The holidays and time spent with family was very interesting this year. Many long talks with my family about the nature of the healing work I do. During the course of these talks I noticed old habits coming to the surface. Disharmonies connected to a few chakras in my system. One evening my mother and I spoke for a long while on the back porch of our mountain home. I took note of the disharmonies and thought about how when we are around people who have known us our whole lives it can sometimes help bring up old patterns..... even if we have grown and shed exponentially sense the last meeting....... After our talk my mother went inside to go to sleep. I stayed out on the porch and stared at the night sky. The sky is sooooo amazing at my folks house. So far away from city lights, way up in the San Juan mountains. I gazed up and called out for some help in healing the disharmonies earlier noted. I called out to our star brothers and sisters, to my guides, and my teachers. I said many prayers that night and then retired to bed.....
The dream of the evening seemed to answer my prayers. I am in the beautiful yurt where we do ceremony. Everyone is preparing for the evening of song, prayer, and healing. I have worked very hard at preparing my space. I brought a nice wooden shelf and set up a beautiful altar in dedication to grandmother. The blankets and adornment I have chosen are perfectly in place. I look around the yurt and notice many familiar faces from previous ceremonies. I am sitting in a deep meditative state waiting for the shamans to enter. They arrive and are very pleased with the turnout of people for the evening. They take their place in the circle and we all sit in silence together. Then in a whirlwind this group of very loud men enter the yurt. There are four or five of them and they all appear to be belligerently drunk. Every one in the yurt is looking at them with disapproval and is energetically retracting from them. The men are looking for a place to settle in the yurt and every one else is making it very obvious that they are not welcome to sit near them. I on the other hand am feeling for these men. I feel that we all need healing even in our most un-elegant moments we are still worthy of this gift. They feel this on me and immediately come over to my space. They all sit near me. Some of them are squishing objects that are very sacred to me. I notice this and am not happy with it but am telling myself that perhaps this is a lesson in non-attachment. One of the men is very close to my face and is making sexual comments. I am becoming very uncomfortable, but am still trying to find the light in these men. The beautiful bird man, who was the appointed shaman for the evening, stands up. His gorgeous maiden, a wonderful display of the divine feminine, stands with him. They shout out something to the extent of "OK, THE BELLIGERENT BUS HAS JUST ARRIVED. THIS IS THE LAST CALL FOR ALL THE BELLIGERENTS TO GET ON THE BUS!" All of the men quickly stand up and are talking amongst themselves....."that's us, we gotta go....." They exit the yurt and everyone is very relieved. The Bird Man and his lovely maiden come over and sit on either side of me. They both have a hand on my head and are whispering to me. They talk to me about the nature of my heart and how I do not intend to give up on anyone. Because of this beings from many places of light and and dark and in between are drawn to me for healing. They tell me that because I have an affinity for neutrality the beacon in my energetic field glows brightly. They tell me that beings are coming to me constantly. I am aware of many of them and others I can only sense through the disharmonies I pick up on in my field. I look at the bird man and he puts his forehead to mine..... "These disharmonies you feel when you are with your family ARE NOT YOU. They are aspects of your family's energies coming out, wanting to be seen so that they might be healed." I look at him and nod to him in a way that says, I know what you mean. I have felt that but wanted to take responsibility for them. After waking I lay in bed feeling how I can help my family take responsibility for their own energy...... Thank you Bird Man and the lovely maiden of light! Thank you for hearing my prayers
To see men in your dream, represent an authoritative figure or a father figure. If you are a woman and dream that you are in a room full of men, then it highlights the masculine aspect of yourself. The dream forces you to acknowledge your authoritative and aggressive side. Consider also how the men are dressed as this will provide a clue as to what area in your life you need to assert more power.
To see your own family in your dream, represents security, warmth and love. It could also symbolize bitterness, jealousy, or rivalry, depending on your relationship with your family. Alternatively, it could mean that you are overly dependent on your family, especially if the family members are in your recurring dreams .Consider also the significance of a particular family member or the relationship you have with them.
To dream of one's family as harmonious and happy, is significant of health and easy circumstances; but if there is sickness or contentions, it forebodes gloom and disappointment.
Seeing your own family in high spirits in your dream, symbolizes harmony and happiness. Seeing them gloomy, foretells of disappointment and sadness.
The first people in your life with whom you have any social interaction are the members of your family. Therefore, a dream about a family member can represent any waking life social situation. For example, if you are arguing with your mother or father in a dream, you may be having a problem with another authority figure, such as an employer, in your waking life. If you dream that an older sibling is teaching you how to do something, you may be hoping that you will receive assistance with something from someone else in your waking life.
