Plants – Tribe of the Sun

These articles are about the spiritual and medicinal uses of some of the plants we commonly use.

As always, please use a healthy dose of common sense and always seek medical treatment for any ailment. What has worked for others may not work for you.

Since humans shifted away from a hunter-gatherer lifestyle to one based on agriculture, we began to gradually take plants for granted. Over time, we lost our respect for them, even though everything we are is because of plants from the air we breathe to the food we eat.

The gods have not forgotten about the plants and have continued their relationship with the plant spirits. Many deities have strong relationships with plants; Oya loves the eggplant, Mary Magdalene has long been associated with roses and any child of Apollo had darn well better have a large supply of bay leaves available.

A lot has been written about the spiritual and medicinal uses of plants. All of this material comes from somebodys point of view and it is important to remember that what worked for someone else, may not work for you. Hyssop is a great personal example. Many sources say that the Orishas love hyssop and its this great sacred plant that blesses everything it touches. Well thats all fine and good except that Ive never felt a connection to hyssop and have never had the urge to use it in any form. Do I believe the sources or my own personal experience? Personal experience should win out every time.

Plants are complicated. Some magickal sources like to drill plants down to a single element or a few key words for uses. This is great for editing but the truth is that you generally cant place plants easily into a couple of artificial categories. For example, chili peppers are strongly associated with fire but they also contain a lot of water in their flesh, which becomes more prominent when you remove the heat (aka a Bell Pepper). While I have included elemental information, consider it to be a starting point, not the end of the conversation. Take any information with a grain of salt and use your personal experience to give you clues to the deeper truth.

Using plants for spiritual healing is an effective method of healing wounds on the soul or karmic level. This type of healing requires you to contact the consciousness of the plant(s) so that they in turn can heal a persons spirit. This is more complicated than just casting a normal magickal spell. This is also different then the modern Allopathicherbalism that is popular.

So, why the differences? Let me illustrate. Let say that my next door neighbor shows up on my doorstep with an upset stomach because she ate some bad Mexican food last night. I boil some water and then mix chamomile, lavender, peppermint and a dash of cinnamon together, let it steep for 5 minutes, and then add some honey. I probably wont even pray over the cup because all 3 of the herbs have alkaloids in them that are quite wonderful at soothing the stomach plus the lavender and cinnamon are antibacterial. The honey not only sweetens the mixture but it also soothes the stomach. I make her drink 2 cups and she starts to feel better. This is what most modern herbalism is about.

Now, let say I have a second friend who has the stomach flu. She doesnt have a lot of money and she needs to keep working. I tell her to make the same tea mixture up that I gave friend #1and I tell her before she drinks it to place her hands over the cup and pray to Oshun. The herbs have physical components to help her feel better and Oshun is really great at soothing digestive problems and will work with the herbs and the cinnamon to help friend #2 feel better. I tell her to drink 2 cups morning, noon and night and she should start to feel better shortly. This would fall under magickal herb use.

Okay, so later on friend #3 shows up at my doorstep. She just had a huge fight with her husband of 6 years in which he informed her that he is leaving her for another woman. Not only is she devastated, but she is also nauseous and is having trouble keeping her lunch down. Okay, now we need to pull out all the stops. I start heating her up some water. As I put the chamomile, the lavender and the peppermint into the cup, I pray to Osain to help me contact the spirits of chamomile, lavender, and peppermint. I ask chamomile to heal to my friends heart, I ask lavender to bring peace to my friends soul and I ask peppermint to help clear my friends mind so that she can see in time that she will be better off without that piece of shit husband of hers. As I add the cinnamon and honey, I ask Oshun to lighten up my friends spirit so that she can face the things she now has to do (separation paperwork, property division, custody issues, etc.) and to help her find a good lawyer (who will help my friend gets what she deserves and will make that bastard pay). I make her drink 2 cups, everyday for the next five days, and she starts to feel better. Now, this is spiritual healing.

Plants can help us heal our spirits and our bodies. Besides working with the Orisha Osain, you can also do this by accessing the plants directly. Instead of going through the spirit of chamomile, you can use the energy of a specific chamomile plant. For example, an acquaintance of mine had a very sick puppy and I was able to channel the energy of a basil plant growing out on my porch to heal the dog. However, the plant died 2 days later. I dont recommend doing this type of healing unless you are dealing with strong plants, namely trees. Next time you find yourself upset, go out and huge a tree. I find it particularly useful to stand with my back to the tree. Trees are fantastic for grounding unwanted energy or settling a restless spirit. While you dont have to go through Osain to do this (because it is a one-on-one relationship and the tree is physically present), you may find it more effective if you do.

Plants are multidimensional beings. Their roots reach into the soil (earth) to pull up water and nutrients. They take in carbon dioxide and respire oxygen (air). They capture the energy from the sun (fire) and use that energy to make sugars. Plants are the basis for all higher level organisms. They created the elemental oxygen we breathe and they provide the food that the global food web is built upon. For most of human history, plants were the only source of food, clothing, shelter, and medicines. Modern civilization however treats plants as either resources to be exploited or weeds that must be eradicated. Earth-centered traditions understand that life on this planet would not exist without plants.

Plants contain a vast number of phytochemicals. Evolutionary biologists believe that those phytochemicals are simply the result of millions of years of plants trying to out compete their neighbors. Some of those chemicals are beneficial to humans, some are harmful and many depend on dosage. Modern scientific theory sees plants as containers of chemicals and chemical reactions. Earth-centered traditions however believe that plants have spirits, as do all other living things on our planet. Each of these spirits is in turn connected to higher level consciousness. Many practitioners believe that just as human beings are spiritually part of a web of ancestors, saints, angels and deities, so are plants connected with elemental beings and higher order intelligences. In Scotlands Findhorn Garden, these higher order intelligences are called devas and landscape angels.

The belief in plant spirits is found in many traditions and cultures. Often, plant spirit workers will communicate with the plant spirits directly before using the plants for healings. Individual plants should be approached with respect before attempting to use that plants medicine. A healer might sing, chant or drum to the plants before and or during the harvest of plants. This gives the healer access to the spiritual aspects of the plants and allows for deeper level of healing. Relying only on the effects of the phytochemicals may achieve healing of physical symptoms but connecting to the plant spirit can achieve soul level healing.

Much in the same way that many Earth-centered traditions believe that each person or tribe has a predestined relationship with specific animals; some believe that the same type of relationship exists in the green kingdom. For example, there are four plants ( corn, beans, squash, and tobacco) that the Navajo or Din hold to be especially sacred to their tribe.

Shamans often develop relationships with sacred plants, called entheogens. They use entheogens, like ayahuasca, peyote, and the San Pedro cactus, in religious ceremonies such as initiations, healings, receiving messages from the divine, or traveling to other planes of existence.

In ourspiritual practice, wehave found that each individual has a predestined relationship to four totem plants and a higher level master plant. The four totem plants are the crowning plant, which rules the intellect and governs the self, the heart plant, which rules the personality and governs our interactions with others, and the yin and yang plants, which are a cool and a hot plant, respectively, and rule thought and action. Our yin and yang plants balance our personalities. If a person is right handed, then the yin plant will sit at the left hand and the yang plant will set at the right. If a person is left handed, then the placement is reversed.

