Happy Easter everybody

Heaven or Hell

where do you think you are going to?

Next below you see a boyfriend quiz, but before you read all the questions, I’d like you pay attention on two questions, “the number 8 and the number 9”. What about them? Would you lie to answer or would you lie to your girlfriend?

In Jesus way, doesn’t have a "little white lie" or a "big lie". To Him, lie is lie and doesn’t have a measure or color for that. Christians don’t lie! Do you still think you are Christian?

Think about that.

__  0  __

Are you a good boyfriend or not? How dedicated to your girlfriend are you and how much do you care? Just take our short quiz to find out if your in good shape or dancing on the edge of break-ups.
Created by: Simonasha

1. What is your age?

Under 18 Years Old
18 to 24 Years Old
25 to 30 Years Old
31 to 40 Years Old
41 to 50 Years Old
51 to 60 Years Old
Over 60 Years Old

2. What is your gender?

Male
Female

3. How many times a week do you call your girlfriend?

Why would i bother?
i dont have one (its OK, be honest)
everyday
more than once a day
3 times a week
at least 4 times a day

4. Do you ever get stiff when around your girlfriend?

If we're making out, yes.
All the time
me, a stiffie..please
no
occasionally
Yes, but I'd never admit it.

5. Do you buy gifts for your girlfriend?

Every once in a while to cheer her up.
I'm too broke.
Nope.
Every time i see her
On birthdays, holidays, etc.
Gifts are rigged.

6. Do you look at other girls a lot?

Occassionally.
I only stick to her rockin' body.
YEAH. She's ugly as hell!
Whenever they walk by, baby!!!!
With her, no. With out her, yes.
i'd rather not say...

7. Would you ever cheat on a girlfriend?

NO WAY!! I'm dedicated.
I already am.
Depends on the stability in the relationship.
I would just dump her first.
I've only done it once.
NOT planning on it but it's a possibility.

8. If your girlfriend was worried about her weight, would you lie to her just to make her happy?

If she's fat, I tell her.
I'd feel bad lying, but I'd have to.
I would say, "I love you the way you are."
I'm too honest to lie.
yes

9. Would you lie to impress a girfriend?

I don't always tell my real name.
Just little white lies, everybody tells them.
I'd just be myself.
I tell her what she wants to hear.
Honesty is the only way to a girl's heart.

10. Do you tell your friends about your girlfriend?

I like things to stay personal so not really
If it comes up, I tell.
No, I'm too embarassed.
I'm constantly bragging about her.
I love her and don't care what anyone thinks.
They all know her and like her too.

11. Do your girlfriend's parents approve of you?

We see them often and even spend time together!
I'm an all-around likeable person.
They don't like me but don't seem to approve of her either.
I've never even met them.
They hate me and I hate them too.
who cares?

12. Do you think that Simone and Asha are pretty?

yes
Asha's hot Simone's not.
Simone's hot, Asha's not.
no, they are fugly
Who are these chicks and where can I get some?
they look the same to me.

13. What would you do if your girlfriend dumped you?

I'd rag on her as much as I could.
I'd go smoke pot, cuz I'm a stoner at heart.
I'd be okay but a little upset.
I was already cheating on her. I'd be glad.
No skin off my nose.
I'd be devastated.

Bible Quiz
Ultimate Bible Quiz

Nearly everyone has read or heard some part of the Bible, but few have become true Biblical students. The Bible is a rich and wonderful compilation of 66 different writings, written in many different genres by several different authors.

Where do you fall on the Bible continuum? Are you a casual hearer, or a real scholar? Do you know the Old Testament from the New? Do you know the Biblical characters and events? Take this quiz to see!

1. What is your age?
Under 18 Years Old
18 to 24 Years Old
25 to 30 Years Old
31 to 40 Years Old
41 to 50 Years Old
51 to 60 Years Old
Over 60 Years Old
2. What is your gender?
Male
Female
3. Who was swallowed by a great fish?
Hootie
Jonah
Joseph
Noah
4. Which book follows Colossians?
1 Chronicles
1 John
1 Kings
1 Thessalonians
5. After how many days was Jesus resurrected from the dead?
1
3
5
7
6. Who wrote the book of Acts?
Dr. Seuss
John
Luke
Simon Peter
7. Who led the Israelites' exodus from Egypt?
Jehoshaphat
Moses
Noah
Paul
8. How did the Israelites get into Egypt in the first place?
on bicycles
by train
They swam.
Joseph's brothers sold him.
9. Who led the Israelites into the Promised Land?
Aaron
David
Joshua
Moses
10. Which saying of Jesus was not made from the cross?
My hour has not yet come.
Behold your mother.
I thirst.
This day you shall be with me in Paradise.
11. Whose donkey talked?
Andrew's
Balaam's
Bartholomew's
Silas'
12. After His resurrection, where did Jesus walk with some disciples?
on the road to Emmaus
on the road to Damascus
on the Via Dolorosa
in the streets of Jerusalem
13. What type of writing is 1 Corinthians?
epistle
gospel
law
poetry
14. Who called down fire from heaven, contesting the prophets of Baal?
Elijah
Jeremiah
Nero
Xena
15. Who was David's great-grandmother?
Deborah
Elizabeth
Lydia
Ruth
16. Which is in the New Testament?
1 Kings
Lord of the Rings
Romans
Tobit
17. Which was created on the fourth day?
Adam and Eve
light
myspace
sun, moon, stars
18. Proverbs says,"Trust in the Lord with all your heart, and lean not on your own _____."
brother
elbows
understanding
wall
19. How many books are in the New Testament?
27
39
51
63
20. Who lived to the age of 969?
Abraham
Strom Thurman
George Burns
Methuselah
21. Isaiah said, "But those who wait upon the Lord shall renew their strength. They shall mount up with wings like _____."
angels
buffalo
butterflies
eagles
22. Which book follows Ezra?
Exodus
Hebrews
Jude
Nehemiah
23. Which was Abraham's son?
Isaac
Jacob
Jesus
Seth
24. Where was Paul when he wrote the book of Philippians?
at Phillip's house
in prison
in the temple
on the road to Damascus
25. Which book tells of the Apocalypse?
Matthew
Esther
Revelation
Mark
26. Which is a book of poetry?
Ecclesiastes
Genesis
Psalms
1 Timothy
27. Jesus said, "Come to Me, all you who are heavy laden, and I will give you _____."
power
rest
water
wealth
28. Who did Jesus raise from the dead?
Lazarus
Mary Magdalene
Phillip
Rip Van Winkle
29. Which was not a son of Jacob?
Benjamin
Daniel
Judah
Reuben
30. Who were Eliphaz, Bildad, and Zophar?
wives of David
the magi who visited Jesus
friends of Job
friends of Daniel
31. Who was the first king of Israel?
Henry VIII
Herod the Great
Saul
King Tut
32. Which is the first of the ten commandments?
Don't drink.
Don't smoke.
Don't covet.
Have no other gods before Me.
33. Joshua said, "As for me and my house, we will serve the _____."
turkey
establishment
wine
Lord
34. Who said he could now die in peace, having seen the Christ child?
John the Baptist
Simeon
Joseph
James
35. In Jesus' parable, who stopped to help a man in need?
Donald Trump
Donald Duck
Don Knotts
a Samaritan
36. What was Jesus' first recorded miracle?
turning water into wine
casting out demons
healing a blind man
raising Jairus' daughter from the dead
37. Isaiah said, "For to us a child is born, to us a _____ is given."
cloak
raven
son
task
38. In the parable of the Prodigal Son, which character represents God?
the Prodigal Son
his older brother
his father
his partying friends
39. Where did Mary and Martha live?
Philadelphia
Egypt
San Francisco
Bethany
40. How many days and nights was the great flood?
7
12
40
77
41. What did Jesus and His disciples feed the crowd of 5000?
pizza
bread and fish
Chinese take-out
manna
42. Do you read the Bible?
no
yes, at church
yes, verses at a time
yes, a book at a time
Yes, I have read every word of it.
http://www.gotoquiz.com/ultimate_bible_quiz
____ 000 ____
Is he worth it?

