Seeing numbers in your dream means unsettled conditions in business resulting in uneasiness and dissatisfaction. For a specific number, please see Dream Themes: Numbers.

To see or study a map in your dream, suggests that your current life path will lead to fulfillment of your needs and realization of your goals. It also indicates that you are set on the path to self knowledge and self discovery. If you have difficulties understanding or reading the map, then it means that you are feeling lost. You are literally still trying to find yourself and figure out where you want to go in life.

To dream of a map, or studying one, denotes a change will be contemplated in your business. Some disappointing things will occur, but much profit also will follow the change.

To dream of looking for one, denotes that a sudden discontent with your surroundings will inspire you with new energy, and thus you will rise into better conditions. For a young woman, this dream denotes that she will rise into higher spheres by sheer ambition.

Dreaming that you see or study a map means that you are being guided and led in a direction that will fulfill your needs and goals. It also indicates a new change in your business which will be followed by temporary disappointments and then stable profits.

In symbolism, numbers are not merely the expressions of quantities, but idea-forces, each with a particular character of its own. The actual digits
are, as it were, only the outer garments. All numbers are derived from the number
one (which is equivalent to the mystic, non-manifest point of no magnitude). The
farther a number is from unity, the more deeply it is involved in matter, in the
involutive process, in the ‘world’. The first ten numbers in the Greek system (or
twelve in the oriental tradition) pertain to the spirit: they are entities, archetypes
and symbols. The rest are the product of combinations of these basic numbers
(44). The Greeks were much preoccupied with the symbolism of numbers.
Pythagoras, for example, observed that ‘Everything is disposed according to the
numbers’. Plato regarded number as the essence of harmony, and harmony as the
basis of the cosmos and of man, asserting that the movements of harmony ‘are of
the same kind as the regular revolutions of our soul’ (24). The philosophy of
numbers was further developed by the Hebrews, the Gnoptics and the Cabbalists,
spreading to the alchemists as well. The same basic, universal notions are found
in oriental thought—Lao-tse, for example: ‘One becomes two; two becomes
three; and from the ternary comes one’—the new unity or new order—’as four’
(Maria Prophetissa) (32). Modern symbolic logic and the theory of groupings go
back to the idea of the quantitative as the basis for the qualitative. Pierce suggests
that the laws of nature and of the human spirit are based on these same principles,
and that they can be ordered along these same lines (24). Apart from the basic symbols of unity and multiplicity, there is another general symbolism attached to
the even numbers (expressing the negative and passive principle) and the uneven
numbers (the positive and active). Furthermore, the numerical series possesses a
symbolic dynamism which it is essential not to overlook. The idea that one engenders two and two creates three is founded upon the premiss that every
entity tends to surpass its limits, or to confront itself with its opposite. Where
there are two elements, the third appears as the union of the first two and then as
three, in turn giving rise to the fourth number as the link between the first three,
and so on (32). Next to unity and duality (expressing conflict, echo and primordial duplication), the ternary and the quaternary are the principal groupings; from
their sum comes the septenary; and from their multiplication the dodecanary.
Three is the more direct derivation of seven (since both are uneven) and four more
closely related to twelve (both being even numbers). The usual symbolisms are as
follows: The ternary represents the intellectual or spiritual order; the quaternary
the terrestrial order; the septenary the planetary and moral order; the dodecanary
the universal order. Here now are the most generally accepted symbolic meanings
of each number, which will serve as a basis for a brief summary of the psychological theory of Paneth.
Zero Non-being, mysteriously connected with unity as its opposite and its
reflection; it is symbolic of the latent and potential and is the ‘Orphic Egg’. From
the viewpoint of man in existence, it symbolizes death as the state in which the life-forces are transformed (40, 55). Because of its circular form it signifies eternity.
One Symbolic of being (40) and of the revelation to men of the spiritual
essence. It is the active principle which, broken into fragments, gives rise to
multiplicity (43), and is to be equated with the mystic Centre (7), the Irradiating
