My Dream Symbol Glossary (N-Z)

Caveat emptor: This glossary has a decidedly Jungian flavor. Suggestions for citable additions welcome.
[A-M] [N-Z]

name, to be given a
To be given a name in a dream is of great significance. (Vaughan-Lee, 1992/1998)

Native American
For a white American, the shadow, carrying the rejected, “primitive” side of white people. (Vaughan-Lee, 1992/1998)

Our clothes are our personality, conditioning, and attachments that seperate us from our own deepest Self. We must shed these to come into intimate contact with our own deepest Self. Only when we are naked and vulnerable are we able to receive the gifts of the spirit. We find under our own clothes is no other than the Beloved. (Vaughan-Lee, 1992/1998)

panther, black
Dark instinctual forces. (Vaughan-Lee, 1992/1998)

One’s conditioning, inherited attitude and outlook on life. (Vaughan-Lee, 1992/1998)

parents, two sets of
See dual descent

The innate capacity for spiritualization and for inerting evil into good, darkness into light. (Vaughan-Lee, 1992/1998)

person, unknown
A shadow figure. (Vaughan-Lee, 1992/1998)

The creative female. The fruitful and receptive womb. Female genitals. (Vaughan-Lee, 1992/1998)

The color of love. (Vaughan-Lee, 1992/1998)

The dark use of the knowledge of herbs. (Vaughan-Lee, 1992/1998)

Are mainly concerned that things continue in a very collective, undifferentiated and orderly way.(von Franz & Boa, 1994)

The fruit of the underworld; the unconscious [Campbell, The Hero’s Adventure]

The prick of the thorn awakens one to consciousness in many a fairy tale. (Singer, 1994)

Suggests that the dreamer does not respect the Goddess within. (Vaughan-Lee, 1992/1998)

prostitute, sacred
One for whom sexuality and spirituality are undivided

putrification (the rotting that breaks down dead bodies)
The breaking down of old patterns and conditioning. (Vaughan-Lee, 1992/1998)

Grace, falling from above. (Vaughan-Lee, 1992/1998)

The redness of life. In order for an inner transformation to be realized, it must be lived. In order for it to come alive, it must have blood. In the context of spirituality, it is a matter of being in this world (living an ordinary life) but not of this world (within that ordinary life, keeping your inner attention focused on the heart and the remembrance of God.)(Vaughan-Lee, 1992/1998)

reflection (of an image on a shiny surface)
Consciousness. Our reflective powers allow us to look into the depths of the unconscious without being assimilated bacck into that primordial world. It is the attitude of reflection, of being a witness or inner observer, that counterbalances the devouring powers of the unconscious. It stops one from being turned into stone. (Perseus can only look at the face of MEdusa in the reflection of his shield.) (Vaughan-Lee, 1992/1998)

A masculine symbol of consciousness. (Singer, 1994)

Symbolizes consciousness, where the sun shines clear and bright. (Vaughan-Lee, 1992/1998)

The flow of life, the flow of time. (von Franz & Boa, 1994)

The bare essence of the Self. (Vaughan-Lee, 1992/1998)

new rooms in a house, doorway to a new floor, an attic which the dreamer never knew existed
Expansion of conscious. Integration of contents of the unconscious. (Vaughan-Lee, 1992/1998)

sacrifice of paradise
The world comes into being when people discover it. But we discover it when we sacrifice our containment in the primal mother, the original state of unconsciousness. (Singer, 1994)

Salt symbolizes Eros and appears in one of two aspects, either as bitterness or as wisdom. Tears, sorrow, and disappointment are bitter, but wisdom is the comforter in all psychic suffering. Indeed, bitterness and wisdom form a pair of alternatives: where there is bitterness widsom is lacking, and where widsom is there can be no bitterness. Salt, as the carrier of this fateful alternative, is cooredinated with the nature of woman. (Edinger, 1985)
In alchemy, the magical substance which most embodies the light. (Raff, 2000)
The substance in which matter and spirit seem to come together. (Raff, 2000)
The spirit, the turning of the body into light (the albedo), the spark of the anima mundi, imprisoned in the dark depths of the sea. [Jung, Mysterium Coniunctionis]

