The meaning of Modern in dream | Dream interpretation
Not tempered by time and experience; compare to “antique”
To make a picture, denotes that you will engage in some unremunerative enterprise.
To destroy pictures, means that you will be pardoned for using strenuous means to establish your rights.
To buy them, foretells worthless speculation.
To dream of seeing your likeness in a living tree, appearing and disappearing, denotes that you will be prosperous and seemingly contented, but there will be disappointments in reaching out for companionship and reciprocal understanding of ideas and plans.
To dream of being surrounded with the best efforts of the old and modern masters, denotes that you will have insatiable longings and desires for higher attainments, compared to which present success will seem poverty-stricken and miserable. See Painting and Photographs. ... Ten Thousand Dream Interpretation
2. Desire to be “up to date.” 3. Need to make oneself heard by more people.
4. Need for knowledge and ideas.
5. Curiosity about the world. ... New American Dream Dictionary
If not, he will be condemned to death and perhaps be hanged... Islamic Dream Interpretation
The Indians of North and South America also gave deer a spiritually important role. They believed that the souls of men passed into deer at the time of death. They also believed that a dying deer was a negative omen, which usually represented droughts that in turn foretold of very difficult times ahead. In the modern world, we generally see deer as gentle forest animals. Deer are characters in children’s stories and Santa Clause uses them to bring gifts to all. Thus, the deer in your dream may be a symbol of gentle and helpful parts of your psyche. In order to understand the message of the dream, think about what situation in your life would benefit from gentleness and soul fullness?... The Bedside Dream Dictionary
A visitor and intended caretaker of your emotions.The frog, unless deformed negatively, removes the little irritations that interfere with your intuition and responses or reactions.Is the frog doing his job properly and acting in accordance with his duties?Are the patterns overcoming the frog? ... The Bedside Dream Dictionary
The more modern approach to interpreting a dream with strangers in it is that they represent different sides or unfamiliar aspects of our personality.
The best way to tell is to “check inside” of yourself and simply try to understand the message of this dream. Whether the message is coming from your unconscious or from a different reality might be irrelevant.
The lessons gained through a dream are far more important then where they came from. Just remember: The mind that dreamt the dream also knows its source and meaning (and that is YOUR own mind). See also: People... The Bedside Dream Dictionary
To dream that they make their honey in the house signifies dignity, eloquence and success to the occupants.
To be stung by a bee denotes vexation and trouble.
To take bees augurs profit.
A dream of bees is auspicious to plowmen and to thosei profiting from this industry, to others this dream signifies trouble by reason of the noise bees make, wounds by reason of their sting, and sickness by reason of their honey and wax. Jupiter is said to have been nourished by bees, and in his infancy Pindar was supposedly fed on honey instead of milk. They were sacred to Artemis and they appear on her statues and on her coins; Mahomet admits bees to Paradise. In modern Christian art they symbolize industry.... The Fabric of Dream
The mastiff is the modern symbol of loyalty, gentleness and fidelity.... The Fabric of Dream
The theory of the subconscious and its warnings, etc., is, however, in accord with the older school, for the dream of nakedness might readily originate in fear, especially with women who habitually devote a large amount of thought to clothes.... The Fabric of Dream
To a young woman it symbolizes vanity and the attempted seduction by a coxcomb (Gypsy). The early Christians held it as the symbol of immortality. It was also the bird of Juno, who cursed whosoever should pluck its feathers; their children should never be well, nor should men come for their daughters; hence the superstition attached to these feathers.
The modern symbol of pomp and vanity.... The Fabric of Dream
To dream you are making the bread shows you will be making more money in your endeavors.... Tryskelion Dream Interpretation
If you dream of eating frogs then you will find very little to gain in current relationships and losses associated with love affairs.
If you dream of catching a frog then the carelessness you exhibit concerning your health and well being will greatly distress those who care for you.
If you see frogs in a low marshy area this is a sign of ill luck and losses. Seeing frogs in clean, green grass denotes the making of an even tempered friend and confidant.... Tryskelion Dream Interpretation
If white: one’s natural drives, feelings about coloured people; or if person is known, what you feel about them.
