A preoccupation with gambling may cause some people to risk more than money. They may be gambling their health, happiness and their family’s welfare.

That’s the opinion of experts who define problem gambling as gambling behavior that causes a disruption in any major area of a person’s life. It’s estimated that 2 to 3 percent of the U.S. population suffers from a gambling problem. It can affect men or women of any age, race or religion, regardless of their social status.

Some of the warning signs to watch out for include:

• Preoccupied with gambling and unable to stop

• Gambling to win back what you’ve lost

• Lying to hide time spent gambling or unpaid debts.

Fortunately, an organization is working to ensure help is available. The National Council on Problem Gambling is the national advocate for programs and services to assist problem gamblers and their families.

Its mission is to increase public awareness of pathological gambling and to ensure the widespread availability of treatment for problem gamblers and their families. It also operates the Problem Gambling Helpline Network, a nationwide link to resources.

“A problem gambler doesn’t need to wait to ‘hit bottom’ before asking for help,” says Keith Whyte, executive director, the National Council on Problem Gambling. “Our Helpline can be used by anyone. When their problem is your problem, you as a loved one can call the Helpline to learn what help is available.”

One self-described problem gambler who turned to the Helpline for help characterized its services as being invaluable. According to Sandy Yakim, a 55-year-old teacher whose gambling increased after several personal setbacks, the Helpline provided her with emotional support and information, counseling and advice on how to get help.

Said Yakim, “I have now been clean for over a year. I have money in my savings account. I can shop a little bit. Life is good, I am happy, I have found my joy once again. The Helpline is invaluable. They provide a shoulder to cry on, but more importantly advice on help.”

Much has been written regarding dreams and their meanings or purpose. Mankind has been fascinated with our dreams since the first dreamer awoke and wondered about what their visions meant. Since ancient times we have looked to our dreams to find signs of what our future holds. The first written dreams we know of were in 4000 BC. The earliest writings we have on dreams are primarily texts on their religious and spiritual significance.

Most people will spend about one third of their lives asleep. Our dreams are a real part of us but too often they are disregarded. Dreams can give us insight and understanding of our personal lives. They will help us to understand our past, present, and sometimes our future. All we need to do is to pay attention to our dreams and get to know them.

Dreams can hold a message for the future.

We have different types of dreams. Often our dreams consist of imagery from our most pressing thoughts and/or personal experiences. Sometimes, however, our dreams can be special. Our dreams can communicate with us if we allow them too. All we need to is listen.

I believe that there are two main types of prophetic dreams.

Those that come to us from our “deeper” self, who is much more aware of certain things than we are on a conscious level, and those who may potentially have come from an “outside” source.

Here is an example from my own dream experiences:

I dreamed of death. All I could remember from the dream was seeing a hand laying in gravels. The most noticeable thing was the ring on the hand. It was my ring. I recognized it without any doubt. Even though this was the only image I could recall from the nightmare I knew that the dream was about a death. I could feel it strongly when I woke up. I had all but forgotten the events of the dream but the emotions were still vivid.

The ring was an Army Boot Camp ring made very similar to a class ring. After I had the dream I never wore it again. Eventually I sold it to a friend of mine who had attended the same boot camp. A few years later I received a call. My friend had been murdered. He was found laying in rocks and dirt with that ring on his hand.

Did my dream forewarn me of this event? I think it is a possibility. What was the dream trying to communicate to me? I had assumed that the dream was about my death. I had also assumed that the ring was somehow a participant in my death. I stopped wearing the ring as though that would prevent the warned death. Perhaps the dream was simply telling me that my friend would die with that ring on his hand.

Whenever we have a dream that we consider to be prophetic or to have a “meaning” we are faced with the difficult task of interpreting just what the dream means. Dream Symbols most often have very definite meanings but these meanings can vary widely from one person to the next. That is why we cannot rely too much on definitions given in Dream Symbol Dictionaries.

