To see a planet in your dream, signifies creativity, exploration, and new adventures. You are trying to align yourself with untapped energies that you never knew you had. Alternatively, to dream of planets, suggests that you are trying to escape from your own waking reality.

Look up the specific planet for additional significance.

To dream of a planet, foretells an uncomfortable journey and depressing work.

Seeing a planet in your dream means creativity, exploration, and new adventures.

To look up at the clear blue sky in your dream, denotes hope, possibilities, creativity, peace and freedom of expression. As the saying goes "the sky's the limit." If the sky is cloudy and overcast, then it foretells of sadness and trouble.

To see a green colored sky in your dream, symbolizes high hopes. The strange color of the sky helps to instantly draw your attention to it. The color green and the sky itself both represent hope, nature or creativity. So these are the qualities that you need to focus on. It is also indicative of a positive outlook and prosperous future.

To see a red colored sky in your dream, represents looming danger. Alternatively, it suggests that something is coming to an end. If the sky is white, then it symbolizes desires. If you dream of a colorful sky in your dream, then it denotes romance.

To dream that the sky is falling, represents your fear of the unknown. You feel that your hopes and dreams have been shattered. Perhaps you have been too idealistic and the dream is an attempt to bring you back to reality.

To dream that something is falling out of the sky, signifies your pessimistic attitude. You are losing perspective on a situation. If the object is getting closer and casting a shadow on you, then it indicates that you are being ignorant about some situation. You need to get out from under the shadow and gain a different perspective on things.

To dream of the sky, signifies distinguished honors and interesting travel with cultured companions, if the sky is clear. Otherwise, it portends blasted expectations, and trouble with women.

To dream of floating in the sky among weird faces and animals, and wondering all the while if you are really awake, or only dreaming, foretells that all trouble, the most excruciating pain, that reach even the dullest sense will be distilled into one drop called jealousy, and will be inserted into your faithful love, and loyalty will suffer dethronement.

To see the sky turn red, indicates that public disquiet and rioting may be expected.

To look up at the clear blue sky in your dream indicates peace and freedom of expression. If the sky is cloudy and overcast, then it foretells of sadness and trouble.

To dream that you are driving a car, denotes your ambition, your drive and your ability to navigate from one stage of your life to another. Consider how smooth or rough the car ride is. If you are driving the car, then you are taking an active role in the way your life is going. However, if you are the passenger, then you are taking a passive role. If you are in the backseat of the car, then it indicates that you are putting yourself down and are allowing others to take over. This may be a result of low self-esteem or low self-confidence. Overall, this dream symbol is an indication of your dependence and degree of control you have on your life.

To dream that your car won't start, indicates that you are feeling powerless in some situation.

To dream that you forgot or can't find where you parked your car, indicates that you are dissatisfied or unhappy with an aspect of your waking life. You do not know what you really want to do with your life or where you want to go. To dream that you car has been stolen, indicates that you are being stripped of your identity. This may relate to losing your job, a failed relationship, or some situation which has played a significant role in your identity and who you are as a person.

To dream that your car is overheating, suggests that you are expending too much energy. You need to slow down or run the risk of being burnt out. You are taking on more than you can handle. It is time to take a breather.

To see a parked car in your dream, suggests that you need to turn your efforts and energies elsewhere. You may be needlessly spending your energy in a fruitless endeavor. Alternatively, a parked car may symbolize your need to stop and enjoy life.

To dream that you are almost hit by a car, suggests that your lifestyle, beliefs or goals may be in conflict with another's. It may also be symbolic of a jolting experience or injured pride.

To dream that you are unable to roll up the windows of your car, suggests that you are showing some hesitation and reservation about the direction that you are taking in life or the path that you have chosen.

To see a haunted car in your dream, represents unfinished goals. You had started off on a path or journey, but never reached the end. Perhaps life had taken you on a different direction that you had planned or intended.

