The father-image, closely linked with the symbolism of the masculine
principle, corresponds to consciousness as opposed to the maternal implications
of the unconscious. The symbolic representation of the father is based upon the
Elements of air and fire, and also heaven, light, thunderbolts and weapons (56).
Just as heroism is a spiritual activity proper to the son, so dominion is the power
peculiar to the father (17). Because of this, and also because he stands for the
force of tradition (32), he represents the world of moral commandments and
prohibitions restraining the forces of the instincts (31) and subversion.

To see your father in your dream, symbolizes authority and protection. It suggests that you need to be more self-reliant. Consider also your waking relationship with your father and how aspects of his character may be incorporated within yourself.

To dream that your father is dead, forewarns that you need to proceed with caution in conducting your business.

To dream that you are hitting your father, represents a desperate need for greater closeness with your father. You feel that he is not listening to you. In particular, if you are hitting your father with a rubber object, indicates that whatever you are doing or telling him has no significant effect on him. Things just literally bounces off him.

To dream of your father, signifies that you are about to be involved in a difficulty, and you will need wise counsel if you extricate yourself therefrom.

If he is dead, it denotes that your business is pulling heavily, and you will have to use caution in conducting it.

For a young woman to dream of her dead father, portends that her lover will, or is, playing her false.

Father loves you. If the father is dead, it shows a sign of affliction.

Seeing your father in your dream, symbolizes authority and protection. It suggests that you need to be more self-reliant. Consider also your waking relationship with your father. Dreaming that your father is dead, forewarns that you need to proceed with caution in conducting your business. Dreaming that you are hitting your father. represents a desperate need for greater closeness with your father. You feel that he is not listening to you. In particular, if you are hitting your father with a rubber object indicates that whatever you are doing or telling him has no significant effect on him. Things just literally bounces off him.

Dreams with fathers in them can be looked at on several different levels. You may be dreaming about your father and expressing your feelings about him in a safe way. Traditionally, a father dream can be seen as symbolizing authority and power. In the dream you may be expressing your attitude about strengths and weaknesses as they relate to your position in life and your general attitude toward society. Your father dying in a dream can represent your taking on more responsibility or power. The image of the father could also represent the "collective consciousness," the traditional spirit, and the yang.

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 dream of trees in new foliage, foretells a happy consummation of hopes and desires. Dead trees signal sorrow and loss.

To climb a tree is a sign of swift elevation and preferment.

To cut one down, or pull it up by the roots, denotes that you will waste your energies and wealth foolishly.

To see green tress newly felled, portends unhappiness coming unexpectedly upon scenes of enjoyment, or prosperity.

To see lush green trees in your dream, symbolize new hopes, growth, desires, knowledge, and life. It also implies strength, protection and stability. You are concentrating on your own self-development and individuation.

To dream that you are climbing a tree, signifies achievement of your career goals and attainment of higher positions in life. The speed at which you climb the tree will parallel the speed of your achievement of these goals.

To dream that you chop or cut down a tree, indicates that you are wasting your energy, time, and money on foolish pursuits. Alternatively, the dream may be a comment on your sexual fear or guilt.

To see a falling tree in your dream, means that you are feeling off balance and out of sync. Perhaps, you are off track and headed in the wrong direction.

To see a withered or dead tree in your dream, indicates that your hopes and desires have been dashed. You are experiencing some instability and setback in your life. Alternatively, the dead tree represents infertility or a lack of virility. Perhaps it signal an end to a familial line (as in a family tree).

To see bare trees in your dream, indicate used up energy. You have put your all into some relationship or project and now you are exhausted. Perhaps you are even feeling depressed. Alternatively, the dream signifies the cycle of life or the passage of time.

To see crows perched on the dead tree, symbolizes the end of some cycle or behavior. It is representative of death.