Do you have a good boyfriend? Is he worth it at all? Does he act like a "good" boyfriend should? Or does he just bring you down?.......The only quiz that is really accurate.


1. What is your age?
Under 18 Years Old
18 to 24 Years Old
25 to 30 Years Old
31 to 40 Years Old
41 to 50 Years Old
51 to 60 Years Old
Over 60 Years Old
2. What is your gender?
Male
Female
3. How does he act around his friends?
Ignores you
Ditches you
Stands next to you so no other guys can get within 5 feet of you
Grabs your butt and think its funny
he doesnt have any friends
4. How does he act to your friends, or when other girls are around?
Looks at you and only you
Flirts with the others
Talks to them as much as you
Doesnt say anything just looks around
5. Whats the nicest compliment hes ever given you?
You smell good
Your dumb
Doesnt compliment you at all
Says your pretty
"Why cant you be more like ______!"
6. What do you guys end up doing when you hang out?
He talks on his cell the whole time
Watch movies and play games..not thing of only one thing
thinks of only one thing
Always finds something you both can do
Just makes you completely uncomfertable
you guys never hang out to begin with
7. What sounds like him the most?
Cute, Sweet, thinks of only you and blocks out everyone else
Is to involved with sports..giving you no time at all
Always talking about other girls or past realtionships
Has you to only brag about to other people
Says i love you constantly
Boringggg
8. Whats the worst thing he does or says?
Nothing...hes perfect!
He gives you compliments...(i know to good to be true)
Says hurtful things like your stupid or tells you to shutup
He acts different when he needs to impress somebody
He cheated on me before.....i just cant trust him like i used to
9. Does your family like him?
YES!!
NO:-(
They think hes alright
10. Whats his personality like?
Flirty
Always happy
Mean
You never know..
11. Does he want to try and change you?
A few things here and there
He says i have "potential"
he like me the way i am
Nahh hes pretty normal
12. Is he cute? (not important)
Heck yess!
Nope not at all
Hes not bad
Thanks For Visiting!

Hopefully you now know how to go take care of things with you and your boyfriend...hope you find a good one! You will eventually so when you think you got one you should come take this again!

"Is he worth it?" was created by chassidy

Man! you gotta 12%!

 

Obvious....You can do wayy better. Even if he is cute..that is like 20% of what matters. If he doesnt treat you right then....no wayy should he deserve you. Im not sure if for you its low self esteem or what, but theres gotta be something better!

Is he worth it?
Take More Quizzes

http://www.gotoquiz.com/are_you_a_good_boyfriend_5

who's the way, the true and the life?

clear your mind

Jesus is the way, the true and the life

Good Morning My Friends!

I've posted new article, but in portuguese language, look for that, open up the "Peace-Portuguese articles" page.

Have a very blessed weekend, and relax, muahhhh

 Dream

 What means?

Series of thoughts, images, or emotions occurring during sleep time

1.An illusory mental image

2.A fantastic, impracticable plan or desire

3.A fervent hope, wish, or goal

The channel through which it was believed that revelations and prophetic insights were communicated from the supernatural world to man. Such experiences are frequently mentioned in the Bible as "visions" granted to chosen individuals or as words "spoken in a dream" (Gen. 15:1; Num. 22:20; Isa. 29:7; Job 33:14-16). True prophets mostly received their inspiration in this way, but Moses was the only one to whom God spoke face to face (Num. 12:6-8). While the seer could immediately grasp the message, kings and commoners who had a disturbing dream required the services of an expert interpreter. In ancient Egypt and Mesopotamia, therefore, special "dream books" were compiled for this purpose by trained experts. Joseph and DANIEL, the two outstanding biblical interpreters, regarded their ability as a gift from God (Gen. 41:16; Dan. 2:1-23).

