In the broadest and most abstract sense, the king symbolizes universal
and archetypal Man. As such, according to animistic and astrobiological ways of
thought widespread from India to Ireland (21), he possesses magic and supernatural powers. He also expresses the ruling or governing principle, supreme
consciousness, and the virtues of sound judgement and self-control (56). At the
same time, a coronation is equivalent to achievement, victory and consummation
(33). Hence any man may properly be called a king when he achieves the culminating point in the unfolding of his individual life. Deriving from, and equated
with the king-symbolism are the symbols for gold, the sun and Jupiter. These
symbols imply in essence the idea that the king is Man transposed to the solar
plane, to the ideal or ‘golden’ situation—that is, ‘saved’ and made eternal. The
idea of immortality was passed from god to monarch, and only later was it
vouchsafed to the hero and later still to ordinary mortals in so far as they merited
the ‘crown’ of success, having overcome certain obstacles (usually of a moral
order). The king, quite apart from all this, may also symbolize the ‘royalty’—’or
grandeur—of Man. In this case, he may be subjected to a period of unfavourable
or painful circumstances; when this is so, the particular symbol becomes that of
the ‘sick king’ (like Amfortas in Parsifal), or of the ‘sea-king’ (signifying the
negative aspect of humanity) (32). Love also plays a highly important part in the
symbolism of royalty, since love is held to be one of the most obvious of culminating points in the life of Man. This is why the bride and bridegroom in the
Greek marriage-ceremony wear crowns made of some precious metal. The king
and queen together comprise the perfect image of the hieros gamos, of the union
of heaven and earth, sun and moon, gold and silver, sulphur and mercury; and—
according to Jung—they also signify the spiritual ‘conjunction’ that takes place
when the process of individuation is complete, with the harmonious union of the
unconscious and consciousness. The title of king is bestowed upon the most
outstanding specimen in every species or type: so, the lion is the king of beasts,
as is the eagle of birds or gold among the metals (57). To come back to the
symbolism of the ‘sick king’, he—like such afflicted heroes as Philoctetes—
signifies, on the one hand, the punishment which pursues sin as the shadow
follows the body (given the existence of the light of consciousness), and, on the
other, sterility of spirit. A particularly significant instance of the symbolic process is implied by the king’s projecting his spiritual state on to nature around him,
as happens with Amfortas in Parsifal, in the Waste Land of Eliot, and, to some
extent, the Fall of the House of Usher by Poe. As for the ‘sea-king’, he is symbolic
of the ocean (another version of Neptune) and therefore personifies the deeps of
the unconscious in their regressive and evil form as opposed to the waters of the
‘Upper Ocean’ (the clouds, rain or fresh water) which are fecund (32). The ‘aged
king’—such as Dhritarashtra, the aged monarch of Vedic epics, or king Lear, or all
those aged kings of legends and folktales—is symbolic of the world-memory, or
the collective unconscious in its widest and most all-embracing sense (38). The
king often exhibits, in concentrated form, the characteristics of the father and the
hero, and there is a touch of the Messianic about him; by inversion of the temporal order of things, what is past becomes ‘what is to pass’ and the dead king is
supposed by his subjects to be living a strange existence as a ghost, later to return
to his country when it is in great danger. This legend tends to accrue to the names
of historical monarchs,who have fallen in strange or unhappy circumstances, as in
the case of the Portuguese dom Sebastian or that of don Rodrigo, the last of the
Gothic kings. The supreme example is the mythic king Arthur, called by Malory
Arthurus, rex quondam, rexque futurus (q.v.) (16).

To see a king in your dream, indicates that success and prestige are within reach. You will rise above your problems and adversities. The king is symbolic of power and control. Alternatively, the king symbolizes your father or some father figure. You are looking for support.

To dream that you are the king, represents your masculine power. Alternatively, it indicates that you have attained a high level of authority and power. Perhaps you are becoming too domineering or overly confident.

To dream of a king, you are struggling with your might, and ambition is your master.

To dream that you are crowned king, you will rise above your comrades and co-workers.

If you are censured by a king, you will be reproved for a neglected duty.

For a young woman to be in the presence of a king, she will marry a man whom she will fear. To receive favors from a king, she will rise to exalted positions and be congenially wedded.

To appear before a friendly king is a sign of great success, and before a cruel king is
very unfavourable.

Seeing a king in your dream means much success and prestige to be headed your way. It is symbolic of power and control. Dreaming that you are the king, suggests that you will rise above your problems and adversities. Alternatively, it is an expression of your masculine power.

