"Saint George and the Dragon" by Rubens
Know then that amongst us it is admitted that
Allah created the horse out of the wind
As he created Adam out of the earth.
Allah created the horse out of the wind
As he created Adam out of the earth.
---Abd-el-Kader-Ben Mahhiden
In many cultures the Horse is considered as the emblem of the cosmic cycle, life, desire, death, destruction and the energy of the divine Sun.
The Roman Sun god was depicted as riding in a shining chariot pulled by supernatural horses; the cult’s recognized day of worship was known as Sunday.
Uchaishravas is a seven-headed flying horse in Hindu mythology. Considered the prototype and king of horses, he is the mount of Indra, the god-king of heaven, and also the symbol of Indra’s glory. It emerged from the ocean-of-milk in Vaikunta, when it was churned by the Devas and Asuras. His form is seen flashing in every dark cloud, and he embodies all the cosmic forces that surge out of the night of non-being.
The Celts, believing horses came from the Waterworld, while the Greeks believed that all springs were produced by the striking of their hoofs against the rocky soil of Hellas. Thus, they said, winged Pegasus created the spring.
Turks considered the horse an extension of the individual -though generally dedicated to the male - and that one is complete with it. This might have led to or sourced from the term At-Beyi (Horse-Lord).
This picture represents Xanthos and Balios, the horses of Akhilleus, once belonged to Gigantes and they were the only ones to fight alongside the gods against their brothers.
The Roman Sun god was depicted as riding in a shining chariot pulled by supernatural horses; the cult’s recognized day of worship was known as Sunday.
Uchaishravas is a seven-headed flying horse in Hindu mythology. Considered the prototype and king of horses, he is the mount of Indra, the god-king of heaven, and also the symbol of Indra’s glory. It emerged from the ocean-of-milk in Vaikunta, when it was churned by the Devas and Asuras. His form is seen flashing in every dark cloud, and he embodies all the cosmic forces that surge out of the night of non-being.
The Celts, believing horses came from the Waterworld, while the Greeks believed that all springs were produced by the striking of their hoofs against the rocky soil of Hellas. Thus, they said, winged Pegasus created the spring.
Turks considered the horse an extension of the individual -though generally dedicated to the male - and that one is complete with it. This might have led to or sourced from the term At-Beyi (Horse-Lord).
"Automedon with the Horses of Achilles", Regnault
According to Chinese legend, the course of the Great Wall of China was made to follow the trail of a magical white horse who moved along, always just ahead of the workers.
Hindu legend says that Vishnu's tenth avatar will be Kalki, translates to White Horse, or Destroyer of Filth. In Christianity, a white horse is mentioned
in the book of Revelation: And I saw, and behold a white horse: and he that sat on him had a bow; and a crown was given unto him; and he went forth conquering and to conquer.(6:1) And I saw heaven opened , and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war.(19:11)
The Second Seal, Beatus de Saint-Sever
The mythical steeds marks the pulsation of our inner powers, our hopes, fears and greatest desires. As the symbol of surging potency and power of movement, it represents vital force that support and carry forward all our action. And the spiritual journey made upon a horse utilizes all the powers it possesses. This
journey
begins by gaining control over the immense power residing within any one of these animals, like Arjuna who, with Lord Krishna to guide him, begins to guide the titanic forces of his destiny.
One compare the relation of the ego to the id with that between a rider and his horse. The horse provides the locomotor energy, and the rider determines the goal of guiding the movements. But all too often in the relations between the ego and the id we find a picture of the less ideal situation in which the rider is obliged to guide his horse in the direction in which it itself wants to go. The horse and the horseman are inseparable but we can see it.
You go from village to village on your horse asking everyone, "Has anyone seen my horse?" -- Rumi
One compare the relation of the ego to the id with that between a rider and his horse. The horse provides the locomotor energy, and the rider determines the goal of guiding the movements. But all too often in the relations between the ego and the id we find a picture of the less ideal situation in which the rider is obliged to guide his horse in the direction in which it itself wants to go. The horse and the horseman are inseparable but we can see it.
You go from village to village on your horse asking everyone, "Has anyone seen my horse?" -- Rumi
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