If black or brown: one’s own cultural feelings; same as any person’ dream.
Example: \ was in a cubicle or small toilet with a very black coloured woman. She told me there was something wrong with her vagina. She was undressed. I rubbed her vagina and we both felt enormous passion. I then awoke but couldn’t at first remember the dream. I have refrained from sexual intercourse for some weeks, as I always feel shattered/ tired afterwards. Anyway I woke very wet, yet couldn’t remember any orgasm. I could remember some question of sex as I awoke. Then I remembered the dream and continued it in fantasy. I experienced powerful urges to find a woman to have a non-committed sexual relationship with. But in the end I wanted to share my feelings with my wife, but she seemed deep asleep and unresponsive. When I slept again I dreamt I was in London, had got off one bus, but was not at any destination. I was standing about not making a move to find my direction. Then I began to look’ (Alfred C).
To understand this dream in some depth it is helpful to think of a sexual drive as a flow, like a river. As such it can be blocked, in which case it will seek an alternative route. Sexual energy or flow is not simply a mechanical thing, ihough; it is also deeply feeling in its connection with the most profound sides of human life such as parenthood and the canng and providing for young. In the history of white people a great deal of sexual frustration has arisen out of the ideas of sin and guilt in their religion.
A view arose for the white race that the black races had an easier and less frustrating relationship with the natural —which includes not only sexuality but the body as a whole, and nature also. So when Alfred dreams of the black woman, he is meeting what is natural and flowing in himself, but which he has blocked by his will because he felt shattered after sex.
The pan about the bus shows him trying to find a direction in which his sexual feelings could move satisfyingly in connection with other people.
Unfonunately, as Jung points out in Man and His Symbols, people in modern society, whether black, yellow, brown or white, have lost their sense of nature and the cosmos as being anything other than processes without consciousness or living feeling. Jung says. No river contains a spirit, no tree is the life principle of a man. no snake the embodiment of wisdom. No voice now speaks to man from stones, plants, and animals, nor does he speak to them believing they can hear.’ The importance of such dreams as Arthur’s is that it shows the passionate relationship between our personality and the pnmitive and natural.
A black person, born and bred in a modern setting, would most likely dream of a black bushman to depict their own natural drives. See identity and dreams; Africa; sex in dreams. ... A Guide to Dreams and Sleep Experiences
If one succeeds in touching the feelings and memories usually connected with a dream image, this becomes apparent because of the depth of insight and experience which arises. Although ideally the Freudian analyst helps the client discover their own experience of their dream, it can occur that the analyst puts to the client readymade views of the dream. Out of this has occurred the idea of someone else ‘analysing or telling us about our dream.
Carl Jung used a different approach. He applied amplification (see entry), helped the client explore their associations, used active imagination (see entry) and stuck to the structure of the dream. Because amplification also put to the client the information and experience of the therapist, again the dreamwork can be largely verbal and intellectual, rather than experiential.
In the approach of Fritz Perls (gestalt therapy) and Moreno (psychodrama), dream analysis is almost entirely experiential.
The person exploring the dream acts out or verbalises each role or aspect of the dream.
If one dreamt of a house, in gestalt one might stan by saying I am a house’ and then go on to describe oneself just as one is as the particular house in the dream.
It is important, even if the house were one existing externally, not to attempt a description of the external house, but to stay with the house as it was in the dream. This is like amplification, except the client gives all the information. This can be a very dramatic and emotional experience because we begin consciously to touch the immense realms of experience usually hidden behind the image. When successful this leads to personal insights into behaviour and creativity. See dream processing; amplification; gestalt dream work.
dream as a meeting place Any two people, or group of people who share their dreams, particularly if they explore the associated feelings and thoughts connected with the dream images, achieve social intimacy quickly. Whether it is a family sharing their dreams, or two fnends, an environment can be created in which the most profound feelings, painful and wonderful, can be allowed. Such exposure of the usually private areas of one s feelings and fears often presents new information to the dreamer, and also allows ventilation of what may never have been consciously expressed before. In doing so a healing release is reached, but also greater self understanding and the opportunity to think over or reconsider what is discovered.
