mountains
The mountain stands as one of the most densely layered symbols in the depth-psychology and comparative-religion corpus, functioning simultaneously as cosmological axis, initiatory threshold, psychological posture, and vessel of numinous energy. Eliade establishes the foundational framework: the Sacred Mountain is axis mundi, the point where heaven and earth meet, situating it at the center of the world and rendering every temple or palace a symbolic replication of that primal peak. This cosmological reading pervades the Daoist material extensively catalogued by Kohn, where mountains serve as sacred sites dense with divine inhabitants, grotto-heavens, and revelatory power — Kunlun as the hub of heaven and earth, Heming shan as locus of foundational revelation. The I Ching tradition, especially as read by Liu Yiming and Cleary, interiorizes the mountain as a trigram of stillness (Ken/Bound), celestial energy becoming quiescent, offering the practitioner a model of concentrated, unwavering spiritual cultivation. Jung’s encounter at Taos records a native elder’s spontaneous question — ‘Do you not think that all life comes from the mountain?’ — arresting the phenomenological immediacy of mountain as source of life. Edinger reads the mountain through Parvati as earth-energy conduit and inflation symbol. Estés employs the mountain as the site of initiatory ordeal. Across these registers, the mountain consistently marks the boundary between ordinary and sacred space, the still center of a turning world.
The Sacred Mountain — where heaven and earth meet — is situated at the center of the world. Every temple or palace — and, by extension, every sacred city or royal residence — is a Sacred Mountain, thus becoming a Center.
Eliade establishes the mountain as the paradigmatic axis mundi, the archetype from which all sacred centers derive their cosmic legitimacy.
, The Sacred and the Profane: The Nature of Religion, 1957thesis
The Sacred Mountain — where heaven and earth meet — is situated at the center of the world. Every temple or palace — and, by extension, every sacred city or royal residence — is a Sacred Mountain, thus becoming a Center. Being an axis mundi, the sacred city or temple is regarded as the meeting point of heaven, earth, and hell.
Eliade formalizes the mountain’s cosmological function as the tripartite meeting-point of all worlds, the model for all subsequent sacred architecture.
, The Myth of the Eternal Return: Cosmos and History, 1954thesis
Mountain represents the celestial resting on top of the earthly, celestial energy becoming still with time. The stillness of a mountain is quiet and steady, forever immovable.
The Taoist I Ching identifies Mountain with the trigram of stillness, coding it as the psychological and cosmological posture of concentrated, unwavering spiritual energy.
, The Taoist I Ching, 1986thesis
A deep voice, vibrant with suppressed emotion, spoke from behind me into my left ear: ‘Do you not think that all life comes from the mountain?’
Jung records a Pueblo elder’s spontaneous utterance that crystallizes the mountain’s role as primary cosmogonic source within indigenous religious experience.
, Memories, Dreams, Reflections, 1963thesis
Parvati is the ‘daughter of the axial mountain [the axis of the world], from which the earth energy springs forth.’ The peaks of the mountains are regarded as places from which the earth energy flows into the ether.
Edinger reads the mountain through the Parvati myth as a conduit of chthonic earth energy and associates inhabiting mountain-peaks with psychological inflation and anima possession.
, The Mysterium Lectures: A Journey Through C.G. Jung’s Mysterium Coniunctionis, 1995thesis
Thunder is arising, mountain is still. Thunder represents the celestial coming to the fore from beneath the earthly, celestial energy arising with time… Mountain is the celestial resting on top of the earthly, celestial energy becoming still with time.
Liu I-ming articulates the dynamic polarity of thunder and mountain as complementary modes of celestial energy — activation versus stillness — structuring Taoist inner cultivation.
, The Taoist I Ching, 1986thesis
In Buddhism there is a questing action called nyūbu, which means to go into the mountains in order to understand oneself and to remake one’s connections to the Great.
Estés invokes the Buddhist practice of mountain retreat as an archetypal pattern of self-knowledge and reconnection to the instinctual-spiritual ground.
, Women Who Run With the Wolves Myths and Stories of the Wild, 2017supporting
You must climb the mountain, find the black bear, and bring me back a single hair from the crescent moon at its throat. Then I can give you what you need, and life will be good again.
Estés uses the mountain ascent as the initiatory ordeal through which a woman reclaims instinctual courage and healing power.
, Women Who Run With the Wolves Myths and Stories of the Wild, 2017supporting
Mountains can nurture beings, wind can stir beings; stirring up and nurturing is the image of repairing degeneration… Nurturing virtue must be like the stability of a mountain as it nurtures beings, nurturing with richness and warmth.
The Taoist I Ching employs mountain-stability as an ethical and psychological model for the cultivation of virtue and the repair of moral degeneration.
