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.

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 living in a camper, indicates that you need to move on with some situation or some aspect of your life. You may be dwelling on a situation and it is time to move forward. Alternatively, you may be expressing your desire to be more independent and self-sufficient.

Dreaming that you are living in a camper indicates that you need to move on with regards to some aspect of your life. You may be dwelling on a situation and it is time to move forward. Alternatively, you may be expressing your desire to be more independent and self-sufficient.

A symbol of ambivalent meaning. Like dactyls, elves and gnomes, the
dwarf is the personification of those forces which remain virtually outside the
orbit of consciousness. In folklore and mythology, the dwarf appears as a mischievous being, with certain childish characteristics befitting its small size, but
also as a protector like the Cabiri—this being the case with the ‘woodland dwarfs’in
the tale of Sleeping Beauty. For Jung, they may be regarded as the guardians of the
threshold of the unconscious (32). Now, smallness may be taken also as a sign of
deformity, of the abnormal and inferior; this is the explanation, then, of the
‘dancing Shiva’ appearing as an image of a deity dancing upon the prostrate body
of a demon-dwarf who symbolizes the ‘blindness of life’, or the ignorance of man
(his ‘pettiness’). Victory over this demon signifies true wisdom (60). It is probable that some such idea as this was in the mind of the Renaissance sculptor Leon
Leoni when he fashioned the effigy of Charles I subduing Fury.

To see a dwarf in your dream, suggests that you are well-grounded and connected to nature and the earth. Alternatively, a dwarf may mean an aspect of yourself that is not fully developed or has been repressed. You may be feeling inferior or insignificant.

This is a very favorable dream. If the dwarf is well formed and pleasing in appearance, it omens you will never be dwarfed in mind or stature. Health and good constitution will admit of your engaging in many profitable pursuits both of mind and body.

To see your friends dwarfed, denotes their health, and you will have many pleasures through them.

Ugly and hideous dwarfs, always forebodes distressing states.

Seeing a dwarf in your dream, suggests that you are well-grounded and connected to nature and the earth. Alternatively, a dwarf may mean an aspect of yourself that is not fully developed or has been repressed. You may be feeling inferior or insignificant.

To see an elf in your dream, refers to some imbalance and disharmony in your life. The elf often serves as a guide of the soul. Alternatively, it suggests that you need to be more carefree, worry-free, and light-hearted.

Seeing an elf in your dream, refers to some imbalance and disharmony in your life. The elf often serves as a guide of the soul. Alternatively, it suggests that you need to be more carefree, worry-free, and light-hearted.

If you dream of an elf, you could be concerned about your relationships with other people.

To dream that you are riding an animal or vehicle, symbolizes the path and direction of your life. If you were riding away, then it suggests that you need to distance yourself from some issue. Alternatively, the dream means that you are going along with someone else's plans and ideas. You need to be less passive and stand up for yourself. In particular, to dream that you are riding a bicycle, motorcycle, or horse, is analogous to your sexual rhythm.

To dream of riding is unlucky for business or pleasure.
Sickness often follows this dream.

If you ride slowly, you will have unsatisfactory results in your undertakings.

Swift riding sometimes means prosperity under hazardous conditions.

Dreaming that you are riding an animal or vehicle, symbolizes the path and direction of your life. Alternatively, it may indicate that you are going along with another's plans and ideas. In particular, to dream that you are riding a bicycle, motorcycle, or horse symbolizes the rhythm of some sexual act.