I was in a house and a war was going on outside. There was a lot of upheaval and hostility. The people in the house were people close to me, we were trying to stay alive. There was a woman with us, she was our friend.
At some point a man started attacking the house, he was trying to break down the door. Everyone had guns, except me, I preferred the Katana. Somehow the man go inside the house and I slashed him with my sword. Through the windows there started to crawl giant bugs and roaches, insect like creatures. The woman that was with us somehow got infested by one of the bugs. A strange object was placed on her head like a headdress, covering her eyes. Her face started glowing yellow and she began to be in a telepathic communion with all of the bugs around us.
She was now controlling the insects against our enemies.
Mystics have always traditionally considered the feminine aspect of
the universe as a chest, a house or a wall, as well as an enclosed garden. Another
symbolic association is that which equates the house (and the above, related
forms) with the repository of all wisdom, that is, tradition itself (4). In architectural symbolism, on the other hand, the house carries not only an overall symbolism but also particular associations attached to each of its component parts.
Nevertheless, the house as a home arouses strong, spontaneous associations with
the human body and human thought (or life, in other words), as has been confirmed empirically by psychoanalysts. Ania Teillard explains this by pointing
out that, in dreams, we employ the image of the house as a representation of the
different layers of the psyche. The outside of the house signifies the outward
appearance of Man: his personality or his mask. The various floors are related to
the vertical and spatial symbols. The roof and upper floor correspond to the head
and the mind, as well as to the conscious exercise of self-control. Similarly, the
basement corresponds to the unconscious and the instincts (just as sewers do, in
symbols pertaining to the city). The kitchen, since this is where foodstuff is
transformed, sometimes signifies the place or the moment of psychic transmutation in the alchemical sense. The intercommunicating rooms speak for themselves. The stairs are the link between the various planes of the psyche, but their
particular significance depends upon whether they are seen as ascending or descending. Finally, there is, as we have said, the association of the house with the
human body, especially regarding its openings, as was well understood by
Artemidorus Daldianus (56).
To see a house in your dream, represents your own soul and self. Specific rooms in the house indicate a specific aspect of your psyche. In general, the attic represents your intellect, the basement represents the unconscious, etc. If the house is empty, then it indicates feelings of insecurity. If the house is shifting, then it suggests that you are going through some personal changes and changing your belief system. To dream that a house has no walls, represents a lack of privacy. You feel that everyone is looking over your shoulder or up in your business.
To dream that you are cleaning your house, signifies your need to clear out your thoughts and get rid of old ways. You are seeking self-improvement.
If you live with others in your waking life, but dream that you are living alone, suggests that you need to take new steps toward independence. You need to accept responsibilities and be more self-reliant.
To see an old, run-down house in your dream, represents your old beliefs, attitudes and how you used to think or feel. A situation in your current life may be bringing about those same old attitudes and feelings. Alternatively, the old house may symbolize your need to update you mode of thinking. To dream that your house is damaged, indicates your waking concerns about the condition of your house.
To see a new house in your dream, indicates that you are entering into a new phase or new area in your life. You are becoming more emotionally mature. If you are locked out of the house, then it represents rejection and insecurity. You feel you are being left behind.
To dream that your house is broken into, suggests that you are feeling violated. It may refer to a particular relationship or current situation in your life. Alternatively, it indicates that some unconscious material is attempting to make itself known. There are some aspects of yourself that you have denied.
To dream of a haunted house, signifies unfinished emotional business, related to your childhood family, dead relatives, or repressed memories and feelings.
To dream that a house has disappeared, indicates that you are not feeling grounded. You feel uprooted by a particular circumstance or relationship in your life.
To dream that water is rising up in your house, suggests that you are becoming overwhelmed by your emotions.
To dream of building a house, you will make wise changes in your present affairs.
To dream that you own an elegant house, denotes that you will soon leave your home for a better, and fortune will be kind to you.
Old and dilapidated houses, denote failure in business or any effort, and declining health.