Dreaming that you are driving a car means your ambition, your drive and your ability to navigate from one stage of your life to another. Consider how smooth or rough the car ride is. Whether you are driving the car or a passenger, is indicative of of your active role or passive role in your life. If you are in the backseat of the car, then it indicates that you are putting yourself down and are allowing others to take over. This may be a result of low self-esteem or low self-confidence. Overall, this dream symbol is an indication of your dependence and degree of control you have on your life. Dreaming that your car is overheating, suggests that you are expending too much energy and need to slow down or run the risk of becoming burnt out. You may be taking on more than you can handle. It is time to take a breather. Seeing a parked car in your dream, suggests that you need to turn your efforts and energies elsewhere. You may be needlessly spending your energy in a fruitless endeavor. Alternatively, a parked car my symbolize your need to stop and enjoy life. Dreaming that you are almost hit by a car, suggests that your lifestyle, beliefs or goals may be in conflict with another's. It may also be symbolic of a jolting experience or injured pride. Dreaming that you are unable to roll up the windows of your car, suggests that you are showing some hesitation and reservation about the direction that you are taking in life or the path that you have chosen.

The car in your dream may symbolise the physical self or ego development and ego function. In that, it represents the way that you travel through your life's journey. Consider all of the details in the dream, including its emotional content (e.g. difficulty of the road, identity of the driver, direction of the incline). Recurring car dreams usually deal with life's major themes that may include issues of control and sensibility. By carefully examining this dream, you may gain insight into important areas of life, including to how well you are navigating from one stage of your life to another, if you are assertive and take charge or are passive. Dreaming about travelling in a car is a very, very common dream theme that provides valuable information in regard to a specific part of or long-standing theme in your life's journey.

To dream that you are moving away, signifies your desire or need for change. It may also mean an end to a situation or relationship; you are moving on. Alternatively, it indicates your determination and issues regarding dependence/independence.

Dreaming that you are moving away means your desire or need for change. It may also mean an end to a situation or relationship and your are moving on. Alternatively, it indicates your determination and issues regarding dependence/independence.

