To dream that you are dreaming, signifies your emotional state. You are excessively worried and fearful about a situation or circumstance that you are going through.

Mother-symbols are characterized by an interesting ambivalence:
the mother sometimes appears as the image of nature, and vice-versa; but the
Terrible Mother is a figure signifying death (31). For this reason, Hermetic doctrine held that to ‘return to the mother’ was equivalent to dying. For the Egyptians, the vulture was a mother-symbol, probably because it devours corpses
(19); it also stood for the means whereby Hammamit (the universal soul) was
split up into separate parts to form individual souls (19). For the same reason, the
maternal sentiment has been said to be closely bound up with the nostalgic
longing of the spirit for things material (18), or with the subjection of the spirit to
the unformulated but implacable law of destiny. Jung mentions that in Jean
Thenaud’s Traité de la Cabale (of the 16th century) there is a mother-figure
actually represented in the form of a god of destiny (32). He mentions further that
the Terrible Mother is the counterpart of the Pietà, representing not only death
but also the cruel side of nature—its indifference towards human suffering (31).
Jung also notes that the mother is symbolic of the collective unconscious, of the
left and nocturnal side of existence—the source of the Water of Life. It is the
mother, he argues, who is the first to bear that image of the anima which the man
must project upon Woman passing from the mother to the sister and finally to the
beloved (32). A predominantly maternal social pattern—a matriarchal society—
is characterized, according to Bachofen, by special emphasis upon blood relationships, telluric allegiances, and the passive acceptance of natural phenomena.
Patriarchies are distinguished by a respect for man-made laws, the favouring of
works of art and craft, and obedience to the hierarchy (23). Even now that
matriarchal societies, sociologically speaking, no longer exist in the West, psychologically man is nevertheless passing through a phase when he is in all essentials dominated by the feminine principle. To come triumphantly through this
stage and to reinstate the masculine principle as the guiding-rule of life—bringing
to the fore the characteristically patriarchal qualities noted above—would signify
an achievement of the kind that was once symbolized by the transformation of
the ‘lunar work’ into the solar, or by the transmutation of mercury into sulphur.
To quote Evola: ‘Symbols of the earth-mother are: water, the mother of the waters, stone, the cave, the maternal home, night, the house of depth, and the
house of strength or of wisdom.’

To see your mother in your dream, represents the nurturing aspect of your own character. Mothers offer shelter, comfort, life, guidance and protection. Some people may have problems freeing themselves from their mothers and are thus seeking their own individuality and development.

To dream that you are having a conversation with your mother, denotes a matter that has preoccupied your mind and you are not sure how to deal with it in your waking life. It indicates unresolved problems that need to be worked out with your mother.

To hear your mother call you in our dream, suggests that you have been negligent in your duties and responsibilities. You are pursuing down the wrong path.

If you dream that you see your mother and converse with her, it indicates that you
will have prosperity in life. To dream that you have lost your mother indicates her sickness.

To see your mother in dreams as she appears in the home, signifies pleasing results from any enterprise.

To hold her in conversation, you will soon have good news from interests you are anxious over.

For a woman to dream of mother, signifies pleasant duties and connubial bliss.

To see one's mother emaciated or dead, foretells sadness caused by death or dishonor.

To hear your mother call you, denotes that you are derelict in your duties, and that you are pursuing the wrong course in business.

To hear her cry as if in pain, omens her illness, or some affliction is menacing you.

Seeing your mother in your dream, represents the nurturing aspect of your own character. Mothers offer shelter, comfort, life, guidance and protection. Some people may have problems freeing themselves from their mothers and are thus seeking their own individuality and development. Dreaming that you are having a conversation with your mother indicates a matter that has preoccupied your mind and you are not sure how to deal with it in your waking life. It indicates unresolved problems that still need to be worked out with your mother. Hearing your mother call you in our dream means that you have been negligent in your duties and responsibilities. You are pursuing down the wrong path. Hearing your mother cry in your dream indicates some illness or affliction.