A fabulous animal and a universal, symbolic figure found in the
majority of the cultures of the world—primitive and oriental as well as classical.
A morphological study of the legendary dragon would lead to the conclusion that it is a kind of amalgam of elements taken from various animals that are particularly aggressive and dangerous, such as serpents, crocodiles, lions as well as
prehistoric animals (38). Krappe believes that the amazement occasioned by the
discovery of the remains of antediluvian monsters may have been a contributory
factor in the genesis of the mythic dragon. The dragon, in consequence, stands for
‘things animal’ par excellence, and here we have a first glimpse of its symbolic
meaning, related to the Sumerian concept of the animal as the ‘adversary’, a
concept which later came to be attached to the devil. Nevertheless, the dragon—
like all other symbols of the instincts in the non-moral religions of antiquity—
sometimes appears enthroned and all but deified, as, for example, in the standards
and pennons pertaining to the Chinese Manchu dynasty and to the Phoenicians
and Saxons (4). In a great many legends, overlaying its deepest symbolic sense,
the dragon appears with this very meaning of the primordial enemy with whom
combat is the supreme test. Apollo, Cadmus, Perseus and Siegfried all conquer
the dragon. In numerous masterpieces of hagiography, the patron saints of knighthood—St. George and St. Michael the Archangel—are depicted in the very act of
slaying the monster; there is no need to recall others than the St. George of
Carpaccio, or of Raphael, or the St. Michael of Tous by Bermejo. For Dontenville
(16), who tends to favour an historicist and sociological approach to the symbolism of legends, dragons signify plagues which beset the country (or the individual
if the symbol takes on a psychological implication). The worm, the snake and the
crocodile are all closely linked with the concept of the dragon in their own particular way. In France, the dragon is also related to the ogre as well as to Gargantua
and giants in general. In Schneider’s view, the dragon is a symbol of sickness (51).
But before going further into its meaning, let us quote some examples to show
how widespread are the references to this monster. The classics and the Bible
very frequently allude to it, providing us with detailed information about its
appearance, its nature and habits. But their descriptions point to not one but
several kinds of dragon, as Pinedo has noted: ‘Some give it the form of a winged
serpent; it lives in the air and the water, its jaws are immense, it swallows men and
animals having first killed them with its enormous tail. Conversely, others make
it a terrestrial animal, its jaws are quite small, its huge and powerful tail is an
instrument of destruction, and it also flies and feeds upon the blood of the animals
it kills; there are writers who consider it to be amphibious, in which case its head
becomes that of a beautiful woman with long flowing hair and it is even more
terrible than the previous versions.’ In the Bible, there are the following references to the dragon: Daniel xiv, 22, 27; Micah i, 8; Jeremiah xiv, 6; Revelation xii,
3, 7; Isaiah xxxiv, 13, and xliii, 20. There are further mentions by Rabanus Maurus (Opera, III), Pliny (VIII, 12), Galen, Pascal (De Coronis, IX), and among other
characteristics which these writers ascribe to the dragon are the following particularly interesting points: that it is strong and vigilant, it has exceptionally keen
eyesight, and it seems that its name comes from the Greek word derkein (‘seeing’). Hence it was given the function, in clear opposition to its terrible implications, of guarding temples and treasures (like the griffin), as well as being turned
into an allegory of prophecy and wisdom. In the Bible, it is the negative side of
the symbol which receives emphasis; it is interesting to note that the anagram of
Herod in Syrian—ierud and es—means ‘flaming dragon’ (46). Sometimes the
dragon is depicted with a number of heads and its symbolism then becomes
correspondingly unfavourable, given the regressive and involutive sense of all
numerical increase. ‘And behold a great red dragon, having seven heads and ten
horns, and seven crowns upon his heads
(’)
, in the words of Revelation (xii, 3). On
other occasions, the dragon is used in emblems, in which case it is the symbolism
of the form or shape which takes precedence over that of the animal, as for
example, the dragon biting its tail—the Gnostic Ouroboros, a symbol of all cyclic
processes and of time in particular. The dragon figured quite frequently in alchemy; for the alchemists, a number of dragons fighting with each other illustrated the state of putrefactio (separating out the Elements, or psychic disintegration). And the winged dragon represented the volatile element, while the wingless
