I dreamed,
Myself walking out into the middle of an empty street. When I heard an intense blast from the heavens. My attention became focused down street, when a magnificent wave of light and wind almost took me off my feet. I was in awe! I began to regain my perception on things. Then I saw three huge planets zoom toward the earth at unimaginable speeds, just stopping before collision. The largest of the three in the center with two symmetrical smaller objects on the sides. I was at complete peace the entire time. And I smiled and laughed.
Then the words formed in the light sky above these celestial bodies.
Let Man Be InDestined Forever
I then began to cry tears of joy. It was the most beautiful sight I have ever witnessed.
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.
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 that you are walking in a street, foretells ill luck and worries. You will almost despair of reaching the goal you have set up in your aspirations.
To be in a familiar street in a distant city, and it appears dark, you will make a journey soon, which will not afford the profit or pleasure contemplated. If the street is brilliantly lighted, you will engage in pleasure, which will quickly pass, leaving no comfort.
To pass down a street and feel alarmed lest a thug attack you, denotes that you are venturing upon dangerous ground in advancing your pleasure or business.
To see a street in your dream, symbolizes your life's path. The condition of the street reflects how much control you have over the direction of your life. Consider also the name on the street as it may offer some significance or advice to the meaning of the dream.
To see or travel on side streets in your dream, refer to a need to explore an alternative way of life.
Seeing a street in your dream, symbolizes your life's path. The condition of the street reflects how much control you have over the direction of your life. Is there a name on the street which can offer some significance or hints to the meaning of the dream. Seeing side streets, refers to a need to explore and return to more traditional ways. It may also suggest and alternative way of life.
Light, traditionally, is equated with the spirit (9). Ely Star asserts that
the superiority of the spirit is immediately recognizable by its luminous intensity. Light is the manifestation of morality, of the intellect and the seven virtues
(54). Its whiteness alludes to just such a synthesis of the All. Light of any given
colour possesses a symbolism corresponding to that colour, plus the significance
of emanation from the ‘Centre’, for light is also the creative force, cosmic energy irradiation (57). Symbolically, illumination comes from the East. Psychologically
speaking, to become illuminated is to become aware of a source of light, and, in
consequence, of spiritual strength (32).
To see light in your dream, represents illumination, clarity, guidance, plain understanding, and insight. Light is being shed on a once cloudy situation or problem. You have found the truth to a situation or an answer to a problem. Also consider the color of the light for additional significance.
If the light is particularly bright, then it indicates that you need to move toward a higher level of awareness and feeling. Bright light dreams are sometimes common for those who are near death.
To see soft or shadowy lighting in your dreams, indicates feelings and thoughts from the primal aspects and less developed parts of your unconscious.
To dream that you cannot turn on the light, indicates a lack of insight and perspective on a situation.
If you dream of light, success will attend you. To dream of weird light, or if the light goes out, you will be disagreeably surprised by some undertaking resulting in nothing.
To see a dim light, indicates partial success.
To dream of lights is very good. It denotes riches and honour.
Seeing light in your dream indicates a clear mind, plain understanding, and insight. Light has been shed on a once cloudy situation or problem. You have found the truth to a situation or an answer to a problem. Seeing a bright light in your dream indicates that you need to move toward a higher level of awareness and feeling. Bright light dreams are sometimes common for those who are near death.
To notice the earth in your dream, indicates that you need to be "grounded" and realistic. Perhaps your sense of stability and security is lacking. Consider the consistency of the earth for additional significance on how you are feeling. If the earth opens or separates, then it represents a project or relationship that you are afraid of falling into.
To see the planet Earth in your dream, signifies wholeness and global consciousness. You are interconnected with the world.
Seeing the earth in your dream means wholeness and global consciousness. It may also symbolize the sense of being "grounded" and your need to be realistic.
To 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 see random words in your dream, signify some confusion in your thought process. Your mind is too cluttered. Alternatively, the dream may be a pun on how "you have my word", as in a promise to be kept.
To dream of peace and tranquility, indicates a resolution to some emotional issue or inner conflict. It may signal the end of a cycle and the pause before the beginning of a new endeavor. It also suggests that you have reached a new level of stability and calmness. Alternatively, the maddening quietness may refer to the calm before the storm.
Dreaming of peace and tranquility indicates an end or a resolution to an emotional issue or inner conflict. It may signal and end of a cycle and the pause before the beginning of a new endeavor. It also suggest that you have reached a new level of stability and calmness. Alternatively, the maddening quietness may refer to the calm before the storm.
To see the side of something in your dream, suggests that you are not approaching the problem directly.
To dream that your sides hurt, suggest that what may seem like a lighthearted situation can turn out to be harmful.