Each individual also has a predestined relationship with a master plant. This plant gives a person access to the higher levels of consciousness. It is possible that a person may connect with more than one master plant however there is at least one that each person has in their personal totem constellation. Accessing ones master plant allows a person to strengthen their own relationship with the divine. Often, these master plants are considered to be entheogens. Wehave found that when a person is connected with their master plant, the person undergoes a profound spiritual change.

Ally plants are plants that an individual or group develops relationships with along the way. You may choose to intentionally work with a plant, or you may inherit the plant from your ancestors. For example, your favorite grandmother loved lavender. After she passes, you have an emotional connection to lavender. In your heart the memory of your grandmother and the smell of lavender are intertwined. When you need comfort, the smell of lavender takes you to an emotion place of comfort.

You might also have plant allies because of your genetic heritage. For instance, E.is Hawaiian and loves poi, the paste made from the Taro root which was a staple to the ancient Hawaiians. I love Hawaii, I love everything about Hawaii but poi to me tastes like wallpaper paste. E. on the other hand cant get enough of the stuff. Because of his genetic heritage, he probably has a link to that plant that I simply dont have.

Plant shamans may develop an intentional relationship with a plant through a diet. The diet is when a shaman specifically concentrates on one plant. The shaman will work with that plant, meditate with it and consume it. During this period, the shaman may also restrict the consumption of other things like spicy foods, salt, or sweets. Upon successful completion of the diet, the plant is now considered an ally and can be called for healings and spiritual workings.

Besides using my own experiences and the some of the stories I have heard from others, I have used the following sources in my plant articles:

Andrews, Ted Nature-Speak:Signs, Omens & Messages in Nature. Dragonhawk Publishing

Castleman, Michael The Healing Herbs: The Ultimate Guide to the Curative Power of Natures Medicines. Bantam Books

Cowan, Eliot Plant Spirit Medicine. Swan Raven & Co

Cunningham, Scott Encyclopedia of Magical Herbs. Llewellyn Publishing

Davidow, Joie Infusions of Healing: A Treasury of Mexican-American Herbal Remedies. Simon & Schuster

Heaven, Ross et al. Plant Spirit Shamanism Destiny Books

Mabey, Richard The New Age Herbalist Collier Books

Moore, Michael Medicinal Plants of the Desert & Canyon West.Museum of New Mexico Press

Moore, Michael Medicinal Plants of the Mountain West.Museum of New Mexico Press

Tierra, Michael The Spirit of the Herbs: A Guide to the Herbal Tarot. US Games Systems

Tull, Delena Edible & Useful Plants of Texas and the Southwest. University of Texas Press

Readers Digest Magic and Medicine of Plants. Random House

Go here to see the original:

Plants - Tribe of the Sun

John McAfee Boldly Predicts Bitcoin Will Surpass $15,000 Next …

/latest/2018/05/john-mcafee-boldly-predicts-bitcoin-will-surpass-15000-next-month/

According to a statement made on Twitter, John McAfee has made strong predictions that Bitcoin will excel beyond the $15,000 range by June. While these are short-term predictions, McAfee remains a strong source on cryptocurrency valuations and their performance.

In his statement, McAfee states that this is a 'special time' and rarely makes short-term predictions on investment areas.

"I seldom make short-term predictions because they are frequently meaningless and they encourage short-term investors, which in turn encourages mediocrity. But this is a special time."

The reliability of McAfee's predictions is maintained by his algorithms which, according to him, have never been wrong. McAfee has notably also predicted that bitcoins price will hit $1 million in 2020.

If McAfee is correct, bitcoins price is set to more than double in little time, as the flagship cryptocurrency is currently trading at $7,489 according to data from CryptoCompare.

Along with Bitcoin, the eccentric cybersecurity pioneer expects altcoins to make substantial gains between June and August. With Bitcoin Private (BTCP), a merge-fork of bitcoin with ZCash surpassing $200, and EOS surging to reach $32 by the end of July.

Its worth noting that the cybersecurity pioneer, as covered by CryptoGlobe, has in the past revealed he is bullish on Bitcoin Private, as he stated the cryptocurrency is set to replace Monero (XMR) as the number one cryptocurrency being used on the dark web.

The eccentric millionaire has pumped various cryptocurrencies in the past with Verge (XVG) surging after he claimed to be more bullish on it than on Zcash or Monero. Its worth noting he also pumped various cryptocurrencies after being paid to do so, as he was running a service that charged $105,000 per tweet.

McAfee has also stated that this strong bullish trend is attributed to a significant rise in institutional demand. In a tweet published earlier this week, he stated that major long-term investors will begin surging behind Bitcoin and various altcoins.

Institutional investors are preparing to enter the cryptocurrency market with a vengeance. They are generally long-term investors and will be pumping billions into the market. Expect the top ten coins to go through the roof fairly quickly. The bulk of altcoins will soon follow.

Featured image by Gage Skidmore, Flickr, CC by 2.0

More here:

John McAfee Boldly Predicts Bitcoin Will Surpass $15,000 Next ...

Contact – Dublin Aerospace

Kevin Wall

CCO & Deputy CEO

kevin.wall@dublinaerospace.com

Tony Roper

Sales Manager

Mob:+44 (0) 7706 211 264

Tony.Roper@dublinaerospace.com

Rob Cousins

Senior Sales Executive

Mob:+353 (0) 87 267 5012

Robert.Cousins@dublinaerospace.com

Wilson Douglas

Landing Gear Sales Executive

Mob:+61 (0) 413214808

wilson.douglas@dublinaerospace.com

Fergus Woods

Head of APU Services

Tel: +353 1 812 6274

Mob: +353 86 824 1529

fergus.woods@dublinaerospace.com

William Flaherty

Head of Base Maintenance

Tel: +353 1 812 6287

Mob: +353 87 213 8867

william.flaherty@dublinaerospace.com

Paul Brennan

Head of Landing Gear Services

Tel: +353 1 812 6647

paul.brennan@dublinaerospace.com

Michael Tyrrell

CEO

Kieran Fitzgerald

Head of HR

Tel: +353 1 8126263

kieran.fitzgerald@dublinaerospace.com

Terry Sheehan

Head of Quality & Safety

terry.sheehan@dublinaerospace.com

Brendan Murphy

Head of Training

brendan.murphy@dublinaerospace.com

Paula Deegan

Head of Finance

paula.deegan@dublinaerospace.com

Read more from the original source:

Contact - Dublin Aerospace

Caribbean News – get the latest news about the Caribbean …

Two men injured in shootout with police at Haynesville, St James.

Two men were injured at Haynesville, St James this evening following a shooting incident involving police.

Around 5:30 p.m., police were conducting an operation in the community where people were involved in cockfighting.

Upon their arrival, police officers met men with weapons and there was an exchange of gunfire.Two males, a 33-year-old resident of Clifton Hall, St John and a 40-year-old of Retreat Terrace, Black Rock, St Michael received gunshot injuries and were transported to the Queen Elizabeth Hospital for treatment.Police also found a firearm and recovered a number of live rounds.