The relationship that we have with our mother is the most psychologically significant relationship of all. Rarely all good or all bad, our mothers always invoke powerful emotions. We may dream about our mothers in many different forms. She may be disguised in our dreams, and it is our job to find her in there. If you are dreaming about your mother, you may be addressing some issues or concerns in your dream, or your dream may be based on a valuable memory. The general image of "mother" in a dream may symbolise a variety of feelings and ideas: caring, nurturing, love, acceptance, hard work, sacrifice, martyrdom, etc. The mother in your dream could also represent the "collective unconscious," the source of the "water of life," and the yin. The woman is that force, or current, inside of you that nudges you on and inspires you. It is your intuition and the knowledge that in not necessarily attached to words. Men, on the other hand, represent the active part of us that use the information received to create the physical reality of our lives. When the two are working together well, we have balance and experience awareness leading to peace and productivity.

All things that flow and grow were regarded in early religions as a symbol
of life: fire represented the vital craving for nourishment, water was chosen for its
fertilizing powers, plants because of their verdure in spring-time. Now, all—or
very nearly all—symbols of life are also symbolic of death. Media vita in morte
sumus, observed the mediaeval monk, to which modern science has replied La vie
c’est la mort (Claude Bernard). Thus, fire is the destroyer, while water in its
various forms signifies dissolution, as suggested in the Psalms. In legend and
folklore, the Origin of life—or the source of the renewal of the life forces—takes
the form of caves and caverns where wondrous torrents and springs well up (38).

