I don’t even know where to begin with this one... my dreams have be so wild lately and I have been receiving so much information it’s hard for me to write it all down.
Its late, dark and I am standing in an open field looking at the stars... Something happens and I stumble upon a UFO it is long and cylinder and the ship begins to speak to me through telepathy... it is a man’s voice, very soft and inviting.
The ship is luminescent in nature and it blends with the atmosphere around it, becoming anything.
The ship opens up a small door on the side, I crawl inside and I am suspended in no gravity, it is really bright and feels like I am in a large white room.
I can still hear the man’s voice and he begins to say " don't be afraid, there are things I will show you that might frighten you, stay with me" I tell him through are telepathy connection that I am ready for anything. He begins to explain the ship and how it works. He says, " the ship is living, in order for you to fly it you must be connected." I say" lets do this" suddenly I fall out of my suspension and now I am on a very fleshy floor, I look around and the walls are a fleshy... Its almost like I am inside a giant living organism.
I walk towards the front of the ship where there is a long strange cord with a red light on the end; the man begins to explain that I am to connect with this cord so I can fly the ship that the cord goes into my belly button.
This does freak me out a little just trying to wrap my head around all of this... I grab the cord and put it into my belly button and then I get this jolt of an electrical currant... Now I have complete 360 vision, I am not in my body but I have become the ship.
Now lets move forward to another part of the dream as I try and put all the pieces back together.
I am with my boyfriend Max and we are frolicking through a beautiful meadow, when we stumble upon a UFO. This time we both enter the ship and I say to Max " do you want to fly?" The ship within a second blast off so fast... we are doing barrel rolls and spinning and the ship is completely invisible so you can see everything around you.
In this moment I can different views of the ship and it looks like a floating cloud from the outside perspective. What a ride it was... unbelievable.
Now I enter another part of the dream where I am with a young girl and an older man and we are traveling all over the world together, we travel in the UFO.
I don’t know if this man is an alien or who he is but he is are protector and are teacher.
I remember moments of meeting up with all these wild haired hippies, where we all communed under a large fallen tree. They knew who we were and they welcomed us with open arms. It felt so surreal! The last thing I remember before waking up is being submerged in a deep clear body of water, there was a giant tree under the water and I was carving pathways into the tree.
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.
To see a UFO in your dream, signifies your desires to find your spiritual purpose in life. Alternatively, it indicates that you are feeling alienated from those around you. The dream may also be a metaphor that you are a acting "spacey" or "spaced out". You need to be more grounded and come back to reality.
Seeing a UFO in your dream means your desires to find your spiritual purpose in life. Alternatively, it indicates that you are feeling alienated from those around you. The dream may also be a metaphor suggesting that you are a little "spacey" or have "spaced out" attitude. You need to be more grounded and come back to reality.
To see cords in your dream, symbolize a lack in independence in a situation or relationship. You are feeling restricted or tied down. If the cord is being cut, then it indicates that you are breaking those relationships that have held you back.
The tree is one of the most essential of traditional symbols. Very often
the symbolic tree is of no particular genus, although some peoples have singled
out one species as exemplifying par excellence the generic qualities. Thus, the oak
was sacred to the Celts; the ash to the Scandinavian peoples; the lime-tree in Germany; the fig-tree in India. Mythological associations between gods and trees
are extremely frequent: so, Attis and the pine; Osiris and the cedar; Jupiter and
the oak; Apollo and the laurel, etc. They express a kind of ‘elective correspondence’ (26, 17). In its most general sense, the symbolism of the tree denotes the
life of the cosmos: its consistence, growth, proliferation, generative and regenerative processes. It stands for inexhaustible life, and is therefore equivalent to a
symbol of immortality. According to Eliade, the concept of ‘life without death’
stands, ontologically speaking, for ‘absolute reality’ and, consequently, the tree
becomes a symbol of this absolute reality, that is, of the centre of the world.