Seeing a house in your dream, represents your own soul and self. Specific rooms in the house indicate a specific aspect of your psyche. In general, the attic represents your intellect, the basement represents the unconscious, etc. If the house is empty, then it indicates feelings of insecurity. If the house is shifting, then it suggests that you are going through some personal changes and changing your belief system. Dreaming that you are cleaning your house means your need to clear out your thoughts and getting rid of old ways. You are seeking self-improvement. Seeing an old, run-down house in your dream, represents your old beliefs, attitudes and how you used to think or feel. A situation in your current life may be bringing about those same old attitudes and feelings. Alternatively, the old house may symbolize your need to update you mode of thinking. Dreaming that your house is broken into, suggests that you are feeling violated. It may refer to a particular relationship or current situation in your life. Alternatively, it indicates that some unconscious material is attempting to make itself known. There are some aspects of yourself that you have denied. Dreaming of a haunted house means unfinished emotional business, related to your childhood family, dead relatives, or repressed memories and feelings. Dreaming that a house disappeared, indicates that you are not feeling grounded. You feel uprooted by a particular circumstance or relationship in your life.
It is common to dream about houses. They usually symbolise our emotional and psychological selves. All of your experiences, stages of development, and parts of your conscious and unconscious life may be represented by that house. The house may be representing issues concerning a particular dilemma in your life, or it may be more general and comprehensive. Either way, if you pay attention to the details in this dream, you may learn a thing or two about yourself.
To see insects in your dream, signify minor obstacles that you must overcome. There are small problems and annoyances that need to be dealt with. You feel that you are under attack. Or something or someone may be "bugging" or pestering you. Alternatively, insects are symbolic of precision, alertness, and sensitivity. You may need to organize your thoughts and sort out your values. Sometimes they are seen as divine messengers.
Seeing insects in your dream means minor obstacles that you must overcome. There are small problems and annoyances that need to be dealt with. Something or someone may be "bugging" or "pestering" you. Alternatively, insects are also said to be symbolic of precision, alertness, and sensitivity. You may need to organize your thoughts and sort out your values. Sometimes they are seen as divine messengers.
Some dream interpretation books name specific insect symbols. However, the main idea to consider when you are interpreting this dream symbol is that you may currently be annoyed or "bugged" by a person or a situation in life. Use common sense and some general impressions about the specific insect when interpreting your dream. For example, if you are dreaming about bees stinging you, think about some of your relationships. If you are dreaming about ants, consider you social interactions and work ethic.
To see a queen in your dream, symbolizes intuition, personal growth, power and influence. The queen is also a symbol for your mother.
For a woman to dream that she is a queen, indicates a desire for increased status and power. Alternatively, it may indicate that you need to listen to others. The queen may also be a metaphor for a homosexual man.
To dream of a queen, foretells successful ventures. If she looks old or haggard, there will be disappointments connected with your pleasures.
Seeing a queen in your dream, symbolizes intuition and personal growth. The queen is also a symbol for your mother. For a woman to dream that she is a queen indicates your desire for increased status and power. Alternatively, it may indicate that you need to listen to others.
In anthropology, woman corresponds to the passive principle of
nature. She has three basic aspects: first, as a siren, lamia or monstrous being who
enchants, diverts and entices men away from the path of evolution; second, as the
mother, or Magna mater (the motherland, the city or mother-nature) related in
turn to the formless aspect of the waters and of the unconscious; and third, as the
unknown damsel, the beloved or the anima in Jungian psychology. In his Symbols
of Transformation, Jung maintains that the ancients saw Woman as either Eve,
Helen, Sophia or Mary (corresponding to the impulsive, the emotional, the intellectual, and the moral) (33). One of the purest and all-embracing archetypes of
Woman as anima is Beatrice in Dante’s Commedia (32). All allegories based upon
the personification of Woman invariably retain all the implications of the three
basic aspects mentioned above. Of great interest are those symbols in which the
Woman appears in association with the figure of an animal—for example, the
swan-woman in Celtic and Germanic mythology, related to the woman with the
hoof of a goat in Hispanic folklore. In both cases the woman disappears once her
maternal mission has been completed and, similarly, the virgin qua virgin ‘dies’ in order to give way to the matron (31). In iconography it is common to find parts
of the female figure combined with that of a lion. The Egyptian goddess Sekhmet,
characterized by her destructiveness, had the body of a woman and the head (and
therefore the mind) of a lion. Conversely, a figure with a lion’s body and a
woman’s head appears in the Hieroglyphica of Valeriano as an emblem of the
hetaira (39). The inclusion of feminine, morphological elements in the composition of traditional symbols such as the sphinx always alludes to a background of
nature overlaid with the projection of a concept or of an entire complex of cosmic
intuitions. In consequence, the Woman is an archetypal image of great complexity
in which the decisive factor may be the superimposed symbolic aspects—for
example, the superior aspects of Woman as Sophia or Mary determine her function as a personification of science or of supreme virtue; and when presented as
an image of the anima, she is superior to the man because she is a reflection of the
loftiest and purest qualities of the man. In her baser forms as Eve or as Helen—
the instinctive and emotional aspects—Woman is on a lower level than the man.