In a manner of speaking, space is an intermediate zone between the
cosmos and chaos. Taken as the realm of all that is possible, it is chaotic; regarded
as the region in which all forms and structures have their existence, it is cosmic.
Space soon came to be associated with time, and this association proved one of
the ways of coming to grips with the recalcitrant nature of space. Another—and
the most important—was the concept of space as a three-part organization based
upon its three dimensions. Each dimension has two possible directions of movement, implying the possibility of two poles or two contexts. To the six points
achieved in this way, there was added a seventh: the centre; and space thus
became a logical structure. The symbolisms of level and of orientation were
finally brought to bear in order to complete the exegesis. The three dimensions of
space are illustrated by means of a three-dimensional cross, whose arms are oriented along these six spatial directions, made up of the four points of the
compass plus the two points of the zenith and the nadir. According to René
Guénon, this symbolism—because of its structural character—is identical with
that of the Sacred Palace (or the inner palace) of the Cabala, located at the centrepoint from which the six directions radiate. In the three-dimensional cross, the
zenith and the nadir correspond to the top and the bottom, the front and back to
East and West, the right and left to the South and North. The upright axis is the
polar axis, the North-South axis is the solstitial line, the East-West the equinoctial. The significance of the vertical or level-symbolism concerns the analogy
between the high and the good, the low and the inferior. The Hindu doctrine of the
three gunas—sattva (height, superiority), rajas (intermediate zone of the world
of appearances, or ambivalence) and tamas (inferiority, or darkness)—is in itself
sufficient to explain the meaning of the symbolism of level up and down the
vertical axis. It is, in consequence, the intermediate plane of the four-directional
cross (that which incorporates the cardinal points and which implies the square)
which represents the world of appearances. Taking next the East-West axis,
traditional orientation-symbolism associates the East—being the point of sunrise—with spiritual illumination; and the West—the point where the sun sets—
with death and darkness. Passing next to the North-South axis, there is no one
definite interpretation. In many oriental cultures, the zenith coincides with the
mystic ‘Hole’ through which transition and transcendence are effected, that is,
the path from the world of manifestation (spatial and temporal) to that of eternity. But it has also been identified with the centre of the three-dimensional cross,
taken as the heart of space. Reduced to two dimensions—those of the contrasting
horizontal and vertical arms—the cross comes to represent harmony between
extension (associated with width) and exaltation (with height). The horizontal
arm concerns the implications of a given gradation or moment in an individual’s
existence, and the vertical pertains to moral elevation (25). William of SaintThierry, describing the seven gradations of the soul, observes that it ascends these
steps in order to reach the celestial life (14). If we seek an interpretation which
will justify the four points of the horizontal plane’s being reduced to two (the left
and right), we can find a basis for it in Jung’s assertion that the rear part coincides
with the unconscious and the front with the manifest or consciousness; and since
the left also can be equated with the unconscious and the right with consciousness, the rear then becomes equivalent to the left and the front to the right (32).
Other equivalents are: left side with the past, the sinister, the repressed, involution, the abnormal and the illegitimate; the right side with the future, the felicitous, openness, evolution, the normal and the legitimate (42). In all this, there is an apparent contradiction with the corresponding number-symbolisms: Paneth
observes that, in most cultures, the uneven numbers are considered to be masculine and the even numbers to be feminine. Since the left side is the zone of origin
and the right that of the outcome, the corresponding number-symbolisms would
seem to be one (the uneven or masculine number) for the left side (that is, the
past) and two (the even or feminine number) for the right side (the subsequent or
outcome). The solution is to be found in the fact that the number one (unity)
never corresponds to the plane of the manifest world or to spatial reality: it is the
symbol of the centre, but not in the sense of occupying any situation in space
which might imply a sequel. Hence we must conclude that two is the number
corresponding to the left side and three is that related to the right. Guénon
explains the way in which the cosmic order conforms with all this in a lucid
exposition of the relevant Hindu doctrines to the effect that the right hand zone is
the solar region; the left-hand the lunar. ‘In the aspect of this symbolism which
refers to the temporal condition, the Sun and the right eye correspond to the
future, the Moon and the left eye to the past; the frontal eye corresponds to the
present which, from the point of view of the manifested, is but an imperceptible
moment, comparable to the geometrical point without dimensions in the spatial
order; that is why a single look from the third eye destroys all manifestation
(which is expressed symbolically by saying that it reduces everything to ashes),
and that is also why it is not represented by any bodily organ; but when one rises
above this contingent point of view, the present is seen to contain all reality (just
as the point carries within itself all the possibilities of space), and when succession is transmuted into simultaneity, all things abide in the “eternal present”, so
that the apparent destruction is truly a “transformation” ‘ (26). Now, the seven
aspects that define space have been regarded as the origin of all septenary groups,
and in particular of the seven planets, the seven colours and the seven kinds of
landscape (50). Hence Luc Benoist can assert that the Christian Church, by
building on earth a mighty, three-dimensional cross of stone, has created for the
entire world the co-ordinate lines of a supernatural geometry. Benoist then quotes
Clement of Alexandria as saying that the six directions of space symbolize—or
are equivalent to—the simultaneous and eternal presence of the six days of the
Creation, and that the seventh day (of rest) signifies the return to the centre and
the beginning (6). Once the cosmic sense of spatial symbolism has been demonstrated, it is simple to deduce its psychological applications. And once the static
laws have been determined, it is easy to grasp the dynamic-implications, always
bearing in mind the symbolism of orientation. Here, we must point out that the
swastika—a solar and polar symbol—implies a movement from right to left, like the apparent movement of the sun; and that Clotho—one of the Parcae—spins
her ‘wheel of destiny’ in the same direction, that is, the opposite way to existence, so destroying it. Right-handedness is characteristic of all symbols of natural
life (28); hence, in the Egyptian system of hieroglyphs, to enter is to go towards
the right and to go out is to go towards the left (19); orienting these hieroglyphs,
we have the right corresponding with the rise and the left with the setting of the
sun. Similarly, the right side takes on an extra implication of birth and life, while
the left side acquires an association with death (17). Another consequence, apparent in allegories and emblems, is that the right side corresponds to the higher
virtues—if one may put it that way—such as compassion, and the left side to
justice. All of the above conclusions are logical deductions drawn from the study
of oriental tradition, supported by the findings of experimental psychology. But
they are conclusions which have also been verified by anthropologists and sociologists in their studies of the habits of diverse peoples. Ania Teillard, for example, has collated a mass of facts; she quotes J. J. Bachofen as asserting (in his
Mutterrecht und Urreligion und Grabersymbolik der Alten) that, in the important
and very common equation ‘right hand=masculinity’, the left hand harbours
magic powers and the right hand the force of reason, and also that in matriarchal
societies one always finds the idea of superiority attributed to the left side, and
conversely. To turn to the left is to look back upon the past, the unconscious,
implying introversion; to turn to the right is to look upon the outside world,
implying action and extraversion. At the same time, ethnologists are agreed that
during the first stage of any period of sun-worship, the right side becomes preeminent, whereas in lunar cults it is the left side which prevails (56). In paintings,
reliefs and other artistic creations of man, the left side is characterized by a more
vivid projection of the self (that is, by identification) and the right side is more
extravert.

Seeing or dreaming that you are in space, represents exploration. You are an independent thinker.

To dream that you are being forced to do something, indicates negative feelings that are being pushed out of the unconscious. Feelings of hate, aggression or anger which you may have suppressed need to be addressed head on.