Herbert Reed, editor of the dream magazine Sundance, and resident in Virginia Beach, Va., initiated group dreaming experiments. It started because Reed noticed that in the dream groups he was running, when one of the group aired a problem, other members would subsequently dream about that person’s problem. He went on to suggest the group should attempt this purposely and the resulting dreams shared to see if they helped the person with the problem.
The reported dreams often formed a more detailed view of the person’s situation. In one instance the group experienced many dream images of water. It aided the woman who was seeking help to admit she had a phobia of water and to begin thinking about learning to swim. In another experiment, a woman presented the problem of indecision about what college to transfer to and what to study. Her group subsequently said they were confused because they had not dreamt about school. Several had dreams about illicit sex. though, which led the woman to admit she was having an affair with a married man. She went on to realise that it was the affair which was underlying her indecision. She chose to end the affair and further her career.
Whatever may be underlying the results of Reed’s expen- ments, it is noticeably helpful to use the basic principles he is working with. They can be used by two people equally as well as a group—by a parent and child, wife and husband, businessman and employee. One sets out to dream about each other through mutual agreement. Like any undertaking, the involvement, and therefore the results, are much more pronounced if there is an issue of reasonable importance behind the experiment. It helps if one imagines that during sleep you are going to meet each other to consider what is happening between you. Then sleep, and on waking take time to recall any dream. Note it down, even if it seems far removed from what you expected. Then explore its content using the techniques in dream processing.
Example: My wife and I decided to attempt to meet in our dreams. I dreamt I was in a room similar to the back bedroom of my previous marnage. My present wife was with me. She asked me to help her move the wardrobe. It reminded me of, but did not look like, the one which had been in that bedroom. I stood with my back to it, and reached my hands up to press on the top, inside. In this way I carried it to another wall. As I put it down the wood broke. I felt it ought to be thrown away’ (Thomas B). Thomas explored the dream and found he connected feelings about his first marriage with the wardrobe and bedroom. In fact the shabby wardrobe was Tom’s feelings of shabbiness at having divorced his first wife. In his first marriage, represented by the bedroom, he always felt he was married for life. In divorcing, he had done something he didn’t like and was carrying it about with him. He says ‘1 am carrying this feeling of shabbiness and second best into my present relationship, and I need to get rid of it.’
dream as a spiritual guide Dreams have always been connected with the spiritual side of human experience, even though today many spiritual leaders disagree with consideration of dreams. Because dreams put the dreamer in touch with the source of their own internal wisdom and certainty, some conflict has existed between authoritative priesthood and public dreaming.
A lay person finding their own approach to God in a dream might question the authority of the priests. No doubt people frequently made up dreams about God in order to be listened to. Nevertheless, despite opposition, Matthew still dreamt of an angel appearing to him, Joseph was still warned by God to move Jesus; Peter still dreamt his dream of the unclean animals.
The modern scientific approach has placed large question marks against the concept of the human spirit. Study of the brain’s functions and biochemical activities have led to a sense of human personality being wholly a series of biological and biochemical events.
The results of this in the relationship between doctor and patient, psychiatrist and client, sometimes results in the communication of human personality being of little consequence. It may not be put into words, but the intimation is that if one is depressed it is a biochemical problem or a brain malfunction.
If one is withdrawn or autistic, it is not that there is a vital centre of personality which has for some reason chosen to avoid contact, but that a biochemical or physiological problem is the cause—it’s nothing personal, take this pill (to change the biochemistry, because you are not really a person). Of course we have to accept that human personality must sometimes face the tragedy of biochemical malfunction, but we also need to accept that biochemical and physiological process can be changed by human will and courage.
In attempting to find what the human spirit is by looking at dreams, creativity stands out.
The spiritual nature may not be what we have traditionally considered it to be.
An overview of dreams and how dreamers relate to them suggests one amazing fact. Let us call it the ‘seashell effect’. When we hear sounds in a shell that we hold to our ear, the noises heard seem exterior to oneself, yet they are most likely amplification of sounds created in our own ear, perhaps by the passage of blood. Imagine an electronic arcade machine which the player could sit in and, when running, the player could be engulfed in images, sounds, smell and sensation. At first there is shimmering darkness, then a sound, and lights move. Is it a face seen, or a creature. Like Rorschach’s ink blots, the person creates figures and scenes out of the shapeless light and sound.