The salt is a concentrated focal point of the Divine light, and it operates efficiently in Nature, and in the Word of God that created Nature. Salt, then, is the embodiment of the light that God sends into the world, but it exists in the darkness created by Lucifer. When activated, this focal point, through its own pulsation, creates centers, which united into one the salt, the natural spirit, and the Divine World. (Raff, 2000)
Salt is related to the self, both because salt symbolizes the arcane substance lost in the murky material world, and thus resembles the latent self, and because it is the center of all things, just as the self is the center of the psyche. But the salt is not just the center; it creates centers through its pulsation, which then unites within themselves a trinity of divine forces. Such a center contains the salt which “clings”to it, as well as the divine force of nautre, and the Word of God which created nature. The salt will symbolize the power that creates the self, and then is embodied in the self. The divine light of Nature is the divine core found in the human being that forms part of the self, while the Word of God, existing outside of the nature it creates, is the psychoidal self. (Raff, 2000)
The salt is the power that moves the self from the latent to the manifest state (one in which the ego and the self have a permanent, lasting union.) At the same time it unites within itself the two aspects of divinity – that found in the psyche and that found outside the psyche. The salt is thus the power that creates the manifest self. In that center the human being finds not only his or her own nature, but achieves the union between the light of nature and the World of God, unifying the God within the soul and the psychoidal God. (Raff, 2000)
It is the source of all life and the means by which life is sustained, for without it all would die. It is thus related to the notion of the anima mundi and is the influx of God’s power that nourishes all life. It is also the prima materia, for from salt could be made the magical instrument which is the image of resurrection and immortality, clearly revealing the celestial Father and all the mysteries of nature and spirit. (Raff, 2000)
The human being possesses the true salt from which the philosopher’s stone is created. Salt, as the incarnation of the divine, is both the center and the imaginative power of the center through which all things may be accomplished. The salt (by which the work of awakening the self and the center of psychoid worlds is performed) is the human imagination, the focal point of life. (Raff, 2000)

Meaningless, sterile, earthly, barren things. (von Franz & Boa, 1994)

saviour figure
The Self. (von Franz & Boa, 1994)

The deepest, most primordial levels of the psyche (all that has been rejected, unacknowledged, and repressed. (Vaughan-Lee, 1992/1998)
A creature of the instinctual unconscious. (Vaughan-Lee, 1992/1998)
The serpent’s temptation represents the urge to self-realization in man and symbolizes the principle of individuation. (Edinger, 1985)
See also dragon and snake.

The number of the mystic. [Vaughan-Lee, 12 Levels of Initiation]

The end of a cycle, a complete cycle of time. (von Franz & Boa, 1994)

sexual union
Symbolizes transformation. (Vaughan-Lee, 1992/1998)

The persona. The character or stance we assume as a compromise between our natural inclinations and the patterns of society in order to relate outside of ourselves. (Singer, 1994)

Pioneer dream researcher Dr. Henry Reed once did a study of shoe dreams. He found that they most often occurred at critical transitional points in a person’s life, when we need to reexacmine our “standpoint,” our basic view of life. That is, our shoes are the point where we stand on the earth; hence out “standpoint.” [Robertson, Beginner’s Guide to Jungian Psychology]

The color of the feminine. (Vaughan-Lee, 1992/1998)

Awareness of the inner world, of heaven. The bringing of the heaven and earth – the inner and the outer – together. [Vaughan-Lee, 12 Levels of Initiation]

spindle, spinning, weaving
An attribute of the wise old woman andof witches. Spinning and weaving are the essence of feminine life with its fertility and sexual implications. (von Franz, 1993)

status symbol
The persona. The character or stance we assume as a compromise between our natural inclinations and the patterns of society in order to relate outside of ourselves. (Singer, 1994)

Dreams of having committed a crime may have the same meaning as the original crime of stealing the fruit of consciousness. What is a crime at one stage of psychological development is lawful at another and one cannot reach a new stage of psychological development without daring to challenge the code of the old stage. Hence, every new step is experienced as a crime and is accompanied by guilt, because old standards, the old way of being, have not yet been transcended. (Edinger, 1985)