It is here, perhaps, that she appears at her most characteristic—a temptress, the
Ewig Weibliche, who drags everything down with her, and a symbol comparable
with the volatile principle in alchemy, signifying all that is transitory, inconsistent, unfaithful and dissembling. See also The Loved One and Sophia.
To see a woman in your dream, represents nurturance, passivity, caring nature, and love. It refers to your own female aspects or your mother. Alternatively, a woman indicates temptation and guilt. If you know the woman, then it may reflect concerns and feelings you have about her.
To see an old woman in your dream, indicates your concerns about aging and growing old. Alternatively, the old woman may be an archetypal figure to symbolize feminine power.
To see a group of women talking in your dream, refers to some gossip.
To see a pregnant women in your dream, symbolizes abundant wealth.
Seeing a woman in your dream, represents nurturance, passivity, caring nature, and love. It refers to your own female aspects or may also represent your mother. Alternatively, it may indicate temptation and guilt. If you know the woman, then it may symbolize the concerns and feelings you have about her. Seeing an old woman in your dream indicates aging and growing old. Seeing a group of women talking in your dream, refers to some gossip. Seeing a pregnant women in your dream, symbolizes abundant wealth.
A woman or women generally represent intuition, creativity, nurturing, and love. At times they can also represent the negative attributes that are given to women and include physical and emotional weakness, gossip, martyrdom, passivity, moodiness, temptation, and guilt. The content of the dream is to be considered, as well as the emotional tone. If the dream is sexual in nature, look up sex. If the woman in your dream was a stranger and you are a man, she could be symbolic of your feminine side or your attitude about women. If you are a woman, this stranger may be symbolic of different parts of your character or personality. The woman is that force or current inside of you that nudges you on and inspires you. It is your intuition and the knowledge that in not necessarily attached to words.
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 people you know in your dream, signifies qualities and feelings of them that you desire for yourself. If these people are from your past, then the dream refers to your shadow and other unacknowledged aspects of yourself. It may represent a waking situation that is bringing out similar feelings from your past relationships.
To see people you don't know in your dream, denotes hidden aspects of yourself that you need to confront or acknowledge.
Seeing people you know in your dream means qualities and feelings of those people that you desire for yourself. Seeing people you don't know in your dream indicates hidden aspects of yourself that you need to confront. Seeing people from your past in your dream, refers to your shadow and other unacknowledged aspects of yourself. It can represent a waking situation that is bringing out similar feelings as your past relationships.
To see or wear a headdress in your dream, suggests that you will win out in some argument, battle or negotiation. You attack your problems head on.
In the Zohar, the ‘magic head’ stands for astral light (9); in mediaeval art
it is a symbol for the mind (46) and for the spiritual life, which explains the
frequency with which it appeared in decorative art. On the other hand, Plato in
Timaeus asserts that ‘the human head is the image of the world’. In corroboration
of this, Leblant points out that the skull, the semi-spherical crown of the human
body, signifies the heavens. Clearly, the head-symbol here coalesces with that of
the sphere as a symbol of Oneness. It had the same significance in Egyptian
hieroglyphics (19). The eagle’s head has been used as a solar symbol and an
emblem of the centre-point of emanation—that is, of the cosmic flame and the
spiritual fire of the universe (4). Two, three or four heads shown in juxtaposition
symbolize a corresponding intensification of a given aspect of head-symbolism.