Because a tree has a long, vertical shape, the centre-of-the-world symbolism is
expressed in terms of a world-axis (17). The tree, with its roots underground and
its branches rising to the sky, symbolizes an upward trend (3) and is therefore
related to other symbols, such as the ladder and the mountain, which stand for the
general relationship between the ‘three worlds’ (the lower world: the underworld,
hell; the middle world: earth; the upper world: heaven). Christian symbolism—
and especially Romanesque art—is fully aware of the primary significance of the
tree as an axis linking different worlds (14). According to Rabanus Maurus,
however, in his Allegoriae in Sacram Scripturam (46), it also symbolizes human
nature (which follows from the equation of the macrocosm with the microcosm).
The tree also corresponds to the Cross of Redemption and the Cross is often
depicted, in Christian iconography, as the Tree of Life (17). It is, of course, the
vertical arm of the Cross which is identified with the tree, and hence with the
‘world-axis’. The world-axis symbolism (which goes back to pre-Neolithic times)
has a further symbolic implication: that of the central point in the cosmos. Clearly,
the tree (or the cross) can only be the axis linking the three worlds if it stands in
the centre of the cosmos they constitute. It is interesting to note that the three
worlds of tree-symbolism reflect the three main portions of the structure of the
tree: roots, trunk and foliage. Within the general significance of the tree as worldaxis and as a symbol of the inexhaustible life-process (growth and development),
different mythologies and folklores distinguish three or four different shades of
meaning. Some of these are merely aspects of the basic symbolism, but others are
of a subtlety which gives further enrichment to the symbol. At the most primitive
level, there are the ‘Tree of Life’ and the ‘Tree of Death’ (35), rather than, as in
later stages, the cosmic tree and the tree of the knowledge of Good and Evil; but
the two trees are merely two different representations of the same idea. The
arbor vitae is found frequently, in a variety of forms, in Eastern art. The—
apparently purely decorative—motif of hom (the central tree), placed between
two fabulous beings or two animals facing each other, is a theme of Mesopotamian origin, brought both to the West and to the Far East by Persians, Arabs and
Byzantines (6). In Romanesque decoration it is the labyrinthine foliage of the
Tree of Life which receives most emphasis (the symbolic meaning remaining
unchanged, but with the addition of the theme of Entanglement) (46). An important point in connexion with the ‘cosmic tree’ symbol is that it often appears
upside down, with its roots in heaven and its foliage on earth; here, the natural
symbolism based on the analogy with actual trees has been displaced by a meaning expressing the idea of involution, as derived from the doctrines of emanation:
namely, that every process of physical growth is a spiritual opus in reverse.
Thus, Blavatsky says: ‘In the beginning, its roots were generated in Heaven, and
grew out of the Rootless Root of all-being. . . . Its trunk grew and developed,
crossing the plains of Pleroma, it shot out crossways its luxuriant branches, first
on the plane of hardly differentiated matter, and then downward till they touched
the terrestrial plane. Thus . . . (it) is said to grow with its roots above and its
branches below’ (9). This concept is already found in the Upanishads, where it is
said that the branches of the tree are: ether, air, fire, water and earth. In the Zohar
of Hebrew tradition it is also stated that ‘the Tree of Life spreads downwards
from above, and is entirely bathed in the light of the sun’. Dante, too, portrays the
pattern of the celestial spheres as the foliage of a tree whose roots (i.e. origin)
spread upwards (Uranus). In other traditions, on the other hand, no such inversion occurs, and this symbolic aspect gives way to the symbolism of vertical
upward growth. In Nordic mythology, the cosmic tree, called Yggdrasil, sends its
roots down into the very core of the earth, where hell lies (Völuspâ, 19;
Grimnismâl, 31) (17).
