To dream of traveling, signifies profit and pleasure combined. To dream of traveling through rough unknown places, portends dangerous enemies, and perhaps sickness. Over bare or rocky steeps, signifies apparent gain, but loss and disappointment will swiftly follow. If the hills or mountains are fertile and green, you will be eminently prosperous and happy.

To dream you travel alone in a car, denotes you may possibly make an eventful journey, and affairs will be worrying. To travel in a crowded car, foretells fortunate adventures, and new and entertaining companions.

To dream that you are traveling, represents the path toward your life goals. It also parallels your daily routine and how you are progressing along. Alternatively, traveling signifies a desire to escape from your daily burdens. You are looking for a change in scenery, where no one has any expectations of you. Perhaps it is time to make a fresh start. If your travels come to an end, then it symbolizes successful completion of your goals.

To dream that you are traveling in a car filled with people, signifies new friends and exciting adventures.

Dreaming that you are traveling means the journey toward your life goals and a journey through life in general. that you enjoy what you do and find much pleasure in it. Dreaming that you are traveling through an unknown area indicates the lurking of your rivals. Dreaming that you are traveling in a car filled with people means that you will make new and fun friends and exciting adventures. Dreaming that you are traveling in a car by yourself means troubling matters ahead for you.

To see or spin a top in your dream, represents idleness. You are not going anywhere in life and are wasting your time away on frivolous pleasures.

To dream that you are on top, signifies your goals, aspirations and ideals. You are seeking higher understanding and knowledge.

Seeing or spin a top in your dream, represents idleness. You are wasting your time away on frivolous pleasures. Dreaming that you are on top means your aspirations and ideals. You are seeking higher understanding and knowledge.

The single column pertains to the cosmic group of symbols representing the ‘world-axis’ (such as the tree, the ladder, the sacrificial stake, the mast,
the cross), but also it may have a merely endopathic sense deriving from its
vertical nature, implying an upward impulse of self-affirmation. Of course, there
is a phallic implication too; for this reason, the ancients ascribed a column and a
dolphin to Ceres as emblems of love and the sea respectively (8). The isolated
column is, in short, as closely related to the symbolic tree as to the ritual erection
of the megalithic stone or menhir. In allegories and graphic symbols there are
nearly always two columns, not one. When they are situated on either side of a
shield, they are equivalent to supporters, representing the balanced tension of
opposing forces. They have a similar significance when they act as the supports
of a lintel. In a cosmic sense, the two pillars or columns are symbolic of eternal
stability, and the space between them is the entrance to eternity. They also allude
to Solomon’s temple (the image of the absolute and essential principles of building) (4). Variants of this symbol—or rather of its significance—are to be found in
esoteric thought; nearly all of them are the result of applying the symbolism of
the number two to the dual columns. Taking them as separate symbols, the two
units making up the number two are different in kind. For the first unit corresponds to the masculine, affirmative and evolutive principle, whereas the second
represents the feminine, negative, passive or involutive. It is for this reason that
Saunier gives the particular significance of the two columns rising up at the
entrance to temples as that of evolution and involution, or of good and evil
(comparable with the Tree of Life and the Tree of Death—or Knowledge—in the
Garden of Eden). On occasion, this abstract duality goes hand in hand with the
physical duality of the material; thus, in the legendary temple of Hercules at
Tyre, one of the columns was made of gold and the other of a semi-precious stone
(49). In Hebrew tradition, the two columns are known as Mercy and Severity (9).
To return now to the single column, we cannot fail to see in it a projection of—or
an analogous correspondence with—the spinal column; the same kind of correspondence is to be seen in all forms of bilateral symmetry in art, as well as in such
organs of the human body as the kidneys or the lungs. The vertebral column may
be equated also with the worldaxis, in the same way as the skull-image is equated
with the sky, within the general relationship of the microcosm and the macrocosm.

To see columns in your dream, symbolize strength and hard work. You may be feeling burdened or drained in some way or that you find yourself needing to support others.

Seeing columns in your dream, symbolizes strength and hard work. You may be feeling burdened or drained in some way or that you find yourself needing to support others.

The solitary pillar is related to the world-axis, as are the post, the mast
and the tree. The Egyptian hieroglyphic sign zed is interpreted both as a pillar and
as the spinal column (there is no symbolic contradiction here) (39). Frobenius
says that Africans interpret pillars as caryatids shorn of their human likeness,
that is, as indirect images of man (21). When there are two pillars, the symbolism
corresponds to that of the cabbalistic columns of Jachin and Boaz.

To see a pillar in your dream, represents your strength, stability, and a firm stance, especially in the face of adversity. Alternatively, the dream indicates that you have the full support of those around you. You are being honored and recognized. As with most elongate objects, a pillar may also have phallic connotations.

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 energetic, symbolizes growth, activity, expansion and insight. You need to channel your energy in a positive way.

To see Asian-style structures in your dream, refers to feelings that are foreign to you, particularly if you are not of Asian descent.

Seeing Asian-style structures in your dream, represents feelings that are foreign to you, particularly if you are not of Asian descent.

As a light shining in the darkness, the star is a symbol of the spirit.
Bayley has pointed out, however, that the star very rarely carries a single meaning—it nearly always alludes to multiplicity. In which case it stands for the forces
of the spirit struggling against the forces of darkness. This is a meaning which has
been incorporated into emblematic art all over the world (4). For this reason,
‘identification with the star’ is possible only to the chosen few. Jung recalls the
Mithraic saying: ‘I am a star which goes with thee and shines out of the depths’
(31). Now, individual stars are often seen in graphic symbolism. Their meaning frequently depends upon their shape, the number of points, the manner of their
arrangement, and their colour (if any). The ‘flaming star’ is a symbol of the mystic
Centre—of the force of the universe in expansion (4). The five-pointed star is the
most common. As far back as in the days of Egyptian hieroglyphics it signified
‘rising upwards towards the point of origin’, and formed part of such words as
‘to bring up’, ‘to educate’, ‘the teacher’, etc. (19). The inverted five-pointed star
is a symbol of the infernal as used in black magic (37).

Being nocturnal, their symbolism is associated with that of night; they
are also linked with the idea of multiplicity (or with disintegration) because they
appear in clusters, and with order and destiny because of their disposition and
location (according to Horapollo Niliacus).

Seeing stars in your dream, symbolize high ideals, spirit, fate and luck. It also means your desire for fame and fortune.

Astrological Sign: Aquarius.
Positive associations with this tarot card:
hope, generosity, serenity, wishes coming true, good health, spiritual awareness.
Negative associations with this tarot card:
self-doubt, lack of trust, cynicism, pessimism.
The Star is a welcome card bringing insight into the future, optimism and hope, renewal of faith and unexpected gifts!.
When considering a new relationship or enterprise The Star is an excellent omen.
This card heralds good times for many things, artistic or educational endeavours, travel, health and spiritual awareness or development.
Negatively this card warns against the perils of self-doubt and negativity that may lead to lost oportunities.
However even with the negative aspect of this card you will be surprised with good luck despite your cynicism.