Thus, the Gemini, a symbol of the duality of Nature, or of the integrating (but not
unifying) link between the two principles of creation, are represented by beings
with two heads or two faces, like the Roman Janus for example. Hecate is depicted with three heads—she is called triform for this reason—a symbolism
which may be related to the ‘three levels’ of heaven, earth and hell, as well as to
Diel’s three ‘urges of life’ (15). The juxtaposition of four heads or faces, as in the
image of Brahma the Supreme Lord, stems from the same symbolism as that of
the tetramorph (60). A factor of major importance bearing upon the symbolism of
the head is mentioned by Herbert Kühn, in his L’Ascension de l’humanité (Paris,
1958). He makes the point that the decapitation of corpses in prehistoric times
marked Man’s discovery of the independence of the spiritual principle, residing
in the head, as opposed to the vital principle represented by the body as a whole.
Kühn adds that Neolithic thought was very close to the mediaeval in its conviction that an eternal and invisible essence underlies all appearances (Plate XV).
To see a head in your dream, signifies wisdom, intellect, understanding and rationality. It may also represent your accomplishments, self-image, and perception of the world. The dream may also be metaphor to indicate that you are "ahead" in some situation or that you need to get ahead.
To dream that someone is trying to rip your head off, suggests that you are not seeing a situation or problem clearly. Perhaps you are refusing to see the truth. You have to confront the situation or the person despite the pain and discomfort you might feel in doing so.
To dream that you have two heads, indicate that you need to learn to ask for help and accept assistance. Consider the metaphor "two heads are better than one". Do not try to do everything yourself.
To see a person's head in your dream, and it is well-shaped and prominent, you will meet persons of power and vast influence who will lend you aid in enterprises of importance.
If you dream of your own head, you are threatened with nervous or brain trouble.
To see a head severed from its trunk, and bloody, you will meet sickening disappointments, and the overthrow of your dearest hopes and anticipations.
To see yourself with two or more heads, foretells phenomenal and rapid rise in life, but the probabilities are that the rise will not be stable.
To dream that your head aches, denotes that you will be oppressed with worry.
To dream of a swollen head, you will have more good than bad in your life.
To dream of a child's head, there will be much pleasure ill store for you and signal financial success.
To dream of the head of a beast, denotes that the nature of your desires will run on a low plane, and only material pleasures will concern you.
To wash your head, you will be sought after by prominent people for your judgment and good counsel.
Seeing a head in your dream means wisdom, intellect, understanding and rationality. It may also represent your accomplishments, self-image, and perception of the world. Dreaming that someone is trying to rip your head off, suggests that you are not see a situation or problem clearly. Perhaps you are refusing to see the truth. You have to confront the situation or the person despite the pain and discomfort you might feel in doing so.
A head symbolizes intelligence, logic, wisdom and making decisions. A dream of a head may mean that you are changing your mind about something or are unable to make up your mind. A dream of a headless body may be a warning that you aren't thinking clearly - you're "losing your head."
The symbolism of objects varies with the kind of object in question.