We can next consider the two-tree symbolism in the Bible. In Paradise there
were the Tree of Life and the tree of the knowledge of good and evil. Both were
centrally placed in the Garden of Eden. In this connexion, Schneider says (50):
‘Why does God not mention the Tree of Life to Adam? Is it because it was a
second tree of knowledge or is it because it was hidden from the sight of Adam
until he came to recognize it with his new-found knowledge of good and evil—of
wisdom? We prefer the latter hypothesis. The Tree of Life, once discovered, can
confer immortality; but to discover it is not easy. It is “hidden”, like the herb of
immortality which Gilgamesh seeks at the bottom of the sea, or is guarded by
monsters, like the golden apples of the Hesperides. The two trees occur more
frequently than might be expected. At the East gate of the Babylonian heaven, for
instance, there grew the Tree of Truth and the Tree of Life.’ The doubling of the
tree does not modify the symbol’s fundamental significance, but it does add
further symbolic implications connected with the dual nature of the Gemini: the tree, under the influence of the symbolism of the number two, then reflects the
parallel worlds of living and knowing (the Tree of Life and the Tree of Knowledge). As is often the case with symbols, many more specialized meanings have
been developed on the basis of the general tree-symbolism already outlined. Here
are a few: firstly, the triple tree. According to Schneider, the Tree of Life, when it
rises no higher than the mountain of Mars (the world of phenomena) is regarded
as a pillar supporting heaven. It is made up of three roots and three trunks—or
rather one central trunk with two large boughs corresponding to the two peaks of
the mountain of Mars (the two faces of Janus). Here the central trunk or axis
unifies the dualism expressed in the two-tree symbolism. In its lunar aspect, it is
the Tree of Life and emphasizes the moon’s identification with the realm of
phenomena; in its solar aspect it relates to knowledge and death (which, in symbolism, are often associated). In iconography, the Tree of Life (or the lunar side of
a double or triple tree) is depicted in bloom; the tree of death or knowledge (or the
solar side of a double or triple tree) is dry, and shows signs of fire (50). Psychology has interpreted this symbolic duality in sexual terms, Jung affirming that the
tree has a symbolic, bisexual nature, as can also be seen in the fact that, in Latin,
the endings of the names of trees are masculine even though their gender is
feminine (31). This conjunctio confirms the unifying significance of the cosmic
tree. Other symbols are often brought into association with the tree, sometimes
by analogy with real situations, sometimes through the juxtaposition of psychic
images and projections. The resulting composite symbolism is, of course, richer
and more complex, but also more specific, and consequently less spontaneous
and of less scope. The tree is frequently related to the rock or the mountain on
which it grows. On the other hand, the Tree of Life, as found in the celestial
Jerusalem, bears twelve fruits, or sun-shapes (symbols of the Zodiac, perhaps).
In many images, the sun, the moon and the stars are associated with the tree, thus
stressing its cosmic and astral character. In India we find a triple tree, with three
suns, the image of the Trimurti; and in China a tree with the twelve suns of the
Zodiac (25). In alchemy, a tree with moons denotes the lunar opus (the Lesser
Work) and the tree with suns the solar opus (the Great Work). The tree with the
signs of the seven planets (or metals) stands for prime matter (protohyle), from
which all differentiations emerge. Again, in alchemy, the Tree of Knowledge is
called arbor philosophica (a symbol of evolution, or of the growth of an idea, a
vocation or a force). ‘To plant the philosophers’ tree’ is tantamount to stimulating the creative imagination (32). Another interesting symbol is that of the ‘seatree’ or coral, related to the mythic sea king. The fountain, the dragon and the
snake are also frequently related to the tree. Symbol LVII of Bosch’s Ars Symbolica shows the dragon beside the tree of the Hesperides. As regards the symbolism of
levels, it is possible to establish a vertical scale of analogies: dragons and snakes
(primal forces) are associated with the roots; the lion, the unicorn, the stag and
other animals expressing the ideas of elevation, aggression and penetration, correspond to the trunk; and birds and heavenly bodies are brought into relation with
the foliage. Colour correspondences, are: roots/black; trunk/white; foliage/red.