Anyone with information about the incident is asked to contact Police Emergency 211 or 419-1700.

The post Two men injured in shootout with police at Haynesville, St James. appeared first on Barbados Today.

Man injured in shooting incident at Brandons Beach

One man is nursing a gunshot wound following a shooting incident at Brandons Beach, Brandons, St Michael around 5 p.m.

Police say the victim, whose name has not been disclosed, was involved in an altercation involving a number of men.

The man, who was shot in his right leg, ran away from the scene and was later transported to the Queen Elizabeth Hospital.

The assailants escaped on foot.

Police are asking anyone with information about the incident to contact the Black Rock Police Station at 417-7500 or 417- 7501.

The post Man injured in shooting incident at Brandons Beach appeared first on Barbados Today.

Interdicted cop arrested after threatening to shoot wife An interdicted Cadet Officer of the Guyana Police Force has been arrested by the lawmen after hethreatened to shoot his wife , allegedly with an illegal firearm. Reports are that Cadet Officer Franz Paul , whoin May of this year had a criminal charge discharged against him after he compensated his victim for an offence

Pensioner dies in Pomeroon River accident By Indrawattie Natram SEVENTY-eight-year-old Allan Handy aka Saga of Grant Good Intent, Lower Pomeroon died onSunday afternoon followinga boat collision. According to information reaching Guyana Chronicle, the incident occurred around16:00hours onSundayin the vicinity of Grant Good Intent, Lower Pomeroon River. Information revealed that the deceased left his sons home in a wooden boat and was

Its Volda Volda Lawrence elected PNCR chair Dr George Norton and Annette Ferguson are vice-chairs AFTER more than 15 hours of voting and tallying, Minister of Public Health Volda Lawrence was declared chairperson of the Peoples National Congress Reform (PNCR), even as President David Granger was returned unopposed as leader of the party. Lawrence,

APOLOGY FOR MURDER OVERCOME with grief at a murder committed by his brother, Brenton McLean wept as he hugged the murder victims son and apologised to him yesterday.

Maria devastates Dominica GOVERNMENT was yesterday mobilising resources to send relief supplies and manpower to Dominica after Category 5 Hurricane Maria devastated that country between Monday night and early yesterday morning.

AG: Judiciary, DPP getting help ATTORNEY General Faris Al-Rawi yesterday said both the Judiciary and the Office of the Director of Public Prosecution (DPP) have been receiving assistance to help improve the criminal justice system.

Read the original post:

Caribbean News - get the latest news about the Caribbean ...

Ode: Intimations of Immortality – Wikipedia

"Ode: Intimations of Immortality from Recollections of Early Childhood" (also known as "Ode", "Immortality Ode" or "Great Ode") is a poem by William Wordsworth, completed in 1804 and published in Poems, in Two Volumes (1807). The poem was completed in two parts, with the first four stanzas written among a series of poems composed in 1802 about childhood. The first part of the poem was completed on 27 March 1802 and a copy was provided to Wordsworth's friend and fellow poet, Samuel Taylor Coleridge, who responded with his own poem, "Dejection: An Ode", in April. The fourth stanza of the ode ends with a question, and Wordsworth was finally able to answer it with seven additional stanzas completed in early 1804. It was first printed as "Ode" in 1807, and it was not until 1815 that it was edited and reworked to the version that is currently known, "Ode: Intimations of Immortality".

The poem is an irregular Pindaric ode in 11 stanzas that combines aspects of Coleridge's Conversation poems, the religious sentiments of the Bible and the works of Saint Augustine, and aspects of the elegiac and apocalyptic traditions. It is split into three movements: the first four stanzas discuss death, and the loss of youth and innocence; the second four stanzas describes how age causes man to lose sight of the divine, and the final three stanzas express hope that the memory of the divine allow us to sympathise with our fellow man. The poem relies on the concept of pre-existence, the idea that the soul existed before the body, to connect children with the ability to witness the divine within nature. As children mature, they become more worldly and lose this divine vision, and the ode reveals Wordsworth's understanding of psychological development that is also found in his poems The Prelude and Tintern Abbey. Wordsworth's praise of the child as the "best philosopher" was criticised by Coleridge and became the source of later critical discussion.

Modern critics sometimes have referred to Wordsworth's poem as the "Great Ode"[1][2] and ranked it among his best poems,[3] but this wasn't always the case. Contemporary reviews of the poem were mixed, with many reviewers attacking the work or, like Lord Byron, dismissing the work without analysis. The critics felt that Wordsworth's subject matter was too "low" and some felt that the emphasis on childhood was misplaced. Among the Romantic poets, most praised various aspects of the poem however. By the Victorian period, most reviews of the ode were positive with only John Ruskin taking a strong negative stance against the poem. The poem continued to be well received into the 20th century, with few exceptions. The majority ranked it as one of Wordsworth's greatest poems.

A divine morning at Breakfast Wm wrote part of an ode Mr Olliff sent the Dung & Wm went to work in the garden we sate all day in the Orchard.

In 1802, Wordsworth wrote many poems that dealt with his youth. These poems were partly inspired by his conversations with his sister, Dorothy, whom he was living with in the Lake District at the time. The poems, beginning with "The Butterfly" and ending with "To the Cuckoo", were all based on Wordsworth's recalling both the sensory and emotional experience of his childhood. From "To the Cuckoo", he moved on to "The Rainbow", both written on 26 March 1802, and then on to "Ode: Intimation of Immortality from Recollections of Early Childhood". As he moved from poem to poem, he began to question why, as a child, he once was able to see an immortal presence within nature but as an adult that was fading away except in the few moments he was able to meditate on experiences found in poems like "To the Cuckoo". While sitting at breakfast on 27 March, he began to compose the ode. He was able to write four stanzas that put forth the question about the faded image and ended, "Where is it now, the glory and the dream?" The poem would remain in its smaller, four-stanza version until 1804.[5]

The short version of the ode was possibly finished in one day because Wordsworth left the next day to spend time with Samuel Taylor Coleridge in Keswick.[6] Close to the time Wordsworth and Coleridge climbed the Skiddaw mountain, 3 April 1802, Wordsworth recited the four stanzas of the ode that were completed. The poem impressed Coleridge,[7] and, while with Wordsworth, he was able to provide his response to the ode's question within an early draft of his poem, "Dejection: An Ode".[8] In early 1804, Wordsworth was able to return his attention to working on the ode. It was a busy beginning of the year with Wordsworth having to help Dorothy recover from an illness in addition to writing his poems. The exact time of composition is unknown, but it probably followed his work on The Prelude, which consumed much of February and was finished on 17 March. Many of the lines of the ode are similar to the lines of The Prelude Book V, and he used the rest of the ode to try to answer the question at the end of the fourth stanza.[9]