The symbol of life throwing off the past and continuing to live. A snake sheds its skin just as the moon sheds it shadow. It represents the power of life in the field of time to throw off death. [Campbell, Message of Myth]
In most cultures, the snake is positive. [Campbell, Message of Myth]
Fragments of the theme of the expulsion from paradise are common in dreams when new conscious insights are being born. The theme of encountering or being bitten by a snake is common in dreams. An old state of affairs is being lost and a new conscious insight is being born. This is often experienced as something alien and dangerous; hence it is never a pleasant dream. But at the same time such a bite usually initiates a whole new attitude and orientation. (Edinger, 1985)
Snakes appear in our dreams when we are breaking through to a new level of perception, because our highest spiritual understanding is rooted in our deepest instinctual drives. [Robertson, Beginner’s Guide to Jungian Psychology]

The Self. (von Franz & Boa, 1994)

Denotes something archetypal by nature. (Vaughan-Lee, 1992/1998)
Has to do with the eternity of the uniqueness of the soul; or, the immortal soul of man. One’s uniqueness. (von Franz & Boa, 1994)

star falling to earth

Symbolizes that a unique destiny needs to be lived out here. (von Franz & Boa, 1994)

star, following a
Finding a way for oneself instead of just going on the trodden path. (von Franz & Boa, 1994)

The which is hidden and forbidden. The essence which is so powerful that it can transform whatever it comes into contact with. (Vaughan-Lee, 1992/1998)
An ordinary stone relates to the concept of the Self. (Vaughan-Lee, 1992/1998)
A stone is the most ancient of altars. (Vaughan-Lee, 1992/1998)
The negative effect of the unconscious is to petrify (the archetypal dynamic of the devouring feminine.) (Vaughan-Lee, 1992/1998)
Symbol of the scared. A marker of a sacred place. In Aboriginal and Germanic tribal thinking, a place where human life originates. (von Franz & Boa, 1994)

A symbol of the Self. Only when the sun is directly above do we not case a shadow; only in the full light of the Self do we not have a dark side.. (Vaughan-Lee, 1992/1998)

sun, setting
Signals a journey into the depths of the unconscious. (Vaughan-Lee, 1992/1998)
The clocking out of consciousness. Going into the unconscious. (von Franz & Boa, 1994)

A royal bird that mates for life. Symbolizes the royal nature of the Self. (Vaughan-Lee, 1992/1998)

The sword belongs to the symbolism of separation and mortification. (Edinger, 1985)

Christ, Buddha, or spiritual teachers are symbols of the Self. It is the role of the teacher to point the disciple continually in the direction of the Self. (Vaughan-Lee, 1992/1998)

teacher dying
The death of the projection on ot the teacher and the integration of whatever was projected. (Vaughan-Lee, 1992/1998)

A holy place in the unconscious, magnificent and sacred. An inner dimension which belongs both to the present and to the long-distant past. Something within us far gerater than the ego. (Vaughan-Lee, 1992/1998)

Nothingness. One and zero. You are and you are not. [Vaughan-Lee, 12 Levels of Initiation]

tent pole
The link between heaven and earth which provides a protected space for the disciple to come closer to God. (Vaughan-Lee, 1992/1998)
The Sufi sheikh. (Vaughan-Lee, 1992/1998)

The number of process.