A devil appears which terrifies the player. People, demons, animals, God and angels appear and fade. Scenes are clearcut or a maelstrom of movement and ill-defined activity. Events arise showing every and any aspect of human experience. Nothing is impossible.
If, on stepping out, we told the player that what occurred was all their own creation due to unconscious feelings, fears, habits, thoughts and physiological processes occurring within them, like the seashell effect, they might say ‘Good God, is that all it was, and I thought it was real. What a waste of time.’
Whether we can accept it or not, as a species we have created out of our own longings, fears, pain and perhaps vision, God, with many different names—politics, money, devils, nationalism, angels, an, and so on and on. All of it has flowed out of us. Perhaps we even deny we are the authors of the Bible, wars, social environments. Responsibility is difficult.
It is easier to believe the source is outside oneself. And if we do take responsibility for our amazing creativity, we may feel ‘is that all it is—me?’ Yet out of such things, such fears, such drives, such unconscious patterns as we shape our dreams with, we shape our life and fonune, we shape our children, we shape the world and our future.
The shadow of fear we create in our dream, the situation of aloneness and anger, becomes a pattern of feelings, real in its world of mind. We create a monster, a Djinn, a devil, which then haunts and influences us. Or with feelings of hope, of purposiveness and love, create other forces in us and the world. But we are the creator. We are in no way separate from the forces which create our existence. We are those creative forces. In the deepest sense, not just as an ego, we create ourselves, and we go on creating ourselves. We are the God humanity has looked so long for.
The second aspect of the human spirit demonstrated by dreams is consciousness.
The unconscious mind, if its function is not clogged with a backlog of undealt with painful childhood experience and nonfunctional premises, has a propensity to form gestalts. It takes pieces of experience and fits them together to form a whole. This is illustrated by how we form gestalts when viewing newsprint photographs, which are made up of many small dots. Our mind fits them together and sees them as a whole, giving meaning where there are only dots. When the human mind is working well, when the individual can face a wide range of emotions, from fear and pain to ecstasy, this process of forming gestalts can operate very creatively. This is because it needs conscious involvement, and if the personality is frightened of deep feeling, the uniting of deeply infantile and often disturbing cxpcrience is cut out. Yet these areas are very rich mines of information, containing our most fundamental learning.
If the process is working well, then one’s expenence is gradually transformed into insights which transcend and thereby transform one s personal life.
For instance, we have witnessed our own binh in some manner, we also see many others appeanng as babies. We see people ageing, dying. We see millions of events in our life and in others.
The unconscious, deeply versed in imagery, ritual and body language, out of which it creates its dreams, picks up information from music, architecture, traditional rituals, people walking in the street, the unspoken world of parental influence.
The sources are massive, unbelievable. And out of it all our mind creates meaning. Like a process of placing face over face over face until a composite face is formed, a synthesis of all the faces; so the unconscious scans all this information and creates a world view, a concept of life and death.
The archetypes Jung talks of are perhaps the resulting synthesis of our own expenence, reaching points others have met also.
If so, then Chnst might be our impression of humanity as a whole.
If we dare to touch such a synthesis of experience it may be seanng, breathtaking.
It breaks the boundaries of our present personality and concepts because it transcends. It shatters us to let the new vision emerge. It reaches, it soars, like an eagle flying above the single events of life. Perhaps because of this the great hawk of ancient Egypt represented the human spirit.
Lastly, humans have always been faced by the impossible.
To a baby, walking and not wetting its pants is impossible, but with many a fall and accident it does the impossible.
It is a god in its achievement.
To talk, to fly heavier-than-air planes, to walk on the Moon, were all impossible. Humans challenge the impossible every day. Over and over they fall, back into defeat. Many lie there broken. Yet with the next moment along come youngsters with no more sense than grasshoppers, and because they don’t know what the difference is between right and left, do the impossible. Out of the infinite potential, the great unknown, they draw something new. With hope, with folly, with a wisdom they gain from who knows where, they demand more. And it’s a common everyday son of miracle. Mothers do it constantly for their children—transcending themselves. Lovers go through hell and heaven for each other and flower beyond who they were. You and I grow old on it as our daily bread, yet fail to see how holy it is. And if we turn away from it, it is because it offers no certainties, gives no authority, claims no reward.