The poem was first printed in full for Wordsworth's 1807 collection of poems, Poems, in Two Volumes, under the title "Ode".[10] It was the last poem of the second volume of the work,[11] and it had its own title page separating it from the rest of the poems, including the previous poem "Peele Castle". Wordsworth added an epigraph just before publication, "paul majora canamus". The Latin phrase is from Virgil's Eclogue 4, meaning "let us sing a somewhat loftier song".[12] The poem was reprinted under its full title "Ode: Intimation of Immortality from Recollections of Early Childhood" for Wordsworth's collection Poems (1815). The reprinted version also contained an epigraph that, according to Henry Crabb Robinson, was added at Crabb's suggestion.[10] The epigraph was from "My Heart Leaps Up".[13] In 1820, Wordsworth issued The Miscellaneous Poems of William Wordsworth that collected the poems he wished to be preserved with an emphasis on ordering the poems, revising the text, and including prose that would provide the theory behind the text. The ode was the final poem of the fourth and final book, and it had its own title-page, suggesting that it was intended as the poem that would serve to represent the completion of his poetic abilities. The 1820 version also had some revisions,[14] including the removal of lines 140 and 141.[15]

The poem uses an irregular form of the Pindaric ode in 11 stanzas. The lengths of the lines and of the stanzas vary throughout the text, and the poem begins with an iambic meter. The irregularities increase throughout the poem and Stanza IX lacks a regular form before being replaced with a march-like meter in the final two stanzas. The poem also contains multiple enjambments and there is a use of an ABAB rhyme scheme that gives the poem a singsong quality. By the end of the poem, the rhymes start to become as irregular in a similar way to the meter, and the irregular Stanza IX closes with an iambic couplet. The purpose of the change in rhythm, rhyme, and style is to match the emotions expressed in the poem as it develops from idea to idea. The narration of the poem is in the style of an interior monologue,[16] and there are many aspects of the poem that connects it to Coleridge's style of poetry called "Conversation poems", especially the poem's reliance on a one sided discussion that expects a response that never comes.[17] There is also a more traditional original of the discussion style of the poem, as many of the prophetic aspects of the poem are related to the Old Testament of the Bible.[18] Additionally, the reflective and questioning aspects are similar to the Psalms and the works of Saint Augustine, and the ode contains what is reminiscent of Hebrew prayer.[19]

In terms of genre, the poem is an ode, which makes it a poem that is both prayer and contains a celebration of its subject. However, this celebration is mixed with questioning and this hinders the continuity of the poem.[20] The poem is also related to the elegy in that it mourns the loss of childhood vision,[21] and the title page of the 1807 edition emphasises the influence of Virgil's Eclogue 4.[22] Wordsworth's use of the elegy, in his poems including the "Lucy" poems, parts of The Excursion, and others, focus on individuals that protect themselves from a sense of loss by turning to nature or time. He also rejects any kind of fantasy that would take him away from reality while accepting both death and the loss of his own abilities to time while mourning over the loss.[23] However, the elegy is traditionally a private poem while Wordsworth's ode is more public in nature.[24] The poem is also related to the genre of apocalyptic writing in that it focuses on what is seen or the lack of sight. Such poems emphasise the optical sense and were common to many poems written by the Romantic poets, including his own poem The Ruined Cottage, Coleridge's "Dejection: An Ode" and Rime of the Ancient Mariner and Percy Bysshe Shelley's "Hymn to Intellectual Beauty" and "The Zucca".[25]

The ode contains 11 stanzas split into three movements. The first movement is four stanzas long and discusses the narrator's inability to see the divine glory of nature, the problem of the poem. The second movement is four stanzas long and has a negative response to the problem. The third movement is three stanzas long and contains a positive response to the problem.[26] The ode begins by contrasting the narrator's view of the world as a child and as a man, with what was once a life interconnected to the divine fading away:[27]

There was a time when meadow, grove, and stream,The earth, and every common sight,To me did seemApparelled in celestial light,The glory and the freshness of a dream.It is not now as it hath been of yore;Turn wheresoe'er I may,By night or day,The things which I have seen I now can see no more. (lines 19)

In the second and third stanzas, the narrator continues by describing his surroundings and various aspects of nature that he is no longer able to feel. He feels as if he is separated from the rest of nature until he experiences a moment that brings about feelings of joy that are able to overcome his despair:[28]

To me alone there came a thought of grief:A timely utterance gave that thought relief,And I again am strong:The cataracts blow their trumpets from the steep;No more shall grief of mine the season wrong; (lines 2226)

The joy in stanza III slowly fades again in stanza IV as the narrator feels like there is "something that is gone".[28] As the stanza ends, the narrator asks two different questions to end the first movement of the poem. Though they appear to be similar, one asks where the visions are now ("Where is it now") while the other doesn't ("Whither is fled"), and they leave open the possibility that the visions could return:[29]

A single Field which I have looked upon,Both of them speak of something that is gone:The Pansy at my feetDoth the same tale repeat:Whither is fled the visionary gleam?Where is it now, the glory and the dream? (lines 5257)

The second movement begins in stanza V by answering the question of stanza IV by describing a Platonic system of pre-existence. The narrator explains how humans start in an ideal world that slowly fades into a shadowy life:[28]

Our birth is but a sleep and a forgetting:The Soul that rises with us, our life's Star,Hath had elsewhere its setting,And cometh from afar:Not in entire forgetfulness,And not in utter nakedness,But trailing clouds of glory do we comeFrom God, who is our home:Heaven lies about us in our infancy!Shades of the prison-house begin to closeUpon the growing Boy,But He beholds the light, and whence it flows,He sees it in his joy; (lines 5870)

Before the light fades away as the child matures, the narrator emphasises the greatness of the child experiencing the feelings. By the beginning of stanza VIII, the child is described as a great individual,[30] and the stanza is written in the form of a prayer that praises the attributes of children:[31]

Thou, whose exterior semblance doth belieThy Soul's immensity;Thou best Philosopher, who yet dost keepThy heritage, thou Eye among the blind,That, deaf and silent, read'st the eternal deep,Haunted for ever by the eternal mind, Mighty Prophet! Seer blest!On whom those truths do rest,Which we are toiling all our lives to find,In darkness lost, the darkness of the grave; (lines 108117)

The end of stanza VIII brings about the end of a second movement within the poem. The glories of nature are only described as existing in the past, and the child's understanding of morality is already causing them to lose what they once had:[29]

Full soon thy Soul shall have her earthly freight,And custom lie upon thee with a weight,Heavy as frost, and deep almost as life! (lines 129131)

The questions in Stanza IV are answered with words of despair in the second movement, but the third movement is filled with joy.[26] Stanza IX contains a mixture of affirmation of life and faith as it seemingly avoids discussing what is lost.[30] The stanza describes how a child is able to see what others do not see because children do not comprehend mortality, and the imagination allows an adult to intimate immortality and bond with his fellow man:[32]

Hence in a season of calm weatherThough inland far we be,Our Souls have sight of that immortal seaWhich brought us hither,Can in a moment travel thither,And see the Children sport upon the shore,And hear the mighty waters rolling evermore. (lines 164170)

The children on the shore represents the adult narrator's recollection of childhood, and the recollection allows for an intimation of returning to that mental state. In stanza XI, the imagination allows one to know that there are limits to the world, but it also allows for a return to a state of sympathy with the world lacking any questions or concerns:[33]

