I was in a canyon, but on a ledge, with a drop-off in the distance. There was a huge old tree gnarled with branches in every direction. Under the tree there was a man laying on the ground on his back. He was burning from the inside but was laughing. It was the belly-dance guy I met at the fillmore after tipper played.
The devil was leaning over him trying to take his soul and thats why he was laughing. I was upset seeing this but looked away before the devil could see me or look into my eyes. Then there were five women around me. They had concern on their faces as well and were trying to fight the evil around. They were spirits or something, for they could sink into the earth and completely vanish. I saw a rock creature glide out of the mountain side in the distance and start coming towards us. They showed me how to meld into the earth with my vibration energy to hide.
Then I was talking to a man who was a photographer. He was showing me pictures he had taken of a forest in Switzerland that had glowing lights in it. They were huge lights, at least a hundred feet in diameter and had a soft white light emanating from them. There were three of them. He told me how he had been driving, then saw this glow, stopped and took a few photos and this is what they were when he developed the film. He felt that they were very important but I'm not sure why.
Then I was back by the Tree. This Tree was the doorway into Hell. This time the man was dead under the tree. I felt that he lost the battle against the Devil and was now in hell.
There was a big book next to the tree. It had names of all the people in it that were too good to go to hell, and living drawings of the tree in it. Two of the five women were with me and they were looking for their names. One of them looked like Anna except with blue eyes. Her name was Morraine, and she found all our names in the book. She looked at me and said with a smile, 'Looks like we all are saints.'
Then I found myself in a gem convention. It was at Harben hotsprings except everyone was talking about crystals, and there were lots of crystals present. I saw Zoriaan and thanked him for the Egypt crystal he gave me years ago. I told him how important it was to me, and how great it has been for different transformations that I have gone through in my life.
I laid down on a bench and tried to meditate. A big sweaty guy came and laid down with his back to mine. I was a little grossed out so I got up and left.
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.
To see the devil in your dream, signifies fear, limitations, and negative aspects of yourself. You may be harboring feelings of guilt. It is time to release these feelings. Alternatively, the devil represents intelligence, cunningness, deception, and cleverness.
To dream that you fight off the devil, indicates that you will succeed in defeating your enemies.
To dream that the devil talks to you, suggests that you will find certain temptations hard to resist even though you know it is not in your best interest.
To dream that you and the devil are friends, suggests that you are easily influenced and can be persuaded into doing something you do not necessarily want to do. Alternatively, you may be dealing with issues of morality.
For farmers to dream of the devil, denotes blasted crops and death among stock, also family sickness. Sporting people should heed this dream as a warning to be careful of their affairs, as they are likely to venture beyond the laws of their State. For a preacher, this dream is undeniable proof that he is over-zealous, and should forebear worshiping God by tongue-lashing his neighbor.
To dream of the devil as being a large, imposingly dressed person, wearing many sparkling jewels on his body and hands, trying to persuade you to enter his abode, warns you that unscrupulous persons are seeking your ruin by the most ingenious flattery. Young and innocent women, should seek the stronghold of friends after this dream, and avoid strange attentions, especially from married men. Women of low character, are likely to be robbed of jewels and money by seeming strangers.
Beware of associating with the devil, even in dreams. He is always the forerunner of despair. If you dream of being pursued by his majesty, you will fall into snares set for you by enemies in the guise of friends. To a lover, this denotes that he will be won away from his allegiance by a wanton.
It is high time for you to mend yourself. Great evil may come to you. You must
Seeing the devil in your dream means negative aspects of yourself. It may also indicate feelings of guilt that you have been harboring. It is time to release these feelings. Alternatively, the devil may represent intelligence, cunningness, deception, and cleverness. Dreaming that you fought off the devil, symbolizes that you will succeed in defSeeing or eating your enemies. Dreaming that the devil talks to you means that you will find some temptations hard to resist even though you know it is not in your best interest. Dreaming that you and the devils were in friendly terms, suggests that you may be seduced and tempted into doing something you do not want to do. You may be dealing with issues of morality.
Dreaming about devils and demons is usually very frightening and you may awake from fear. The devil does not generally represent something outside of your self. It usually symbolizes the most negative and least developed part of you. It may be that part of you that is ignorant and destructive. You can determine the meaning and message in your dream by looking at all of the details carefully. All dreams are good dreams in that they bring unconscious materials to the conscious mind. Only then can you begin to effectively cope with the more unpleasant sides of your personality.