A family can also represent security and community.
The meaning of a dream about family will largely depend upon your personal experiences with your own family members.
To dream that it is evening, denotes the end of a cycle, aging or death. It may also be symbolic of unrealized hopes.
To dream that evening is about you, denotes unrealized hopes, and you will make unfortunate ventures.
To see stars shining out clear, denotes present distress, but brighter fortune is behind your trouble.
For lovers to walk in the evening, denotes separation by the death of one.
Dreaming that evening has arrived indicates the end of a cycle, aging or death. It may also be symbolic of unrealized hopes.
A moonlit evenng in a dream is a symbol of love and romance.
If the evening is very dark, your unconscious could be warning you that you are being immature.
If you dream of spending an enjoyable evening with other people, you may be hoping for a relationship to improve.
To dream of healing, represents your need for emotional and/or physical healing. You need to find the power to rectify and care for the issues in your life.
Dreaming of healing, represents your need for emotional and/or physical healing. You need to find the power to rectify and care for the matters in your life.
Every winged being is symbolic of spiritualization. The bird, according to Jung, is a beneficent animal representing spirits or angels, supernatural
aid (31), thoughts and flights of fancy (32). Hindu tradition has it that birds
represent the higher states of being. To quote a passage from the Upanishads:
Two birds, inseparable companions, inhabit the same tree; the first eats of the
fruit of the tree, the second regards it but does not eat. The first bird is Jivâtmâ,
and the second is Atmâ or pure knowledge, free and unconditioned; and when
they are joined inseparably, then the one is indistinguishable from the other except in an illusory sense’ (26). This interpretation of the bird as symbolic of
the soul is very commonly found in folklore all over the world. There is a Hindu
tale retold by Frazer in which an ogre explains to his daughter where he keeps
his soul: ‘Sixteen miles away from this place’, he says, ‘is a tree. Round the tree
are tigers, and bears, and scorpions, and snakes; on the top of the tree is a very
great fat snake; on his head is a little cage; in the cage is a bird; and my soul is in
that bird’ (21). This was given precise expression in ancient Egyptian symbolism by supplying the bird with a human head; in their system of hieroglyphs it
was a sign corresponding to the determinative Ba (the soul), or the idea that the
soul flies away from the body after death (19). This androcephalous bird appears also in Greek and Romanesque art, and always in this same sense (50).
But the idea of the soul as a bird—the reverse of the symbolic notion—does not
of itself imply that the soul is good. Hence the passage in Revelation (xvii, 2)
describing Babylon as ‘the hold of every foul spirit, and a cage of every unclean
and hateful bird’. According to Loeffler, the bird, like the fish, was originally a
phallic symbol, endowed however with the power of heightening—suggesting
sublimation and spiritualization. In fairy stories there are many birds which
talk and sing, symbolizing amorous yearning (and cognate with arrows and
breezes). The bird may also stand for the metamorphosis of a lover. Loeffler
adds that birds are universally recognized as intelligent collaborators with man
in myths and folktales, and that they are derived from the great bird-demiurges
of the primitives—bearers of celestial messages and creators of the nether
world; this explains the further significance of birds as messengers (38). The
particular colour of a bird is a factor which determines its secondary symbolisms. The blue bird is regarded by Bachelard (3) as ‘the outcome of aerial
motion’, that is, as a pure association of ideas; but in our view, although this
may well have been its origin, its ultimate aim is something quite different—to
provide a symbol of the impossible (like the blue rose). In alchemy, birds stand
for forces in process of activation; here the precise sense is determined by the
location of the bird: soaring skywards it expresses volatilization or sublimation, and swooping earthwards it expresses precipitation and condensation;
these two symbolic movements joined to form a single figure are expressive of
distillation. Winged beings contrasted with others that are wingless constitute a
symbol of air, of the volatile principle as opposed to the fixed. Nevertheless, as
Diel has pointed out, birds, and particularly flocks of birds—for multiplicity is
ever a sign of the negative—may take on evil implications; for example, swarms
of insects symbolize forces in process of dissolution—forces which are teeming, restless, indeterminate, shattered. Thus, birds, in the Hercules legend, rising up from the lake Stymphalus (which stands for the stagnation of the soul
and the paralysis of the spirit) denote manifold wicked desires (15). The ‘giant
bird’ is always symbolic of a creative deity. The Hindus of Vedic times used to
depict the sun in the form of a huge bird—an eagle or a swan. Germanic tradition
affords further examples of a solar bird (35). It is also symbolic of storms; in
Scandinavian mythology there are references to a gigantic bird called Hraesvelg
(or Hraesveglur), which is supposed to create the wind by beating its wings
(35). In North America, the supreme Being is often equated with the mythic
personification of lightning and thunder as a great bird (17). The bird has a
formidable antagonist in the snake or serpent. According to Zimmer, it is only
in the West that this carries a moral implication; in India, the natural elements
only are contrasted—the solar force as opposed to the fluid energy of the
terrestrial oceans. The name of this solar bird is Garuda, the ‘slayer of the nâgas
or serpents’ (60). Kühn, in The Rock Pictures of Europe, considers a Lascaux
cave picture of a wounded bison, a man stricken to death and a bird on a pole,
and suggests that, by the late Palaeolithic, the bird may have come to symbolize
the soul or a trance-like state.