The snake coiled round the tree introduces another symbol, that of the spiral. The
tree as world-axis is surrounded by the sequence of cycles which characterizes
the revealed world. This is an interpretation applicable to the serpent watching at
the foot of the tree on which the Golden Fleece is suspended (25). Endless
instances could be quoted of such associations of symbols, full of psychological
implications. Another typical combination of symbols, extremely frequent in
folktales, is that of the ‘singing tree’. In the Passio S. Perpetuae XI (Cambridge,
1891) we read that St. Saturius, a martyr alongside St. Perpetua, dreamed on the
eve of his martyrdom ‘that, having shed his mortal flesh, he was carried eastward
by four angels. Going up a gentle slope, they reached a spot bathed in the most
beautiful light: it was Paradise opening before us’, he adds, ‘like a garden, with
trees bearing roses and many other flower-blooms; trees tall as cypresses, singing
the while’ (46). The sacrificial stake, the harp-lyre, the ship-of-death and the
drum are all symbols derived from the tree seen as the path leading to the other
world (50) (Plate XXIX). Gershom G. Scholem, in Les Origines de la Kabbale,
speaks of the symbolism of the tree in connexion with hierarchical, vertical structures (such as the ‘sefirothic tree’ of the Cabbala, a theme that we cannot develop
here). He asks himself whether the ‘tree of Porphyry’, which was a widespread
symbol during the Middle Ages, was of a similar nature. In any case, it is reminiscent of the Arbor elementalis of Raymond Lull (1295), whose trunk symbolizes
the primordial substance of Creation, or hyle, and whose branches and leaves
represent its nine accidents. The figure ten has the same connotation as in the
sefiroth, the ‘sum of all the real which can be determined by numbers’.
The tree in your dream is you. The health, size and overall quality of the tree is indicative of how you feel about yourself. This interpretation is to be made only when the tree is the focal point of the dream. Also, consider whether the tree is alive with leaves, flowers or fruit, or if it's barren. You may see trees in your dream as a part of a landscape or as a secondary symbol. At those times, consider all of the details as they may have different interpretations than the one just given.
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.
Seeing flies in your dream, symbolizes feelings of guilt or a breakdown of a plan. Flies may also forewarn of a contagious sickness or a surrounding of enemies. Dreaming that you kill or exterminate the flies means that you will regain your honor after you fell from grace and will be recapture the heart of your intended.
The Fly teach the ability to greatly multiply prosperity, endeavors and ventures at enormous rates. He shows how to be quick to act and respond to achieve results. Fly aids in demonstrating the power of keen eyesight along with expanding awareness in many directions. Although flies are known for carrying diseases in unfavorable surroundings, the lesson of fly is in the value of carrying your emotions, thoughts and feelings in order to act quickly in sometimes unfavorable or uncomfortable conditions. It takes about two weeks from hatching for new eggs to be laid, likewise, two weeks is significant in one's personal development. Are you ready for quick and abrupt changes? Are you ready to move quickly? Fly will show how to make quick changes for rapid growth.
To dream that you have telepathy, signifies a personal and highly spiritual message from your unconscious. Your telepathic abilities suggest that you need to pay more attention to what people are telling you and conveying to you. The dream may also indicate that you need to better connect with people. Your telepathic dreams can help and show you how to talk to certain people; it is like a "rehearsal" of sorts.
Dreaming that you have telepathy means a personal and highly spiritual message from your unconscious. Your telepathic abilities suggests that you need to pay more attention to what people are telling you and trying to convey to you.
To dream of hearing voices, denotes pleasant reconciliations, if they are calm and pleasing; high-pitched and angry voices, signify disappointments and unfavorable situations.
To hear weeping voices, shows that sudden anger will cause you to inflict injury upon a friend.
If you hear the voice of God, you will make a noble effort to rise higher in unselfish and honorable principles, and will justly hold the admiration of high-minded people.
For a mother to hear the voice of her child, is a sign of approaching misery, perplexity and grievous doubts.
To hear the voice of distress, or a warning one calling to you, implies your own serious misfortune or that of some one close to you. If the voice is recognized, it is often ominous of accident or illness, which may eliminate death or loss.
To dream that you are running about wild, foretells that you will sustain a serious fall or accident.
To see others doing so, denotes unfavorable prospects will cause you worry and excitement.
To see something wild in your dream, represents the uninhibited and animalistic aspect of your personality. In dreams, you feel freer to behave in a way that you normally would not in your waking life.