The Self. The Self and its symbols point us beyond the duality of ego and shadow, beyond the dance of animus and anima. They reconcile the opposites of our nature and give us a taste of our primary wholeness. (Vaughan-Lee, 1992/1998)

Creativity, creative fantasy. (von Franz & Boa, 1994)
Trickster, enjoying freedoms and playing tricks on the bourgeois world. (von Franz & Boa, 1994)

The vehicle of the Goddess. The undifferentiated energy of the goddess. Often associated with her dark side. (Vaughan-Lee, 1992/1998)
Symbolizes the power of the Goddess, her undifferentiated primordial energy (the aspect of the Goddess most repressed in our patriarchal culture). (Vaughan-Lee, 1992/1998)

A place of psychological creativity. A space where one produces something out of oneself, one’s psyche. (Vaughan-Lee, 1992/1998)

The persona. The character or stance we assume as a compromise between our natural inclinations and the patterns of society in order to relate outside of ourselves. (Singer, 1994)

A buried part of ourselves. (Vaughan-Lee, 1992/1998)

A symbol of the masculine. (Vaughan-Lee, 1992/1998)

A process of assimilation. (von Franz & Boa, 1994)

The tree of life is one’s inner axis that grows from the depths of the earth and reaches to the heavens. It connects the primal opposites of the temporal and eternal. Drawing water from the depths of the earth, it gives nourishment and shelter to all life. It embraces the deepest human mystery: that we are eternal beings living in a world of time. (Vaughan-Lee, 1992/1998)

The number of completion. The number of the perfect spiritual master. [Vaughan-Lee, 12 Levels of Initiation]

We each have our heavenly twin who lives in the world of light. The heavenly twin is our “witness in heaven” who sees with the eyes of God and thus sees our life from a spiritual rather than wordly perspective. This twin an manifest as an inner prompting, a dream, or even as an external figure. It is due to the influence of one’s heavenly twin that they become a point of light, a light in which others will be able to see and recognize their own inner nature and come closer to their own true self. (Vaughan-Lee, 1992/1998)

It has no one symbolic meaning. (Vaughan-Lee, 1992/1998)
Christ. (Vaughan-Lee, 1992/1998)
Self. (Vaughan-Lee, 1992/1998)
The spirit of alchemical transformation. (Vaughan-Lee, 1992/1998)
It is tireless fleeing from pursuit, but will lay its head on the lap of a pure virgin. (Vaughan-Lee, 1992/1998)
A lunar symbol, yet its single horn has a masculine quality. (Vaughan-Lee, 1992/1998)
The purity of the receptive feminine principle is needed to integrate this powerful, transformative psychic energy. (Vaughan-Lee, 1992/1998)

Expressing oneself genuinely. (von Franz & Boa, 1994)

The persona. The character or stance we assume as a compromise between our natural inclinations and the patterns of society in order to relate outside of ourselves. (Singer, 1994)

A woman who is true to her own inner feminine nature. (Vaughan-Lee, 1992/1998)

voice, disembodied
The voice of the higher self. (Vaughan-Lee, 1992/1998)

You’ve eaten something shouldn’t have. (von Franz & Boa, 1994)
You’ve eaten more than you can handle. (von Franz & Boa, 1994)
You’ve eaten more than you can handle. (von Franz & Boa, 1994)
You stomach too much. (von Franz & Boa, 1994)

Inner conflict. (Vaughan-Lee, 1992/1998)

Warmth comes from consciousness. The theft of fire symbolizes the birth of consciousness. (Vaughan-Lee, 1992/1998)

The unconscious[Campbell, The Hero’s Adventure]

water, a creature in the
The dynamism of the unconscious (dangerous, powerful)[Campbell]

Symbolizes the transformation of energy (Raff, 2000)

An attribute of the wise old woman and of witches. Spinning and weaving are the essence of feminine life with its fertility and sexual implications. (von Franz, 1993)
An ancient feminine ritual to do with life. [Vaughan-Lee, The Inner Feminine]

wife (not resembling one’s waking life partner)
Anima. (von Franz & Boa, 1994)

The wind of spirit. Spiritual force. (Vaughan-Lee, 1992/1998)

wise, old man or woman
The wisdom of the Self. (Vaughan-Lee, 1992/1998)

Represents life. Man does not enter life except by women. And it is woman who brings us into the world of polarities, opposites, and suffering. [Campbell, Message of Myth]

For women, such a figure may represent their shadow side. (von Franz & Boa, 1994)
For men, such a figure may represent the contrasexual nature (anima) of the dreamer. (von Franz & Boa, 1994)

2 thoughts on “My Dream Symbol Glossary (N-Z)

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