The Clouds that gather round the setting sunDo take a sober colouring from an eyeThat hath kept watch o'er man's mortality;Another race hath been, and other palms are won. (lines 199202)

The poem concludes with an affirmation that, though changed by time, the narrator is able to be the same person he once was:[34]

Thanks to the human heart by which we live,Thanks to its tenderness, its joys, and fears,To me the meanest flower that blows can giveThoughts that do often lie too deep for tears. (lines 203206)

The first version of the ode is similar to many of Wordsworth's spring 1802 poems. The ode is like To the Cuckoo in that both poems discuss aspects of nature common to the end of spring. Both poems were not crafted at times that the natural imagery could take place, so Wordsworth had to rely on his imagination to determine the scene. Wordsworth refers to "A timely utterance" in the third stanza, possibly the same event found in his The Rainbow, and the ode contains feelings of regret that the experience must end. This regret is joined with feelings of uneasiness that he no longer feels the same way he did as a boy. The ode reflects Wordsworth's darker feelings that he could no longer return to a peaceful state with nature. This gloomy feeling is also present in The Ruined Cottage and in Tintern Abbey.[35] Of the other 1802 poems, the ode is different from his Resolution and Independence, a poem that describes the qualities needed to become a great poet. The poem argued that a poet should not be excessive or irresponsible in behaviour and contains a sense of assurance that is not found within the original four stanzas. Instead, there is a search for such a feeling but the poem ends without certainty, which relates the ode to Coleridge's poem Dejection: An Ode.[36] When read together, Coleridge's and Wordsworth's poem form a dialogue with an emphasis on the poet's relationship with nature and humanity. However, Wordsworth's original four stanzas describing a loss is made darker in Coleridge and, to Coleridge, only humanity and love are able to help the poet.[37]

While with Wordsworth, Coleridge was able to read the poem and provide his response to the ode's question within an early draft of his poem, Dejection: an Ode. Coleridge's answer was to claim that the glory was the soul and it is a subjective answer to the question. Wordsworth took a different path as he sought to answer the poem, which was to declare that childhood contained the remnants of a beatific state and that being able to experience the beauty that remained later was something to be thankful for. The difference between the two could be attributed to the differences in the poets' childhood experiences; Coleridge suffered from various pain in his youth whereas Wordsworth's was far more pleasant. It is possible that Coleridge's earlier poem, The Mad Monk (1800) influenced the opening of the ode and that discussions between Dorothy and Wordsworth about Coleridge's childhood and painful life were influences on the crafting of the opening stanza of the poem.[38] However, the message in the ode, as with Tintern Abbey, describes the pain and suffering of life as able to dull the memory of early joy from nature but it is unable to completely destroy it.[39] The suffering leads Wordsworth to recognise what is soothing in nature, and he credits the pain as leading to a philosophical understanding of the world.[40]

The poem is similar to the conversation poems created by Coleridge, including Dejection: An Ode. The poems were not real conversations as there is no response to the narrator of the poem, but they are written as if there would be a response. The poems seek to have a response, though it never comes, and the possibility of such a voice though absence is a type of prosopopoeia. In general, Coleridge's poems discuss the cosmic as they long for a response, and it is this aspect, not a possible object of the conversation, that forms the power of the poem. Wordsworth took up the form in both Tintern Abbey and Ode: Intimations of Immortality, but he lacks the generous treatment of the narrator as found in Coleridge's poems. As a whole, Wordsworth's technique is impersonal and more logical, and the narrator is placed in the same position as the object of the conversation. The narrator of Wordsworth is more self-interested and any object beyond the narrator is kept without a possible voice and is turned into a second self of the poet. As such, the conversation has one of the participants lose his identity for the sake of the other and that individual represents loss and mortality.[41]

The expanded portion of the ode is related to the ideas expressed in Wordsworth's The Prelude Book V in their emphasis on childhood memories and a connection between the divine and humanity. To Wordsworth, the soul was created by the divine and was able to recognise the light in the world. As a person ages, they are no longer able to see the light, but they can still recognise the beauty in the world.[42] He elaborated on this belief in a note to the text: "Archimedes said that he could move the world if he had a point whereon to rest his machine. Who has not felt the same aspirations as regards the world of his own mind? Having to wield some of its elements when I was impelled to write this poem on the "Immortality of the Soul", I took hold of the notion of pre-existence as having sufficient foundation in humanity for authorising me to make for my purpose the best use I could of it as a Poet."[43] This "notion of pre-existence" is somewhat Platonic in nature, and it is the basis for Wordsworth believing that children are able to be the "best philosopher".[44] The idea was not intended as a type of metempsychosis, the reincarnation of the soul from person to person, and Wordsworth later explained that the poem was not meant to be regarded as a complete philosophical view: "In my Ode... I do not profess to give a literal representation of the state of the affections and of the moral being in childhood. I record my feelings at that time,--my absolute spirituality, my 'all-soulness,' if I may so speak. At that time I could not believe that I should lie down quietly in the grave, and that my body would moulder into dust."[45]

Wordsworth's explanation of the origin of the poem suggests that it was inspiration and passion that led to the ode's composition, and he later said that the poem was to deal with the loss of sensations and a desire to overcome the natural process of death. As for the specific passages in the poem that answer the question of the early version, two of the stanzas describe what it is like to be a child in a similar manner to his earlier poem, "To Hartley Coleridge, Six Years Old" dedicated to Coleridge's son. In the previous poem, the subject was Hartley's inability to understand death as an end to life or a separation. In the ode, the child is Wordsworth and, like Hartley or the girl described in "We are Seven", he too was unable to understand death and that inability is transformed into a metaphor for childish feelings. The later stanzas also deal with personal feelings but emphasise Wordsworth's appreciation for being able to experience the spiritual parts of the world and a desire to know what remains after the passion of childhood sensations are gone.[46] This emphasis of the self places mankind in the position of the object of prayer, possibly replacing a celebration of Christ's birth with a celebration of his own as the poem describes mankind coming from the eternal down to earth. Although this emphasis seems non-Christian, many of the poem's images are Judeo-Christian in origin.[47] Additionally, the Platonic theory of pre-existence is related to the Christian understanding of the Incarnation, which is a connection that Shelley drops when he reuses many of Wordsworth's ideas in The Triumph of Life.[48]

The idea of pre-existence within the poem contains only a limited theological component, and Wordsworth later believed that the concept was "far too shadowy a notion to be recommended to faith."[49] In 1989, Gene Ruoff argued that the idea was connected to Christian theology in that the Christian theorist Origen adopted the belief and relied on it in the development of Christian doctrine. What is missing in Origen's platonic system is Wordsworth's emphasis on childhood, which could be found in the beliefs of the Cambridge Platonists and their works, including Henry Vaughan's "The Retreate".[50] Even if the idea is not Christian, it still cannot be said that the poem lacks a theological component because the poem incorporates spiritual images of natural scenes found in childhood.[51] Among those natural scenes, the narrator includes a Hebrew prayer-like praise of God for the restoration of the soul to the body in the morning and the attributing of God's blessing to the various animals he sees. What concerns the narrator is that he is not being renewed like the animals and he is fearful over what he is missing. This is similar to a fear that is provided at the beginning of The Prelude and in Tintern Abbey. As for the understanding of the soul contained within the poem, Wordsworth is more than Platonic in that he holds an Augustinian concept of mercy that leads to the progress of the soul. Wordsworth differs from Augustine in that Wordsworth seeks in the poem to separate himself from the theory of solipsism, the belief that nothing exists outside of the mind. The soul, over time, exists in a world filled with the sublime before moving to the natural world, and the man moves from an egocentric world to a world with nature and then to a world with mankind. This system links nature with a renewal of the self.[52]