, The Taoist I Ching, 1986supporting
Mt. Kunlun — the equivalent of an axis mundi. The yellow springs — and hence all rivers fertilizing the Chinese heartland — originate here… ‘This is the root and the hub of heaven and earth, the handle of ten thousand measures.’
Kohn documents Kunlun as the Chinese cosmological mountain par excellence, combining axis mundi symbolism with the source of all earthly fertility and immortality.
, Daoism Handbook, 2000supporting
Man-Bird Mountain is the place where primordial energy originates, the wondrous transformations at the beginning of time occur and the sacred scriptures are preserved.
Kohn identifies a specific Daoist sacred mountain as the site of cosmogonic origination, scriptural preservation, and the union of the father and mother principles of the Dao.
, Daoism Handbook, 2000supporting
Mt. Meru, the central mountain of Hindu and Buddhist cosmography, round which our cosmos is disposed in seven concentric circles of oceans… is the universal hub, the support of all the worlds.
Evans-Wentz presents Meru as the universal cosmological mountain of Hindu-Buddhist tradition, functioning as gravitational center and ontological support of all realms.
, The Tibetan Book of the Dead (Evans-Wentz Edition), 1927supporting
Mountain, SHAN: limit, boundary; the Symbol of the trigram Bound, KEN. The ideogram: three peaks, a mountain range.
Ritsema and Karcher’s philological analysis establishes Mountain as the I Ching trigram of limit and boundary, encoded in the very ideographic form of the character.
, I Ching: The Classic Chinese Oracle of Change, 1994supporting
The sacred mountain Hakusan does not discriminate between summer and winter. The mountain is immovable, accepting all the different conditions of the four seasons.
Dōgen employs Hakusan’s immovability as an image of magnanimous mind — the non-discriminating, all-accepting quality central to Zen understanding.
, Shōbōgenzō Zuimonki, 1234supporting
Sri Krishna uses an image from mountain climbing… He compares two types: one is arurukshu, someone who wants to climb the mountain of spiritual awareness; the other is yogarudha, the adept who has already made it to the top.
Easwaran reads the Gita’s mountain metaphor as a graduated developmental model of spiritual ascent, distinguishing the aspiring seeker from the accomplished adept.
, The Bhagavad Gita for Daily Living: A Verse-by-Verse Commentary, 1975supporting
‘This small mountain brings together the authentic territories of death, and the pure lands of immortality which border it.’ The labyrinth-like underworld… can be decoded by the initiated through the Chart of the True Form of Mount Fengdu.
Kohn documents the mountain as simultaneously a geography of death, immortality, and the human body, traversable only by initiatory knowledge.
, Daoism Handbook, 2000supporting
There was a mountain in the country of Argolis… formerly named Thronax, ‘Throne-Mountain’… Zeus once perceived Hera by herself, apart from the other gods, and sought to seduce her. He therefore turned himself into a cuckoo and alighted on the mountain.
Kerényi’s mythological account presents the mountain as the sacred locus of divine encounter and hierogamy between Zeus and Hera.
, The Gods of the Greeks, 1951supporting
Heaven with Mountain is RETREAT (33). Mountain with Earth is SPLITTING APART (23). KEEPING STILL is Mountain (52).
Wilhelm’s systematic trigram arrangement reveals how Mountain as symbolic element combines with other forces to produce the hexagram meanings of retreat, stillness, and dissolution.
, The I Ching or Book of Changes, 1950supporting
Nurturing virtue must be like the stability of a mountain as it nurtures beings, nurturing with richness and warmth.
Liu I-ming uses mountain-stability as the normative image for the patient, sustaining quality of authentic virtue in inner cultivation practice.
, The Taoist I Ching, 1986supporting
The Two Mountains metaphor (Hayes, Strosahl, & Wilson, 1999) is a good way to convey this stance of equality between clients and therapists.
Harris employs the Two Mountains as a therapeutic metaphor in ACT to illustrate the equality of therapist and client as fellow travelers on the same human journey.
, ACT Made Simple: An Easy-To-Read Primer on Acceptance and Commitment Therapy, 2009aside
The thought of a God… who lacks existence… is no less contradictory than the thought of a mountain without a valley.
Descartes deploys the mountain-valley dyad as a logical analogy for ontological inseparability, using the image philosophically rather than symbolically.
, Meditations on First Philosophy, 2008aside
When they come past the foot of Mount Taylor, they trip and lose their father’s weapons. They have moved from the realm of sheer male fire into the mixed realm of water.
Campbell cites Mount Taylor as a mythological threshold-marker in Navajo cosmology where the hero’s journey shifts from purely masculine solar energy into a mixed elemental realm.
, Transformations of Myth Through Time, 1990aside