Astrological Sign: Capricorn.
Positive associations with this tarot card:
Negative associations with this tarot card:
entrapment, lust, greed, ignorance, anger, tyranny, obsession.
The Devil is not all bad, if marriage or commitment to a relationship is under consideration and this card falls in a favourable position in a reading The Devil is a good omen.
Regarding most other issues this card is not a very positive one. The Devil symbolizes lust of the flesh, temptation and addiction which don't tend to lead to favourable outcomes.
Concerning relationships this card can warn against obsession or people that are no good for us and prompts you to to examine the situation carefully.
The Devil stands for a warning against the destructive consequnces of your actions motivated by greed, lust and power.
More positively, the Devil can be a sign that you are gaining control, or at least awareness, of your weaknesses or addictions.
Always consider your motives when The Devil appears, it is a helfpul indicator for you to change course whilst you still can.
In esoteric thought, names are an integrating expression of the horoscope (49). There has been a great deal of speculation about the symbolic elements entering into the composition of names: letters in their graphic or phonetic
aspects, similes, analogies, and so on. Piobb, for instance, has suggested that the
name Napoleon is Apollo in the Corsican pronunciation of O’N’Apolio (48). The
question of why a given name should determine the destiny of one individual but
not of another is something which lies beyond the scope of this work. Here we
must limit ourselves to describing the rational basis of the symbolism of names
and its connexion with the Egyptian idea of the ‘power of words’ (as described in
a poem by Edgar Allan Poe). Given the symbolic nature of the Egyptian language,
it follows that a name could never be a product of chance but only of the study of
the characteristics of a given thing, whether the name in question was common or
proper. The name RN (signifying a mouth over the surface of water) represented
the action of the ‘word’ upon passivity. Concerning personal nomenclature, the
Egyptians believed that their names were a reflection of their souls. This gave rise
to the belief that a name could have a magical effect upon some other person. The
equation of name with character (and destiny) had its repercussions also in descriptive names, such as that of Osiris, which means ‘he who is at the top of the
steps’ (the steps, that is, of evolution); or that of Arabia, signifying ‘he who
walks in silence’. Onomatopoeia was another highly important source in the
genesis of language and its ideographic representation, whereby a given being is
characterized by one of its essential aspects—as the lion by its roar, for example:
or RW in Egyptian (19). Popular works on occultism which suggest symbolic
implications for certain proper names, as in other cases of vulgarized interpretation, have some roots in authentic symbolism but they may also fall into the trap
of being too hard-and-fast about the true scope of symbolism. Language has, in
the last century or two, reached such a complex stage of development that the
applied symbolism of etymology is subject to innumerable errors.
To dream of hell, suggests that you are suffering from a seemingly inescapable situation. You may have placed your decision or course of action into someone else's hand. Alternatively, you may be possessing a guilty conscious, some inner fears or repressed negative feelings. It is time to quit punishing yourself and take it easy for awhile.
If you dream of being in hell, you will fall into temptations, which will almost wreck you financially and morally.
To see your friends in hell, denotes distress and burdensome cares.
You will hear of the misfortune of some friend.
To dream of crying in hell, denotes the powerlessness of friends to extricate you from the snares of enemies.
There will be bodily suffering and also mental agony. Great suffering due to enemies
and death of relatives, etc.
Dreaming of hell indicates that you may be suffering from a seemingly inescapable situation. You may have placed your decision or course of action into someone else's hand. Alternatively, you may be possessing many inner fears and repressed guilty feelings. It is time to quit punishing yourself and take it easy for awhile.
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.
To see your own eyes in your dream, represent enlightenment, knowledge, comprehension, understanding, and intellectual awareness. Unconscious thoughts may be coming onto the surface. The left eye is symbolic of the moon, while the right eye represents the sun. It may also be a pun on "I" or the self. If you dream that your eyes have turned inside your head and you can now see the inside of your head, then it symbolizes insight and something that you need to be aware of. This dream may be literally telling you that you need to look within yourself. Trust your intuition and instincts.
To dream that you have something in your eye, represents obstacles in your path. Alternatively, it may represent your critical view and how you tend to see faults in others.