It is the spiritual life of people on the street. And our dreams remember, even if we fail.
For this is the body and blood of the human spirit.
dream as a therapist and healer There is a long tradition of using dreams as a base for both physical and psychological healing. One of the earliest recorded incidents of such healing is when Pharaoh’s ‘spirit was troubled, and he sent for all the magicians of Egypt and all its wise men; and Pharaoh told them his dream, but there was none who could interpret it’. Then Joseph revealed the meaning of the dream and so the healing of Pharaoh’s troubled mind took place (Genesis 41).
The Greek Temples of Asclepius were devoted to using dreams as a base for healing of body and mind (see dreams and ancient Greece).
The Iroquois Amerindians used a social form of dream therapy also (see Iroquoian dream cult).
The dream process was used much more widely throughout history in such practices as Pentecostal Christianity, shaktipat yoga in India, and Anton Mesmer’s groups (see sleep movements).
Sigmund Freud pioneered the modern approach to the use of dreams in therapy, but many different approaches have developed since his work. Examples of the therapeutic action of gaining insight into dreams are to be found in the entnes on abreaction, recurring dreams, reptiles.
The entry on dream processing gives information about using a dream to gain insight and healing. See also dream as meeting place.
A feature which people who use their dreams as a therapeutic tool mention again and again is how dreams empower them. Many of us have an unconscious feeling that any important healing work regarding our body and mind can only be undertaken and directed by an expert, the expert might be a doctor, a psychiatrist, psychotherapist, or osteopath. Witnessing the result of their own dream process, even if helped by an expert, people feel in touch with a wonderful internal process which is working actively for their own good. One woman, who had worked on her dream with the help of a fnend (non expert), said It gave me great confidence in my own internal process. I realised there was something powerful in myself working for my own good. It was a feeling of cooperating with life.’ One is frequently amazed by one’s own resources of wisdom, penetrating insight and sense of connection with life, as met in dreamwork. This is how dreams play a pan in helping one towards wholeness and balance.
The growing awareness of one’s central view of things, which is so wide, piercing and often humorous, brings developing self respect as the saga of one’s dreams unfolds.
There may be no hint of this, however, if a person simply records their dreams without attempting to find a deeply felt contact with their contents.
It is in the searching for associated feelings and ideas that the work of integrating the many strands of one’s life begins. Gradually one weaves, through a co-operative action with the dream process, a greater unification of the dark and the light, the painful and transcendent in one’s nature.
The result is an extraordinary process of education. ... A Guide to Dreams and Sleep Experiences
An idea of ‘reality’ in the sense of what is probable, and what would be dangerously out of norm, has been formed. We gather information in ways little recognised. How our parents relate to their environment and to other people is all recorded and leamt from, bringing about enormous ‘programming’ affecting how we act in similar circumstances.
As explained in the entry on the dream as spiritual guide, we have great ability in ‘reading’ symbols, ritual, an, music, body language, architecture, drama, and extracting ‘meaning’ from them. So we have immense stores of information from these sources. Work done with people exploring their dreams over a long period suggests that some of these information resources are never focused on enough to make conscious what we have actually learnt. Sometimes it is enough simply to ask oneself a question to begin to focus some of these resources. Such questions as what social attitude and response to authority did I learn at school? What feeling reaction do I get when I am in the presence of someone I know well? These may help to bring to awareness aspects of information gathered but remaining unconscious. These unfocused, or unconscious, areas of information can explain why we have apparently irrational feeling responses to some people or situations.
the body A lot of what we call the unconscious are basic physiological and psychological functions.
For instance in a modern house, when we flush the toilet, we do not have to bring a bucket of water and fill the cistern again.