Ode: Intimations of Immortality is about childhood, but the poem doesn't completely focus on childhood or what was lost from childhood. Instead, the ode, like The Prelude and Tintern Abbey, places an emphasis on how an adult develops from a child and how being absorbed in nature inspires a deeper connection to humanity.[53] The ode focuses not on Dorothy or on Wordsworth's love, Mary Hutchinson, but on himself and is part of what is called his "egotistical sublime".[54] Of his childhood, Wordsworth told Catherine Clarkson in an 1815 letter that the poem "rests entirely upon two recollections of childhood, one that of a splendour in the objects of sense which is passed away, and the other an indisposition to bend to the law of death as applying to our particular case.... A Reader who has not a vivid recollection of these feelings having existed in his mind in childhood cannot understand the poem."[55] Childhood, therefore, becomes a means to exploring memory, and the imagination, as Wordsworth claims in the letter, is connected to man's understanding of immortality. In a letter to Isabella Fenwick, he explained his particular feelings about immortality that he held when young:[56] "I was often unable to think of external things as having external existence, and I communed with all that I saw as something not apart from, but inherent in, my own immaterial nature."[57] These feelings were influenced by Wordsworth's own experience of loss, including the death of his parents, and may have isolated him from society if the feelings did not ease as he matured.[58]

Like the two other poems, The Prelude and Tintern Abbey, the ode discusses Wordsworth's understanding of his own psychological development, but it is not a scientific study of the subject. He believed that it is difficult to understand the soul and emphasises the psychological basis of his visionary abilities, an idea found in the ode but in the form of a lamentation for the loss of vision. To Wordsworth, vision is found in childhood but is lost later, and there are three types of people that lose their vision. The first are men corrupted through either an apathetic view of the visions or through meanness of mind. The second are the "common" people who lose their vision as a natural part of ageing. The last, the gifted, lose parts of their vision, and all three retain at least a limited ability to experience visions. Wordsworth sets up multiple stages, infancy, childhood, adolescence, and maturity as times of development but there is no real boundary between each stage. To Wordsworth, infancy is when the "poetic spirit", the ability to experience visions, is first developed and is based on the infant learning about the world and bonding to nature. As the child goes through adolescence, he continues to bond with nature and this is slowly replaced by a love for humanity, a concept known as "One Life". This leads to the individual despairing and only being able to resist despair through imagination.[59] When describing the stages of human life, one of the images Wordsworth relies on to describe the negative aspects of development is a theatre stage, the Latin idea of theatrum mundi. The idea allows the narrator to claim that people are weighed down by the roles they play over time. The narrator is also able to claim through the metaphor that people are disconnected from reality and see life as if in a dream.[60]

Wordsworth returns to the ideas found within the complete ode many times in his later works. There is also a strong connection between the ode and Wordsworth's Ode to Duty, completed at the same time in 1804. The poems describe Wordsworth's assessment of his poetry and contains reflections on conversations held between Wordsworth and Coleridge on poetry and philosophy. The basis of the Ode to Duty states that love and happiness are important to life, but there is something else necessary to connect an individual to nature, affirming the narrator's loyalty to a benevolent divine presence in the world. However, Wordsworth was never satisfied with the result of Ode to Duty as he was with Ode: Intimations of Immortality.[61] In terms of use of light as a central image, the ode is related to Peele Castle, but the light in the latter poem is seen as an illusion and stands in opposition to the ode's ideas.[62] In an 1809 essay as part of his Essays upon Epitaphs for Coleridge's journal, The Friend, Wordsworth argued that people have intimations that there is an immortal aspect of their life and that without such feelings that joy could not be felt in the world. The argument and the ideas are similar to many of the statements in the ode along with those in The Prelude, Tintern Abbey, and "We Are Seven". He would also return directly to the ode in his 1817 poem Composed upon an Evening of Extraordinary Splendor and Beauty where he evaluates his own evolving life and poetic works while discussing the loss of an early vision of the world's joys. In the Ode: Intimations of Immortality, Wordsworth concluded that he gives thanks that was able to gain even though he lost his vision of the joy in the world, but in the later work he tones down his emphasis on the gain and provides only a muted thanks for what remains of his ability to see the glory in the world.[63]

Wordsworth's ode is a poem that describes how suffering allows for growth and an understanding of nature,[40] and this belief influenced the poetry of other Romantic poets. Wordsworth followed a Virgilian idea called lachrimae rerum, which means that "life is growth" but it implies that there is also loss within life. To Wordsworth, the loss brought about enough to make up for what was taken. Shelley, in his Prometheus Unbound, describes a reality that would be the best that could be developed but always has the suffering, death, and change. John Keats developed an idea called "the Burden of the Mystery" that emphasizes the importance of suffering in the development of man and necessary for maturation.[64] However, Coleridge's Dejection: An Ode describes the loss of his own poetic ability as he aged and mourned what time took. In Coleridge's theory, his poetic abilities were the basis for happiness and without them there would only be misery.[65] In addition to views on suffering, Shelley relies on Wordsworth's idea of pre-existence in The Triumph of Life,[48] and Keats relies on Wordsworth's interrogative technique in many of his poems, but he discards the egocentric aspects of the questions.[66]

The ode praises children for being the "best Philosopher" ("lover of truth") because they live in truth and have prophetic abilities.[31] This claim bothers Coleridge and he writes, in Biographia Literaria, that Wordsworth was trying to be a prophet in an area that he could have no claim to prophecy.[67] In his analysis of the poem, Coleridge breaks down many aspects of Wordsworth's claims and asks, "In what sense can the magnificent attributes, above quoted, be appropriated to a child, which would not make them equally suitable to a be, or a dog, or a field of corn: or even to a ship, or to the wind and waves that propel it? The omnipresent Spirit works equally in them, as in the child; and the child is equally unconscious of it as they."[68] The knowledge of nature that Wordsworth thinks is wonderful in children, Coleridge feels is absurd in Wordsworth since a poet couldn't know how to make sense of a child's ability to sense the divine any more than the child with a limited understanding could know of the world.[69] I. A. Richards, in his work Coleridge on Imagination (1934), responds to Coleridge's claims by asking, "Why should Wordsworth deny that, in a much less degree, these attributes are equally suitable to a bee, or a dog, or a field of corn?"[70]