Seeing lush green trees in your dream, symbolizes new hopes, growth and desires. It also implies strength and stability. You are concentrating on your own self-development and individuation. Dreaming that you are climbing a tree means that you will achieve your career goals and reach those high places in society. The degree of difficulty to which you climb the tree will measure the speed of your achievement of these goals Dreaming that you cut down a tree means that you are wasting your energy, time, and money on foolish pursuits. Seeing a falling tree in your dream indicates that you are off balance and out of sync. You are off track and headed in the wrong direction.

In a manner of speaking, space is an intermediate zone between the
cosmos and chaos. Taken as the realm of all that is possible, it is chaotic; regarded
as the region in which all forms and structures have their existence, it is cosmic.
Space soon came to be associated with time, and this association proved one of
the ways of coming to grips with the recalcitrant nature of space. Another—and
the most important—was the concept of space as a three-part organization based
upon its three dimensions. Each dimension has two possible directions of movement, implying the possibility of two poles or two contexts. To the six points
achieved in this way, there was added a seventh: the centre; and space thus
became a logical structure. The symbolisms of level and of orientation were
finally brought to bear in order to complete the exegesis. The three dimensions of
space are illustrated by means of a three-dimensional cross, whose arms are oriented along these six spatial directions, made up of the four points of the
compass plus the two points of the zenith and the nadir. According to René
Guénon, this symbolism—because of its structural character—is identical with
that of the Sacred Palace (or the inner palace) of the Cabala, located at the centrepoint from which the six directions radiate. In the three-dimensional cross, the
zenith and the nadir correspond to the top and the bottom, the front and back to
East and West, the right and left to the South and North. The upright axis is the
polar axis, the North-South axis is the solstitial line, the East-West the equinoctial. The significance of the vertical or level-symbolism concerns the analogy
between the high and the good, the low and the inferior. The Hindu doctrine of the
three gunas—sattva (height, superiority), rajas (intermediate zone of the world
of appearances, or ambivalence) and tamas (inferiority, or darkness)—is in itself
sufficient to explain the meaning of the symbolism of level up and down the
vertical axis. It is, in consequence, the intermediate plane of the four-directional
cross (that which incorporates the cardinal points and which implies the square)
which represents the world of appearances. Taking next the East-West axis,
traditional orientation-symbolism associates the East—being the point of sunrise—with spiritual illumination; and the West—the point where the sun sets—
with death and darkness. Passing next to the North-South axis, there is no one
definite interpretation. In many oriental cultures, the zenith coincides with the
mystic ‘Hole’ through which transition and transcendence are effected, that is,
the path from the world of manifestation (spatial and temporal) to that of eternity. But it has also been identified with the centre of the three-dimensional cross,
taken as the heart of space. Reduced to two dimensions—those of the contrasting
horizontal and vertical arms—the cross comes to represent harmony between
extension (associated with width) and exaltation (with height). The horizontal
arm concerns the implications of a given gradation or moment in an individual’s
existence, and the vertical pertains to moral elevation (25). William of SaintThierry, describing the seven gradations of the soul, observes that it ascends these
steps in order to reach the celestial life (14). If we seek an interpretation which
will justify the four points of the horizontal plane’s being reduced to two (the left
and right), we can find a basis for it in Jung’s assertion that the rear part coincides
with the unconscious and the front with the manifest or consciousness; and since
the left also can be equated with the unconscious and the right with consciousness, the rear then becomes equivalent to the left and the front to the right (32).
Other equivalents are: left side with the past, the sinister, the repressed, involution, the abnormal and the illegitimate; the right side with the future, the felicitous, openness, evolution, the normal and the legitimate (42). In all this, there is an apparent contradiction with the corresponding number-symbolisms: Paneth
observes that, in most cultures, the uneven numbers are considered to be masculine and the even numbers to be feminine. Since the left side is the zone of origin
and the right that of the outcome, the corresponding number-symbolisms would
