Clearly these objections are a menace to the success of our work. We must guard against them, in our own case by the firm resolve not to give way to them; and in the interpretation of the dreams of others by making the hard and fast rule for them, never to omit any idea from their account, even if one of the following four objections should arise: that is, if it should seem too unimportant, absurd, too irrelevant or too embarrassing to relate. The dreamer promises to obey this rule, but it is annoying to see how poorly he keeps his promise at times. At first we account for this by supposing that in spite of the authoritative assurance which has been given to the dreamer, he is not impressed with the importance of free association, and plan perhaps to win his theoretic approval by giving him papers to read or by sending him to lectures which are to make him a disciple of our views concerning free association. But we are deterred from such blunders by the observation that, in one's own case, where convictions may certainly be trusted, the same critical objections arise against certain ideas, and can only be suppressed subsequently, upon second thought, as it were. Instead of becoming vexed at the disobedience of the dreamer, these experiences can be turned to account in teaching something new, something which is the more important the less we are prepared for it. We understand that the task of interpreting dreams is carried on against a certain _resistance_ which manifests itself by these critical objections. This resistance is independent of the theoretical conviction of the dreamer. Even more is apparent. We discover that such a critical objection is never justified. On the contrary, those ideas which we are so anxious to suppress, prove _without exception_ to be the most important, the most decisive, in the search for the unconscious. It is even a mark of distinction if an idea is accompanied by such an objection.