In theogony, the Sun represents the moment (surpassing all others in the
succession of celestial dynasties) when the heroic principle shines at its brightest.
Thus, after Uranus, Saturn and Jupiter, comes Helios Apollo. On occasion, the
Sun appears as the direct son and heir of the god of heaven, and Krappe notes that
he inherits one of the most notable and moral of the attributes of this deity: he
sees all and, in consequence, knows all. In India, as Sûrya, it is the eye of Varuna;
in Persia, it is the eye of Ahuramazda; in Greece, as Helios, the eye of Zeus (or of
Uranus); in Egypt it is the eye of Ra, and in Islam, of Allah (35). With his
‘youthful’ and filial characteristic, the Sun is associated with the hero, as opposed
to the father, who connotes the heavens, although the two (sun and sky) are
sometimes equated. Hence, the weapon of heaven is the net (the pattern of the
stars) or the power of binding; while the hero is armed with the sword (symbolically associated with fire). And it is for this reason that heroes are promoted to
solar eminence and even identified with the Sun itself. In a given period of history
and at a certain cultural level, the solar cult is the predominant if not the only one.
Frazer, however, as Eliade has noted, brought out the divergencies of the solar
elements in the sacred rites of Africa, of Australia and Oceania as a whole, and of
North and South America. The cult of the Sun reached an advanced stage of
development only in the New World, and—most advanced of all—in Mexico and
Peru. Eliade concludes that, since these were the only countries in pre-Columbian
America to evolve a viable political system, it may be concluded that there is a
parallel between predominantly solar cults and ‘historical’ forms of human existence. We must not overlook the fact that Rome, the most powerful political force
of Antiquity, and the originator of the historical sense, upheld solar hierophany,
which, during the Empire, dominated all other cults in the form of Mithraic ritual
(17). An heroic and courageous force, creative and guiding—this is the core of
solar symbolism; it may actually come to constitute a religion complete in itself,
as is shown by the ‘heresy’ of Ikhnaton in the 18th dynasty of Egypt; here the
hymns to the sun are, setting aside their profound lyrical interest, expressions of
theories about the beneficent activity of the king of astral bodies. The sun on the
horizon had long served the Egyptians of the Ancient Empire as a means of
defining ‘brightness’ or ‘splendour’. They were also forcibly struck by the analogy between the daily disappearance of the Sun and the winter solstice (19). At same time, there was, for the primitive, astrobiological mind, an essential connexion
between the Sun and Moon, analogous to that between heaven and earth. It is well
known that, for the vast majority of peoples, the sky is symbolic of the active
principle (related to the masculine sex and to the spirit), while the earth symbolizes the passive principle (cognate with the feminine sex and with matter); these
equations, nevertheless, are occasionally transposed. And the same thing happens with the Sun and Moon: solar ‘passion’, so to speak, with its heroic and
fierce character, clearly had to be assimilated to the masculine principle, and the
pale and delicate nature of lunar light, with its connexion with the waters of the ocean (and the rhythm of woman), obviously had to be classified as feminine.
These equations are certainly not constant; but the exceptions do not invalidate
the essential truth of this symbolism. Even physically speaking, the Moon merely
fulfils the passive rôle of reflecting the light which the Sun actively diffuses.
Many primitive tribes hold that the eyes of heaven are the Sun and the Moon
located on either side of the ‘world-axis’, and there are prehistoric drawings and
engravings which may be interpreted after this fashion. Eliade notes that, for the
Pigmies and Bushmen, the sun is the eye of the supreme god. The Samoyeds see
the Sun and the Moon as the eyes of heaven, the Sun being the good eye, and the
Moon the evil eye (one can see here an unequivocal instance of the symbolism of
dualism expanded by the assimilation of that of moral polarity). The idea of the
invincible character of the sun is reinforced by the belief that whereas the Moon
must suffer fragmentation (since it wanes) before it can reach its monthly stage of
three-day disappearance, the Sun does not need to die in order to descend into
hell; it can reach the ocean or the lake of the Lower Waters and cross it without
being dissolved. Hence, the death of the Sun necessarily implies the idea of
resurrection and actually comes to be regarded as a death which is not a true death.
For this reason, too, ancestor-worship is associated with the cult of the sun, in
order to offer the symbolic promise of protection and salvation. Megalithic monuments are based upon the amalgamation of these two cults (17). Thus, the broadest and most authentic interpretation sees the sun as the cosmic reductio of the
masculine force, and the Moon of the feminine (49). This implies that the active
faculties (of reflexion, good judgement or will power) are solar, while the passive
qualities (imagination, sentiment and perception) are feminine, with intuition
possibly androgynous (26). The ‘correspondences’ of the Sun are chiefly gold,
among the metals, and, of the colours, yellow.
Alchemists regarded it as ‘gold prepared for the work’ or ‘philosophical
sulphur’, as opposed to the Moon and mercury (the metal), which is lunar (57).
Another alchemic concept, that of the Sol in homine (or the invisible essence of
the celestial Sun which nourishes the inborn fire of Man) (57), is an early pointer
to the way the astral body has latterly been interpreted by psychoanalysts,
narrowing its meaning down to that of heat or energy, equivalent to the fire of life
and the libido. Hence Jung’s point that the Sun is, in truth, a symbol of the source
of life and of the ultimate wholeness of man (32). But here there is probably some
inexactitude, for totality is in fact uniquely symbolized by the ‘conjunction’ of
the Sun and the Moon, as king and queen, brother and sister (32). In some
folklore-traditions, the urge to allude in some way to the supreme good, which, by definition, is incapable of definition, is met by the saying ‘to join the Sun and
the Moon’.
Now, having established the principal terms of solar symbolism—as an heroic image (Sol invictus, Sol salutis, Sol iustitiae) (14), as the divine eye, the active
principle and the source of life and energy—let us come back to the dualism of the
Sun as regards its hidden passage—its ‘Night Sea-Crossing’—symbolic of immanence (like the colour black) and also of sin, occultation and expiation. In the
Rigveda—Eliade reminds us—the Sun is ambivalent: on the one hand it is ‘resplendent’ and on the other it is ‘black’ or invisible, in which case it is associated
with chthonian and funereal animals such as the horse and the serpent (17).
Alchemists took up this image of the Sol niger to symbolize ‘prime matter’, or
the unconscious in its base, ‘unworked’ state. In other words, the Sun is then at
the nadir, in the depths out of which it must, slowly and painfully, ascend
towards its zenith. This inevitable ascent does not relate to its daily journey,
although this is used as an image, and hence it is symbolized by the transmutation
of prime matter into gold, passing through the white and red stages, like the Sun
itself in its orbit. Of undoubted interest, as an indication of the intensity of man’s
attitude towards the Sun, is the reference by Tacitus and Strabo to the ‘sound’
made by the Sun as it rises in the East and drowns in the oceans of the West. The
sudden disappearance of the Sun below the horizon is related to the sudden death
of heroes such as Samson, Hercules and Siegfried (35).