Point and the Supreme Power (44). It also stands for spiritual unity—the common basis between all beings (55). Guénon draws a distinction between unity and
one, after the Islamic mystic thinkers: unity differs from one in that it is absolute
and complete in itself, admitting neither two nor dualism. Hence, unity is the
symbol of divinity (26). One is also equated with light (49).
Two Two stands for echo, reflection, conflict and counterpoise or
contraposition; or the momentary stillness of forces in equilibrium (43); it also
corresponds to the passage of time—the line which goes from behind forward (7);
it is expressed geometrically by two points, two lines or an angle (44). It is also
symbolic of the first nucleus of matter, of nature in opposition to the creator, of
the moon as opposed to the sun (55). In all esoteric thought, two is regarded as
ominous (9): it connotes shadow (49) and the bisexuality of all things, or dualism
(represented by the basic myth of the Gemini) in the sense of the connecting-link
between the immortal and the mortal, or of the unvarying and the varying (49).
Within the mystic symbolism of landscape in megalithic culture, two is associated with the mandorla-shaped mountain, the focal point of symbolic Inversion,
forming the crucible of life and comprising the two opposite poles of good and
evil, life and death (51), Two, then, is the number associated with the Magna
Mater (51).
Three Three symbolizes spiritual synthesis, and is the formula for the creation of each of the worlds. It represents the solution of the conflict posed by
dualism (43). It forms a half-circle comprising: birth, zenith and descent (7).
Geometrically it is expressed by three points and by the triangle (44). It is the
harmonic product of the action of unity upon duality (55). It is the number
concerned with basic principles (41), and expresses sufficiency, or the growth of
unity within itself (9). Finally, it is associated with the concepts of heaven (51)
and the Trinity.
Four Symbolic of the earth, of terrestrial space, of the human situation, of the
external, natural limits of the ‘minimum’ awareness of totality, and, finally, of
rational organization. It is equated with the square and the cube, and the cross
representing the four seasons and the points of the compass. A great many
material and spiritual forms are modelled after the quaternary (43). It is the
number associated with tangible achievement (55) and with the Elements (41). In
mystic thought, it represents the tetramorphs.
Five Symbolic of Man, health and love, and of the quintessence acting upon
matter. It comprises the four limbs of the body plus the head which controls
them, and likewise the four fingers plus the thumb (43) and the four cardinal
points together with the centre (7). The hieros gamos is signified by the number
five, since it represents the union of the principle of heaven (three) with that of
the Magna Mater (two). Geometrically, it is the pentagram, or the five-pointed
star (44). It corresponds to pentagonal symmetry, a common characteristic of
organic nature, to the golden section (as noted by the Pythagoreans) (24), and to
the five senses (55) representing the five ‘forms’ of matter.
Six Symbolic of ambivalence and equilibrium, six comprises the union of the
two triangles (of fire and water) and hence signifies the human soul. The Greeks
regarded it as a symbol of the hermaphrodite (33). It corresponds to the six
Directions of Space (two for each dimension) (7), and to the cessation of movement (since the Creation took six days). Hence it is associated with trial and effort
(37). It has also been shown to be related to virginity (50), and to the scales.
Seven Symbolic of perfect order, a complete period or cycle. It comprises the
union of the ternary and the quaternary, and hence it is endowed with exceptional
value (43). It corresponds to the seven Directions of Space (that is, the six
existential dimensions plus the centre) (7), to the seven-pointed star, to the
reconciliation of the square with the triangle by superimposing the latter upon the
former (as the sky over the earth) or by inscribing it within. It is the number
forming the basic series of musical notes, of colours and of the planetary spheres
(55), as well as of the gods corresponding to them; and also of the capital sins and
their opposing virtues (41). It also corresponds to the three-dimensional cross
(38), and, finally, it is the symbol of pain (50).
Eight The octonary, related to two squares or the octagon (44), is the intermediate form between the square (or the terrestrial order) and the circle (the eternal
order) and is, in consequence, a symbol of regeneration. By virtue of its shape, the
numeral is associated with the two interlacing serpents of the caduceus, signifying the balancing out of opposing forces or the equivalence of the spiritual power
to the natural (55). It also symbolizes—again because of its shape—the eternally
spiralling movement of the heavens (shown also by the double sigmoid line—the
