it is stated in the Torah that no man should walk more than four paces without the head being covered. This is because of the belief that the head should always be covered in the presence of God, and since God is omnipotent, then it makes sense that the yarmulke is worn at all times.
The yarmulke is not only a recognizable symbol of the faith, but covering the head is in itself a sign of respect for, and fear of, God. Many men also cover their heads for the same reasons.
Covering the head as a sign of respect for God is not restricted to the Jewish faith, although many people tend to restrict this practice to the times that they are actually in the place of worship.
HOOD
The wearing of a hood is sometimes viewed with suspicion, because it masks the face of the wearer. Therefore, the hood is a symbol of invisibility, of disguise, of secrecy, and tends to have negative connotations because we assume that the wearer has reason to conceal him- or herself. The figure of Death, with its scythe, often wears a hood, alluding to the fact that no one knows what form death will take.
HELMET
Like the hood, the helmet is a symbol of invisibility. It also denotes power and invulnerability. The Greek King of Hell, Hades, wears a helmet, and epitomizes all these powers. The covered-face helmet shares many of the same qualities as the mask.
KHALSAS
The five Khalsas are the dress rituals of adherents to the Sikh faith, and signs by which they can be recognized. The five Khalsas are:
1 Kesa—this is uncut hair. The hair remains uncut as a reminder that harm must not be inflicted upon the body. Male Sikhs wear the turban as an article of faith, and it also makes a practical garment to cover and contain the hair.
2 Kacha—this is a particular kind of undergarment as a symbol of marital chastity. Men and women wear similar garments.
3 Kanga—a wooden comb, symbolizing tidiness and cleanliness.
4 Kara—a steel bangle, which serves as a reminder of the truth and of God.
5 Kirpan—a dagger, for ceremonial use only, and a reminder to protect those who need it.
The Khalsas are sometimes referred to as the Five Ks.
ROBES
Nuns, monks, and priests of all persuasions wear the plain robes called “habits”. As well as acting as a kind of uniform, the habit also symbolizes the rejection of material values in favor of spiritual virtues. Generally colored gray or brown, the wearer no longer has to worry about a choice of clothes since external appearances do not matter. Effectively, the habit removes the individual personality. The sackcloth robes worn by ascetics are an extreme statement of the renunciation of worldly appearance, often worn as a penance.
Robes in general signify the rank of the wearer, and because they are distinctly different from everyday dress, they tend to be the preferred dress of spiritual or religious people. In China, the Imperial Robes were very ornate and carried specific symbolism as a part of their design. The round collar was the Heaven, the square hem, the Earth; the wearer of this robe was therefore an intermediary between the two. Latter-day druids of some orders wear green robes to signify the bardic grade, blue for the ovate grade, and the fully initiated druid wears white robes. Indeed, pilgrims of all faiths, including Buddhist, Muslim, and Shinto, wear white robes. Buddhist monks and followers of Hare Krishna wear robes of the sacred saffron color.
The robes of a shaman, like those of the wizard, are covered in magical signs. They are also decorated with feathers (symbolic of transcendence) and the pelt of the animal whose spirit they wish to connect with.
SHIRT
A shirt is a symbol of protection. To “lose one’s shirt” means to relinquish the last vestige of dignity as well as material wealth. However, to give “the shirt off your back” is a gesture of great generosity, indicating a willingness to give away the last of your material possessions. The “hair shirt” is an uncomfortable garment worn by penitents who want to self-inflict punishment.
The tunic is an earlier form of the shirt. The Cathars used it as an analogy for the human body. When they said that fallen angels wore tunics, they meant that they were made of flesh.
VEIL
The veil symbolizes a distinct separation between two states of being, physical objects, or concepts. However, the object effecting this separation is apparently flimsy. It must be remembered that this is a two-way separation; the nun that “takes the veil” to become a Bride of Christ separates herself from the world, but also removes the worldly from her relationship with the spiritual.
The Greek word for veil is “hymen.” The veil that is lifted to reveal the face of the bride at her wedding not only symbolizes her new status, but also alludes to the tearing of the hymen which is the physical outcome of a marriage. The word “revelation” comes from the Latin revelatio, to draw back the veil.
Penetrating a veil, therefore, is symbolic of initiation; hidden knowledge is often described as “veiled.” This veil protects us too; in the same way that the light from the Sun can illuminate, it can also dazzle or even blind us if it comes too close.
The Qu’ran says that women should be addressed from behind a veil. The hijab is the physical manifestation of this idea. Although the hijab has been interpreted by some as a sign of oppression, devout followers of Islam would argue that not only is the wearing of this veil instructed by the Prophet, but also gives the woman a great level of freedom. Here, a veil of misunderstanding separates two ideas and cultures.
According to Buddhists, Maya is the symbolic veil that separates pure reality from the illusory nature of the world in which we live.
COLOR
Despite the fact that colors have an essential part to play in symbolism and the understanding of it, they are, nevertheless, frequently overlooked. Colors are proven to have a profound effect on the human psyche and on our moods. They resonate with the elements, the directions, the seasons, the planets, and astrological signs, as well as holding huge significance in their own right, for example, in the Tarot. Colors, and particular shades of them, confer an immediate identity and make a strong statement. For example, in the green, purple, and white of the Suffragettes (green for hope, purple for dignity, and white for purity), or in the red and white stripes of the old-fashioned barber’s pole (where the white represented the color of flesh and the red was the blood sometimes drawn by the cut-throat razor).
Territories use colors to represent themselves on their flags. Sometimes the reasons behind these colors have unexpected origins, such as the bright orange that is so strongly linked to the Netherlands; more of this later.
The simple colors used by children generally represent the most elemental meanings; blue for the sea and the sky, green for growth, brown for the Earth, yellow for the Sun.
The significance of colors is proven by the high value that our ancestors placed on certain plants or substances that could be made into dyes, such as the Imperial Purple of Rome that was produced from a mollusk that was valued more highly than gold, or the saffron crocus that produced the sacred color of the same name. Prior to the development of chemical dyes, the creation of colors that did not fade in the Sun or wash away was a combination of art, science, and magic, akin to an alchemical process. The impact of the Sun shining through stained glass, painting the interiors of churches with living colors that shimmered and danced, in a medieval world where color was often a privilege of the wealthy few, can only be imagined. Warriors in Ancient Britain daubed themselves in blue pigments in order to look more fearsome to their enemies. The power of red was once so powerful that corpses were daubed in red ocher in the belief that the color had the same life-giving properties as blood.
The