Later, Cleanth Brooks reanalyzes the argument to point out that Wordsworth would include the animals among the children. He also explains that the child is the "best philosopher" because of his understanding of the "eternal deep", which comes from enjoying the world through play: "They are playing with their little spades and sand-buckets along the beach on which the waves break."[71] In 1992, Susan Eilenberg returned to the dispute and defended Coleridge's analysis by explaining that "It exhibits the workings of the ambivalence Coleridge feels toward the character of Wordsworth's poetry; only now, confronting greater poetry, his uneasiness is greater... If Wordsworth's weakness is incongruity, his strength is propriety. That Coleridge should tell us this at such length tells as much about Coleridge as about Wordsworth: reading the second volume of the Biographia, we learn not only Wordsworth's strong and weak points but also the qualities that most interest Coleridge."[72]

The Ode: Intimations of Immortality is the most celebrated poem published in Wordsworth's Poems in Two Volumes collection. While modern critics believe that the poems published in Wordsworth's 1807 collection represented a productive and good period of his career, contemporary reviewers were split on the matter and many negative reviews cast doubts on his circle of poets known as the Lake Poets. Negative reviews were found in the Critical Review, Le Beau Monde and Literary Annual Register.[73] George Gordon Byron, a fellow Romantic poet but not an associate of Wordsworth's, responded to Poems in Two Volumes, in a 3 July 1807 Monthly Literary Recreations review, with a claim that the collection lacked the quality found in Lyrical Ballads.[74] When referring to Ode: Intimations of Immortality, he dismissed the poem as Wordsworth's "innocent odes" without providing any in-depth response, stating only: "On the whole, however, with the exception of the above, and other innocent odes of the same cast, we think these volumes display a genius worthy of higher pursuits, and regret that Mr. W. confines his muse to such trifling subjects... Many, with inferior abilities, have acquired a loftier seat on Parnassus, merely by attempting strains in which Mr. W. is more qualified to excel."[75] The poem was received negatively but for a different reason from Wordsworth's and Coleridge's friend Robert Southey, also a Romantic poet. Southey, in an 8 December 1807 letter to Walter Scott, wrote, "There are certainly some pieces there which are good for nothing... and very many which it was highly injudicious to publish.... The Ode upon Pre-existence is a dark subject darkly handled. Coleridge is the only man who could make such a subject luminous."[76]

Francis Jeffrey, a Whig lawyer and editor of the Edinburgh Review, originally favoured Wordsworth's poetry following the publication of Lyrical Ballads in 1798 but turned against the poet from 1802 onward. In response to Wordsworth's 1807 collection of poetry, Jeffrey contributed an anonymous review to the October 1807 Edinburgh Review that condemned Wordsworth's poetry again.[77] In particular, he declared the ode "beyond all doubt, the most illegible and unintelligible part of the publication. We can pretend to give no analysis or explanation of it;-- our readers must make what they can of the following extracts."[78] After quoting the passage, he argues that he has provided enough information for people to judge if Wordsworth's new school of poetry should be replace the previous system of poetry: "If we were to stop here, we do not think that Mr Wordsworth, or his admirers, would have any reason to complain; for what we have now quoted is undeniably the most peculiar and characteristic part of his publication, and must be defended and applauded if the merit or originality of his system is to be seriously maintained.[78] In putting forth his own opinion, Jeffrey explains, "In our own opinion, however, the demerit of that system cannot be fairly appretiated, until it be shown, that the author of the bad verses which we have already extracted, can write good verses when he pleases".[78] Jeffrey later wrote a semi-positive review of the ode, for the 12 April 1808 Edinburgh Review, that praised Wordsworth when he was least Romantic in his poetry. He believed that Wordsworth's greatest weakness was portraying the low aspects of life in a lofty tone.[74]

Another semi-negative response to the poem followed on 4 January 1808 in the Eclectic Review. The writer, James Montgomery, attacked the 1807 collection of poems for depicting low subjects. When it came to the ode, Montgomery attacked the poem for depicting pre-existence.[74] After quoting the poem with extracts from the whole collection, he claimed, "We need insist no more on the necessity of using, in poetry, a language different from and superior to 'the real language of men,' since Mr. Wordsworth himself is so frequently compelled to employ it, for the expression of thoughts which without it would be incommunicable. These volumes are distinguished by the same blemishes and beauties as were found in their predecessors, but in an inverse proportion: the defects of the poet, in this performance, being as much greater than his merits, as they were less in his former publication."[79] In his conclusion, Montgomery returned to the ode and claimed, that "the reader is turned loose into a wilderness of sublimity, tenderness, bombast, and absurdity, to find out the subject as well as he can... After our preliminary remarks on Mr. Wordsworth's theory of poetical language, and the quotations which we have given from these and his earlier compositions, it will be unnecessary to offer any further estimate or character of his genius. We shall only add one remark.... Of the pieces now published he has said nothing: most of them seem to have been written for no purpose at all, and certainly to no good one."[80] In January 1815, Montgomery returned to Wordsworth's poetry in another review and argues, "Mr. Wordsworth often speaks in ecstatic strains of the pleasure of infancy. If we rightly understand him, he conjectures that the soul comes immediately from a world of pure felicity, when it is born into this troublous scene of care and vicissitude... This brilliant allegory, (for such we must regard it,) is employed to illustrate the mournful truth, that looking back from middle age to the earliest period of remembrance we find, 'That there hath pass'd away a glory from the earth,'... Such is Life".[81]

John Taylor Coleridge, nephew to Samuel Taylor Coleridge, submitted an anonymous review for the April 1814 Quarterly Review. Though it was a review of his uncle's Remorse, he connects the intention and imagery found within Coleridge's poem to that in Ode: Intimation of Immortality and John Wilson's "To a Sleeping Child" when saying, "To an extension or rather a modification of this last mentioned principle [obedience to some internal feeling] may perhaps be attributed the beautiful tenet so strongly inculcated by them of the celestial purity of infancy. 'Heaven lies about us in our infancy,' says Mr. Wordsworth, in a passage which strikingly exemplifies the power of imaginative poetry".[82] John Taylor Coleridge returned to Wordsworth's poetry and the ode in a May 1815 review for the British Critic. In the review, he partially condemns Wordsworth's emphasis in the ode on children being connected to the divine: "His occasional lapses into childish and trivial allusion may be accounted for, from the same tendency. He is obscure, when he leaves out links in the chain of association, which the reader cannot easily supply... In his descriptions of children this is particularly the case, because of his firm belief in a doctrine, more poetical perhaps, than either philosophical or christian, that 'Heaven lies about us in our infancy.'"[83]

