Problematic Dream Quotes

It’s not being radical to point out that people on the fringe have to be better than people in the mainstream, that they have twice as much to prove. In trying to get people to see your humanity, you reveal just that: your humanity. Your fundamentally problematic nature. All the unique and terrible ways in which people can, and do, fail.

The perception of other people and the intersubjective world is problematic only for adults. The child lives in a world which he unhesitatingly believes accessible to all around him. He has no awares of himself or of others as private subjectives, nor does he suspect that all of us, himself included, are limited to one certain point of view of the world. That is why he subjects neither his thoughts, in which he believes as they present themselves, to any sort of criticism. He has no knowledge of points of view. For him men are empty heads turned towards one single, self-evident world where everything takes place, even dreams, which are, he thinks, in his room, and even thinking, since it is not distinct from words.

Similarly problematic is baseline resetting. With chronic sleep restriction over months or years, an individual will actually acclimate to their impaired performance, lower alertness, and reduced energy levels. That low-level exhaustion becomes their accepted norm, or baseline. Individuals fail to recognize how their perennial state of sleep deficiency has come to compromise their mental aptitude and physical vitality, including the slow accumulation of ill health.

Our lives are enriched by generosity, forgiveness, and magnanimity. It is only when the cultivation of these virtues is motivated by the dream of salvation by someone else that these virtues become problematic.

The most problematic among this latter group have earned the reputation of being “drop-out factories” because while they enroll many low income students, so few graduate; approximately thirty nonprofits have abysmal graduation rates of 20 percent or lower.

And when I was awake, I wasn't fully so, but in a kind of murk, a dim state between the real and the dream. I got sloppy and lazy at work, grayer, emptier, less there. This pleased me, but having to do things became very problematic. When people spoke, I had to repeat what they'd said in my mind before understanding it.

Some kisses pronounced themselvesthe judgment of conviction love,Some kisses are given with an eyeSome kisses are given with the memory.There are silent kisses, kisses noblesThere enigmatic kisses, sincereSome kisses are given only soulsThere forbidden kisses, true.Some kisses calcined and hurt,Some kisses captivate sensesThere mysterious kisses that have leftthousand wandering and lost dreams.There problematic kisses enclosinga key that no one has decipheredSome kisses engender tragedyfew have defoliated roses brooch.There perfumed kisses, warm kissesthrobbing in intimate longings,Some kisses on the lips leave tracesas a field of sun between two ice.Some kisses seem liliesby sublime, naive and pure,There treacherous and cowardly kisses,There cursed and perjured kisses.Judas kisses Jesus and leaves printin the face of God, felony,while Magdalena with kissesfortifies pious agony.From then kisses throbslove, betrayal and pain,in human weddings they seemthe breeze playing with flowers.There are kisses that produce ravingsloving hot and mad passion,you know them well are my kissesinvented by me, for your mouth.Flame kisses printed on trailThey take the grooves of a forbidden love,kisses storm, wild kissesour lips only been tested.Do you remember the first ...? Indefinable;Your face covered with blushes luridand in the throes of terrible emotion,Your eyes were filled with tears.Do you remember that one evening in excess crazyI saw you jealous imagining grievances,He flunked you in my arms ... a kiss vibrated,and then ... did you see? Blood on my lips.I taught you to kiss: cold kissesThey are impassive rock heart,I taught you how to kiss with my kissesinvented by me, for your mouth

Weekends I was only awake for a few hours a day. And when I was awake, I wasn’t fully so, but in a kind of murk, a dim state between the real and the dream. I got sloppy and lazy at work, grayer, emptier, less there. This pleased me, but having to do things became very problematic. When people spoke, I had to repeat what they’d said in my mind before understanding it. I told Dr. Tuttle I was having trouble concentrating. She said it was probably due to “brain mist.

Calvin was in her dream. He was reading a book on nuclear magnetic resonance. She was reading Madame Bovary aloud to Six-Thirty. She’d just finished telling Six-Thirty that fiction was problematic. People were always insisting they knew what it meant, even if the writer hadn’t meant that at all, and even if what they thought it meant had no actual meaning. “Bovary’s a great example,” she said. “Here, where Emma licks her fingers? Some believe it signifies carnal lust; others think she just really liked the chicken. As for what Flaubert actually meant? No one cares.

Once I’d started seeing Dr. Tuttle, I was getting in fourteen, fifteen hours of sleep a night during the workweek, plus that extra hour at lunchtime. Weekends I was only awake for a few hours a day. And when I was awake, I wasn’t fully so, but in a kind of murk, a dim state between the real and the dream. I got sloppy and lazy at work, grayer, emptier, less there. This pleased me, but having to do things became very problematic. When people spoke, I had to repeat what they’d said in my mind before understanding it. I told Dr. Tuttle I was having trouble concentrating. She said it was probably due to “brain mist.” “Are you sleeping enough?” Dr. Tuttle asked every week I went to see her. “Just barely,” I always answered. “Those pills hardly put a dent in my anxiety.