Dreams in the Bible invariably point to future events, or they may serve as a warning (e.g., Gen. 20:3-7, 31:24; Num. 22:12, 20). For the most part, they are symbolic and need to be interpreted; some notable examples are the dreams of Pharaoh's chief butler and chief baker (Gen. 40:5-19), of Pharaoh himself (Gen. 41:1-36), of the fearful Midianite (Judg. 7:13-15), and of Nebuchadnezzar (Dan. 2:1-45, 4:1-24). Only in rare instances, as with jacob at Bethel (Gen. 28:12-16) or Joseph the young shepherd (Gen. 37:5-11), is the meaning obvious to the dreamer. A more skeptical attitude toward dreams becomes apparent in the later biblical books (Isa. 29:8; Job 20:8; Eccl. 5:6). From the apocrypha it is clear that this view of dreams had become prevalent (Ecclus. 34.1-7) and that nightmares were regarded as a form of mental stress confounding the wicked (Wisdom of Solomon 17-18; Ecclus. 40.1-11).

In rabbinic sources there are often conflicting opinions about the significance of dreams. On the one hand, they were said to have no effect (Git. 52a; Hor. 13b), to reflect only the dreamer's own thoughts (Ber. 55b), and, of necessity, to contain some nonsense (Ber. 55a). A more neutral view was that "a dream not interpreted is like an unread letter," never showing the impossible and always at least partially fulfilled (Ber. 55a-b). On the other hand, there were sages who took dreams very seriously. They maintained that if anyone heard a vow or ban of excommunication pronounced in a dream it had binding force and could be voided only by a quorum of ten (Ned. 8a). In particular, certain acts were prescribed to avert the possible effects of a bad dream. The Talmud also gave symbolic interpretations to a whole series of dream pictures: a cockerel indicated the impending birth of a son and entering a pool signified that the dreamer would head a rabbinical college; a white horse standing or galloping was a favorable omen, but a roan horse galloping was not; all animals were a good sign, apart from an elephant, monkey, or porcupine (Ber. 56b-57b).

This trend continued throughout the Middle Ages, when the anonymous angel responsible for men's dreams (Ber. 10b) was personified as Gabriel in the ZOHAR. JACOB BEN ASHER was the exception when he warned against trusting in dreams or omens and visiting fortune tellers, because "such things reveal a lack of faith." Jacob ben Judah Hazzan of London, like ELEAZAR OF WORMS and many of the HASIDÉ ASHKENAZ, provided guidelines for the interpretation of dreams. Jacob ha-Levi of Marvège, another 13th-century rabbi, even claimed that he was able to solve halakhic problems through the Divine revelations which came to him in dreams and which he wrote down in a work entitled She'elot u-Teshuvot min ha-Shamayim ("Responsa from Heaven"). Three other halakhic authorities who made similar claims were MOSES BEN JACOB OF COUCY (Semag), MEIR OF ROTHENBURG (Maharam), and ISAAC BEN MOSES OF VIENNA (Or Zaru'a).

MAIMONIDES devotes three chapters of his Guide to the Perplexed to an analysis of the relationship between dreams and prophecy (Guide 2:36-38). Elsewhere, he considers the practice of fasting after a bad dream to be an incentive for moral self-examination as well as psychologically therapeutic (Yad, Ta'aniyyot 1:12). In Jewish tradition, therefore, a skeptical or psychological approach to dreams has often given way to a mystical faith in their importance which gave rise to various SUPERSTITIONS. From rabbinic times, a number of techniques were prescribed to avert the possibly baleful effects of a nightmare. One might read certain biblical verses (e.g., Song 3:7-8), give to charity, or practice a ritual that transformed a frightening omen into a favorable one. Above all, however, an especially bad dream could be nullified by observing a private fast known as ta'anit ḥalom (Shab. 11a, Ta'an. 12b), even on a Sabbath, on rosh ha-shanah, or on the eve of the day of atonement. This was to ensure that the nightmare would not prey on the dreamer's mind. The fast had to be observed within 24 hours. One lingering Ashkenazi custom, disfavored by many authorities but still followed by some Orthodox Jews, is the recitation of Ribbono shel Olam ("Master of the World"), a private prayer based on a formula in the Talmud (Ber. 55b). This is said twice in an undertone, when the kohanim prolong their chanting between clauses of the PRIESTLY BLESSING on festivals (but never on Sabbaths). Originally intended for anyone who had had an obscure or perplexing dream, it in time became a general supplication

The Religion Book says about dream:

It was the custom in ancient Britain, when a guest retired for the evening, to bestow a blessing upon him: "May the Gods send you a dream." It was understood in Celtic times that dreams were messages sent from the spirit world.

This belief seems to have been almost universal. Even in New Testament times, no one raised an eyebrow when the Magi, "being warned in a dream not to return to Herod, returned to their country by another way" (Matthew 2:12).

"An angel of the Lord, who appeared to him in a dream" (Matthew 1:20 and 2:19), regularly guided Joseph, husband to the mother of Jesus.

The urbane, educated apostle Paul had a dream one night wherein a man who seems to be Luke, the physician, appeared and called him to Macedonia (Acts 16:9).

Even in light of modern dream interpretation, there are still those who believe God communicates with us through our dreams, revealing the future or interpreting current events. The Australian Aborigines' whole concept of "Dreamtime" postulates a spiritual plain accessible through dreaming.

The latest theories tell us dreams come from our subconscious. When we have surrendered our conscious thought to rest and sleep, our subconscious is free to make known to us what we have experienced without our realization. Much more information comes to us each day than we can possibly process, so dreams originate in the intuitive, nonverbal portions of our minds. Viewing symbolic images thrown up on the screen of our relaxed consciousness, we can often discover in dreams what we already know but haven't yet visualized in a conscious manner. Inventions have come into being when a dream supplies the clue necessary to discovering the key ingredient of a new technology. Personal relationships come into focus when we suddenly discover something about an acquaintance that we saw but didn't quite process

The Bible Dictionary says about dream:

A medium by which messages were believed to be communicated from the realm of the gods to humans. According to Numbers 12:6 the Israelite deity normally conveyed prophetic oracles through visions and dreams (cf I Sam 28:6 and Job 33:15-16). Only rare individuals were believed to have spoken directly with God as Moses is here characterized. It follows that most divine communication was enigmatic, requiring interpreters. In the ancient Near East specialists attended to the interpretation of dreams, thus creating dream books in Mesopotamia and Egypt. In Israel, too, gifted interpreters of dreams were known (Joseph, Daniel), but God is identified as the ultimate source of their knowledge.

