scapegoat

Scapegoat, Dream Interpretation


See victim

The word scapegoat actually comes from the sacrificing of a goat to appease the gods, and in dreams this symbol can be highly relevant.

If in our dream we are the scapegoat for someone else’s action then we are being turned into a victim. Other people maybe trying to make us pay for their misdcmcanours.

If we are making another person a scapegoat then this indicates a blame shift, and that we are not taking responsibility for our own actions.

Often in families and teams one member takes the brunt of all the projections from the rest of the family or group. He (or she) is continually belittled or laughed at. and can be blamed for all sorts of things which are not their fault. They become the scapegoat. In dreams, however, there is recognition that there is an aspect of cooperation and collaboration in the dreamer. We need to do something to redress the balance, and often the solution can only come from us.

3- This represents the sacrificial victim, dying that others might live.



Scapegoat | Dream Interpretation

Keywords of this dream: Scapegoat

Dreamers Dictionary

Vision: Seeing a billy goat: either you are stubborn and putting up a lot of resistance, or someone s stubborn behavior is making life miserable for you.

Depth Psychology: The male goat is a symbol of aggressive, stubborn behavior. Are you looking for a scapegoat? Are others trying to make you the scapegoat? See Goat, Ram.... Dreamers Dictionary

A Guide to Dreams and Sleep Experiences

Masochism, guilt; feelings of being a scapegoat; frequently connected with the pains of being bom. Also pans of us may have been killed’ and if they are coming alive again —being felt once more—the pain of their emergence is shown as crucifixion. In some cases the dying of an egocentric self as it gives way to a wider awareness emerging from unity of unconscious and waking self. See religion and dreams. ... A Guide to Dreams and Sleep Experiences

The Bedside Dream Dictionary

When interpreting dreams with goats in them, consider the characteristics that we associate with these animals. We consider them to be sturdy and tenacious. Historically, lambs are sacrificial and when we place blame on an individual we may call him a “scapegoat.” Additionally, in pagan mythology goats are considered to be symbols of sexual vitality. Look at the details of your dream and see if you can connect any of these characteristics to yourself or someone else in your daily life. See Also: Animals... The Bedside Dream Dictionary

Strangest Dream Explanations

Dreams of a goat reflect that something is eating at you or that someone’s got your goat. You are letting things make you feel bad. This dream is giving you the message to take responsibility for the situation you are in and to stop blaming or making anyone your scapegoat. Alternatively, this dream might signify that you are climbing upward toward status and recognition. You are butting your way through the obstacles to your success with machismo. In the Hebrew traditions it is believed that he who dreams about goats shall be blessed throughout all their years. See Capricorn.... Strangest Dream Explanations

Little Giant Encyclopedia

This image symbolizes wild drives and urges and our sexual energies, with all their joys and troubles. See Buck. In addition, this is also a symbol for the outsider—the so-called “scapegoat.” The female goat, by the way, is a well-known image of a quarrelsome woman; but, strangely enough, it also stands for adaptability and modesty.... Little Giant Encyclopedia

Little Giant Encyclopedia

The wild and adventurous person within. At the same time, one of the oldest images of the scapegoat in our culture.

The term “Gypsy” discriminates against the Siniti and Roma tribes, branding them as outsiders and “second-class citizens.” This image in a dream often points to an immature masculinity.

Folklore: Luck, if the Gypsy is offering you something.... Little Giant Encyclopedia

A Guide to Dreams and Sleep Experiences

One of Carl Jung s most interesting areas of thought is that of individuation. In a nutshell the word refers to the processes involved in becoming a self-aware human being.

The area of our being we refer to when we say T, ‘me’ or ‘myself’ is our conscious self awareness, our sense of self, which Jung calls the ego.

The autobiography of Helen Keller has helped in understanding what may be the difference be­tween an animal and a human being with self awareness. Helen, made blind and deaf through illness before learning to speak, lived in a dark unconscious world lacking any self awareness until the age of seven, when she was taught the deaf and dumb language. At first her teacher’s fingers touch­ing hers were simply a tactile but meaningless experience. Then, perhaps because she had leamt one word prior to her illness, meaning flooded her darkness. She tells us that ‘noth­ingness was blotted out’. Through language she became a person and developed a sense of self, whereas before there had been nothing.