THIS LONG SPECULATION about the fate of modern man is a simplified, perhaps simplistic, overview of a problem not exclusive to any single nation or people or style of governance. All people, every culture, every country, now face the same problematic future. To reconsider human destiny—and in doing so, to leave behind adolescent dreams of material wealth, and the quest for greater economic or military power, which already guide too much national policy—requires reassessing the biological reality that constrains H. sapiens. It requires “resituating man in an ecological reality.” It requires addressing inutility—the biological cost to the ecosystems that sustain him—of much of mankind's vaunted technology. Whether the world we've made is not a good one for our progeny—asking ourselves about the specific identity of the horseman gathering on our horizon and what measures we need to take to protect ourselves—requires a highly unusual kind of discourse, a worldwide conversation in which the voices of government and those with an economic stake in any particular outcome are asked, I think, to listen, not speak. The conversation has to be fearlessly honest, informed, courageous, and deferential, one not guided by concepts that now seems both outdated and dangerous—the primacy of the nation-state, for example; the inevitability of large-scale capitalism; the unilateral authority of any religious vision; the urge to collapse all mystery into one meaning, one codification, one destiny." Horizon

Why are They Converting to Islam? - Op-Eds - Arutz Sheva One of the things that worries the West is the fact that hundreds and maybe even thousands of young Europeans are converting to Islam, and some of them are joining terror groups and ISIS and returning to promote Jihad against the society in which they were born, raised and educated. The security problem posed by these young people is a serious one, because if they hide their cultural identity, it is extremely difficult for Western security forces to identify them and their evil intentions. This article will attempt to clarify the reasons that impel these young people to convert to Islam and join terrorist organizations. The sources for this article are recordings made by the converts themselves, and the words they used, written here, are for the most part unedited direct quotations. Muslim migration to Europe, America and Australia gain added significance in that young people born in these countries are exposed to Islam as an alternative to the culture in which they were raised. Many of the converts are convinced that Islam is a religion of peace, love, affection and friendship, based on the generous hospitality and warm welcome they receive from the Moslem friends in their new social milieu. In many instances, a young person born into an individualistic, cold and alienating society finds that Muslim society provides  – at college, university or  community center – a warm embrace, a good word, encouragement and help, things that are lacking in the society from which he stems. The phenomenon is most striking in the case of those who grew up in dysfunctional families or divorced homes, whose parents are alcoholics, drug addicts, violent and abusive, or parents who take advantage of their offspring and did not give their children a suitable emotional framework and model for building a normative, productive life. The convert sees his step as a mature one based on the right of an individual to determine his own religious and cultural identity, even if the family and society he is abandoning disagree. Sometimes converting to Islam is a form of parental rebellion. Often, the convert is spurned by his family and surrounding society for his decision, but the hostility felt towards Islam by his former environment actually results in his having more confidence in the need for his conversion. Anything said against conversion to Islam is interpreted as unjustified racism and baseless Islamophobia. The Islamic convert is told by Muslims that Islam respects the prophets of its mother religions, Judaism and Christianity, is in favor of faith in He Who dwells on High, believes in the Day of Judgment, in reward and punishment, good deeds and avoiding evil. He is convinced that Islam is a legitimate religion as valid as Judaism and Christianity, so if his parents are Jewish or Christian, why can't he become Muslim? He sees a good many positive and productive Muslims who benefit their society and its economy, who have integrated into the environment in which he was raised, so why not emulate them? Most Muslims are not terrorists, so neither he nor anyone should find his joining them in the least problematic. Converts to Islam report that reading the Koran and uttering the prayers add a spiritual meaning to their lives after years of intellectual stagnation, spiritual vacuum and sinking into a materialistic and hedonistic lifestyle. They describe the switch to Islam in terms of waking up from a bad dream, as if it is a rite of passage from their inane teenage years. Their feeling is that the Islamic religion has put order into their lives, granted them a measuring stick to assess themselves and their behavior, and defined which actions are allowed and which are forbidden, as opposed to their "former" society, which couldn't or wouldn't lay down rules. They are willing to accept the limitations Islamic law places on Muslims, thereby "putting order into their lives" after "a life of in

Similarly problematic is baseline resetting. With chronic sleep restriction over months or years, an individual will actually acclimate to their impaired performance, lower alertness, and reduced energy levels. That low-level exhaustion becomes their accepted norm, or baseline. Individuals fail to recognize how their perennial state of sleep deficiency has come to compromise their mental aptitude and physical vitality, including the slow accumulation of ill health. A

To be very clear, I am not anti-medication. On the contrary, I desperately want there to be a drug that helps people obtain truly naturalistic sleep. Many of the drug company scientists who create sleeping medicines do so with nothing but good intent and an honest desire to help those for whom sleep is problematic. I know, because I have met many of them in my career. And as a researcher, I am keen to help science explore new medications in carefully controlled, independent studies. If such a drug—one with sound scientific data demonstrating benefits that far outweigh any health risks—is ultimately developed, I would support it. It is simply that no such medication currently exists.

Gnosis, cosmic consciousness, psychedelic experiences can revive ‘the glory and freshness of a dream’. But as we’ve seen, having too much of this, as seems to happen on these occasions, is equally problematic. We seem to be stuck in the middle between too much meaning and not enough. Too much meaning incapacitates the will. Not enough meaning gives us nothing to will for. Clearly the ideal would be to find some profitable middle ground, that ‘just right’ condition I have called the ‘Goldilocks effect’, where we can open the valve and let in more meaning, so that at thirty-five or forty, we aren’t asking about life ‘Is that all there is?’ but not open the tap so wide that we are flooded with more meaning than we can do anything with.