sign of the infinite) (9). Because of its implications of regeneration, eight was in
the Middle Ages an emblem of the waters of baptism. Furthermore, it corresponds in mediaeval mystic cosmogony to the fixed stars of the firmament,
denoting that the planetary influences have been overcome.
Nine The triangle of the ternary, and the triplication of the triple. It is therefore a complete image of the three worlds. It is the end-limit of the numerical
series before its return to unity (43). For the Hebrews, it was the symbol of truth, being characterized by the fact that when multiplied it reproduces itself (in mystic addition) (4). In medicinal rites, it is the symbolic number par excellence, for
it represents triple synthesis, that is, the disposition on each plane of the corporal, the intellectual and the spiritual (51).
Ten Symbolic, in decimal systems, of the return to unity. In the Tetractys
(whose triangle of points—four, three, two, one—adds up to ten) it is related to
four. Symbolic also of spiritual achievement, as well as of unity in its function as
an even (or ambivalent) number or as the beginning of a new, multiple series (44).
According to some theories, ten symbolizes the totality of the universe—both
metaphysical and material—since it raises all things to unity (9). From ancient
oriental thought through the Pythagorean school and right up to St. Jerome, it was
known as the number of perfection (50).
Eleven Symbolic of transition, excess and peril and of conflict and martyrdom
(37). According to Schneider, there is an infernal character about it: since it is in
excess of the number of perfection—ten—it therefore stands for incontinence
(50); but at the same time it corresponds, like two, to the mandorla-shaped
mountain, to the focal point of symbolic Inversion and antithesis, because it is
made up of one plus one (comparable in a way with two) (51).
Twelve Symbolic of cosmic order and salvation. It corresponds to the number
of the signs of the Zodiac, and is the basis of all dodecanary groups. Linked to it
are the notions of space and time, and the wheel or circle.
Thirteen Symbolic of death and birth, of beginning afresh (37). Hence it has
unfavourable implications.
Fourteen Stands for fusion and organization (37) and also for justice and
temperance (59).
Fifteen is markedly erotic and is associated with the devil (59).
Other Numbers Each of the numbers from sixteen to twenty-two is related to
the corresponding card of the Tarot pack; and sometimes the meaning is derived
from the fusion of the symbols of the units composing it. There are two ways in
which this fusion may occur: either by mystic addition (for example,
374=3+7+4=14=1+4=5) or by succession, in which case the right-hand digit
expresses the outcome of a situation denoted by the left-hand number (so 21
expresses the reduction of a conflict—two—to its solution—unity). These numbers also possess certain meanings drawn from traditional sources and remote
from their intrinsic symbolism: 24, for example, is the sacred number in Sankhya
philosophy, and 50 is very common in Greek mythology—there were fifty
Danaides, fifty Argonauts, fifty sons of Priam and of Aegyptus, for example—as
a symbol, we would suggest, of that powerful quality of the erotic and human
which is so typical of Hellenic myths. The repetition of a given number stresses its quantitative power but detracts from its spiritual dignity. So, for example, 666
was the number of the Beast because 6 was regarded as inferior to seven (37).
When several kinds of symbolic meaning are contained within a multiple number,
the symbolism of that number is accordingly enriched and strengthened. Thus,
144 was considered very favourable because its sum was 9 (1+4+4) and because
it comprises multiples of 10 and 4 plus the quaternary itself (37). Dante, in the
Divine Comedy, has frequent recourse to the symbolism of numbers (27).
The work of Ludwig Paneth upon numbers concerns not so much symbolism
as such, but rather the normal interpretation of numbers from the psychologist’s
point of view as they appear in obsessions and dreams of average people. His
conclusions are as follows:
One rarely appears, but where it does occur it alludes to the paradisiac state
which preceded good and evil—which preceded, that is to say, dualism.
Two signifies counterpoise, or man’s experience of separate existence, with
its concomitant problems, inevitable analysis, dividing up, inner disintegration
and struggle.
Three stands for biological synthesis, childbirth and the solution of a conflict.
Four, as a kind of double division (two and two), no longer signifies separation (like the number two) but the orderly arrangement of what is separate.
Hence, it is a symbol of order in space and, by analogy, of every other wellordered structure. As Simonides, the Greek poet, observed: ‘It is difficult to
become a superior man, tetragonal in hand, foot and spirit, forming a perfect
whole.’
