the
Scriptures or from patristic tradition, though some meanings, arising from analogy, such as that between cruelty and the leopard, are immediately obvious (20).
The importance in Christianity of the symbols of the dove, the lamb and the fish
is well known. The significance of the attitudes in which symbolic animals are
depicted is usually self-evident: the counterbalancing of two identical—or two
different— animals, so common in heraldry, stands for balance (i.e. justice and
order, as symbolized for instance by the two snakes of the caduceus); the animals
are usually shown supporting a shield or surmounting the crest of a helmet. Jung
supports this interpretation with his observation that the counterbalancing of the
lion and the unicorn in Britain’s coat of arms stands for the inner stress of
balanced opposites finding their equilibrium in the centre (32). In alchemy, the
counterbalancing of the male and the female of the same species (lion/lioness, dog/
bitch) signifies the essential contrast between sulphur and mercury, the fixed and
the volatile elements. This is also the case when a winged animal is opposed to a
wingless one. The ancient interest in animals as vehicles of cosmic meanings, over
and above the mere fact of their physical existence, persisted from the earliest
beginnings of the Neolithic Age up to as late as 1767, with the publication of such
works as Jubile van den Heyligen Macarius. This treatise describes processions
in which each symbolic chariot has a characteristic animal (the peacock, phoenix,
pelican, unicorn, lion, eagle, stag, ostrich, dragon, crocodile, wild boar, goat, swan,
winged horse, rhinoceros, tiger and elephant). These same animals, together with
many others (such as the duck, donkey, ox, owl, horse, camel, ram, pig, deer stork, cat, griffin, ibis, leopard, wolf, fly, bear, bird, dove, panther, fish,-snake
and fox) are those mainly used also as watermarks in papermaking. The use of
watermarks, undoubtedly mystical and symbolic in origin, spread throughout the
Western world from the end of the 13th century onwards. All the above particular
symbolic uses rest on a general symbolism of animals, in which they are related to
three main ideas: the animal as a mount (i.e. as a means of transport); as an object
of sacrifice; and as an inferior form of life (4). The appearance of animals in
dreams or visions, as in Fuseli’s famous painting, expresses an energy still undifferentiated and not yet rationalized, nor yet mastered by the will (in the sense of
that which controls the instincts) (31). According to Jung, the animal stands for
the non-human psyche, for the world of subhuman instincts, and for the unconscious areas of the psyche. The more primitive the animal, the deeper the stratum
of which it is an expression. As in all symbolism, the greater the number of objects
depicted, the baser and the more primitive is the meaning (56). Identifying oneself
with animals represents integration of the unconscious and sometimes—like immersion in the primal waters—rejuvenation through bathing in the sources of life
itself (32). It is obvious that, for pre-Christian man (as well as in amoral cults),
the animal signifies exaltation rather than opposition. This is clearly seen in the
Roman signa, showing eagles and wolves symbolically placed on cubes (the
earth) and spheres (heaven, the universe) in order to express the triumphant
power of the force of an instinct. With regard to mythic animals, a more extensive
treatment of this subject is to be found in the Manual de zoología fantástica of
Borges y Guerrero (Mexico and Buenos Aires, 1957), in which such creatures are
characterized as basically symbolic and, in most cases, expressive of ‘cosmic
terror’.

Dream Moods

To see animals in your dream, represent your own physical characteristic, primitive desires, and sexual nature, depending on the qualities of the particular animal. Animals symbolize the untamed and uncivilized aspects of yourself. Thus, to dream that you are fighting with an animal signifies a hidden part of yourself that you are trying to reject and push back into your subconscious. Refer to the specific animal in your dream.

To dream that animals can talk, represent superior knowledge. Its message is often some form of wisdom. Alternatively, a talking animal denotes your potential to be all that you can be.

To dream that you are saving the life of an animal, suggests that you are successfully acknowledging certain emotions and characteristics represented by the animal. The dream may also stem from feelings of inadequacy or being overwhelmed. If you are setting an animal free, then it indicates an expression and release of your own primal desires.

To see lab animals in your dream, suggest that an aspect of yourself is being repressed. You feel that you are not able to fully express your desires and emotions. Alternatively, it suggests that you need to experiment with your fears, choices, and beliefs. Try not to limit yourself.

