s a symbol, then the only safe way to
explain the symbol is to proceed from the quality of emotion
connected with the symbol.

For example, a man has a persistent passionate fear-dream about
horses. He suddenly finds himself among great, physical horses, which
may suddenly go wild. Their great bodies surge madly round him, they
rear above him, threatening to destroy him. At any minute he may be
trampled down.

Now a psychoanalyst will probably tell you off-hand that this is a
father-complex dream. Certain symbols seem to be put into complex
catalogues. But it is all too arbitrary.

Examining the emotional reference we find that the feeling is sensual,
there is a great impression of the powerful, almost beautiful physical
bodies of the horses, the nearness, the rounded haunches, the rearing.
Is the dynamic passion in a horse the danger-passion? It is a great
sensual reaction at the sacral ganglion, a reaction of intense,
sensual, dominant volition. The horse which rears and kicks and neighs
madly acts from the intensely powerful sacral ganglion. But this
intense activity from the sacral ganglion is male: the sacral ganglion
is at its highest intensity in the male. So that the horse-dream
refers to some arrest in the deepest sensual activity in the male.
The horse is presented as an object of terror, which means that to the
man's automatic dream-soul, which loves automatism, the great sensual
male activity is the greatest menace. The automatic pseudo-soul, which
has got the sensual nature repressed, would like to keep it repressed.
Whereas the greatest desire of the living spontaneous soul is that
this very male sensual nature, represented as a menace, shall be
actually accomplished in life. The spontaneous self is secretly
yearning for the liberation and fulfillment of the deepest and most
powerful sensual nature. There may be an element of father-complex.
The horse may also refer to the powerful sensual being in the father.
The dream may mean a love of the dreamer for the sensual male who is
his father. But it has nothing to do with _incest_. The love is
probably a just love.

The bull-dream is a curious reversal. In the bull the centers of power
are in the breast and shoulders. The horns of the head are symbols of
this vast power in the upper self. The woman's fear of the bull is a
great terror of the dynamic _upper_ centers in man. The bull's horns,
instead of being phallic, represent the enormous potency of the