The journey of individuation is not only that of becoming a person, but also expanding the boundaries of what we can allow ourselves to experience as an ego. As we can see from an observation of our dreams, but mostly from an extensive exploration of their feeling content, our ego is conscious of only a small area of experience.

The fundamental life pro­cesses in one’s being may be barely felt. In many contempo­rary women the reproductive drive is talked about as some­thing which has few connections with their personality. Few people have a living, feeling contact with their early child­hood, in fact many people doubt that such can exist. Because of these factors the ego can be said to exist as an encapsulated small area of consciousness, surrounded by huge areas of ex­perience it is unaware of.

In a different degree, there exists in each of us a drive towards the growth of our personal awareness, towards greater power, greater inclusion of the areas of our being which remain unconscious.

A paradox exists here, because the urge is towards integration, yet individuation is also the process of a greater self differentiation. This is a spontaneous process, just as is the growth of a tree from a seed (the tree in dreams often represents this process of self becoming), but our personal responsibility for our process of growth is neces­sary at a certain point, to make conscious what is uncon­scious.

Because dreams are constantly expressing aspects of indi­viduation it is wonh knowing the main areas of the process. Without sticking rigidly to Jungian concepts—which see indi­viduation as occurring from mid-life onwards in a few individuals—aspects of some of the main stages are as fol­lows. Early babyhood—the emergence of self consciousness through the deeply biological, sensual and gestural levels of experience, all deeply felt; the felt responses to emerging from a non-changing world in the womb to the need to reach out for food and make other needs known. Learning how to deal with a changing environment, and otherness in terms of rela­tionship.

Childhood—learning the basics of motor, verbal and social skills, the very basics of physical and emotional indepen­dence. One faces here the finding of strength to escape the domination of mother—difficult, because one is dependent upon the parent in a very real way—and develop in the psyche a satisfying sexual connection. In dream imagery this means, for the male, an easy sexual relationship with female dream figures, and a means of dealing with male figures in competition (father); see sex in dreams.

The dream of the mystic beautiful woman precedes this, a female figure one blends with in an idealistic sense, but who is never sexual.

The conflict with father—really the internal struggle with one’s image of father as more potent than self—when re­solved becomes an acceptance of the power of one’s own manhood. Women face a slightly different situation.

The woman’s first deeply sensual and sexual love object—in a bonded parent-child relationship—was her mother. So be­neath any love she may develop for a man lies the love for a woman. Whereas a man, in sexual love which takes him deeply into his psyche, may realise he is making love to his mother, a woman in the same situation may find her father or her mother as the love object. In the unconscious motivations which lead one to choose a mate, a man is influenced by the relationship he developed with his mother, a woman is influ­enced by both mother and father in her choice. Example: ‘I went across the road to where my mother’s sister lived. I wanted to cuddle her and touch her bare breasts, but we never seemed to manage this. There were always interruptions or blocks.’ (Sid L).

At these deep levels of fantasy and desire, one has to recog­nise that the first sexual experience is—hopefully—at the mother’s breast. This can be transformed into later fantasies/ dreams/desires of penis in the mouth, or penis in the vagina, or penis as breast, mouth as vagina.

For most of us, however, growth towards maturity does not present itself in such primi­tively sexual ways, simply because we are largely unconscious of such factors. In general we face the task of building a self image out of the influences, rich or traumatic, of our experi­ence. We leam to stand, as well as we may, amidst the welter of impressions, ideas, influences and urges, which constitute our life and body. What we inherit, what we experience, and what we do with these creates who we are.

One of the major themes of individuation is the journey from attachment and dependence towards independence and involved detachment. This is an overall theme we mature in all our life. In its widest sense, it pertains to the fact that the origins of our consciousness lie in a non-differentiated state of being in which no sense of T exists. Out of this womb condi­tion we gradually develop an ego and personal choice. In fact we may swing to an extreme of egotism and materialistic feel­ings of independence from others and nature.

The observable beginnings of this move to independence are seen as our at­tempt to become independent of mother and father. But de­pendence has many faces: we may have a dependent relation­ship with husband or wife; we may depend upon our work or social status for our self confidence; our youth and good looks may be the things we depend upon for our sense of who we are, our self image. With the approach of middle and old age we will then face a crisis in which an independence from these factors is necessary for our psychological equilibnum.