The Dictionary of Symbols

Mystics have always traditionally considered the feminine aspect of
the universe as a chest, a house or a wall, as well as an enclosed garden. Another
symbolic association is that which equates the house (and the above, related
forms) with the repository of all wisdom, that is, tradition itself (4). In architectural symbolism, on the other hand, the house carries not only an overall symbolism but also particular associations attached to each of its component parts.
Nevertheless, the house as a home arouses strong, spontaneous associations with
the human body and human thought (or life, in other words), as has been confirmed empirically by psychoanalysts. Ania Teillard explains this by pointing
out that, in dreams, we employ the image of the house as a representation of the
different layers of the psyche. The outside of the house signifies the outward
appearance of Man: his personality or his mask. The various floors are related to
the vertical and spatial symbols. The roof and upper floor correspond to the head
and the mind, as well as to the conscious exercise of self-control. Similarly, the
basement corresponds to the unconscious and the instincts (just as sewers do, in
symbols pertaining to the city). The kitchen, since this is where foodstuff is
transformed, sometimes signifies the place or the moment of psychic transmutation in the alchemical sense. The intercommunicating rooms speak for themselves. The stairs are the link between the various planes of the psyche, but their
particular significance depends upon whether they are seen as ascending or descending. Finally, there is, as we have said, the association of the house with the
human body, especially regarding its openings, as was well understood by
Artemidorus Daldianus (56).

Dream Moods

To see a house in your dream, represents your own soul and self. Specific rooms in the house indicate a specific aspect of your psyche. In general, the attic represents your intellect, the basement represents the unconscious, etc. If the house is empty, then it indicates feelings of insecurity. If the house is shifting, then it suggests that you are going through some personal changes and changing your belief system. To dream that a house has no walls, represents a lack of privacy. You feel that everyone is looking over your shoulder or up in your business.

To dream that you are cleaning your house, signifies your need to clear out your thoughts and get rid of old ways. You are seeking self-improvement.

If you live with others in your waking life, but dream that you are living alone, suggests that you need to take new steps toward independence. You need to accept responsibilities and be more self-reliant.

To see an old, run-down house in your dream, represents your old beliefs, attitudes and how you used to think or feel. A situation in your current life may be bringing about those same old attitudes and feelings. Alternatively, the old house may symbolize your need to update you mode of thinking. To dream that your house is damaged, indicates your waking concerns about the condition of your house.

To see a new house in your dream, indicates that you are entering into a new phase or new area in your life. You are becoming more emotionally mature. If you are locked out of the house, then it represents rejection and insecurity. You feel you are being left behind.

To dream that your house is broken into, suggests that you are feeling violated. It may refer to a particular relationship or current situation in your life. Alternatively, it indicates that some unconscious material is attempting to make itself known. There are some aspects of yourself that you have denied.

To dream of a haunted house, signifies unfinished emotional business, related to your childhood family, dead relatives, or repressed memories and feelings.

To dream that a house has disappeared, indicates that you are not feeling grounded. You feel uprooted by a particular circumstance or relationship in your life.

To dream that water is rising up in your house, suggests that you are becoming overwhelmed by your emotions.

10,000 Dreams Interpreted

To dream of building a house, you will make wise changes in your present affairs.

To dream that you own an elegant house, denotes that you will soon leave your home for a better, and fortune will be kind to you.

Old and dilapidated houses, denote failure in business or any effort, and declining health.

Hyper Dictionary

Seeing a house in your dream, represents your own soul and self. Specific rooms in the house indicate a specific aspect of your psyche. In general, the attic represents your intellect, the basement represents the unconscious, etc. If the house is empty, then it indicates feelings of insecurity. If the house is shifting, then it suggests that you are going through some personal changes and changing your belief system. Dreaming that you are cleaning your house means your need to clear out your thoughts and getting rid of old ways. You are seeking self-improvement. Seeing an old, run-down house in your dream, represents your old beliefs, attitudes and how you used to think or feel. A situation in your current life may be bringing about those same old attitudes and feelings. Alternatively, the old house may symbolize your need to update you mode of thinking. Dreaming that your house is broken into, suggests that you are feeling violated. It may refer to a particular relationship or current situation in your life. Alternatively, it indicates that some unconscious material is attempting to make itself known. There are some aspects of yourself that you have denied. Dreaming of a haunted house means unfinished emotional business, related to your childhood family, dead relatives, or repressed memories and feelings. Dreaming that a house disappeared, indicates that you are not feeling grounded. You feel uprooted by a particular circumstance or relationship in your life.

Meaning of Dreams

It is common to dream about houses. They usually symbolise our emotional and psychological selves. All of your experiences, stages of development, and parts of your conscious and unconscious life may be represented by that house. The house may be representing issues concerning a particular dilemma in your life, or it may be more general and comprehensive. Either way, if you pay attention to the details in this dream, you may learn a thing or two about yourself.