To dream that you are riding an animal or vehicle, symbolizes the path and direction of your life. If you were riding away, then it suggests that you need to distance yourself from some issue. Alternatively, the dream means that you are going along with someone else's plans and ideas. You need to be less passive and stand up for yourself. In particular, to dream that you are riding a bicycle, motorcycle, or horse, is analogous to your sexual rhythm.

To dream of riding is unlucky for business or pleasure.
Sickness often follows this dream.

If you ride slowly, you will have unsatisfactory results in your undertakings.

Swift riding sometimes means prosperity under hazardous conditions.

Dreaming that you are riding an animal or vehicle, symbolizes the path and direction of your life. Alternatively, it may indicate that you are going along with another's plans and ideas. In particular, to dream that you are riding a bicycle, motorcycle, or horse symbolizes the rhythm of some sexual act.

Seeing a spaceship in your dream, symbolizes your creative mind. It indicates a spiritual journey of self-development and self-awareness. You may need to take a different perspective, no matter how bizarre or unusual it may be.

To see a plane in your dream, may be a pun on someone or something that is "plain". Perhaps the plane refers to a new level.

To dream that you use a plane, denotes that your liberality and successful efforts will be highly commended.

To see carpenters using their planes, denotes that you will progress smoothly in your undertakings.

To dream of seeing planes, denotes congeniality and even success.

A love of the real, and not the false, is portended by this dream.

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.

On coins, a ship ploughing through the seas is emblematic of joy and
happiness (8). But the most profound significance of navigation is that implied
by Pompey the Great in his remark: ‘Living is not necessary, but navigation is.’
By this he meant that existence is split up into two fundamental structures:
living, which he understood as living for or in oneself, and sailing or navigating, by
which he understood living in order to transcend—or what Nietzsche from his
pessimistic angle called ‘living in order to disappear’. The Odyssey is, basically,
nothing but a navigation-myth in the sense of victory over the two essential perils
of all sailing: destruction (or the triumph of the ocean—corresponding to the
unconscious) and withdrawal (regression or stagnation). Yet Homer reserves the
end of the periplus of Odysseus for a triumphant but affectionate ‘return’ to his
wife, his hearth and home. This is a mystic idea analogous to the mystery of the
‘fall’ of the soul into the material plane of existence (by the process of involution)
and to the necessity of its returning to the starting-point (evolution)—a mystery
which has been expounded by Platonic idealism and by Plotinus in particular.
This law of the returning soul corresponds to the belief in the concept of a
‘closed’ universe (like that of the Eternal Return) or the conception of all phenomena as a cyclic organization. Navigation, as envisaged in any philosophy of
the absolute, would deny even the hero his triumphant return to the homeland
and would make of him a perpetual explorer of oceans, under endless skies. But to come back to the symbolism of the ship, every vessel corresponds to a constellation (48). The ship-symbol has been related to the holy island, in so far as both
are differentiated from the amorphous and hostile sea. If the waters of the oceans
are symbolic of the unconscious, they also can allude to the dull roar of the
outside world. The notion that it is essential first to learn to sail the sea of the
passions in order to reach the Mountain of Salvation is the same as the idea
mentioned earlier in connexion with the perils of exploring the oceans. For this
reason Guénon suggests that ‘the attainment of the Great Peace is depicted in the
form of sailing the seas’; hence, in Christian symbolism, the ship represents the
Church (28). Some of the less clearly defined aspects of the symbolism of the
ship—comparable here with the small boat and the carriage—are related to symbols of the human body and of all physical bodies or vehicles; in addition to this,
there is a cosmic implication deriving from the age-old comparison between the
sun and the moon on the one hand, and, on the other, two ships floating upon the
celestial ocean. The solar ship frequently appears on Egyptian monuments. In
Assyrian art, too, ships shaped like cups are clearly solar in character; this cupshape narrows down still further the scope of the meaning (35). Another meaning,
sometimes quite independent of the foregoing, derives not so much from the idea
of the ship as such but rather from the notion of sailing; this is the symbolism of
the Ship-of-Death. Hence, many primitive peoples place ships on the end of a
pole or on the roof of a house. On occasion, it is the roof itself (of the temple or
house) which is made to resemble a ship. Always the implication is the desire to
transcend existence—to travel through space to the other worlds. All these forms,
then, represent the axis valley-mountain, or the symbolism of verticality and the
idea of height. An obvious association here is with all the symbols for the worldaxis. The mast in the centre of the vessel gives expression to the idea of the
Cosmic Tree incorporated within the symbolism of the Ship-of-Death or ‘Ship of
Transcendence’ (50).

If you have a ship of your own sailing on the sea, it indicates advancement in riches. A
ship that is tossed in the ocean and about to sink indicates disaster in life.

To see a ship in your dream, denotes that you are exploring aspects of your emotions and unconscious. The state and condition of the ship is indicative of your emotional state. If you dream of a cruise ship, then it suggests pleasant moods. If you dream of a warship, then it means that you are experiencing feelings of aggression.

To dream that you are sailing the high seas in a ship, denotes that you are still standing tall despite the emotional turmoil occurring in your life.

To dream that a ship has crashed or sunk, suggests that you are feeling emotionally out of control. You are expressing some fear or uncertainly within your emotional state. You are afraid of losing something close to you because of certain difficulties.

To dream that you abandon ship, indicates that you need to move on and let go. Your emotion may be holding you back. Alternatively, consider the phrase "jumping ship", to indicate changing of sides.

To dream of ships, foretells honor and unexpected elevation to ranks above your mode of life.

To hear of a shipwreck is ominous of a disastrous turn in affairs.
Your female friends will betray you.
To lose your life in one, denotes that you will have an exceeding close call on your life or honor.

To see a ship on her way through a tempestuous storm, foretells that you will be unfortunate in business transactions, and you will be perplexed to find means of hiding some intrigue from the public, as your partner in the affair will threaten you with betrayal.

To see others shipwrecked, you will seek in vain to shelter some friend from disgrace and insolvency.

Seeing a ship in your dream indicates that you are exploring aspects of your emotions and unconscious mind. The state and condition of the ship is indicative of your emotional state. If it is a cruise ship, then it suggests pleasant moods. If it is a warship, then you are experiencing feelings of aggression. Dreaming that you are sailing the high seas in a ship indicates that you are standing tall in times emotional turmoil. Dreaming that a ship crashed or is sinking, suggests that some aspect of your life is out of control You are expressing some fear or uncertainly within your emotional state. You are afraid of losing something close to you because of certain difficulties.

Bodies of water represent your unconscious, your emotions, and your accumulated soul experiences. The ship in your dream could represent you and the ways in which you navigate through these parts of yourself. When interpreting this dream, consider the kind of journey and the type of ship. Some dream interpretation books say that if the journey is calm you should go forward with your plans. However, if it is a very stormy journey, get ready for an emotional upset or challenge.