creature stood for the fixed element (according to Albert Poison). It is perhaps in
China that this monster has been most utilized and has achieved its greatest
degree of transfiguration. Here it becomes an emblem of imperial power. Whereas
the Emperor numbered the five-clawed dragon among his ornaments, the officials
of his court had the right to keep only the four-clawed (5). According to Diel, the
generic dragon of China symbolizes the mastering and sublimation of wickedness
(15), because the implication is that of a ‘dragon conquered’, like that which
obeys St. George once he has overcome it. Frazer tells how the Chinese, when
they wish for rain, make a huge dragon out of wood and paper and carry it in
procession; but if it does not rain, then they destroy the dragon (21). Chuang-tzu
maintains that this arises from the fact that the dragon and the serpent, invested
with the most profound and all-embracing cosmic significance, are symbols for
‘rhythmic life’. The association of dragon/lightning/rain/fecundity is very common in archaic Chinese texts (17), for which reason the fabulous animal becomes
the connecting-link between the Upper Waters and earth. However, it is impossible to generalize about the dragon of Chinese mythology, for there are subterranean, aerial and aquatic dragons. ‘The earth joins up with the dragon’ means that
it is raining. It plays an important part as an intermediary, then, between the two extremes of the cosmic forces associated with the essential characteristics of the
three-level symbolism, that is: the highest level of spirituality; the intermediary
plane of the phenomenal life; and the lower level of inferior and telluric forces. A
related and powerful part of its meaning is that of strength and speed. The oldest
Chinese images of the dragon are very similar to those of the horse (13). In
esoteric Chinese thought, there are dragons which are linked with colour-symbolism: the red dragon is the guardian of higher science, the white dragon is a lunar
dragon. These colours derive from the planets and the signs of the Zodiac. In the
Middle Ages in the Western world, dragons make their appearance with the throat
and legs of an eagle, the body of a huge serpent, the wings of a bat and with a tail
culminating in an arrow twisted back upon itself. This, according to Count Pierre
Vincenti Piobb, signifies the fusion and confusion of the respective potentialities
of the component parts: the eagle standing for its celestial potential, the serpent
for its secret and subterranean characteristic, the wings for intellectual elevation,
and the tail (because the form is that of the zodiacal sign for Leo) for submission
to reason (48). But, broadly speaking, present-day psychology defines the dragonsymbol as ‘something terrible to overcome’, for only he who conquers the dragon
becomes a hero (56). Jung goes as far as to say that the dragon is a mother-image
(that is, a mirror of the maternal principle or of the unconscious) and that it
expresses the individual’s repugnance towards incest and the fear of committing
it (31), although he also suggests that it quite simply represents evil (32). Esoteric
Hebrew tradition insists that the deepest meaning of the mystery of the dragon
must remain inviolate (according to the rabbi Simeon ben Yochai, quoted by
Blavatsky) (9). The universal dragon (Katholikos ophis) of the Gnostics is the
‘way through all things’. It is related to the concept of chaos (‘our Chaos or Spirit
is a fiery dragon which conquers all things’—Philaletha, Introitus) and of dissolution (The dragon is the dissolution of bodies’). (The quotations are taken from the
Pseudo-Democritus.) Regarding symbols of dissolution, Hermetic doctrine uses
the following terms: Poison, viper, universal solvent, philosophical vinegar=the
potential of the undifferentiated (or the Solve), according to Evola. He adds that
dragons and bulls are the animals fought by sun-heroes (such as Mithras, Siegfried,
Hercules, Jason, Horus, or Apollo) and—bearing in mind the equations
woman=dragon, mercury and water; and green=’what is undigested’—that ‘if the
dragon reappears in the centre of the “Citadel of Philosophers” of Khunrath, it is
still a dragon which has to be conquered and slain: it is that which everlastingly
devours its own self, it is Mercury as an image of burning thirst or hunger or the
blind impulse towards gratification’, or, in other words, Nature enthralled and
conquered by Nature, or the mystery of the lunar world of change and becoming as opposed to the world of immutable being governed by Uranus. Böhme, in De
Signatura rerum, defines a will which desires and yet has nothing capable of
satisfying it except its own self, as ‘the ability of hunger to feed itself’ (Plate VI).