In order to understand the meaning of the symbols within our own dreams we must come to a better and deeper understanding of ourselves. We have to learn what these symbols mean to us because that is how our dreaming mind sees them.

Anything within your dream can be a symbol. An example of a symbol in a dream is a snake. A snake can have many different meanings to different people. As with all other dream symbols they can also have a different meaning for the same person at different times in their life. You also have to look at the symbol in the context that it appeared. What other symbols were present in the dream?

The best way to gain a better understanding of what your dream symbols mean to you is to develop your own dream symbol dictionary. Keep as detailed of a dream journal as you can. Don’t just write down a narrative of what occurred but record your feelings and emotions too. As you continue to write in your journal and re-read your previous entries you will begin to see parallels with your dreams and your life. Gradually you will be able to recognize what the symbols in your dreams are really saying to you.

Axis I demands that he specify all the patient’s clinical mental health problems that are not personality disorders or mental retardation. Thus, Axis I includes issues first diagnosed in infancy, childhood, or adolescence; cognitive problems (e.g., delirium, dementia, amnesia); mental disorders due to a medical condition (for instance, dysfunctions caused by brain injury or metabolic diseases); substance-related disorders; schizophrenia and psychosis; mood disorders; anxiety and panic; somatoform disorders; factitious disorders; dissociative disorders; sexual paraphilias; eating disorders; impulse control problems and adjustment issues.

We will discuss Axis II at length in our next articles. It comprises personality disorders and mental retardation (interesting conjunction!).

If the patient suffers from medical conditions that affect his state of mind and mental health, these are noted under Axis III. Some psychological problems are directly caused by medical issues (hyperthyroidism causes depression). In other cases, the latter are concurrent with or exacerbate the former. Virtually all biological illnesses may provoke changes in the patient’s psychological make-up, behavior, cognitive functioning, and emotional landscape.

But the machinery of life – both body and “soul” – is reactive as well as proactive. It is molded by one’s psychosocial circumstances and environment. Life crises, stresses, deficiencies, and inadequate support all conspire to destabilize and, if sufficiently harsh, ruin one’s mental health. The DSM enumerates dozens of adverse influences that should be recorded by the diagnostician under Axis IV: death in the family or of a close friend; health problems; divorce; remarriage; abuse; doting or smothering parenting; neglect; sibling rivalry; social isolation; discrimination; life cycle transition (such as retirement); unemployment; workplace bullying; housing or economic problems; limited or no access to health care services; incarceration or litigation; traumas and many more events and situations.

Finally, the DSM recognizes that the clinician’s direct impression of the patient is at least as important as any “objective” data he may gather during the evaluation phase. Axis V allows the diagnostician to record his judgment of “the individual’s overall level of functioning”. This, admittedly, is a vague remit, open to ambiguity and bias. To counter these risk, the DSM recommends that mental health professionals use the Global assessment of Functioning (GAF) Scale. Merely administering this structured test forces the diagnostician to formulate his views rigorously and to weed out cultural and social prejudices.

Having gone through this long and convoluted process, the therapist, psychologist, psychiatrist, or social worker now has a complete picture of the subject’s life, personal history, medical background, environment, and psyche. She is now ready to move on and formally diagnose a personality disorder with or without co-morbid (concurrent) conditions.

But what is a personality disorder? There are so many of them and they strike us as either so similar or so dissimilar! What are the strands that bind them together? What are the common features of all personality disorders?

How do you determine if you’re under mind control?

It’s an interesting question that you can pass around at a party or among friends.

The fact is that you just don’t know. In fact everything you are doing could be a response that fits perfectly into another persons plans.

If you take that as a possibility you could simply just give up and yield to the fact that NOTHING is truly within your control but there is a healthier option.

It’s quite simple, just ask yourself “Am I acting or am I reacting?”

If you are reacting then you are respond to something outside of your control and trying to gain some control back, a potential sign of some form of mind control.