To see birds in your dream, symbolize your goals, aspirations and hopes. To dream of chirping and/or flying birds, represent joy, harmony, ecstasy, balance, and love. It denotes a sunny outlook in life. You are experiencing spiritual freedom and psychological liberation. It is almost as if a weight has been lifted off your shoulders.
To dream of dead or dying birds, indicates disappointments. You will find yourself worrying over problems that are nagging on your mind.
To see bird eggs in your dream, symbolize money.
To see birds hatching in your dream, symbolize delayed success.
To see a bird nest in your dream, symbolizes independence, refuge and security. You need something to fall back on. Alternatively, it may signify a prosperous endeavor, new opportunities, and fortune.
Dreaming of a chirping and/or flying birds, represents joy, harmony, ecstasy, balance, and love. It indicates a sunny outlook in life. You will experience spiritual freedom and psychological liberation. It is almost as if a weight has been lifted off your shoulders. Dreaming of dead or dying birds, foretells a period of coming disappointments. You will find yourself worrying over problems that are constantly on your mind. Dreaming of bird eggs, symbolizes money. Dreaming of birds hatching, symbolizes delayed success. Dreaming of a bird nest, symbolizes independence, refuge and security. You need something to fall back on. Alternatively, it may signify a prosperous endeavor, new opportunities, and fortune.
Man comes to see himself as a symbol in so far as he is conscious of his
being. Hallstatt art, in Austria, shows fine examples of animal-heads with human
figures appearing above them. In India, in New Guinea, in the West as well, the
bull’s or ox’s head with a human form drawn between the horns is a very common
motif. Since the bull is a symbol for the father-heaven, man comes to be seen as
both his and the earth’s son (22), also, as a third possibility, the son of the sun and
the moon (49). The implications of Origen’s remark: ‘Understand that you are
another world in miniature and that in you are the sun, the moon and also the
stars’, are to be found in all symbolic traditions. In Moslem esoteric thought, man
is the symbol of universal existence (29), an idea which has found its way into
contemporary philosophy in the definition of man as ‘the messenger of being’;
however, in symbolic theory, man is not defined by function alone (that of
appropriating the consciousness of the cosmos), but rather by analogy, whereby
he is seen as an image of the universe. This analogical relationship is sometimes
expressed explicitly, as in some of the more ancient sections of the Upanishads—
the Brihadaranyaka and the Chandogya for instance—where the analogy between the human organism and the macrocosmos is drawn step by step by means
of correspondences with the organs of the body and the senses (7). So, for
example, the components of the nervous system are derived from fiery substance, and blood from watery substance (26). These oriental concepts first
appear in the West during the Romanesque period: Honorius of Autun, in his Elucidarium (12th century) states that the flesh (and the bones) of man are
derived from the earth, blood from water, his breath from air, and body-heat from
fire. Each part of the body relates to a corresponding part of the universe: the
head corresponds to the heavens, the breath to air, the belly to the sea, the lower
extremities to earth. The five senses were given analogies in accordance with a
system which came to Europe, perhaps, from the Hebrews and the Greeks (14).
