The cyclic character of phenomena—cyclic, that is, because of the
tendency of the final stage to curve back towards the initial stage of the process
in question—leads to its being symbolized by figures such as the circle, the spiral
and the ellipse. All processes are cyclic in this way, embracing movement in
space, passage through time, and any change in form or condition, whether they
are cycles pertaining to the year, the month, the week, the day, or the span of life
of a man, a culture or a race. The symbolism of the Zodiac and the division into
twelve (four times three and vice versa) are inextricably linked with the symbolic
meaning of the cycle (40, 51). Graphically, the completed cycle is represented by
two signs or images facing in opposite directions, symbolic of the acts of going
and coming. This can be seen for example in Roman steles, having footprints
pointing in opposite directions.

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 When patriarchy superseded matriarchy, a feminine character came to be attributed to the moon and a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.

To dream that you are dreaming, signifies your emotional state. You are excessively worried and fearful about a situation or circumstance that you are going through.

To dream that you are hard at work, denotes that you will win merited success by concentration of energy.

To see others at work, denotes that hopeful conditions will surround you.

To look for work, means that you will be benefited by some unaccountable occurrence.

To dream that you are at work, indicates that you are experiencing some anxiety about a current project or task. The dream may also be telling you that you need to "get back to work". Perhaps you have been slacking off and need to pick up the pace. Stop procrastinating. Alternatively, the dream reflects your success.

To dream that you are at your former work, suggests that there is an old lesson that you need to learn and apply to your current situation.

To dream that you have been replaced at work, represents your concern about your current job security. You feel that you are in a precarious position at work or in some group project.

Dreaming that you are at work indicates that you are experiencing some anxiety about a current project or task. The dream may also be telling you that you need to "get back to work". Perhaps you have been slacking and need to pick up the pace. Dreaming that you are at your former or past work, suggests that there is an old lesson that you need to learn and apply to your current situation. Dreaming that you are hard at work means success and merit. Alternatively, it may suggest anxieties about a current task or project. You may need to "get back to work" and stop procrastinating.

Dreaming that you are dreaming means your emotional state. You are excessively worried and fearful about a situation or circumstance that you are going through.

It is common to dream that you have had or are having a dream.

You could be experience a false awakening, in which you dream that you have woken up from an earlier dream, and are performing the activities you normally perform on waking, such as getting dressed and brushing your teeth.

Such a dream can be a sign that you have fallen into a rut in waking life.

You may also have a lucid dream, in which you are aware that you are dreaming while you are having the dream.

The meaning of a lucid dream will depend upon the content of the dream.