Dreams are not always the best.

2. A medical journal which displayed my name among others on thecover had published a review of a book by my friend F____ ofBerlin, from the pen of a very reviewer. I communicated withthe editor, who, indeed, expressed his regret, but would not promise anyredress. Thereupon I broke off my connection with the paper; in myletter of resignation I expressed the hope that our . Here is the realsource of the dream. The derogatory reception of my friend's work hadmade a deep impression upon me. In my judgment, it contained afundamental biological discovery which only now, several years later,commences to find favor among the professors.


 To many people, the definition of dreaming is the first step to understanding dreams.
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Everyone dreams, whether they remember what they dreamt of or not.

Author Dan Vogel offers an interesting point when he writes, "If the printed testimony were all that was available, one would assume that the three witnesses saw the angel and the plates together in a single vision" (American Apocrypha, "The Validity of the Witnesses Testimony," p.82). Delving deeper into Martin Harris' reluctance to hinder the others from seeing the plates due to his doubts, Vogel notes that Smith, Whitmer, and Cowdery saw both an angel and the plates after Harris withdrew from the group. The History of the Church 1:55 recounts how Smith "left David and Oliver and went in pursuit of Martin Harris, whom I found at a considerable distance fervently engaged in prayer." Both men joined in prayer, and according to Smith, "the same vision was opened to our view." It is important to note that Smith never claimed to have carried the plates to either the woods where he, Cowdery, and Whitmer prayed, nor does he say he carried them the "considerable distance" to where Harris was praying, yet he and Harris were still able to "see" them, but only via a vision.

Daydreaming is another state in which the mind is elsewhere.

"What of the prophet's story about gold plates, and what about his witnesses? Given Brodie's assumptions, was there not deception here, if not collusion? Brodie maintains that the Prophet exercised some mysterious influence upon the witnesses which caused them to see the plates, thus making Joseph Smith once more the perpetrator of a religious fraud. The evidence is extremely contradictory in this area, but there is a possibility that the three witnesses saw the plates in vision only, for Stephen Burnett in a letter written in 1838, a few weeks after the event, described Martin Harris' testimony to this effect: 'When I came to hear Martin Harris state in public that he never saw the plates with his natural eyes only in vision or imagination, neither Oliver nor David . . . the last pedestal gave way, in my view our foundations.'"

You will also find how you can affect your dreams and how they affect you.
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For all she wanted was for the dream to go away.

And for the same reason one could, of course,entertain the erroneous thought that one is now awake. The questionthen becomes whether beliefs are strictly necessary for dreamdeception or whether other mental states such entertaining, thinkingetc. might be sufficient. For instance, as Reed (1979) argues, dreamscan still count as deceptive even if they do not involve stronglyappraisive beliefs, but only minimally appraisive instancesof taking for granted. It has also been argued that ifdream-beliefs fall short of real beliefs, this makes the specter ofdream deception more, rather than less, worrisome. Ichikawa (2008)argues that on the imagination view of dreaming, we mistakedream-beliefs for real beliefs and thus are deceived as to the statusof our own mental states. Because we cannot reliably distinguishdream-beliefs from real ones, and because knowing that prequires knowing that one believes that p, one can have noreflective knowledge if the imagination view of dreaming turns out tobe correct. In order to escape this persistent vulnerability toskepticism, the imagination theorist would have to deny not just thatdream beliefs, but also that wonderings, thoughts, affirmationetc. are real instances of their kind. This however places aconsiderable burden on the imagination theory, and while one mightwant to accept that dream beliefs are too defective to count as realones, the same might not be true for mere instances of thinking orwondering.

But there is more special type of dream, called ‘Recurring Dream’.

Dreams are also taken to be unlike percepts in that theylack saturation (McGinn 2004) and the determinacy ofwaking perception (James 1890: 47; Stone 1984). In scientific dreamresearch, the vagueness of dream imagery is one of three main subtypesof bizarreness (together with incongruity and discontinuity; seeHobson 1988; Revonsuo & Salmivalli 1995). Perhaps relatedly, dreamcharacters are often identified not by their behavior or looks, butby just knowing (Kahn et al. 2000, 2002; Revonsuo &Tarkko 2002). The question of whether we dream in color is alsothought to be relevant to the issue of whether dreaming resemblesimagining or perceiving. In his review of historical studies on colorin dreams, Schwitzgebel found that while contemporary studies tend tosupport the view that we dream in color, studies from the1930–1960s tended to support the claim that we dream inblack-and-white (Schwitzgebel 2011: 5; cf. Schwitzgebel 2002). Hesuggests different interpretations of this shift in opinions aboutcolored dreaming. The rise first of black-and-white and then of colortelevision may have led to a change from colored to black-and-whiteand back to colored dreaming. Alternatively, dreams may have beeneither black-and white or colored all along, with media exposure onlychanging the way people report their dreams. A final possibility isthat dreams are neither black-and-white nor colored. Again, mediaexposure changed only reports of colored dreaming, but on this view,dreams themselves are indeterminate with respect to color, perhaps inthe manner of fictions or daydreams. Schwitzgebel’s main point,here, is that reports of colored dreaming are unreliable: based on theavailable evidence, it is impossible to determine whether or not weactually dream in color (see Windt 2013 for critical discussion). Thisargument is importantly related to his general skepticism about thereliability of introspection (Schwitzgebel 2011; Hurlburt &Schwitzgebel 2007).

What if the dream, the reason to live, leads one to a futile life.

Note 1: The above reproduced letter of Judge William Lang was apparently written to him, during his lifetime, to Thomas Gregg of Illinois. Gregg did not include the letter in his 1890 book, The Prophet of Palmyra, but his heirs or family passed this and other documents from Mr. Gregg's papers to the "American Anti-Mormon Association" some time after Gregg's death in 1892. The original of Lang's Nov. 5, 1881 letter has been lost and there is now no way to check that document against R. B. Neal's purported typescript to confirm the accuracy of the published text. Some modern researchers have expressed their suspicion that paragraphs 3 and 4 or this text were not contained in Lang's holograph and were inserted prior to R. B. Neal's 1907 publication of the contents.