The human desire to assure constant contact with the world of the supernatural gave rise to the practice of incubation, by which kings, priests, or commoners slept at a sacred place hoping to receive a favorable dream. The practice is known to have occurred in Babylonia and Ugarit, as well as in Israel (Solomon at Gibeon, I Kgs 3:4-15; II Chr 1:7-12; Jacob at Bethel, Gen 28:11-18, although here it seems unintentional; the boy Samuel, I Sam 3:1-15).

Two kinds of dreams can be distinguished: those which require no interpretation from a second person and those whose meaning is hidden from the dreamer. Solomon's dream at Gibeon is immediately transparent, although expressed in the language known from Egyptian royal novellae (e.g. "I am a little child; I do not know how to go out or come in" and, "give to your servant an understanding heart"). God promises the young king his heart's desire, and Solomon wisely responds in a manner that earns for himself wisdom, wealth and renown. Similarly, Jacob understood the implications of angels ascending and descending a ladder between heaven and earth (cf Gen 28:12). Similarly, in the NT, Pilate's wife grasped the import of her dream about Jesus (Matt 27:19). On the other hand, Jacob's dream about his goats (Gen 31:10-13) and Abimelech's dream about Sarah (Gen 20:3-7) are explained by an angel or God, although their meaning is obvious (cf Laban's dream, Gen 31:24).

Other dreams need interpretation; the barley cake that tumbled into the camp of Midian with devastating effects (Judg 7:13-15); dreams by the pharaoh's butler and baker (Gen 40:5-19), the pharaoh (Gen 41:1-36), and Nebuchadnezzar (Dan 2:1-45; 4:1-27). In several instances the person who had the dream was himself a specialist in interpreting such communications from the other world (Joseph's dreams about sheaves of grain and heavenly bodies, Gen 37:5-11); Daniel's dream about various animals, which represented different empires, and the Ancient of Days (Dan 7:1-28).

The widely acknowledged channel of divine communication with humans lent itself to abuse. The prophet Jeremiah denounces opposing prophets who claimed to have dreamed the divine will (Jer 23:16ff; 27:9). He associates these dreamers with diviners, soothsayers and sorcerers (cf Zech 10:2). It is no wonder that the author of Deuteronomy 13:1-5 prescribes the death penalty for those dreamers who lead Israel astray, given that book's stringent attitude toward a pure cult. Other thinkers emphasized the insubstantiality of dreams (Job 20:8; Ps 73:20; 90:5; 126:1; Ecc 5:7). Isaiah's use of this idea is especially poignant: the hungry person who dreams about eating awakes with hunger unabated, and the thirsty person who dreams of drinking awakes with unquenched thirst (Is 29:8). In some circles, however, hope was kept alive that some day God would restore the ancient mode of communicating with humans. Hence Joel envisions a day when God will pour out the Spirit on all flesh, enabling old men to dream dreams and young men to see visions (Joel 2:28-29). In this spirit Ananias responded to the summons to anoint a blind Saul (Acts 9:10-18) and the author of Revelation couched an apocalyptic message in visionary language. The story of Pentecost in the early church, which implies a reversal of the experience associated with the tower of Babel (Gen 11:1-9), assumes that the day which Joel anticipated has finally arrived (Acts 2:17-21).

Job's negative references to nightmares as divine punishment took root in Ecclesiasticus and Wisdom of Solomon, where they function to reinforce arguments about God's justice. Ecclesiasticus' claim that wicked persons suffer from excessive nightmares (Ecc 40:1-11) accords with a growing tendency to stress psychological anxiety during the 2nd century B.C. This trend culminates in the powerful description of anxiety that seized the Egyptians when God afflicted them but shielded the ancestors of Israel from harm (Wisd of Sol chaps. 17-18).

Dream's interpretation from Columbia encyclopedia:

dream, mental activity associated with the rapid-eye-movement (REM) period of sleep. It is commonly made up of a number of visual images, scenes or thoughts expressed in terms of seeing rather than in those of the other senses or in words. Electroencephalograph studies, measuring the electrical activity of the brain during REM sleep, have shown that young adults dream for 11/2 to 2 hours of every 8-hour period of sleep. Infants spend an average of 50% of their sleep in the REM phase (they are believed to dream more often than adults) a figure which decreases steadily with age. During dreams, blood pressure and heart rate increase, and breathing is quickened, but the body is otherwise immobile. Studies have shown that sleepers deprived of dream-sleep are likely to become irritable and lose coordination skills. Unusually frightening dreams are called nightmares, and daydreams are constructed fantasies that occur while the individual is awake. Studies have demonstrated the existence of lucid dreaming, where the individual is aware that he is dreaming and has a degree of control over his dream.

Sigmund Freud, in his pioneering work The Interpretation of Dreams (1900, tr. 1913), was one of the first to emphasize dreams as keys to the unconscious. He distinguished the manifest content of dreams-the dream as it is recalled by the individual-from the latent content or the meaning of the dream, which Freud saw in terms of wish fulfillment. C. G. Jung held that dreams function to reveal the unconscious mind, anticipate future events, and give expression to neglected areas of the dreamer's personality. Another theory, which PET scan studies appear to support, suggests that dreams are a result of electrical energy that stimulates memories located in various regions of the brain.

DREAM interpreted by Psychoanalysis:

The dream, guardian of sleep, provides disguised satisfaction for wishes that are repressed while we are awake; dream interpretation is the "royal road that leads to knowledge of the unconscious in psychic life." Such, in highly condensed form, is Freud's theory as set forth in the founding work of psychoanalysis, The Interpretation of Dreams (1900a). As Freud himself pointed out, this was a revolutionary thesis.