A self regulating mechanism allows water to flow in and switches it off when full. This is a clever built-in function that had to be done manually at one time. Nowadays we have built into some dwellings fire sprinklers or burglar alarms. Through repeated actions over thousands or millions of years, many basic functions, or functions only switched on in emergencies, have been built into our being. We do not need to think about them, just as we do not have to give awareness to the fire sprinkling system or toilet each time we walk through a room or flush the toilet. They are therefore unconscious.
Research with animals in connection with rewards and conditioned reflexes has shown that by gradually leading an animal towards a certain performance by rewarding it each time it gets nearer to the goal, it can do the most amazing things. It can increase the circulation of blood to its ear, slow its heart, and in fact influence body functions which were thought to be completely involuntary. Where human beings have learnt to use some of these techniques—such as raising the temperature of an arm at will, or helping to increase the efficiency of the immune system—the actual processes still remain unconscious. In general, however, the body’s functions are thought to be outside our awareness, and so are one of the areas of the unconscious. ... A Guide to Dreams and Sleep Experiences
The subject of symbols fascinated him and he devoted more work to this than any other psychologist. He saw dream symbols, not as an attempt to veil or hide inner content, but an attempt to elucidate and express it.
It is a way of transformation where what was formless, non-verbal and unconscious moves towards form and becoming known. In this way dreams ‘show us the unvarnished natural truth’. By giving attention to our dreams we are throwing light/upon who and what we really are—not simply who we ait/as a personality, but who we are as a phenomenon of cosmic interactions.
Jung recommended looking at a series of one’s dreams in order to develop a fuller insight into self. In this way one would see cenain themes arising again and again. Out of these we can begin to see where we are not balancing the different aspects of ourself. See abreaction; active imagination; amplification; archetypes; black person; collective unconscious; compensatory theory; creativity and problem solving in dreams; dream analysis; Fromm, Erich; identity and dreams; individuation; lucidity; mandala; dream as spiritual guide; unconscious. ... A Guide to Dreams and Sleep Experiences
Modern humans face the difficulty of developing an independent identity and yet keeping a working relationship with the primitive, thus maturing/bringing the primitive into an efficiently functioning connection with the present social world.
The survival urge at base might be kill or run, but it can be transformed into the ambition which helps, say, an opera singer meet difficulties in her career. Also the very primitive has in itself the promise of the future, of new aspects of human consciousness. This is because many extraordinary human functions take place unconsciously, in the realm of the reptile/spine/lower brain/right brain/autonomic nervous system. Being unconscious they are less amenable to our waking will. They function fully only in some fight or flight, survive or die, situations.
If we begin to touch these with consciousness, as we do in dreams, new functions are added to consciousness. See The dream as extended perception under ESP and dreams.
Unconscious life or growth processes which can lead to transformation (the frog/prince story); the growth from childhood vulnerability—tadpole to frog—therefore the process of life in general and its wisdom. Frogspawn: sperm, ovum and reproduction.
Example: ‘My wife and I saw a large lizard on the wall near a banana. It was there to catch the flies.
The lizard turned so it was facing away from us—head up the wall. We then were able to see it had large wing-like flaps which spread from its head in an invened V. With amazement we saw on these flaps wonderful pictures, in full colour, of birds. In fleeting thoughts I wondered if the bird “paintings” were to attract birds, or were some form of camouflage. But I felt cenain the lizard had “painted” these wonderful pictures with its unconscious an’ (David T). Generally, a lizard is very much the same as a snake, except it lacks the poisonous aspect; awareness of unconscious or instinctive drives, functions and processes. In the above dream, the banana is both David’s pleasure and sexuality, while the lizard is the creativity emerging from his unconscious through the attention he is giving it—he is looking at the lizard. Chameleon: either one’s desire to fade into the background, or adaptability.
Example: A small snake about a foot long had dropped down my shirt neck. I could feel it on the left side of my neck Fearing it was poisonous and might bite me, I moved very slowly. At one point I put my head on the ground, hoping the snake would wish to crawl away. It did not. Then I was near an elephant I loved, and hoped it would remove the snake. It did not. Even as I slept I felt the snake was an expression of the attitude of not shanng myself with anybody except family’ (David T).
