I was an old japanese man. I lived a long full life, rich with details, trials, errors, tribulations, joys, success and beauty. I worked hard and had a family. As I died, I saw death approaching and I could also reflectively re experience my whole life. It was amazing to die. I felt great peace. After what seemed like an eternity crushed into a moment, I woke up in the body of a 5 year old boy. I remembered the life experiences of this/my life, and assimilated the old man, as the tv ran infomercials.
is life a dream or dream a life?
All things that flow and grow were regarded in early religions as a symbol
of life: fire represented the vital craving for nourishment, water was chosen for its
fertilizing powers, plants because of their verdure in spring-time. Now, all—or
very nearly all—symbols of life are also symbolic of death. Media vita in morte
sumus, observed the mediaeval monk, to which modern science has replied La vie
c’est la mort (Claude Bernard). Thus, fire is the destroyer, while water in its
various forms signifies dissolution, as suggested in the Psalms. In legend and
folklore, the Origin of life—or the source of the renewal of the life forces—takes
the form of caves and caverns where wondrous torrents and springs well up (38).
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.
If you are female and dream that you see or are a boy, then it indicates that you are developing the masculine aspects of character. Alternatively, it may represent your feelings about a real-life boy who is important and significant to you. You may have a crush on this boy and your waking thoughts of him has carried over into the dream world. Your motherly instincts may be taking over.
If you are an adult male and dream that you see or are a boy, then it suggests your playful, innocent, childlike nature. Alternatively, it can symbolize the immature aspects of yourself that still needs to grow. Your inner child may be trying to draw your attention to parts of yourself that you need to recognize and acknowledge.
If you are female and dream that you see or are a boy, then it indicates that you are developing the masculine aspects of character. Alternatively, it may represent your feelings about a real-life boy who is important and significant to you. You may have a crush on this boy and your waking thoughts of him has carried over into the dream world. Your motherly instincts may be taking over. If you are an adult male and dream that you see or are a boy, then it suggests your playful, innocent, childlike nature. Alternatively, it can symbolize the immature aspects of yourself that still needs to grow. Your inner child may be trying to draw your attention to parts of yourself that you need to recognize and acknowledge.
A schoolboy in a dream can reprsent open-mindedness.
If you dream about an altar boy, it can be a messge from your unconscious that you need to ake things more seriously.
A dream about boys arguing can be a sign that you need to be more understanding towards other people.
A schoolboy in a dream can reprsent open-mindedness.
If you dream about an altar boy, it can be a messge from your unconscious that you need to ake things more seriously.
A dream about boys arguing can be a sign that you need to be more understanding towards other people.
More than a symbol, the year is, as it were, the prototype of all cyclic
processes (the day, the span of human life, the rise and fall of a culture, the cosmic
cycle, etc.). All cycles are composed of an ascending and a descending phase, i.e.
evolution and involution; sometimes, cycles are also subdivided into three or,
more frequently, four phases (seasons of the year, ages of man). The overall
division of the cyclic process, however, need not necessarily be symmetrical.
Thus, in a cycle composed of twelve units, such as the year (or the wheel of the
Zodiac), the ascending and descending phases can be taken either as 6 plus 6
(symmetrical division) or 8 plus 4 (asymmetrical division). The former is a more
geometrical, the latter a more empirical division. The year is usually represented
by the figure of an old man in a circle, with two or three outer rings containing
such items as: the names of the months, the cycle of work appropriate to each
month, the signs of the Zodiac and so on. Often the circle of the year is, in its turn,
enclosed in a square the corners of which are occupied by four figures personify ing the four seasons. The tapestry of the Creation, in Gerona cathedral, is a
famous example. Two interesting points in connexion with the annual cycle are:
(i) in Chinese tradition, the cycle is divided into two equal parts, corresponding
respectively to darkness/death, and light/life; (ii) there was a primitive belief that
every man undergoes a process of regeneration every year, from December to
June, symbolizing death and resurrection (51) (Plate XXXII).
To dream of a year, signifies a passage of time. It represents a cycle of growth, learning and maturity.
The coins of several Roman emperors bear an allegory of eternity
depicted in the figure of a girl holding the sun and the moon in her hands. And, in
alchemy, there are comparable images, alluding to the opus as a ‘conjunction’ or a
‘marriage of opposites’, which illustrate the essential principle that the eternal
order can be achieved only with the abolition of antithesis, separateness and
change. Eternity has also been represented as infinite time, both in the ‘Mithraic
Cronos’ and in the Ouroboros (the serpent or dragon which bites its own tail).
The phoenix is another symbol of eternity (8).
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.
Dreaming that you die in your dream, symbolizes inner changes, transformation, self-discovery and positive development that is happening within you or in your life. Although such a dreams may bring about feelings of fear and anxiety, it is no cause for alarm and is often considered a positive symbol. Dreams of experiencing your own death usually means that big changes are ahead for you. You are moving on to new beginnings and leaving the past behind. These changes does not necessarily imply a negative turn of events. Metaphorically, dying can be seen as an end or a termination to your old ways and habits. So, dying does not always mean a physical death, but an ending of something.