To dream that you have one eye, indicates your refusal to accept another viewpoint. It suggests that you are one-sided in your ways of thinking.
To dream that you have a third eye, symbolizes inner vision, insight, instinct or some psychic ability you have yet untapped. You are able to see what others cannot. Or you need to start looking within yourself and trust your instincts.
To dream that your eyes are injured or closed, suggests your refusal to see the truth about something or the avoidance of intimacy. You may be expressing feelings of hurt, pain or sympathy.
To dream that you have crossed eyes, denotes that you are not seeing straight with regards to some situation. You may be getting your facts mixed up.
To dream that your eyes are bleeding, symbolizes the sacrifices your have made and the difficulties you have endured. Alternatively, the dream signifies some very deep pain or internal conflict within your soul. Although you may not feel any physical pain, you are hurting inside. Perhaps you have been hiding the pain for so long that you forgot what pain feels like. There is some unrest or uneasiness within which needs to be addressed and resolved immediately.
Eyes are complex dream symbols and can be interpreted by considering the dreamer's experiences and the details in the dream (as is the case with all dream symbols). Some say that the eyes are the windows for the soul. Eyes symbolize perceptiveness, personal outlook, clairvoyance, curiosity, and knowledge. They also reveal information about personal identity and suggest to the dreamer what they should pay attention to. Closed eyes are said to represent fear and an unwillingness to see clearly. Superstition-based dream interpretations say that if the eyes in your dream are beautiful they represent peace. Crossed eyes may be an unconscious warning about someone’s character, integrity, or misperceptions.
To hear laughing or dream that you are laughing, suggests that you need to lighten up and let go of your problems. Don't put so much pressure on yourself. Laughing is also a sign of joyous release and pleasure. If you are being laughed at, then it indicates your insecurities and fears of not being accepted.
To hear evil, demonic laughing in your dream, represents feelings of humiliation and/or helplessness. You feel that someone is working against you.
To dream that you laugh and feel cheerful, means success in your undertakings, and bright companions socially.
Laughing immoderately at some weird object, denotes disappointment and lack of harmony in your surroundings.
To hear the happy laughter of children, means joy and health to the dreamer.
To laugh at the discomfiture of others, denotes that you will wilfully injure your friends to gratify your own selfish desires.
To hear mocking laughter, denotes illness and disappointing affairs.
Dreaming that you are laughing, suggests that you need to lighten up and let go of your problems. Don't put so much pressure on yourself. Laughing is also a sign of joyous release and pleasure. Hearing the cheerful laughter of children indicates splendid joy and vital health. Hearing evil, demonic laughing in your dream, represents feelings of humiliation and/or helplessness.
To dream of women, foreshadows intrigue.
To argue with one, foretells that you will be outwitted and foiled.
To see a dark-haired woman with blue eyes and a pug nose, definitely determines your withdrawal from a race in which you stood a showing for victory. If she has brown eyes and a Roman nose, you will be cajoled into a dangerous speculation. If she has auburn hair with this combination, it adds to your perplexity and anxiety. If she is a blonde, you will find that all your engagements will be pleasant and favorable to your inclinations.
To notice the earth in your dream, indicates that you need to be "grounded" and realistic. Perhaps your sense of stability and security is lacking. Consider the consistency of the earth for additional significance on how you are feeling. If the earth opens or separates, then it represents a project or relationship that you are afraid of falling into.
To see the planet Earth in your dream, signifies wholeness and global consciousness. You are interconnected with the world.
Seeing the earth in your dream means wholeness and global consciousness. It may also symbolize the sense of being "grounded" and your need to be realistic.
To dream of talking, denotes that you will soon hear of the sickness of relatives, and there will be worries in your affairs.
To hear others talking loudly, foretells that you will be accused of interfering in the affairs of others. To think they are talking about you, denotes that you are menaced with illness and disfavor.
To dream that you are talking does not have any significance unless it is unusual or bizarre. What are you saying specifically. Consider also if what you say evoke strong feelings or behavioral reactions. The dream may simply be highlighting your need improve your communication skills or learn to express yourself more clearly.
Dreaming that you are talking does not have any significance unless it is unusual or bizarre. Consider also if what you say evoke strong feelings or behavioral reactions. Hearing others talking loudly in your dream means that you will be accused of not minding your own business and butting into everybody else's affairs.