No one likes to feel powerless and out of control.

The solution? To do something intentional and positive that is NOT a response to the external environment.

I want to emphasize the word “positive” here because an intentional negative/destructive act has to act on or destroy something pre-existing. It would be then something to which you are reacting.

This is much harder that it might seem because it requires four qualities that most “sheeple” find hard to implement. They are:

1) Thought.

People don’t like to think, in general. That is why we have an unconscious (reactive) mind so it will do most of our actions for us. Most of us rely on it entirely too much or in the wrong way and allow it to dictate our every move by letting our emotions guide us. Advertisers, politicians, spouses and other manipulators know this and often seek to control you by fear, anger, threats and frustration. Thought requires that you determine what would be your best emotional response.

2 ) Creativity.

Creativity can be difficult because it requires taking action that is not linked to some external stimulus. This, of course requires thought, but one can train themselves and their unconscious mind to be very creative. Think of what Salvador Dali was able to do. Nothing he did in the field of art could easily be compared to anything prior to him. The same was true with his life.

3) Action.

Action takes effort. People (sheeple?) tend to not want to act instead they react and conserve their energy. What they don’t understand is that by taking creative action in the manner described creates energy. Going back to Salvidor Dali as an example, his life was FULL of energy that he created. When his peers in the high brow field of art tried to control him he would turn his response into a new form of performance art. In so doing he would baffle the people trying to influence him and entertain everyone else.

4) Courage.

Why courage? Because when people recognize that they cannot control you through fear and anger they will severely escalate their attempts through threats and maybe even violence.

To free yourself from any form of mind control is no easy task. But nothing so rewarding is easy.

When I wrote the book “Perfected Mind Control – The Unauthorized Black Book of Hypnotic Mind Control” I wanted to appeal to peoples most base desires for control and then turn the whole process into one of creating greater freedom, flexibility and joy. Throughout the book I encourage the reader to do the hypnotic processes on themselves first in order to truly understand the power.

When any smart person would find out is that there is nothing evil and controlling about “Perfected Mind Control – The Unauthorized Black Book of Hypnotic Mind Control” instead it’s about personal liberation.

Many researches have been done in psychology to define the most common feeling towards death. According to the majority of the scholars, it is fear. Only in one term paper outline of a student there was another feeling mentioned. It was indifference. We can determine what the feeling depends on. Certainly, it depends on a personality and his/her outlook. Those who haven’t accomplished everything that was planned think that they should live until they do what they were destined to in this life. People are afraid of death when they imagine the way they die. Will it hurt? What will I feel? Fear to die makes them outsiders, for they are convinced that communication will bring a lot of severe maladies and close themselves in their little worlds. Love can also be a factor. You will not agree to shorten your life if you know that there is somebody who loves you more than anything and will not agree to leave this person. And finally, when it comes to those who are willing to die and desperately want it to happen very fast, a couple of factors can also be found. This can be also a nice term paper idea. Psychology is very interested in motivations of actions of people.

Why are people ready to say good bye to life? We can find several reasons. If a person is tragically unhappy and there is nothing in his/her life that can satisfy, he/she will commit suicide. This is a trait of an extremely weak personality and if found they should be closely watched over by relatives and friends. A person can decide to commit suicide because of extreme circumstances. Once a person is in the corner and there is no way out, he/she can give up and leave this world for the situation is absolutely unbearable. When one has experienced a big loss, he/she is also ready to commit suicide. This is the easiest way to kill the pain inside and join whomever they have lost. People, who are mentally sick, are also able to commit suicide. They don’t think about what they leave behind because their brain functions are out of order. At times of clear conscience they decide to relief themselves out of misery their ill mind creates. Those who already know that they don’t have much time left can also be close to suicidal thoughts, though some of them can cherish every second left over anything a common human can imagine. Suicide is an awful sin and nobody has the right to commit it, for we were given a life and are not to waist it, even if some problems appear. Those, who are brave, openhearted, and successful, are not afraid to death and are always ready to look her into the eye. Those who don’t think of it are indifferent and those who are stressed out and think of it all the time will eventually be afraid. It is better to accept the future and not to try to fool yourself. You are going to die one day. Isn’t it better to die a happy person?