To dream of seeing a clear, shining sunrise, foretells joyous events and prosperity, which give delightful promises.

To see the sun at noontide, denotes the maturity of ambitions and signals unbounded satisfaction.

To see the sunset, is prognostic of joys and wealth passing their zenith, and warns you to care for your interests with renewed vigilance.

A sun shining through clouds, denotes that troubles and difficulties are losing hold on you, and prosperity is nearing you.

If the sun appears weird, or in an eclipse, there will be stormy and dangerous times, but these will eventually pass, leaving your business and domestic affairs in better forms than before.

To see the sun in your dream, symbolizes peace of mind, enlightenment, tranquility, fortune, goodwill, and insight. It also represents radiant energy and divine power. Generally, the sun is a good omen, especially if the sun is shining in your dream. The sun may also be a metaphor for your "son".

To dream that the sun has a creepy, harsh glare, represents a significant disruption or serious problem in your life. The sun is considered a life-giver and thus, any abnormalities and peculiarities to the sun's appearance represents some sort of pain or chaos occurring in your waking life.

Seeing the sun in your dream, symbolizes peace of mind, enlightenment, tranquility, fortune, goodwill, and insight. It also represents radiant energy. It is a good omen to have the sun shining in your dream.

The sun sustains all life on Earth. When you see it in your dreams, it suggests that you are being nurtured and sustained by your environment and your life choices. It could also represent a spiritual force or the light of God. Sunrise may indicate new beginnings and a new wave of energy while sunsets suggest a period of closure and completion. Sunlight in your dreams is never a negative symbol. Light always symbolises or indicates consciousness and may signify masculine energy. Its presence, even in the most disturbing dreams, has reassuring qualities. Old dream interpretation books say that sun shining on you is an omen of good fortune and good will.

Planet: Sun.
Season: Summer.
Positive associations with this tarot card:
happiness, greatness, enlightenment, vitality, good health, love, fulfillment.
Negative associations with this tarot card:
misjudgement, delays, potential failure, inflated ego.
Simply one of the best, if not the best, cards in the Tarot. The Sun is a most welcome card and a signal of very happy, joyous times.
This card can represent holidays, good news around children or perhaps news or the conception or birth of a much wanted baby.
The Sun heralds a time of fun with friends and family and agreeable companionships and relationships.
Ultimately The Sun dispels negativity and promises of a happy ending.
Negatively The Sun perhaps suggests delays to your plans or achievements and does warn against arrogance and misjudgement caused by an inflated ego.

Night is related to the passive principle, the feminine and the unconscious. Hesiod gave it the name of ‘mother of the gods’, for the Greeks believed
that night and darkness preceded the creation of all things (8). Hence, night—like
water—is expressive of fertility, potentiality and germination (17); for it is an
anticipatory state in that, though not yet day, it is the promise of daylight. Within
the tradition of symbology it has the same significance as death and the colour
black.

To have a dream that takes place at night, represents some major setbacks and obstacles in achieving your goals. You are being faced with an issue that is not so clear cut. Perhaps, you should put the issues aside so you can clear your head and come back to it later. Alternatively, night may be synonymous with death, rebirth, reflection, and new beginnings.

If you are surrounded by night in your dreams, you may expect unusual oppression and hardships in business. If the night seems to be vanishing, conditions which hitherto seemed unfavorable will now grow bright, and affairs will assume prosperous phases.