The only scientists interested in dreams during the late nineteenth century were psychologists looking for "elements" of mental activity or psychiatrists interested in hysteria and hypnosis. All of them saw dreams as nothing more than degraded products of a weak and thus dissociated psyche. Freud's approach was a radical departure for he claimed that hysterical symptoms were the expression of "conflicts," and that dreams were the product of a "dream work." In both cases there was no weakening of psychic activity but quite the opposite, an intense activity driven by the opposition between wishes and psychic defense mechanisms. The radical nature of Freud's position was illuminated by his divergence from Josef Breuer, who saw hysteria as the product of "hypnoid states" brought on by a weakening of organizing mental activity and a concomitant decrease in what Pierre Janet called "mental tension" (Freud and Breuer, 1895d).

Freud conceived his theory of dreams very early. His exposure to the work of Charcot and later to that of Bernheim was undoubtedly a contributing factor. In 1892 he noted that many dreams "spin out further associations which have been rejected or broken off during the day. I have based on this fact the theory of 'hysterical counter-will' which embraces a good number of hysterical symptoms" (1892-94a, p. 138). ("Counter-will," meaning an opposition to the satisfaction of desire for moral reasons, was a conceptual forerunner of repression.) The "Project for a Scientific Psychology" (1950c [1895]) introduced a number of ideas about dreams that were later expanded and refined.

Between 1897 and 1900 Freud, with moral support from his correspondent Wilhelm Fliess, conducted the self-analysis that gave birth to psychoanalysis. For the most part, that self-analysis drew on Freud's own dreams (Anzieu, 1975/1984), and in due course those same dreams supplied a large portion of the material of The Interpretation of Dreams.

Freud's dream theory may be summarized as follows:

1.The dream expresses a wish unsatisfied during the waking state, whether because of a conscious objection or, more frequently, because of repression, in which case the wish is unrecognized. During sleep, the psychic apparatus finds its natural tendency, which is to reduce tension, that is, to experience pleasure. The dream, like hysterical symptoms, slips, parapraxes, and so on, is a sign of the return of the repressed. Freud went further still, claiming that every dream was the fulfillment of a wish, which obviously invites an objection about unpleasurable dreams and anxiety dreams. On several occasions Freud rebutted this objection, continuing to analyze such dreams until he isolated a wish behind distress or anxiety, which he claimed were merely expressions of resistance and conflict. Truth to tell, his argument was not always persuasive. On the basis of necessarily fragmentary material, it sometimes gave an impression of the ad hoc. Freud was able to overcome this difficulty only much later, when he introduced the repetition compulsion that lay "beyond the pleasure principle" (1920g).

2.Two circumstances favor this return of the repressed. The first is the inhibition of perception and motricity during sleep, protecting the dreamer against the dangers of actual satisfaction. This results in a "topographical regression," that is, the excitation flows back unto the psyche and reinforces the dream-work. The second circumstance is that sleep weakens the censorship.

3.A measure of censorship remains, however, and often allows satisfaction of a disguised kind only. This is the function of the "dream-work." This work employs the mechanisms of condensation and displacement (primary processes) before proceeding to generate images (representability). Then, by means of secondary revision, the "dream façade" is improved to provide a plausible meaning; i.e., the manifest content of the dream, which is quite different from the underlying meaning, that of the "latent dream-thoughts." The dream work is a form of thinking, but its rules are very different from those that prevail in the logical thought of the waking state: dreams know nothing of contradiction.

4.The dream thus provides an outlet for libidinal pressure. It is the "guardian of sleep" since, without its intervention, the pressure would awaken the dreamer.

5.The dream's raw materials are "day's residues" (events, thoughts, or affects from the recent past) and physical sensations that occur during sleep. But its "real" content is reactivated infantile memories, especially those of an oedipal kind: the dream is a regression to an infantile state.

These tenets underpin dream interpretation, whose aim is to render meaningful elements in the dream's manifest content (to restore their latent meaning), on the basis of the dreamer's associations. Freud insisted that any "key to dreams," that is, any list of symbolic equivalents of supposedly general value, be excluded. He did, however, recognize some universal "symbols," transmitted by culture, and some "typical dreams" to be met with in many dreamers (dreams of nudity, for example).

DREAM by Encyclopedia of Occultism and Parapsychology interpretation:

The occult significance of dreams was a matter of speculation among the wise at an early period in the history of civilization. The entries on Babylonia and Egypt to some extent out-line the methods by which the wise men of those countries divined the future from visions seen in sleep, and articles dealing with other countries include data relating to dreams and dreamlore. This entry addresses some of the more outstanding theories of antiquity regarding the nature and causes of dreams and the manner in which the ancient diviners generally interpreted them.

Historical Views of Dreaming

Dreams were regarded as of two kinds—false and true, in either case emanating from a supernatural intelligence, evil or good. Sleep was regarded as a second life by the ancients, a life in which the soul was freed from the body and was therefore much more active than during the waking state. The acts it observed and the scenes through which it passed were thought to have a bearing on the future life of the dreamer, but it is also believed that the dream life was regarded as supernatural and "inverted," and that the events that the bodiless spirit beheld were the opposites of those that would later occur on the earth-ly plane. The idea thus originated that "dreams go by contraries," as both popular belief and many treatises upon the subject of nightly visions assure us is the case.

A belief in the divinatory character of dreams arose, and their causes and nature occupied some of the greatest minds of antiquity. Aristotle, for example, believed them to arise solely from natural causes. Posidonius the Stoic was of the opinion that there were three kinds: the first was automatic and came from the clear sight of the soul, the second from spirits, and the third from God. Cratippus, Democritus, and Pythagoras held doctrines almost identical to this or differing only in detail.