seem to be one (the uneven or masculine number) for the left side (that is, the
past) and two (the even or feminine number) for the right side (the subsequent or
outcome). The solution is to be found in the fact that the number one (unity)
never corresponds to the plane of the manifest world or to spatial reality: it is the
symbol of the centre, but not in the sense of occupying any situation in space
which might imply a sequel. Hence we must conclude that two is the number
corresponding to the left side and three is that related to the right. Guénon
explains the way in which the cosmic order conforms with all this in a lucid
exposition of the relevant Hindu doctrines to the effect that the right hand zone is
the solar region; the left-hand the lunar. ‘In the aspect of this symbolism which
refers to the temporal condition, the Sun and the right eye correspond to the
future, the Moon and the left eye to the past; the frontal eye corresponds to the
present which, from the point of view of the manifested, is but an imperceptible
moment, comparable to the geometrical point without dimensions in the spatial
order; that is why a single look from the third eye destroys all manifestation
(which is expressed symbolically by saying that it reduces everything to ashes),
and that is also why it is not represented by any bodily organ; but when one rises
above this contingent point of view, the present is seen to contain all reality (just
as the point carries within itself all the possibilities of space), and when succession is transmuted into simultaneity, all things abide in the “eternal present”, so
that the apparent destruction is truly a “transformation” ‘ (26). Now, the seven
aspects that define space have been regarded as the origin of all septenary groups,
and in particular of the seven planets, the seven colours and the seven kinds of
landscape (50). Hence Luc Benoist can assert that the Christian Church, by
building on earth a mighty, three-dimensional cross of stone, has created for the
entire world the co-ordinate lines of a supernatural geometry. Benoist then quotes
Clement of Alexandria as saying that the six directions of space symbolize—or
are equivalent to—the simultaneous and eternal presence of the six days of the
Creation, and that the seventh day (of rest) signifies the return to the centre and
the beginning (6). Once the cosmic sense of spatial symbolism has been demonstrated, it is simple to deduce its psychological applications. And once the static
laws have been determined, it is easy to grasp the dynamic-implications, always
bearing in mind the symbolism of orientation. Here, we must point out that the
swastika—a solar and polar symbol—implies a movement from right to left, like the apparent movement of the sun; and that Clotho—one of the Parcae—spins
her ‘wheel of destiny’ in the same direction, that is, the opposite way to existence, so destroying it. Right-handedness is characteristic of all symbols of natural
life (28); hence, in the Egyptian system of hieroglyphs, to enter is to go towards
the right and to go out is to go towards the left (19); orienting these hieroglyphs,
we have the right corresponding with the rise and the left with the setting of the
sun. Similarly, the right side takes on an extra implication of birth and life, while
the left side acquires an association with death (17). Another consequence, apparent in allegories and emblems, is that the right side corresponds to the higher
virtues—if one may put it that way—such as compassion, and the left side to
justice. All of the above conclusions are logical deductions drawn from the study
of oriental tradition, supported by the findings of experimental psychology. But
they are conclusions which have also been verified by anthropologists and sociologists in their studies of the habits of diverse peoples. Ania Teillard, for example, has collated a mass of facts; she quotes J. J. Bachofen as asserting (in his
Mutterrecht und Urreligion und Grabersymbolik der Alten) that, in the important
and very common equation ‘right hand=masculinity’, the left hand harbours
magic powers and the right hand the force of reason, and also that in matriarchal
societies one always finds the idea of superiority attributed to the left side, and
conversely. To turn to the left is to look back upon the past, the unconscious,
implying introversion; to turn to the right is to look upon the outside world,
implying action and extraversion. At the same time, ethnologists are agreed that
during the first stage of any period of sun-worship, the right side becomes preeminent, whereas in lunar cults it is the left side which prevails (56). In paintings,
reliefs and other artistic creations of man, the left side is characterized by a more
vivid projection of the self (that is, by identification) and the right side is more
extravert.

Seeing or dreaming that you are in space, represents exploration. You are an independent thinker.