Dreaming of night means some major setbacks and obstacles in achieving your goals. You may find that some issues you are facing are not all that clear and you need to put them to rest for awhile before a decision is made.

The planets constitute a particular order within the cosmos. It is the
business of the science of astronomy to study them from a naturalistic and
mathematical point of view, upon the basis of the system which Copernicus
established with his De Revolutionibus Orbium Coelestium of 1543, according to
which the sun is the centre around which are set the orbits of the planets: Mercury, the nearest, followed by Venus, Earth, Mars, the Asteroids, Jupiter, Saturn,
Uranus, Neptune (and Pluto). But astrology and traditional symbolism owe their
inspiration not to the Copernican system but to that which had been accepted by
the Ancients. Since the validity of the symbolism here depends exclusively upon
a process of catasterism (that is, the projection of a given mental order into the
celestial order, or the interpretation of a ‘series’ capable of explaining phenomena
in the psychological and spiritual world) it is unnecessary for us to examine the
complex question of how far the Ptolemaic system (in part confirmed by the
Theory of Relativity) can be reconciled with the Copernican. At the same time,
the fact of there being seven planets responds to the idea of the seven planetary
heavens, which in turn tallies with that of the seven Directions or areas in space
(which in turn, when transposed into terms of time, becomes the origin of the
seven days of the week). The relationship of the planets to the seven points in
space is as follows: Sun—the zenith, Moon—the nadir, Mercury—the centre,
Venus—the West, Mars—the South, Jupiter—the East, and Saturn—the North
(54). The order in which astrology places the planets—counting the Sun and the
Moon also as planets—is as follows, taking the Earth as the centre and then
proceeding from the nearest to the farthest: Moon, Mercury, Venus, the Sun,
Mars, Jupiter, Saturn (Uranus and Neptune, although these two are not generally
counted). The sex of these entities is clearly established so far as Venus, Mars,
Jupiter and Saturn are concerned. Mercury appears as both masculine and androgynous. The Sun and the Moon have interchanged their sex through the ages,
according to the culture of the period. The mystic basis of the planetary myth is
to be sought in the generalization of Varro to the effect that the planets are
celestial bodies and, at the same time, generators of life (7). Each of these generating powers has a characteristic sphere of action, which is its ‘heaven’, and the
influence of this ‘heaven’ spreads out through the interpenetrating zones of space.
Planetary symbolism reaches its highest degree of complexity in its relationship
to the Zodiac; whereas the Zodiac symbolizes the grades and phases of a given
cycle of creation, the planetary ‘series’ expresses rather the pattern of the moral
world. The theory of ‘correspondences’, applied to the planets, educes a complex system wherein each planet is seen as a particular ‘mode’ endowed with a
specific characteristic, and related to one particular Sense, or a metal, a perfume,
or a plant, for example. It is more important, however, to grasp the connexion of
each planet with a given virtue or tendency: thus, the Sun is related to the will and
to activity, the Moon to imagination and the world of forms, Mars to action and
destruction, Mercury to intuition and movement, Jupiter to good judgement and
direction, Venus to love and relationships, Saturn to endurance and reserve. However, the fundamental tendencies of these qualities are sometimes negative and
sometimes positive. Ely Star suggests the following arrangement, in accordance
with the principles of evolution and spiritualization: Sun—potential good, Moon—
potential evil, Mercury—duality and, consequently, free will, Venus—objective
good, Mars—objective evil, Jupiter—subjective good, Saturn—subjective evil.
The planets are thus divided into two zones, one luminous and the other dark,
both of them necessary to the cycle of existence; these zones correspond to the
clear and dark sections respectively of the Chinese symbol of universal flux—the
Yang-Yin (54). Mertens-Stienon has studied the planetary powers in their theogonic
aspect, proceeding from the outside inward, so that the most distant becomes the
oldest and the most ‘primitive’ of the gods: Uranus engenders Saturn (celestial
space creates time), and the reign of Saturn is succeeded by the constructive order
of Jupiter; next comes the offspring of Jupiter—Mars (the active principle),
Venus (the passive) and Mercury (the neutral) (40). From the symbolic point of
view, this evolutive series draws the inquirer inwards, concentrating itself within
the human spirit, since the spirit is the microcosm which reflects the macrocosmic
universe. The importance of the planetary archetypes is apparent in the persistent influence of Graeco-Roman mythology, for it was the classic myths that
most clearly and forcibly expressed their inner meaning; as Jean Seznec (53) has
shown, these myths continued in popularity throughout the Christian culture of
the Middle Ages and the Renaissance unopposed by the Church, since it perceived their symbolic and psychological truth. Waldemar Fenn maintains that
there are certain prehistoric engravings which contain groups of four and of three
component elements and that these drawings correspond to planetary configurations. The popular art of the Nordic races, of course, keeps to this division of the spheres—essential from the psychological viewpoint—into two groups: an inner
group of three factors and an outer one of four. Given the equation of the planets
with the seven Directions of Space (as we have previously outlined), then the
inner group (disposed along the vertical axis) would comprise the series of SunMercury-Moon, while the outer, equivalent to the cardinal points, relates to
Venus-Mars-Jupiter-Saturn. This suggests that, as components of the human
spirit, the three central ingredients have more importance and greater influence
than the outer four, since the latter concern the square and the symbolism of
situation and limitation (as with the tetramorphs), whereas the former constitute
the very psychic dynamism of the ternary order, comprehending the active, the
passive and the neuter.