Later, Macrobius divided dreams into five kinds: the dream, the vision, the ocular dream, the insomnium, and the phantasm. The first was a figurative and mysterious representation that required an interpretation; the second was an exact representation of a future event in sleep; the third was a dream representing some priest or divinity who declared to the sleeper things to come; the fourth was an ordinary dream not deserving of attention; and the fifth was a disturbing half-awake dream, a species of nightmare.

Other writers divided dreams into accidental dreams and those induced for the purposes of divination. Herodotus wrote that in the temple of Bel in Babylon, a priestess lay on a bed of ram skin ready to dream for divination. The ancient Hebrews obtained such dreams by sleeping among tombs. Dreams are believed to be as successful as hypnosis and other methods of reaching the supernatural world and hearing its pronouncements

Sleep was, of course, often induced by drugs, whether the soma of the Hindus, the peyotl of the ancient Mexicans, the hashish of the Arabs, or the opium of the Malays or Chinese. These narcotics, which have the property of inducing speedy sleep and of heightening inward visions, were and are still prized by professional dreamers all over the world, especially as they render dreaming almost immediately possible.

Ancient Methods of Dream Interpretation

As stated, interpretation of dreams was generally undertaken by a special class of diviners, who in ancient Greece were known as oneiocritikoi, or "interpreters of dreams." The first treatise on the subject was that of Artemidorus (ca. 100C.E.). He differentiated between the dreams of kings and those of commoners, since he believed that the visions of royalty referred to the commonwealth and not to the individual. Dreams that represented something happening to the dreamer revealed a personal significance, whereas a dream relating to another concerned him alone. He detailed the numerous species of dreams throughout five books, giving numerous examples. The rules of Artemidorus are far from clear, and according to them, any dream might signify any event, and any interpretation might be considered justifiable.

The method of testing dreams according to Moses Amyraldus in his Discours sur les songes divins (1625) was to determine whether the instructions and advice they contained made for good or ill—a test impossible to apply until after the result is known. But Amyraldus addressed this difficulty by proposing to test dreams by the evidence of divine knowledge they showed—by asking whether the dream gave any evidence of things such as God alone could know.

It seems from an examination of dreams submitted to the ancient diviners that the exhibited symbolism could only be interpreted through divine aid, as in the cases of Moses and Daniel in the Bible. Many improbable interpretations were given to most epochal dreams of antiquity. There are some students of the occult who doubt the occult significance of dreams and do not classify dreams generally with vision, second sight, or ecstasy.

Dreams and Psychical Phenomena

Dreams of a supernormal character fall within the purview of psychical research. The dividing line between normal and supernormal dreams is not easy to draw. It is believed that sub-conscious elaboration often presents supernormal effects.

Reportedly Goethe solved scientific problems and composed poetry in his dreams. Jean de La Fontaine composed The Fable of Pleasures and Samuel Taylor Coleridge wrote "Kubla Khan" (1816) as a result of dreams. Bernhard Palissy made a piece on dream inspiration. Matthew Maury confessed, "I have had in dream ideas and inspiration that could never have entered my consciousness when awake." Giuseppe Tartini heard his "Sonate del Diavolo" played by Beelzebub in a dream, Holden composed La Phantasie in his sleep; and Charles Nodier's Lydia was similarly born. Robert Louis Stevenson's most ingenious plots were evolved in the dream state. Reportedly Kruger, Corda, and Maignan solved mathematical problems in dreams and Condillac finished an interrupted lecture. For many of the Romantic writers, such as Coleridge and Nodier, these creative dreams were induced by the ingestion of opium.

A dream of Louis Agassiz is frequently quoted. He tried for two weeks to decipher the obscure impression of a fish fossil on the stone slab in which it was preserved. In a dream he saw the fish with all the missing features restored. The image escaped him on awakening. He went to the Jardin des Plantes in the hope that an association with the fossil would recapture it. It did not. The next night he again dreamed of the fish, but in the morning the features of the fish were as elusive as ever. On the third night he placed paper and pencil near his bed. Toward morning the fish again appeared in a dream. Half dreaming, half awake, he traced the outlines in the darkness. On awakening he was surprised to see details in his nocturnal sketch that he thought impossible. He returned to the Jardin des Plantes and began to chisel on the surface of the stone using the sketch as a guide. Reportedly Agassiz found the hidden portions of the fish as indicated in the drawing

The dream of a Professor Hilprecht, a Babylonian scholar who tried to decipher writing on two small pieces of agate, is more complicated and belongs to the clairvoyant order. As reported in the Proceedings of the Societry for Psychical Research (August 1900), he went to sleep and dreamt of a tall, thin priest of the old pre-Christian Nippur who led him to the treasure chamber of the temple and went with him into a small, lowceilinged room without windows in which there was a large wooden chest; scraps of agate and lapis lazuli lay scattered on the floor. Here the priest addressed Hilprecht as follows: "The two fragments which you have published separately belong together, and their history is as follows: King Kruigalzu [c. 1300 B.C.E.] once sent to the temple of Bel, among other articles of agate and lapis-lazuli, an inscribed votive cylinder of agate. Then we priests suddenly received the command to make for the statue of the god Nidib a pair of ear rings of agate. We were in great dismay, since there was no agate as raw material at hand. In order for us to execute the command there was nothing for us to do but cut the votive cylinder into three parts, thus making three rings, each of which contained a portion of the original inscription. The first two served as ear rings for the statue of the god; the two fragments which have given you so much trouble are portions of them. If you will put the two together you will have a confirmation of my words." The continuation of the story is given by Mrs. Hilprecht, who testified to having seen her husband jump out of bed, rush into the study and cry out, "It is so, it is so."

The scientist Nikola Tesla had waking visions in which a complex electrical engineering apparatus was perceived in total details of design and construction.