To see a dragon in your dream, represents your strong will and fiery personality. You tend to get carried away by your passion, which may lead you into trouble. You need to exercise some self-control.

In the eastern cultures, dragons are seen as spiritual creatures symbolizing good luck and fortune.

To dream that you are a dragon and breathing fire, suggests that you are using your anger to get your own way.

To dream of a dragon, denotes that you allow yourself to be governed by your passions, and that you are likely to place yourself in the power of your enemies through those outbursts of sardonic tendencies. You should be warned by this dream to cultivate self-control.

This large, mystical creature may represent large and mystical forces inside of you. In the Far East it is believed that the dragons are spiritual creatures that navigate through the air and through the sky. In the West, dragons are considered to be dangerous creatures that need to be destroyed. As far as dream symbols go, the dragon may represent the enormous power in your unconscious. It could symbolize repressed unconscious material, including fear. However, the dragon in our dreams is generally a positive symbol. It may represent a period of time when the dreamer will confront his fears and empower himself to effectively cope with negative emotions, extreme materialism, and be able to obtain greater inner and outer freedom.

A Dragon totem is one of the most powerful totems, representing a huge range of qualities, emotions, and traits. When Dragons come to us, it could mean many things.

The most common message a Dragon totem carry to us is a need for strength, courage, and fortitude. Dragons are also messengers of balance, and magic - encouraging us to tap into our psychic nature and see the world through the eyes of mystery and wonder.

More specifically, Dragons are the embodiment of primordial power - the ultimate ruler of all the elements. This is because the Dragon is the master of all the elements: Fire, Water, Earth, and Wind.

As a totem, the Dragon serves as a powerful guardian and guide. Encourage communication with your Dragon, and acknowledge your Dragon's presence as often as possible.

In Chinese culture, the season of the Dragon is mid-spring, its direction is east-southeast, and its fixed element is wood. See Chinese Dragon page for more inforamation on the Dragons within the Asian culture.

There are many ways to strengthen your bond with your Dragon totem. Here are a few suggestions:

Meditation upon your Dragon totem.
Begin collecting Dragon images that resonate with you. Keep these images close, and easily available to you. Look upon these images whenever you wish to communicate with your Dragon totem.
Better yet, begin drawing while communicating with your Dragon. Ask your Dragon to reveal itself to you through your drawing. Check out my friend Barbara's webpage offering free tips on how to draw dragons here!
Begin a Dragon totem journal
Read everything you can on Dragons. This will broaden your horizons, and expand your imagination. A warning though: By all means, never be limited by the scope of what you read. Ultimately, it is you and your Dragon that will create the perfect understanding. There is never a limit in matters of spirit - that includes matters concerning our totems (especially strong totems like the Dragon!).

A Dragon totem can be a powerful ally in our daily effort to live our lives. When we call upon the amazing restorative and potent qualities of the Dragon, we are able to effectively live our lives with the honestly, courage, and strength of a peaceful warrior.

Utilizing the symbolic power of the dragon totem is an internal process cultivated by contemplating the attributes of the dragon we admire and meditating upon these.

We can also honor the dragon totem externally by little actions like including dragon imagery in our lives. It solidifies my connection with the magic the dragon offers.

Whether you are an artist who looks to dragons for inspiration, or a business mogul identifying with a solid symbol of strength or luck - it's clear dragons speak to those special places within us, stoking the fires of our hearts.

The Dragon represents prosperity. This may be of spiritual (intuition) rather than materiaal riches, because the dragon was regarded as the guaridian of treasure that lay hidden deep within the unconscious and was hard to obtain.

(Ancient, most world culture) A legendary reptilian monster similar in form to a crocodile but with wings, huge claws, and fiery breath. In the Mesopotamian creation myth (Enuma Elish), dating from about 2000 BC, a dragon was considered a symbol for destruction and evil. So it was also considered in the writings of the ancient Hebrews. The Bible (Revelation) also so considers it. Dragons became more benign in later mythologies. The Greeks and Romans believed that they had the ability to understand and to teach mortals the secrets of the earth. Because of this duality, destruction and positive influence, it was often adopted as a military emblem; the Roman legions used it thusly as early as the first century AD. The folklore of northern Europe contains a similar interpretation of the dragon. Norsemen carved the prows of their ships with likenesses of the dragon. The ancient Celtic considered the dragon a symbol of sovereignty. The Teutonic invaders of Britain had dragons depicted on their shields. The dragon also figures in the folklore of Japan.
In China it is traditionally considered as a symbol of good fortune, and was the national emblem of the Chinese Empire. Unlike Middle Eastern or Western dragons, the Lungs (Chinese appelation for "dragons") were benevolent and brought rain, guarded sacred dwellings and such tasks.
There were four types:
1.The T'ien Lung, or Celestial Dragon
2.The Fu Tsang Lung or Treasure Dragon
3.The Ti Lung, or Earth Dragon
4.The Shen Lung, or Rain Dragon (also called Kung Kung)
The latter two Lungs are together known as the Wang Lung, and are propitiated as water deities, dwelling in the Seas. (This information is derived from the 17th century Ming classic San-ts`ai t`ui-hui or Threefold Picture Book. This was an illustrated encyclopedia.)

To come in contact with venom in your dream, represents pent-up anger and hostility you may be expressing or experiencing from others. Perhaps, your feelings of hate are beginning to show through. Alternatively, the dream is indicative of a lack of self-esteem, lack of self-love, or insecurities you have.

Coming in contact with venom in your dream, represents pent-up anger and hostility you may be expressing or experiencing from others. Your feelings of hate are beginning to show through. The dream is also indicative of a lack of self-esteem, lack of self-love, or insecurities you have.