Five is a number which often occurs in animate nature, and hence its triumphant growth corresponds to the burgeoning of spring. It signifies the organic
fullness of life as opposed to the rigidity of death. There is an erotic sense to it as
well.
Six is, like two, a particularly ambiguous number: it is expressive of dualism
(2 × 3 or 3 × 2). However, it is like four in that it has a normative value as opposed
to the liberating tendencies of five and the mystic (or conflicting) character of
seven.
Seven is, like all the prime numbers, an irreducible datum, and an expression
of conflict or of a complex unity (the higher the prime number the greater the
complexity). It is sometimes associated with the moon (since 7 × 4=the 28 days
of the month).
Ten, in its graphic form as 10, is sometimes used to express marriage.
Nought, as the decimal multiplier, raises the quantitative power of a numerical symbol. A number of repeated noughts indicates a passion for grand things.
General Characteristics of Numbers Paneth draws a distinction between the
arithmetical number and the symbolic number: the former defines an object by its
quantity but says nothing about its nature, whereas the latter expresses an inner
link with the object it defines by virtue of a mystic relationship between what is
enumerated and the number itself. In arithmetic, the addition of 1 and 1 and 1
gives 3, but not triunity; in symbolism the second and third of these ones are
intrinsically different from the first because they always function within ternary
orders which establish the first term as an active element, the second as passive
and the third as neuter or consequent. Aristotle spoke of the ‘qualitative structure’ of the numbers as opposed to the amorphous character of the arithmetical
unity. Concerning the higher numbers, Paneth has this to say: ‘The multiplication
of a number simply increases its power: thus, 25 and 15 are both symbols of
eroticism. Numbers composed of two digits express a mutual relationship between the individual digits (reading from left to right). For example, 23=2 (conflict) and 3 (the outcome).’ Numbers made up of more than two digits may be
broken down and analysed in a number of different ways. For example, 338 may
equal 300 plus 2 × 19, or else 3 and 3 and 8. The dynamism and symbolic richness
of the number three is so exceptional that it cannot be over-emphasized. The
reconciling function of the third element of the ternary, we would add, may
appear in either a favourable or an adverse light. For instance, when in myths and
legends there are three brothers or sisters, three suitors, three trials, three wishes,
and so on (42), the first and second elements correspond broadly to what is
already possessed, and the third element represents the magic or miraculous
solution desired and sought after; but this third element may—as we have said—
also be negative. Thus, just as there are legends where the first and the second fail
and the third succeeds—sometimes it is the first six followed by the successful
seventh—so there are others where the inversion of the symbolism produces the
opposite result: the first two are favourable (and the second usually more so than
the first) but then comes the third which is destructive or negative. The Three
Kings, for example, offer the Infant Jesus gifts of gold, frankincense (both positive) and myrrh (negative). In almost all those myths and tales about three chalices, three chests or three rooms, the third element corresponds to death, because
of the asymmetrical division of the cycle of man’s life, composed of two parts
which are ascending (infancy-adolescence, youth-maturity) and the third and last
which is descending (old age-death). There is a Hebrew tale, called ‘True Happiness’, which exactly expresses the symbolic significance of this ‘third element’.
Here it is in Loeffler’s exemplary version: ‘A peasant and his wife, dissatisfied
with their lot, envied those who dwelt in palaces, imagining their existence to be
an unending flow of delights. While he was working in the fields, the man came across three iron chests. On the first was an inscription which said: “He who
opens me will become rich.” On the second he read: “If gold makes you happy,
open me.” On the third: “He who opens me, loses all that he possesses.” The first
chest was at once opened up and with the silver it contained the couple gave a
sumptuous banquet, purchased splendid garments and slaves. The contents of
the second chest enabled the couple to discover the luxury of refined living. But
with the opening of the third, a terrible storm destroyed all their belongings’ (38).
The symbolism bears a relationship to the asymmetrical cycle of the year (Spring—
Summer—Autumn followed by Winter) and to all symbols of the ‘superior’—
for superiority is always perilous.
Finally, there are also visual interpretations of number-symbols, derived from
the shape of the digits; but such interpretations are of a specialized nature and are
not always well-founded.