For months prior to the above dream David had experienced a great deal of neck pain. After discussing the dream with his wife, and realising much of his thinking and feeling was intumed, the pain disappeared. So the snake was both poisoner’ and ‘healer’. This may be why snakes are used as a symbol of the medical profession.
The Hebrew word for the serpent in the Garden of Eden is Nahash, which can be translated as blind impulsive urges, such as our instinctive drives.
So, generally, snakes depict many different things, but usually the life process.
If we think of a person’s life from conception to death, we see a flowing moving event, similar in many ways to the speeded up films of a seed growing into a plant, flowering and dying.
The snake depicts the force or energy behind that movement and purposiveness—the force of life which leads us both to growth and death. That energy —like electricity in a house, which can be heat, power, sound and vision—lies behind all our functions. So in some dreams the snake expresses our sexuality, in others the rising of that energy up our body to express itself as digestion—the intestinal snake; as the healing or poisonous energy of our emotions and thoughts.
Example: ‘I was in a huge cathedral, the mother church. I wanted to go to the toilet/gents. As I held my penis to urinate it became a snake and reached down to the urinal to drink. It was thirsty. I struggled with it, pulling it away from the unclean liquid. Still holding it I walked to a basin and gave it pure water to drink’ (Bill A). Here the connection between snake and sexuality is obvious. But the snake is not just Bill’s penis.
It is the direction his sexual urges take him he is struggling with. Out of his sense of love and connection with life— the cathedral—he wants to lift his drive towards something which will not leave him with a sense of uncleanness. Snake in connection with any hole: sexual relatedness.
A snake biting us: unconscious worries about our health, frustrated sexual impulse, our emotions turned against ourselves as internalised aggression, can poison us and cause very real illness, so may be shown as the biting snake. Snake biting others: biting remarks, a poisonous tongue.
A crowned or light-encircled snake: when our ‘blind impulses’ or instinctive or unconscious urges and functions are in some measure integrated with our conscious will and insight, this is seen as the crowned snake or even winged snake. It shows real self awareness and maturity. In coils of snake: feeling bound in the ‘blind impulses’ or habitual drives and feeling responses. Instincts and habits can be redirected, as illustrated by Hercules’ labours. Snake with tail in mouth: sense of the circle of life—binh, growth, reproduction, aging, death, rebirth; the eternal. Snake coiling up tree, pole, cross: the blind instinctive forces of life emerging into conscious experience—in other words the essence of human expenence with its involvement in pain, pleasure, time and eternity; the process of personal growth or evolution; healing because personal growth often moves us beyond old attitudes or situations which led to inner tension or even sickness. Snake in grass: sense or intuition of talk behind your back; danger, sneakiness. Colours: green, our internal life process directed, perhaps through satisfied feelings, love and creativity, into a healing process or one which leads to our personal growth and positive change; white, eternal aspect of our life process, or becoming conscious of it; blue, religious feelings or coldness in relations. See colours; anxiety dreams; death and rebirth, the self under archetypes; dreams and Ancient Greece; cellar under house, buildings; hypnosis and dreams; jungle; paralysis. ... A Guide to Dreams and Sleep Experiences
It is the image of modern man’s fight for survival.
The dreamer is looking for validation, Applause.
According to Freud, this dream image appears to those who, as children, have witnessed sexual inter- course among adults. Even if it does not necessarily always address a question of sexuality, it clearly refers to the body and physicality. How are you treating your own body.7 How agile do you feel. This image can appear when you are not physically active enough.... Little Giant Encyclopedia
According to ancient Egyptian interpretation: if you climb a rock, you will be confronted with obstacles. According to Freud, a phallic symbol. Modern interpretation: You are striving for something higher, but it is not going to be easy.... Little Giant Encyclopedia
Are you driving yourself or is somebody else driving you? What kind of an auto is it? For example, a sports car relates to virility, a utility vehicle to control. What color is the car? Are you fixing it up or Driving it?
According to Freud, in psychoanalysis a car is often the symbol for treatment. As Freud sees it, a slow car is making an ironic statement about the slowness of the analytical process.
According to Jung, it is a symbol for moving away. See Wagon.... Little Giant Encyclopedia