Dreaming about planets could represent desire to explore either our internal world or the world of our egos (the external or physical world). Planets could also represent deeper things such as the way that we relate to ourselves. They can say something about the relationship that exists between our soul and ego. An orbiting planet could represent your ego. It is travelling around the sun (i.e. soul) and the entire thing could be a huge circle that is you.

To dream that you are at mass, represents your sense of community. You approach life with the consideration of those around you in mind.

The symbolism of the moon is wide in scope and very complex. The
power of this satellite was noted by Cicero, when he observed that ‘Every month
the moon completes the same trajectory executed by the sun in a year. . . . It
contributes in large measure to the maturation of shrubs and the growth of animals.’ This helps to explain the important rôle of the lunar goddesses such as
Ishtar, Hathor, Anaitis, Artemis. Man, from the earliest times, has been aware of
the relationship between the moon and the tides, and of the more mysterious
connexion between the lunar cycle and the physiological cycle of woman. Krappe
believes—with Darwin—that this follows from the fact that animal life originated in the watery deeps and that this origin imparted a rhythm to life which has
lasted for millions of years. As he observes, the moon thus becomes the ‘Master
of women’. Another essential fact in the ‘psychology of the moon’ is the apparent changes in its surface that accompany its periodic phases. He postulates that
these phases—especially in their negative sense of partial and gradual disappearance—may have been the source of inspiration for the Dismemberment myth
(Zagreus, Pentheus, Orpheus, Actaeon, and Osiris for example). The same might be said of the myths and legends of the ‘spinners’ (35). When patriarchy superseded matriarchy, a feminine character came to be attributed to the moon and a
masculine to the sun. The hieros gamos, generally understood as the marriage of
heaven and earth, may also be taken as the union of the sun and the moon. It is
generally conceded nowadays that the lunar rhythms were utilized before the
solar rhythms as measures of time, and there is also a possible equation with the
resurrection—spring follows upon winter, flowers appear after the frost, the sun
rises again after the gloom of night, and the crescent moon grows out of the ‘new
moon’. Eliade points to the connexion between these cosmic events and the myth
of the periodic creation and recreation of the universe (17). The regulating function of the moon can also be seen in the distribution of the waters and the rains,
and hence it made an early appearance as the mediator between earth and heaven.
The moon not only measures and determines terrestrial phases but also unifies
them through its activity: it unifies, that is, the waters and rain, the fecundity of
women and of animals, and the fertility of vegetation. But above all it is the being
which does not keep its identity but suffers ‘painful’ modifications to its shape
as a clear and entirely visible circle. These phases are analogous to the seasons of
the year and to the ages in the span of man’s life, and are the reasons for the
affinity of the moon with the biological order of things, since it is also subject to
the laws of change, growth (from youth to maturity) and decline (from maturity
to old age). This accounts for the mythic belief that the moon’s invisible phase
corresponds to death in man, and, in consequence, the idea that the dead go to the
moon (and return from it—according to those traditions which accept reincarnation). ‘Death’, observes Eliade, ‘is not therefore an extinction, but a temporal
modification of the plan of life. For three nights the moon disappears from
heaven, but on the fourth day it is reborn. . . . The idea of the journey to the moon
after death is one which has been preserved in the more advanced cultures (in
Greece, India and Iran). Pythagorean thought imparted a fresh impulse to astral
theology: the “Islands of the Blessed” and all mythic geography came to be
projected on to celestial planes—the sun, the moon, the Milky Way. It is not
difficult to find, in these later formulas, the traditional themes of the moon as the
Land of the Dead or as the regenerating receptacle of souls. (But) . . . lunar space