Hypnosis is state of mind where an individual is subjected to controlled thoughts and behavior. Hypnosis involves two persons – the persons being treated to experiment is called subject while the one conducting the experiment is called hypnotist. Hypnotist takes the subject into the mental state, often termed hypnotized, and tries to get response from her. Hypnosis is possibly one of the most debated disciplines in the world. There are so many theories associated with this stream of studies. The basic debate hovers around the state aspect – one school of thoughts suggests that hypnosis is a state of mind while the other school asserts it to be a non-state.

Practitioners of state theory suggest that the mind can be transformed into an altered setting. In other words, mind of the subject can be taken to another plane, and controlled by the practitioner. Those from non-state theory claim that hypnosis as a phenomenon can be observed as a culmination of focus or attention, and doesn’t necessarily lead to transformation of mind to another state. However, it is sufficient for us to know that hypnosis is a process of induction and observing effects of the same.
There are many myths and misconceptions associated with hypnosis. Some people opine that hypnosis cannot be affected on persons with strong will power. Champions of hypnosis feel otherwise – they claim that people with strong will power actually make up good subjects. This can be attributed to their higher level of intelligence.

Lot of research has been done on hypnosis. This research on a scientific basis stems from Psychological research. Hypnosis is often treated as a part of peripherals of psychology. Scientists have been trying to find the most ideal way of hypnotizing a person. Some have been successfully doing it with words, some others with the help of triggers like clock or a pendulum.
Hypnosis is finding its way in many applications to treat patients. Hypnotherapy is one such discipline. Some practitioners use this technique to solve psychological disorders of the patients. Clinical hypnosis is another application area of hypnosis.

According to practitioners of clinical hypnosis, physical as well as mental illnesses can be treated and cured with the help of clinical hypnosis. Mass hypnosis is used for prayers or magic shows. Hypnosis applied to forensic science is called forensic hypnosis. It is not only employed in the procedures, but also accepted in the legal perspective.

Imagine two men facing each other, pointing past one another. One is pointing at a tornado that is coming, and the other at a raging fire headed towards them. Each sees their own truth and is angry at the sight of the other’s hand. Each feels that the other’s hand is “wrong.” This may seem silly, but replace the tornado and fire with any modern issues, and the hands with words, and this scene describes how we often try to communicate.

We point past each other with our words, arguing as though we are looking at the same facts and experiences. We want to prove our words are the right ones, instead of learning to look at what the other’s words are pointing at. Words are seductive, and for all their undeniable usefulness, they also can lead us away from understanding when we focus on them, when we make them more important than the truth they are meant to point at.

There Are No Words To Live By

This isn’t just about communication with others. We focus on, and get trapped in a net of words that we use to explain the world to ourselves. We call things “right” or “wrong” for example, according to how they compare to our “definitions.” Unlike mathematics, though, word formulas and definitions can never be so precise. They cannot encompass the whole truth of reality. For example, with the least effort, you can create a circumstance where “stealing” would be right, and “helping” someone wrong.

This isn’t an argument against using language or logic. It is just that both only go so far. Like a car that takes you across the country or world, they are useful, but like a car, they are only useful in certain ways, and you have to get out of them when you arrive at your various destinations. Taking a car to the lake isn’t a problem, but taking it into the lake is. This is what we do when our words and logic take us to dangerous situations.

Can having words to live by be dangerous, though? Absolutely. I once heard an otherwise compassionate person say he was against animal cruelty laws because he couldn’t find a logical and defensible set of words to defend them. If he saw a new machine, would he refuse to believe it existed until he could explain it and describe it? Reality, and the reality of right and wrong exist outside of words – they are not the words themselves.