The Hindu practice of becoming a sanyassin, leaving behind family, name, social standing, possessions, is one way of meeting the need for inner independence from these in order to meet old age and death in a positive manner. Most people face it in a quieter, less demonstrative way. Indeed, death might be thought of as the greatest challenge to our identifica­tion with body, family, worldly status and the external world as a means to identity. We leave this world naked except for the quality of our own being.

Meeting oneself, and self responsibility, are further themes of individuation.

The fact that our waking self is a small spot­light of awareness amidst a huge ocean of unconscious life processes creates a situation of tension, certainly a threshold or ‘iron curtain’, between the known and unknown.

If one imagines the spotlighted area of self as a place one is standing in, then individuation is the process of extending the bound­ary of awareness, or even turning the spotlight occasionally into the surrounding gloom. In this way one places together impressions of what the light had revealed of the landscape in which we stand, clues to how we got to be where we are, and how we relate to these. But one may remain, or choose to remain, largely unconscious of self.

The iron curtain may be defended with our desire not to know what really motivates us, what past hurts and angers we hide. It may be easier for us to live with an exterior God or authority than to recognise the ultimate need for self responsibility and self cultivation.

To hide from this, humanity has developed innumerable escape routes—extenonsed religious practice, making scapegoats of other minority groups or individuals, rigid belief in a political system or philosophy, search for samadhi or God as a final solution, suicide. This aspect of our matunng process shows itself as a paradox (common to maturity) of becoming more sceptical, and yet finding a deeper sense of self in its connec­tions with the cosmos. We lose God and the beliefs of humanity’s childhood, yet realise we are the God we searched for. This meeting with self, in all its deep feeling of connec­tion, its uncertainty, its vulnerable power, is not without pain and joy. Example: ‘On the railway platform milled hundreds of people, all men I think. They were all ragged, thin, dirty and unshaven. I knew I was among them. I looked up at the mountainside and there was a guard watching us. He was cruel looking, oriental, in green fatigues. On his peaked cap was a red star. He carried a machine gun. Then I looked at the men around me and I realised they were all me. Each one had my face. I was looking at myself. Then I felt fear and terror’ (Anon).

The last of the great themes of individuation is summed up in William Blake’s words ‘1 must Create a System, or be en- slav’d by another Man’s; I will not Reason and Compare: my business is to Create.’ A function observable in dreams is that of scanning our massive life experience (even a child’s life experience has millions of bits of information) to see what it says of life and survival. Out of this we unconsciously create a working philosophy of what life means to us. It is made up not only of what we have experienced and learnt in the gen­eral sense, but also from the hidden information in the cul­tural riches we have inherited from literature, music, art, the­atre and architecture.

The word hidden” is used because the unconscious ‘reads’ the symbolised information in these sources. It is, after all, the master of imagery in dreams. But unless we expand the boundaries of our awareness we may not know this inner philosopher.

If we do get to know it through dreams, we will be amazed by the beauty of its in­sight into everyday human life.

In connection with this there is an urge to be, and perhaps to procreate oneself in the world. Sometimes this is experi­enced as a sense of frustration—that there is more of us than we have been able to express, or to make real. While physical procreation can be seen as a physical survival urge, this drive to create in other spheres may be an urge to survive death as an identity. Dreams frequently present the idea that our sur­vival of death only comes about from what we have given of ourself to others. ... A Guide to Dreams and Sleep Experiences

Dream Dictionary Unlimited

One who is excessively stuck with hurtful words and problems, i.E.

A scapegoat... Dream Dictionary Unlimited

A Guide to Dreams and Sleep Experiences

May refer directly to feeling someone is or will make you a scapegoat; sometimes connected with decision making—we cannot have all things at once, so we are willing to sacrifice one thing for another; occurs in some dreams where a change is occurring in one’s personality—parts of our nature we once identified with can now be allowed to die to the process of growth. Also sacrifice depicts a strange fact of human psychology. Some aspects of oneself grow in strength and maturity by letting them die’. While we maintain a be­haviour pattern or belief, it stays in its habitual form: when we let go of it, a new approach can emerge. ... A Guide to Dreams and Sleep Experiences
Recent Searches