was no more than one stage in the ascension; there were others: the sun, the
Milky Way, the “supreme circle”. This is the reason why the moon presides over
the formation of organisms, and also over their decomposition (as the colour
green). Its destiny consists of reabsorbing forms and of recreating them. Only
that which is beyond the moon, or above it, can transcend becoming. Hence, for Plutarch, the souls of the just are purified in the moon, whilst their bodies return
to earth and their spirit to the sun.’ The lunar condition, then, is equivalent to the
human condition. Our Lady is depicted above the moon, thereby denoting that
eternity is above the mutable and transitory (17). René Guénon has confirmed
that, in ‘the sphere of the moon’, forms are dissolved, so that the superior states
are severed from the inferior; hence the dual rôle of the moon as Diana and
Hecate—the celestial and the infernal. Diana or Jana is the feminine form of Janus
(26, 17). Within the cosmic order, the moon is regarded as a duplication of the
sun, but in diminished form, for, if the latter brings life to the entire planetary
system, the moon influences only our own planet. Because of its passive character—in that it receives its light from the sun—it is equated with the symbolism of
the number two and with the passive or feminine principle. It is also related to the
Egg of the World, the matrix and the casket (9). The metal corresponding to the
moon is silver (57). It is regarded as the guide to the occult side of nature, as
opposed to the sun which is responsible for the life of the manifest world and for
fiery activity. In alchemy, the moon represents the volatile (or mutable) and
feminine principle, and also multiplicity because of the fragmentary nature of its
phases. These two ideas have sometimes been confused, giving rise to literal
interpretations which fall into the trap of superstition. The Greenlanders, for
example, believe that all celestial bodies were at one time human beings, but the
moon in particular they accuse of inciting their women to orgies and for this
reason they are not permitted to contemplate it for long (8). In pre-Islamic
Arabia, as in other Semitic cultures, the cult of the moon prevailed over sunworship. Mohammed forbade the use of any metal in amulets except silver (39).
Another significant aspect of the moon concerns its close association with the
night (maternal, enveloping, unconscious and ambivalent because it is both protective and dangerous) and the pale quality of its light only half-illuminating
objects. Because of this, the moon is associated with the imagination and the
fancy as the intermediary realm between the self-denial of the spiritual life and
the blazing sun of intuition. Schneider has drawn attention to a highly interesting
morphological point with his observation that the progressive change in the
shape of the moon—from disk-shape to a thin thread of light—seems to have
given birth to a mystic theory of forms which has influenced, for example, the
manner of constructing musical instruments (51). At the same time, Stuchen,
Hommel and Dornseif have demonstrated the influence of the lunar shapes upon
the characters of the Hebrew and Arabic alphabets, in addition to their profound
effect upon the morphology of instruments. Eliade quotes Hentze’s comment to the effect that all dualisms find in the moon’s phases, if not their historical cause,
at least a mythic and a symbolic model. ‘The nether world—the world of darkness—is represented by a dying moon (horns=quarter moon; the sign of a double
volute=two quarter moons facing in opposite directions; two quarters superimposed back to back = lunar change representing a decrepit, bony old man). The
upper world—the world of life and of the nascent sun—is symbolized by a tiger
(the monster of darkness and of the new moon) with the human being, represented by a child, emerging from its jaws’ (17). Animals regarded as lunar are
those which alternate between appearance and disappearance, like the amphibians; examples are the snail which leaves its shell and returns to it; or the bear
which vanishes in winter and reappears in spring, and so on. Lunar objects may
be taken as those of a passive or reflecting character, like the mirror; or those
which can alter their surface-area, like the fan. An interesting point to note is that
both objects are feminine in character.