But, broadly speaking, every object consists of a material structure with certain
unconscious elements adhering to it (31). The fact that these forgotten or repressed constituents should reappear in a new medium—the object—enables the
spirit to accept them in a form different from the original. Utensils in particular
are possessed of a mystic force which helps to strengthen the intensity and the
rhythm of human volition. Thus, Schneider maintains that such instruments fulfil
a triple rôle: they are cultural instruments, instruments of labour and finally
reflections of the harmonious soul of the universe. The drinking-vessel, for instance, is a sacrificial vessel and also a drum. The blow-pipe is both a flute and a
magic whistle, etc. (50). Such ideas as these, concerned with the primitive notion
of an object, have lately been resuscitated by artistic movements such as Dadaism
and surrealism. By depicting objects in common use as if they were works of art,
Marcel Duchamp removed them from the context of their merely utilitarian function (their only function according to Western ways of thinking) and showed
them in the light of their true essence, since that essence is revealed only in their
uselessness (freed from the necessity to serve some useful purpose). He showed
that it was possible to see in a bottle-stand, for instance, the very mystic structure that governed the Gothic spires rising in the form of a cage, or the lamps in
Islamic mosques with their multiple, descending hoops; and that all the foregoing
are related to the hollow pyramid of the Primitives (a symbol of the ‘conjunction’
of earth—or the mother—with fire—or the spirit), and also to the artificial mountain and the geometric temple. The form of the object, then, fulfils an essential
rôle in determining the symbolism; thus, all those symbols which take the form of
a twin bell, with the upper bell placed upside down on the lower—for example,
the twin drum or the hour-glass—are closely related to the corresponding graphic
symbol: the letter X, or the cross of St. Andrew (symbolic of the intercommunication between the Upper and the Lower Worlds). Objects that are simple in form
and function usually correspond either to the active or to the passive groups; in
other words, they represent either the contents or the receptacle. For instance:
the lance (which is made to pierce) and the cup or chalice (whose sole function is
to contain). The parallel between this classification and the division of the sexes
is self-evident; but to limit the symbolic relevance of a given object to this sexual
implication is to mutilate seriously its true symbolism. The ‘conjunction’ of the
feminine and masculine principles within a complex object, specially if this object
is—as in the case of a machine—endowed with movement, enables us to carry the sexual parallel a stage further and to characterize it as a kind of secularized lingam.
The ‘objects of symbolic function’ of the surrealists were nothing but the practical illustration of this allusive reality, strengthened by the fetishistic character of
the objects illustrated in their compositions. It was Lautréamont in Les Chants de
Maldoror who best described this shifting of the symbolic significance of objects
towards their generic grouping in his remark: ‘beautiful as the chance-finding of an
umbrella and a sewing-machine on a dissecting table’. As always, a symbol of
integration such as this can be taken either on the cosmic plane or at the existential
and sexual level. In the latter case, the umbrella would be a merely phallic representation, the machine would stand for the cteis, and the dissection-table would
be an illustration of the bed. On the cosmic plane, the umbrella is the cosmic
serpent, the machine is the jaguar, and the table is the universe. At the same time,
objects owe part of their significance to their origins: objects fallen from heaven,
such as aerolites and meteorites for example, partake of the sacred character of
Uranus and constitute a symbol of the power of the celestial deities (17). Submarine objects, on the other hand, possess a viscous and abysmal quality betokening
their irrational nature and their aptness for the expression of all that is base and
unconscious. Sacred objects are so by virtue of their associations—as in the case
of attributes or emblems for instance, or their origins—such as the legendary
palladium of Troy, the Salian shields of Rome, the Hebrew Ark of the Covenant,
etc. (28). To come back now to the broadest of generalizations, alongside their
specific symbolism deriving from their form, function, character, origin, colour
and so on, objects in themselves are always symbols of the world: that is, they are
particular expressions of a material order which expounds both the blind irrational force of continuity and the structural pattern defining the object as opposed
to the subject. Finally we would mention that an elaborate application of the
theory of correspondences would demonstrate the serial structure of objects and
suggest a way of reconciling their ‘character’ with the principles governing the
two essential prototypes of the serial arrangement of the universe: that based
upon the number seven, or the planetary prototype; and twelve, or the zodiacal
model. The incomplete character of such forms of symbolic expression has been
apparent to man since the earliest times, and for this reason the attempt was made
to discover objects which could be invested with great symbolic power by means
of the combination and juxtaposition of various ingredients, which were usually
‘noble’ in character, but were occasionally bizarre or even base—as was the case,
for example, with the alchemic preparation known as ‘prime matter’. The aim
was to endow the object with all the powers inherent in the several planes of
cosmic reality. An example of a ‘complete object’ of this kind is the sword in the Grail legend: its pommel was a precious stone of many colours, each colour
representing a particular virtue; its haft was composed of the bones of strange
To dream that you are in a strange place, represents change in your life. Consider how you feel about the surrounding. If you are afraid or lost, then it indicates that you are not ready for the change. You are not ready to leave the past behind. If you are excited or happy in this unknown place, then it suggests that you are ready for change.