There are many cases of bits of information obtained in dreams. William James was impressed by the Enfield case, in which the discovery of the body of a drowned woman was effected through a dream of a Mrs. Titus of Lebanon, a stranger to the scene. Charles Richet recounts the following instance of dream cognition: "I saw Stella on the 2nd of December during the day, and on leaving I said 'I am going to give a lecture on snake poison.' She at once replied: 'I dreamt last night of snakes, or rather of eels.' Then, without of course giving any reason, I asked her to tell me her dream, and her exact words were: 'It was about eels more than snakes, two eels, for I could see their white shining bellies and their sticky skin; and I said to myself I do not like these creatures, but it pains me when they are hurt.' This dream was strangely conformable to what I had done the day before, December 1. On that day I had, for the first time in twenty years, experimented with eels. Desiring to draw from them a little blood, I had put two eels on the table and their white, shining, irridescent, viscous bellies had particularly struck me

A case of dream clairvoyance, possibly under spirit influence, is that of a Miss Loganson, 19, of Chicago. She saw in a dream the murder of her brother, Oscar, who was a farmer of Marengo, about 50 miles northwest of Chicago. She accused a farmer neighbor named Bedford for days, but no one paid attention to her. At length she was permitted to send a telegram; the reply was, "Oscar has disappeared." Starting for Oscar's farm, accompanied by another brother and by the police, she went directly to Bedford's house. Traces of blood were found in the kitchen. Proceeding to the hen house, the yard of which was paved, the girl said, "My brother is buried here." Because of the girl's insistence and her agitation, consent was given to dig. Under the pavement they first found the brother's over-coat; five feet down they came upon the body. Bedford was arrested at Ellos, Nebraska, and hanged in due course. Miss Loganson, in explanation, said that the spirit of her brother haunted her for seven days in dreams.

Lost objects are frequently found in dreams. In most cases subconscious memory sufficiently explains the mystery. There are, however, more complicated cases. According to legend Hercules appeared in a dream to Sophocles and indicated where a golden crown would be found. Sophocles got the reward promised to the finder.

Supposedly the paranormal character of dreams is clearest in telepathic and prophetic dreams. They often produce an impression lasting for days. Sweating and trembling are occasionally experienced on waking from a dream of this character. The dreams tend to be repeated. One case of prophetic dreams announced the murder of a Chancellor Perceval. It is thus narrated by one Abercrombie: "Many years ago there was mentioned in several of the newspapers a dream which gave notice of the murder of Mr. Perceval. Through the kindness of an eminent medical friend in England I have received the authentic particulars of this remarkable case, from the gentleman to whom the dream occurred. He resides in Cornwall, and eight days before the murder was committed, dreamt that he was in the lobby of the House of Commons, and saw a small man enter, dressed in a blue coat and white waistcoat. Immediately after, he saw a man dressed in a brown coat with yellow basket metal buttons draw a pistol from under his coat, and discharge it at the former, who instantly fell; the blood issued from the wound a little below the left breast. He saw the murderer seized by some gentlemen who were present, and observed his countenance; and on asking who the gentleman was that had been shot, he was told that it was the Chancellor. He then awoke, and mentioned the dream to his wife, who made light of it; but in the course of the night the dream occurred three times without the least variation in any of the circumstances. He was now so much impressed by it, that he felt much inclined to give notice to Mr. Perceval, but was dissuaded by some friends whom he consulted, who assured him that he would only get himself treated as a fanatic. On the evening of the eighth day after, he received the account of the murder. Being in London a short time after, he found in the print-shops a representation of the scene, and recognised in it the countenance and dresses of the parties, the blood on Mr. Perceval's waistcoat, and the yellow basket buttons on Bellingham's coat, precisely as he had seen them in his dreams."

J. W. Dunne's An Experiment with Time (1927) is a study of how future events are foreshadowed in our dreams. By keeping a record of his dreams, putting them down immediately on awakening, he found that a considerable part of his dreams anticipated future experiences, and this was corroborated by fellow experimenters.

Many other dreams, difficult to classify, bear the stamp of paranormal. Camille Flammarion in his Death and its Mystery (1922-23) quoted the curious dream of a Mrs. Marechal, who between sleeping and waking, saw a specter taking her arm and saying, "Either your husband or your daughter must die. Choose!" After great mental sufferings she decided for her child. Five days later her husband, who was in good health, suddenly died.

The experience of déjà vu to which advocates of reincarnation often refer, may be explained by traveling clairvoyance in dreams. Another explanation, a theory of ancestral dreams, is offered in the Bulletins et Mémoires de la Societé d'Anthropologie de Paris by Letourneau, as follows: "Certain events, external or psychic, which have made a deep impression on a person, may be so deeply engraved upon his brain as to result in a molecular orientation, so lasting that it may be transmitted to some of his descendants in the same way as character, aptitudes, mental maladies, etc. It is then no longer a question of infantile reminiscences, but of ancestral recollections, capable of being revived. From that will proceed not only the fortuitous recognition of places which a person has never seen, but, moreover a whole category of peculiar dreams, admirably co-ordinated, in which we witness as at a panorama, adventures which cannot be remembrances, because they have not the least connection with our individual life" (Paul Joire, Psychical and Supernormal Phenomena, 1936).

Hereward Carrington called attention in The Story of Psychic Science (1930) to the neglect shown for the dreams of mediums. It is believed that if the communicators are subconscious personalities, some connection may be established between them and the dreams of the medium. In the Lenora Piper trances the communicators themselves alleged that they were in a dreamlike state. In one instant a statement came through that was quite wrong, but upon investigation, it turned out to be a remark that the communicator made in the delirium of death.

Modern Views on Dreaming

Modern scientists have studied the relationship of eye movements to dreaming. Professors N. Kleitman and E. Aserinsky of the Department of Physiology, University of Chicago, monitored eye movements of sleepers using electroencephalographic records. They distinguished four types of brain wave and sleep periods, ranging from lightest sleep to deep coma. In stage 1 there were rapid eye movements; in stages 2, 3, and 4, eye movements were slow. They concluded that rapid eye movements (REMs) were related to dreaming, when the eyes move like a spectator watching a theater play or reading a book.

This relationship between eye movement and mental states makes interesting comparison with Eastern religious techniques of meditation. In both Indian and Chinese yoga meditation exercises, eye rolling and focusing is linked to techniques of concentration and visionary experience.