To see sand in your dream, signifies a shift in perspective or a change in your attitude. Consider the familiar phrase, "the sands of time" in which it may be suggesting that you are wasting your time or letting time pass you by. If the sand is wet, then it indicates that you are lacking a sense of balance in your life.

To dream of sand, is indicative of famine and losses.

Seeing sand in your dream means a shift in perspective or a change in your attitude. Consider also the familiar phrase, "the sands of time" in which it may be suggesting that you are wasting your time or letting time pass you by. Seeing wet sand in your dream indicates that you are lacking a sense of balance in your life.

To dream that you are sitting, indicates your indecision. You do not know what you want to do about something. It also suggests that you are idling and wasting your life away.

Dreaming that you are sitting indicates your indecision and not knowing what you want to do with yourself in the near future. It may also suggest that you are just being idle and doing nothing.

To see branches in your dream, symbolize good luck, growth, and new life. Alternatively, branches represent the relationships and communication between you and your family or relatives.

To see broken branches in your dream, represents a personal or work-related problem.

To dream that a branch snaps, indicates that you are under tremendous stress. Alternatively, the dream means that you are feeling emotionally insecure.

Dreaming of branches, is a symbol of good luck, growth, and new life. Alternatively, branches represent the relationships and communication between you and your family/relatives. Dreaming of broken branches indicates some personal or work-related problem.

The garden is the place where Nature is subdued, ordered, selected
and enclosed. Hence, it is a symbol of consciousness as opposed to the forest,
which is the unconscious, in the same way as the island is opposed to the ocean.
At the same time, it is a feminine attribute because of its character as a precinct
(32). A garden is often the scene of processes of ‘Conjunction’ or treasure-hunts—
connotations which are clearly in accord with the general symbolic function we
have outlined. A more subtle meaning, depending upon the shape and disposition,
or the levels and orientation, of the garden, is one which corresponds to the basic
symbolism of landscape (q.v.).

To see a vegetable or fruit garden in your dream, indicates that your hard work and diligence will pay off in the end. It is also symbolic of stability, potential, and inner growth. You need to cultivate a new skill or nurture your spiritual and personal growth.

To see a flower garden in your dream, represents tranquility, comfort, love and domestic bliss. You need to be more nurturing.

To see a sparse, weed-infested garden, suggests that you have neglected your spiritual needs. You are not on top of things.

To see a garden in your dreams, filled with evergreen and flowers, denotes great peace of mind and comfort.

To see vegetables, denotes misery or loss of fortune and calumny. To females, this dream foretells that they will be famous, or exceedingly happy in domestic circles.

To dream of walking with one's lover through a garden where flowering shrubs and plants abound, indicates unalloyed happiness and independent means.

Seeing a vegetable or fruit garden in your dream indicates that your hard work and diligence will pay off in the end. It is also symbolic of stability and inner growth. Seeing a flower garden in your dream, represents tranquility, comfort, love and domestic bliss. You need to be nurturing. Seeing sparse, weed-infested garden, suggests that you have neglected your spiritual needs. You are not on top of things.

It may be a symbol of lost innocence or youth. Folklore tells us that dreaming of beautiful gardens is symbolic of great happiness and love. If the garden is wild, it means that you may have difficulties but with some care and attention you are capable of overcoming them. In daily life the appearance of a back garden is usually a reflection on the people living in the house. A neat and well groomed garden, with grass and flowers, usually indicates that people living there are conscientious, caring, and have enough energy to maintain their property. The garden in your dream may be a reflection of how well you have been able to maintain your internal and external environment. The back garden points to things that are less obvious and, at times, may be unconscious. It may also represent childhood memories that hold positive and negative emotions and lead to self-awareness. If the garden in your dream was a measuring unit, think about what you are measuring and if any growth has taken place.

To see the front of something in your dream, indicates that you expressing a desire to keep your distance. The dream may also be a pun on "fronting". Are you being someone that you are not? Are you overly concerned about how you come across to others and how they see you?