I watched a man say on the evening news that we have the right to drop a nuclear bomb on Iraq, and that we should. As he explained why, you could see that whatever compassionate impulses he had, they were over-ruled by his total allegiance to his words, logic, and where these take him. It never occurred to him that maybe there is truth outside of his words and logic.

It’s great to have guidelines, like “don’t lie,” or “we have the right to defend ourselves.” It is even better to remember that these rules will someday fail us, and we will have to make new ones. Words are just tools. There are words to die by, but there are no words to live by.

When darkness turns to day, the sun moves over the horizon and touches everything in sight. This movement across the landscape brightens everything. Such an illumination awakens us all. We rise with energy moving in and through us allowing us to create a new day. A day unique from all the rest and creatively woven into our soul.

This is the landscape of our soul. As you can see, nature has a way of showing us just how powerful we are. The same power that created the moon and the stars and the movement of all space and time lies within the human heart. It is the heart of creation itself, and perhaps, the heart of our Creator.

Human beings are fortunate to be able to be aware of our awareness. This awareness gives us an opportunity to reflect on our soul and find blessing in being alive. Our consciousness of a creative force inside us guiding us into this world, through it, and eventually to our eternal home allows us to fulfill a purpose on this earth.

Such a purpose is beyond our own ability to really know. Yet, we can open our heart enough to allow our purpose to find us. This is done by recognizing that the things in life that really matter ARE the things in life that isn’t matter.

Yes, it is our soul’s longing to fulfill the purpose for which we came to earth for. No one really knows how a baby is conceived totally. Science and human understanding still hasn’t been able to fully comprehend such a force of nature. We can only embrace what is beyond us and find a way to bring into being forces of nature such as a tiny child.

When a child is born, we are in awe. The miracle of birth creates something inside us all. It is the remembrance that life does not come from us. Instead, life comes through us. As such, we are living in a dream come true. All of us are probably living our soul’s purpose more than we know, and even, can know. It is the mystery of all mysteries.

This does not explain why some of us find peace and other’s find pain. But, such a philosophy will enable us all to find grace in knowing our lives create in our world facets of ourselves we all are a part of. An understanding of such grace gives every one of us a chance to find mercy and grace and the same unconditional love we came into the world with when we were born.

Samuel Oliver, author of, “What the Dying Teach Us: Lessons on Living”
For more on this author; http://www.soulandspirit.org

The French Revolution constituted for the conscience of the dominant aristocratic class a fall from innocence, and upturning of the natural chain of events that resounded all over Europe; the old regime became, in their imaginary, a paradise lost. This explains why some romantic poets born in the higher classes were keen on seeing themselves as faded aristocrats, expelled from their comfortable milieu by a reverse of fortune or a design of destiny. Byron and Shelley are the prime instances of this vital pose. In The Giaour he writes on a vampiric character: “The common crowd but see the gloom/ Of wayward deeds and fitting doom;/ The close observer can espy/A noble soul, and lineage high.”

Byron departed from England leaving a trail of scandal over his marital conduct and since then saw himself as an exiled expatriate. Shelley was expelled from Oxford and he fell in disgrace by marrying an in-keeper’s daughter; he always struggled to reconcile his origin with his political ideas: “Shelley could find no way of resolving his own contradictory opinions” (Cronin, 2000).