To see the moon in your dream, represents some hidden, mysterious aspect of yourself. It is often associated with the feminine mystique and intuition. Alternatively, the moon signifies your changing moods.

To see the eclipse of the moon in your dream, signifies that your feminine side is being overshadowed. Or it may mean that some hidden aspect of yourself is coming to the surface.

To see the crescent moon in your dream, indicates cyclic changes, renewal, and movement. You are progressing smoothly toward your life path. A full moon signifies completion and wholeness, while a new moon symbolizes new beginnings.

To dream of seeing the moon with the aspect of the heavens remaining normal, prognosticates success in love and business affairs.

A weird and uncanny moon, denotes unpropitious lovemaking, domestic infelicities and disappointing enterprises of a business character.

The moon in eclipse, denotes that contagion will ravage your community.

To see the new moon, denotes an increase in wealth and congenial partners in marriage.

For a young woman to dream that she appeals to the moon to know her fate, denotes that she will soon be rewarded with marriage to the one of her choice. If she sees two moons, she will lose her lover by being mercenary. If she sees the moon grow dim, she will let the supreme happiness of her life slip for want of womanly tact.

To see a blood red moon, indicates war and strife, and she will see her lover march away in defence of his country.

Seeing the moon in your your dream, represents something hidden, mystery and the feminine aspect of your self. In particular, a full moon means completion, whereas a new moon symbolizes new beginnings. Dreaming that the moon in odd in any way means infidelity of your lover and disappointments in business. Seeing the eclipse of the moon in your dream means that your feminine side is being overshadowed. It also foretells of illness of someone near you. Seeing the crescent moon in your dream indicates cyclic changes, renewal, and movement. You are progressing smoothly toward your life path.

The Moon is an interesting symbol that signifies feminine energy; it is associated with the irrational and the intuitive. The Moon affects the ocean tides, and it has been linked to madness. As a dream symbol is can represent all of these things and more. As always, pay attention to the details in the dream before making conclusions. The moon could represent romance and our earthly impulses and passions. It could reveal things about the nature of soul and the unconscious. The Moon can also reflect inner peace and feelings of serenity and security.

Often associated with the destination or repository for souls after death. The gods adn goddesses of the underworld, the realm of the dead, are often lunar deities. The association of the moon with death and rebirth is due to it's waxing and waning: every 28 days, teh moon "dies" and is "re-born". The ancient Greeks believed the moon to be a midway point for souls traveling from Earth to Heaven or visa versa. The souls of the newly dead first went to the moon where their astral bodies were cleansed before continuing on to Heaven. According to the Upanishads, the sacred Hindu texts, the souls of unenlightened people go to the moon after death where they await reincarnation. Enlightened souls who have been liberated from reincarnation go to the Sun.

Astrological Sign: Pisces.
Positive associations with this tarot card:
imagination, unexpected possibilities, illumination.
Negative associations with this tarot card:
fear, confusion, highly charged emotions, bewilderment, lies, deceit.
When The Moon appears you can be sure it will be a time of highly charged emotions and confusion .
Despite any fear you may have, the wan light of The Moon will illuminate the way, and even if the path you are on is tough, all will turn out right in the end.
Upright and in a favourable position in a reading this card is a good omen if you are involved in a clandestine affair, otherwise it may signify that your secret may be exposed.
The Moon can lead to artistic expression through art, writing or music, which may lead to unexpected opportunities.
Negatively this card stands for lack of progress because of deep rooted fears and anxieties. It tells of failure of nerve, it also warns of lies and deceit - perhaps this is the cause of your worries.