To see numbers in your dream, symbolize material gains and possessions. You are keeping close track of things. Alternatively, numbers indicate that you are being over analytical or rational. Or that you need to evaluate a situation more thoroughly. Numbers also carry much personal significance. They may represent a special date, address, age, lucky number or something meaningful and significant to only you.

To hear numbers in your dream, mean that you need to pace yourself in some situation. Or perhaps you need to calm down and take things a little slowly.

To dream of numbers, denotes that unsettled conditions in business will cause you uneasiness and dissatisfaction.

Interpreting numbers that we see in dreams may be difficult. Their meaning my be very personal, such as a reflection of financial concern or any other area of daily life represented by numbers. One way to interpret numbers is to try to see how they are specifically related to you. (E.g. If you have the number 25 in your dream. Your house number is 12 while your parent's number is 13. Together they make 25, and this dream could have been addressing issues in regard to you and your parents.) On the other hand, numbers in dreams may represent global concepts and point to collective dilemmas.

Symbolically, the world is the realm in which a state of existence is
unfolded (25), comprising many component parts adhering together. Used in the
plural, the term pertains, in a sense, to space-symbolism, but the ‘worlds’ are
really only different modes of the spirit (26). The explanation of the cosmic and
moral significance of the three worlds (the infernal, the terrestrial and the celestial) is to be sought in the symbolism of level. The inferior must not always be
equated with the subterranean, for, in megalithic cultures, the latter was usually
located high up, or in the hollow interior of mountains (conceived as the dwellingplace of the dead). Guénon has pointed out that references to the ‘subterranean
world’ are found in a large number of cultural traditions, in which the ‘cult of the
cavern’ or cave is linked with that of the ‘centre’. One must also bear in mind the
equation of the cavern with the cave of the heart, the latter being considered as the
Centre of being or the Egg of the World (28).

To dream that it is the end of the world, suggests that you are under a tremendous level of stress. You may be feeling vulnerable or helpless in some situation.

To dream that you are saving the world, signifies confidence in your abilities and belief in yourself. You have a positive perspective on life and in where you are headed. Don't let someone or something prevent you from progressing forward or question your abilities.

Dreaming that it is the end of the world, suggests that you are under a tremendous level of stress. You may be feeling vulnerable or helpless in some situation. Dreaming that you are saving the world means confidence in your abilities and belief in yourself. You do not let others question your intelligence or your abilities and generally have a good perspective on life and what your goals are. Don't let someone or something prevent you from progressing forward.

Planet: Saturn.
Positive associations with this tarot card:
fulfillment, completion, satisfaction, joy, wholeness, success.
Negative associations with this tarot card:
stagnation, lack of will, impatience, delays.
The World heralds the arrival of your heart's desire, whatever that may be, a time of achievement, recognition, success and triumph.
This card signals a time of enjoyment, of holidays and travel, time with loved ones, a fulfilling relationship is on offer and spoiling yourself with the material things you've been wanting.
The World also marks the end of one cycle and the beginning of another.
Negatively, The World points toward delays and that you may still need to overcome some challenges before you suceed, so don't give up so close to the finish line.
Don't be lacking in vision or feel insecure, success will soon be yours.

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 dream that something is sacred, symbolizes the things that you hold close and value. You have invested time and energy into its development and it is paying off.