Thus, Hildegard of Bingen, living in the same period, states that man is disposed
according to the number five: he is of five equal parts in height and five in girth; he
has five senses, and five members, echoed in the hand as five fingers. Hence the
pentagram is a sign of the microcosmos. Agrippa of Nettesheim represented this graphically, after Valeriano, who drew the analogy between the five-pointed star
and the five wounds of Christ. There is a relationship, too, between the organic
laws of Man and the Cistercian temple (14). Fabre d’Olivet, following the Cabala,
maintains that another number closely associated with the human being is nine—
the triple ternary. He divides human potentialities into three planes: those of the
body, of the soul or life and of the spirit. Each of these planes is characterized by
three modes: the active, the passive and the neutral (43). In the Far East, also,
speculation about the symbolism of man began very early. The same kind of
triple ternary organization is to be seen in the ancient teachings of the Taoists
(13). It is also interesting to note that there is a relationship between the human
being and the essential or archetypal animals (the turtle, the phoenix, the dragon
and the unicorn) who appear to bear the same relation to man—who is central—
as the tetramorphs do to the Pantokrator. Now, between man as a concrete
individual and the universe there is a medial term—a mesocosmos. And this
mesocosmos is the ‘Universal Man’, the King (Wang) in Far Eastern tradition,
and the Adam Kadmon of the Cabala. He symbolizes the whole pattern of the
world of manifestation, that is, the complete range of possibilities open to mankind. In a way, the concept corresponds to Jung’s ‘collective unconscious’. According to Guénon, Leibniz—perhaps influenced by Raymond Lull—conceded
that every ‘individual substance’ must contain within itself an integral reproduction of the universe, even if only as an image, just as the seed contains the totality
of the being into which it will develop (25). In Indian symbolism, Vaishvânara, or
the ‘Universal Man’, is divided into seven principal sections: (1) The superior,
luminous spheres as a whole, or the supreme states of being; (2) the sun and the
moon—or rather, the principles to which they pertain—as expressed in the right
and the left eye respectively; (3) the fire-principle—the mouth; (4) the directions
of space—the ears; (5) the atmosphere—the lungs; (6) the intermediary zone
between earth and heaven—the stomach; (7) the earth—the natural functions or
the lower part of the body. The heart is not mentioned, because, being the ‘centre’
or dwelling-place of Brahma, it is regarded as being beyond the ‘wheel’ of things
(26). Now, this concept of the ‘Universal Man’ implies hermaphroditism, though
never specifically. For the concrete, existential human being, in so far as he is
either a man or a woman, represents the dissected ‘human’ whole, not only in the
physical sense but also spiritually. Thus, to quote the Upanishads: ‘He was, in
truth, as big as a man and a woman embracing. He divided this atman into two
parts; from them sprang husband and wife.’ In Western iconography one sometimes finds images which would seem to be echoes of this concept (32). A human
couple, by their very nature, must always symbolize the urge to unite what is in
fact discrete. Figures which are shown embracing one another, or joining hands, or growing out of roots which bind them together, and so on, symbolize ‘conjunction’, that is, coincidentia oppositorum. There is a Hindu image representing the
‘joining of the unjoinable’ (analogous to the marriage of fire and water) by the
interlinking of Man and Woman, which may be taken to symbolize the joining of
all opposites: good and bad, high and low, cold and hot, wet and dry, and so on
(32). In alchemy, Man and Woman symbolize sulphur and mercury (the metal).
In psychology, level-symbolism is often brought to bear upon the members of the
body, so that the right side corresponds to the conscious level and the left to the
unconscious. The shapes of the parts of the body, depending upon whether they
are positive or negative—whether they are protuberances or cavities—should be
seen not only as sex-symbols but also in the light of the symbolism of levels. The
head is almost universally regarded as a symbol of virility (56). The attitudes
which the body may take up are of great symbolic importance, because they are
both the instrument and the expression of the human tendency towards ascendence
and evolution. A position with the arms wide open pertains to the symbolism of
the cross. And a posture in the form of the letter ‘X’ refers to the union of the two
worlds, a symbol which is related to the hour-glass, the ‘X’ and all other symbols
of intersection (50). Another important posture is that of Buddha in the traditional iconography of the Orient, a posture characteristic also of some Celtic gods
such as the so-called ‘Bouray god’ or the famous Roquepertuse figure. This
squatting position expresses the renunciation of the ‘baser part’ and of ambulatory movement and symbolizes identification with the mystic centre.
To see a man in your dream, denotes the aspect of yourself that is assertive, rational, aggressive, and/or competitive. Perhaps you need to incorporate these aspects into your own character. If the man is known to you, then the dream may reflect you feelings and concerns you have about him.
If you are a woman and dream that you are in the arms of a man, then it suggests that you are accepting and welcoming your stronger assertive personality. It may also highlight your desires to be in a relationship and your image of the ideal man.
To see an old man in your dream, represents wisdom or forgiveness. The old man may be a archetypal figure who is offering guidance to some daily problem.
To dream of a man, if handsome, well formed and supple, denotes that you will enjoy life vastly and come into rich possessions. If he is misshapen and sour-visaged, you will meet disappointments and many perplexities will involve you.
For a woman to dream of a handsome man, she is likely to have distinction offered her. If he is ugly, she will experience trouble through some one whom she considers a friend.