This icon of the fallen aristocrat is rooted on another character revered by romantic poets: the fallen angel. As Mario Praz proves, miltonic Satan became the rebel figure of choice among romantic poets. Milton reversed the medieval idea of a hideous Satan and wrapped its figure with the epic grandeur of an angel fallen in disgrace. Many of the byronic heros share with Milton’s Satan this fallen-from-grace condition, such as Lara: “There was in him a vital scorn of all:/
As if the worst had fall’n which could befall,/ stood a stranger in this breathing world,/An erring spirit from another hurl’d” ( Lara XVIII 315-16)

There is another social factor that is behind the formation of the romantic myth of the vampire. In the early nineteen century, the foundations of what would later become a mass society were laid; the expansion of the press and of the reading public produced an increased diffusion for literary works and fostered movements such as the gothic and the sensation novel. Byron himself experienced the event of being turned into a proto-bestseller. The unification of literary taste and preferences that was a correlate to this social changes could not be more alien to the romantic notion of individual gusto and original sensibility. In order to combat this unifying forces, romantic poets revered the individual who stands outside society and is free from common concerns. Many of Byron’s heros look down on the masses from above, even though they walk among them and do not lean towards wordsworthian escapades into nature; they achieve to remain untainted by the masses in a sort of exile within the world akin to that of a ghost or a dammed spirit. This self-definition of Manfred is revelatory:

From my youth upwards
My spirit walk’d not with the souls of men,
Nor look’d upon the earth with human eyes;
The thirst of their ambition was not mine,
The aim of their existence was not mine;
My joys, my griefs, my passions, and my powers
Made me a stranger; though I wore the form,
I had no sympathy with breathing flesh, (Manfred II, ii, 50-58)

Not only Byron’s works contrived to produce the modern image of the vampire in relation to the Male Seducer archetype, but also some odd events in his life and the life of those surrounding him exercised a decisive influence. A critical study bundled with an anthology of vampire tales (Conde de Siruela, 2001) attributes to the short story The Vampire (1819) by John William Polidori the fixation of the “classical images of the literary vampire as a villanious, cold and enigmatic aristocrat; but, above all, perverse and fascinating for women”. Mario Praz, in the same line, also states that Byron was “largely responsible for the vogue of vampirism”. Polidori was the unfortunate doctor and personal assistant of Lord Byron who died half-crazy at 25. The idea for the tale published in 1819 came from the famous meetings at Villa Diodati on June 1816 between Byron, Percy Shelley, Mary Shelley and Polidori, in what was probably the most influential gathering for fantastic fiction in the history of modern literature. In order to pass the stormy and ether-fuelled nights, they agreed to write each one a ghost story. Mary Shelley (who was then 17 years old) got during these nights the idea of what later became Frankenstein and Polidori wrote the tale The Vampire that he would publish three years later. The story appeared in the New Monthly Magazine falsely attributed by the editor to Lord Byron (taking advantages of the aura of Satanism that surrounded the poet in the popular view to promote the sales of the magazine). A misguided Goethe hailed the story as the best that Lord Byron had ever written. The tale was, actually, a covert portrait of Lord Byron disguised as the vampire Lord Ruthven, a cruel gambler and killer of innocent girls. Polidori had introduced in the story fragments from an autobiographical and revengeful novel called Glenarvon written by Caroline Lamb, an ex-lover of Byron. The Lord´s reaction was a threat to the editor and the denouncing of a commercial imposture with his name. Eventually Stoker´s Dracula (1897) blended, according to Siruela (2001), this tradition derived from Polidori´s Lord Ruthven with some old romano-hungarian tales of wandering dead and enchanted castles, fixating thus the modern images of the vampire.