The dream state plays a prominent part in Hindu religious philosophy, which recognizes four states of consciousness— waking, dreaming, deep sleep, and a fourth condition of higher consciousness that embraces the first three. Hindu mystics have stressed that since the essential self (the unconditioned sense of "I") is constant in all states of consciousness, identification with the body, mind, emotions, memories, age, sex, and so on in waking life is illusory—a false ego—since such characteristics are transitory. The pure self is always present, and this essential "I-ness" is the same in all individuals. Awareness of this true self in the fourth condition of higher consciousness (turiya) is known as self-realization, in which there is unity with all creation. The significance of dreaming, deep sleep, and waking states is discussed in the Hindu scripture Mandukya Upani-shad.

Many out-of-the-body travel experiences (astral projection) appear to be stimulated by vivid dreams, particularly when waking consciousness is aroused by some irregularity in the logic of a dream. For example, a dreamer recognizes the familiar environment of his own room, but notices that the wallpaper is the wrong design and color, and immediately thinks "This must be a dream!" This gaining of waking consciousness while still in a sleeping condition sometimes results in a subtle or astral body moving independently of the physical body. (See dreaming true; lucid dreams)

Some experimenters have claimed that release of the subtle body may be stimulated by deliberately induced images of release (e.g., taking off in an airplane, traveling upward in an elevator), just before passing into the sleep state. Such out-of-the-body experiences were also recognized in Hindu religious philosophy and are described in ancient scriptures. The subtle body was named the sukshma sharira.

Freudian and Jungian psychoanalysis have moved in a different direction in their interpretation of the significance of dreams. Certain elements in dreams are said to be wish fulfilling, or to contain clues to psychic problems of the individual. In Jungian analysis, dream symbols are also understood as universal archetypes of human experience. Carl G. Jung drew heavily upon Eastern religious philosophies in his exposition of the concept of a collective unconscious.

Scientific research indicates other fascinating areas of dreaming. In 1927 J. W. Dunne, a British airplane designer, published his remarkable book An Experiment with Time, in which he analyzes a dream experiment suggestive of the occur-rence of future elements in dreams, side by side with images from past experience.

In 1970 the Soviet psychiatrist Dr. Vasily Kasatkin reported on a 28 year study of 8,000 dreams and concluded that dreams could warn of the onset of a serious illness several months in advance, through a special sensitivity of the brain to preliminary physical symptoms.

At the Dream Laboratory, founded at Maimonides Medical Center, New York, in 1962, volunteers submitted to controlled experiments in dreaming, studying the rapid eye movements noticeable in people as they dream. One of the most interesting projects was a statistical study with pairs of subjects, which tended to show that telepathic dreams could be produced experimentally.

It would seem that dreaming and the elements in dreams have many different aspects of a physiological and psychological nature, with certain paranormal characteristics. Many of these aspects differ widely in various individuals. There have been well-authenticated prophetic dreams, as well as fragmentary elements of future events of the kind described by J. W. Dunne. Many aspects of dream imagery appear to be a visual presentation of individual psychic problems. Increasing evidence from out-of-the-body travel experiences has convinced some researchers of the reality of astral travel and of its stimulus through dream images. It may well be, as noted in several religious traditions, that there are also meta-physical dimensions to dream experience.

More than a century has passed since Sigmund Freud's The Interpretation of Dreams (1899) was first published. Its main premise, holding with Freud's conception of the unconscious mind, was that dreams are the symbolic fulfillment of repressed childhood desires. Although the book's sales were abysmally slow for its first several years in print and, despite the holes in Freud's theory that are obvious today, Interpretation of Dreams has greatly influenced Western thought and culture and is now considered by some dream analysts to be the bible of dream studies. Bookstores have long carried dream dictionaries that offer interpretations of nearly any and every symbol or image seen in a dream. Modern dream studies have demonstrated, if anything, that the evaluation of dreams is far more complex than these popular dream interpretation manuals even begin to suggest. To address a more educated society, recent dream manuals offer more in-depth in their analysis of dream interpretation with many concentrating on awareness of hidden messages and awakening the unconscious mind.

from: Dictionary.com

Live creatively, friends. If someone falls into sin, forgivable restore him, saving your critical comments for yourself. You might be needing forgiveness before the day's out. Stoop down and reach out to those who are oppressed. Share their burdens, and so complete Christ's law. If you think you are too good for that, you are badly deceived.

 ^4-5Make a careful exploration of who you are and the work you have been given, and then sink yourself into that. Don't be impressed with yourself. Don't compare yourself with others. Each of you must take responsibility for doing the creative best you can with your own life.

 ⁶Be very sure now, you who have been trained to a self-sufficient maturity, that you enter into a generous common life with those who have trained you, sharing all the good things that you have and experience.

 ^7-8Don't be misled: No one makes a fool of God. What a person plants, he will harvest. The person who plants selfishness, ignoring the needs of others—ignoring God!—harvests a crop of weeds. All he'll have to show for his life is weeds! But the one who plants in response to God, letting God's Spirit do the growth work in him, harvests a crop of real life, eternal life. Galatians 6:1-8

He is coming

Do not be deceived: God cannot be mocked. A man reaps what he sows. Gal 6:7

Whoever says, “I know him,” but does not do what he commands is a liar, and the truth is not in that person. 1 John 2:4

Don't lie, don't hide, read Luke 12

There is nothing concealed that will not be disclosed, or hidden that will not be made known. 3 What you have said in the dark will be heard in the daylight, and what you have whispered in the ear in the inner rooms will be proclaimed from the roofs. Luke 12:2-3

I dream

Dream

What dream is? What means? What do you think about?
Well, it has two kinds of dream. The one you have in your sleep time and the one you have in your awaken time (daydream).

http://www.youtube.com/watch?v=Ehmu-lTJXF0&feature=related

Just Believe

 is it funny ?
shin: device for you to find furniture when it is dark