Seeing a man in your dream indicates the masculine aspect of yourself - the side that is assertive, rational, aggressive, and/or competitive. If the man is known to you, then the dream may reflect you feelings and concerns you have about him. If you are a woman and dream that you are in the arms of a man, suggests that you are accepting and welcoming your stronger assertive personality . It may also highlight your desires to be in a relationship and your image of the ideal man. Seeing an old man in your dream, represents wisdom or forgiveness.
All different kinds of people clutter our dream landscape. The men in your dream may include family members or total strangers. You may dream about your father, son, husband, or friend and should interpret the dream according to its details. A man, particularly the father figure, may represent collective consciousness and the traditional human spirit. He is the Yang and his energy, when mobilised, creates the earthly realities. Depending on the details of the dream, the masculine figure could be interpreted as the Creator or Destroyer. At times, women dream about men that are strangers to them. These men may represent the women's unconscious psychic energy. At times, a strange and ominous man in men's dreams could represent their "shadow" or their negativity and darker sides of personality.
Light, traditionally, is equated with the spirit (9). Ely Star asserts that
the superiority of the spirit is immediately recognizable by its luminous intensity. Light is the manifestation of morality, of the intellect and the seven virtues
(54). Its whiteness alludes to just such a synthesis of the All. Light of any given
colour possesses a symbolism corresponding to that colour, plus the significance
of emanation from the ‘Centre’, for light is also the creative force, cosmic energy irradiation (57). Symbolically, illumination comes from the East. Psychologically
speaking, to become illuminated is to become aware of a source of light, and, in
consequence, of spiritual strength (32).
To see light in your dream, represents illumination, clarity, guidance, plain understanding, and insight. Light is being shed on a once cloudy situation or problem. You have found the truth to a situation or an answer to a problem. Also consider the color of the light for additional significance.
If the light is particularly bright, then it indicates that you need to move toward a higher level of awareness and feeling. Bright light dreams are sometimes common for those who are near death.
To see soft or shadowy lighting in your dreams, indicates feelings and thoughts from the primal aspects and less developed parts of your unconscious.
To dream that you cannot turn on the light, indicates a lack of insight and perspective on a situation.
If you dream of light, success will attend you. To dream of weird light, or if the light goes out, you will be disagreeably surprised by some undertaking resulting in nothing.
To see a dim light, indicates partial success.
To dream of lights is very good. It denotes riches and honour.
Seeing light in your dream indicates a clear mind, plain understanding, and insight. Light has been shed on a once cloudy situation or problem. You have found the truth to a situation or an answer to a problem. Seeing a bright light in your dream indicates that you need to move toward a higher level of awareness and feeling. Bright light dreams are sometimes common for those who are near death.
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
Seeing or dreaming that you are in space, represents exploration. You are an independent thinker.
To look up at the clear blue sky in your dream, denotes hope, possibilities, creativity, peace and freedom of expression. As the saying goes "the sky's the limit." If the sky is cloudy and overcast, then it foretells of sadness and trouble.
To see a green colored sky in your dream, symbolizes high hopes. The strange color of the sky helps to instantly draw your attention to it. The color green and the sky itself both represent hope, nature or creativity. So these are the qualities that you need to focus on. It is also indicative of a positive outlook and prosperous future.
To see a red colored sky in your dream, represents looming danger. Alternatively, it suggests that something is coming to an end. If the sky is white, then it symbolizes desires. If you dream of a colorful sky in your dream, then it denotes romance.
To dream that the sky is falling, represents your fear of the unknown. You feel that your hopes and dreams have been shattered. Perhaps you have been too idealistic and the dream is an attempt to bring you back to reality.
To dream that something is falling out of the sky, signifies your pessimistic attitude. You are losing perspective on a situation. If the object is getting closer and casting a shadow on you, then it indicates that you are being ignorant about some situation. You need to get out from under the shadow and gain a different perspective on things.
To dream of the sky, signifies distinguished honors and interesting travel with cultured companions, if the sky is clear. Otherwise, it portends blasted expectations, and trouble with women.
To dream of floating in the sky among weird faces and animals, and wondering all the while if you are really awake, or only dreaming, foretells that all trouble, the most excruciating pain, that reach even the dullest sense will be distilled into one drop called jealousy, and will be inserted into your faithful love, and loyalty will suffer dethronement.
To see the sky turn red, indicates that public disquiet and rioting may be expected.
To look up at the clear blue sky in your dream indicates peace and freedom of expression. If the sky is cloudy and overcast, then it foretells of sadness and trouble.