The vampire is closely linked to another romantic archetype: the dissatisfied lover. Rafael Argullol summarizes its traits: “el enamorado romلntico reconoce en la consumaciَn amorosa el punto de inflexiَn a partir del cual la pasiَn muestra su faz desposedora y exterminadora.”. The romantic lover begins to feel a sense of dissatisfaction, caducity and mortality at the very moment when his passion is fulfilled. This feeling prompts him to embark in a sentimental rollercoaster where each peak of satisfaction is followed by a valley of despair and the impulse to seek satisfaction in a new object of love in order to renew the faded passion (the extreme of this attitude is the character of Don Juan). The vampire goes one step further than the seducer: for him the loved one stands as an image of his own dissatisfaction and it must be destroyed at the very moment when the longing for her disappears; at the instant of consummation. Again Byron in Manfred expresses this transference, which Argullol opportunely labels as romantic self-mirroring: “I loved her, and destroy’d her! (211)”. Keats conveys in his Ode on Melancholy the feeling of mortality that is hidden in the moment of pleasure for the romantic: “Turning to poison while the bee-mouth sips:/ Ay, in the very temple of Delight/Veil’d Melancholy has her sovran shrine,/ Though seen of none save him whose strenuous tongue/Can burst Joy’s grape against his palate fine”. La belle dame sans merci is according to Argullol also a poem where “vida y muerte se vivifican y complementan mutuamente [...] se hallan en total simbiosis”. But there is a crucial difference between Byron and Keats in their approach to the fatal lover: Byron’s characters are fatal males, epitomized in the vampire, while Keats’ characters are femmes fatales. This difference underlines a different attitude to gender issues: Byron liked to emanate a dominant masculinity which is imprinted in all his leading characters. Keats, however, had a passive approach to love, his poetic personas like to be seduced even if that means, as we have seen, to be killed. Byron is the male aristocrat who thinks all women are naturally his, they are his possessions and, as such, disposable at will. Keats, who disliked Byron’s Don Juan – in a letter to his brother, he referred to it as “Lord Byron’s last flash poem”, announces a more modern and non-patriarchal approach to love where the woman is free to be the seducer. Nevertheless, as we have seen, they both share the extreme notion of love as creation and destruction at the same time; and their characters, though of different gender, are vampire lovers. This different attitude is not only personal but it mirrors a wider and epochal distinction. Mario Praz has observed how the fatal and cruel lovers of the first half of the nineteenth century are chiefly males, while in the second half of the century the roles are gradually inverted until late century decadentism is dominated by femmes fatales. This literary process mirrors the advancement of social changes throughout the century, and the slow but continuous emancipation of love from patriarchal standards. Gender issues shift focus, but power and domination remain at the core of the portrayals of love even in the fully bourgeoisie society of the late nineteenth century. Goodland (2000) has explored the role of women as a redundant class subject to another classes and the gender/class dialectic found in the vampire.

Not only Byron and Keats were fascinated by the myth of the vampire, but we can find its presence in most romantic poets, even in the proto-romantic early Goethe. A list of authors who use such characters made by Twitchell (1981) comprises: Southey in Thalaba the destroyer, Coleridge in Christabel and Wordsworth in The Leech Gatherer.

As we have seen throughout this paper the figure of the vampire is shaped in the romantic period under the form of an ideological knot where many social forces converge: the French Revolution, an embryonic mass society, the decline of aristocracy and the gradual shifting apart of gender divisions from the patriarchal model. Therefore, it constitutes a myth that may be read as a battleground for the play of discourses of its era, shedding light on other romantic attitudes towards existence. As such it is subject to an analysis that, as new historicisms maintain, is aware of the historicity of a text and the textuality of history.

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Did you read the DaVinci Code or maybe see the movie? Did it get you interested in history and secret codes? You do not have to travel to Europe to see the true secrets from history; technology now lets us unlock the oldest secret code in the world, the bible code. For centuries there have been rumors about the secret codes of the bible. Now with the power of your home computer you can unlock the bible codes and see the truth for your self. Whether you are a true believer or a doubtful skeptic, evidence can be found with your own research on the secret codes of the bible.

Bible codes, sometimes referred to as Torah codes, have been part of the Jewish tradition and mystery for over 2000 years. In Hebrew (the language of the original bible) the bible codes are called Gematria which is a translation from ancient Greek which when translated in to English is numerology. Around the time that the Old Testament was written the Greeks were the world leaders in math, so it would be natural that they would influence the composers of the original bible codes. It is information like this that can be found in the software responsible for unlocking the bible codes.

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