John Taylor Coleridge continues by explaining the negative aspects of such a concept: "Though the tenderness and beauty resulting from this opinion be to us a rich overpayment for the occasional strainings and refinements of sentiment to which it has given birth, it has yet often served to make the author ridiculous in common eyes, in that it has led him to state his own fairy dreams as the true interpretation and import of the looks and movements of children, as being even really in their minds."[83] In a February 1821 review for the British Critic, John Taylor Coleridge attacked the poem again for a heretical view found in the notion of pre-existence and how it reappeared in Wordsworth's poem "On an Extraordinary Evening of Splendour and Beauty".[84] However, he does claim that the passage of the ode containing the idea is "a passage of exquisite poetry" and that "A more poetical theory of human nature cannot well be devised, and if the subject were one, upon which error was safe, we should forbear to examine it closely, and yield to the delight we have often received from it in the ode from which the last extract [Ode: Intimations of Immortality] is made."[85] He was to continue: "If, therefore, we had met the doctrine in any poet but Mr. Wordsworth, we should have said nothing; but we believe him to be one not willing to promulgate error, even in poetry, indeed it is manifest that he makes his poetry subservient to his philosophy; and this particular notion is so mixed up by him with others, in which it is impossible to suppose him otherwise than serious; that we are constrained to take it for his real and sober belief."[85]

In the same year came responses to the ode by two Romantic writers. Leigh Hunt, a second-generation Romantic poet, added notes to his poem Feast of the Poets that respond to the ideas suggested in Wordsworth's poetry. These ideas include Wordsworth's promotion of a simple mental state without cravings for knowledge, and it is such an ideas that Hunt wanted to mock in his poem. However, Hunt did not disagree completely with Wordsworth's sentiments. After quoting the final lines of the Ode: Intimations of Immortality, those that "Wordsworth has beautifully told us, that to him '--the meanest flow'r that blows can give/ Thoughts that do often lie too deep for tears", Hunt claims, "I have no doubt of it; and far be it from me to cast stones into the well in which they lie,-- to disturb those reposing waters,-- that freshness at the bottom of warm hearts,-- those thoughts, which if they are too deep for tears, are also, in their best mood, too tranquil even for smiles. Far be it also from me to hinder the communication of such thoughts to mankind, when they are not sunk beyond their proper depth, so as to make one dizzy in looking down to them."[86] Following Hunt, William Hazlitt, a critic and Romantic writer, wrote a series of essays called "Character of Mr. Wordsworth's New Poems" in three parts, starting in the 21 August 1814 Examiner. Although Hazlitt treated Wordsworth's poetry fairly, he was critical of Wordsworth himself and he removed any positive statements about Wordsworth's person from a reprint of the essays.[87] The 2 October 1814 essay examined poetry as either of imagination or of sentiment, and quotes the final lines of the poem as an example of "The extreme simplicity which some persons have objected to in Mr. Wordsworth's poetry is to be found only in the subject and style: the sentiments are subtle and profound. In the latter respect, his poetry is as much above the common standard or capacity, as in the other it is below it... We go along with him, while he is the subject of his own narrative, but we take leave of him when he makes pedlars and ploughmen his heroes and the interpreters of his sentiments."[88]

In 1817 came two more responses by Romantic poets to the ode. Coleridge was impressed by the ode's themes, rhythm, and structure since he first heard the beginning stanzas in 1802.[89] In an analysis of Wordsworth's poetry for his work Biographia Literaria (1817), Coleridge described what he considered as both the positives and the defects of the ode. In his argument, he both defended his technique and explained: "Though the instances of this defect in Mr. Wordsworth's poems are so few, that for themselves it would have been scarce just to attract the reader's attention toward them; yet I have dwelt on it, and perhaps the more for this very reason. For being so very few, they cannot sensibly detract from the reputation of an author, who is even characterized by the number of profound truths in his writings, which will stand the severest analysis; and yet few as they are, they are exactly those passages which his blind admirers would be most likely, and best able, to imitate."[90] Of the positives that Coleridge identified within the poem, he placed emphasis on Wordsworth's choice of grammar and language that established a verbal purity in which the words chosen could not be substituted without destroying the beauty of the poem. Another aspect Coleridge favoured was the poem's originality of thought and how it contained Wordsworth's understanding of nature and his own experience. Coleridge also praised the lack of a rigorous structure within the poem and claimed that Wordsworth was able to truly capture the imagination. However, part of Coleridge's analysis of the poem and of the poet tend to describe his idealised version of positives and negative than an actual concrete object.[91] In the same year, it was claimed by Benjamin Bailey, in a 7 May 1849 letter to R. M. Milnes, that John Keats, one of the second-generation Romantic poets, discussed the poem with him. In his recollection, Bailey said, "The following passage from Wordsworth's ode on Immortality [lines 140148] was deeply felt by Keats, who however at this time seemed to me to value this great Poet rather in particular passages than in the full length portrait, as it were, of the great imaginative & philosophic Christian Poet, which he really is, & which Keats obviously, not long afterwards, felt him to be."[92]

Following Coleridge's response was an anonymous review in the May 1820 Blackwood's Edinburgh Magazine, possible by either John Lockhart and John Wilson together or just Lockhart on his own. Of Wordsworth's abilities as a poet in general, the review claimed: "Mr Wordsworth ... is entitled to be classed with the very highest names among his predecessors, as a pure and reverent worshipper of the true majest of the English Muse" and that "Of the genius of Mr Wordsworth, in short, it is now in the hands of every man to judge freely and fully, and for himself. Our own opinion, ever since this Journal commenced, has been clearly and entirely before them; and if there be any one person, on whose mind what we have quoted now, is not enough to make an impression similar to that which our own judgment had long before received we have nothing more to say to that person in regard to the subject of poetry."[93] In discussing the ode in particular, the review characterised the poem as "one of the grandest of his early pieces".[94] In December 1820 came an article in the New Monthly Magazine titled "On the Genius and Writings of Wordsworth" written by Thomas Noon Talfourd. When discussing the poem, Talfourd declared that the ode "is, to our feelings, the noblest piece of lyric poetry in the world. It was the first poem of its author which we read, and never shall we forget the sensations which it excited within us. We had heard the cold sneers attached to his name... and here in the works of this derided poet we found a new vein of imaginative sentiment open to us sacred recollections brought back to our hearts with all the freshness of novelty, and all the venerableness of far-off time".[95] When analysing the relationship between infants and the divine within the poem, the article continued: "What a gift did we then inherit! To have the best and most imperishable of intellectual treasures the mighty world of reminiscences of the days of infancy set before us in a new and holier light".[96]

William Blake, a Romantic poet and artist, thought that Wordsworth was at the same level as the poets Dante, Shakespeare, and Milton. In a diary entry for 27 December 1825, H. C. Robinson recounted a conversation between himself and William Blake shortly before Blake's death: "I read to him Wordsworth's incomparable ode, which he heartily enjoyed. But he repeated, 'I fear Wordsworth loves nature, and nature is the work of the Devil. The Devil is in us as 'far as we are nature.'... The parts of Wordsworth's ode which Blake most enjoyed were the most obscureat all events, those which I least like and comprehend."[97] Following Blake, Chauncy Hare Townshend produced "An Essay on the Theory and the Writings of Wordsworth"for Blackwood's Edinburgh Magazine in 1829. In the third part, he critiqued Wordsworth's use of pre-existence within the poem and asked "unless our author means to say that, having existed from all eternity, we are of an eternal and indestructible essence; or, in other words, that being incarnate portion of the Deity... we are as Immortal as himself. But if the poet intends to affirm this, do you not perceive that he frustrates his own aim?"[98] He continued by explaining why he felt that Wordsworth's concept fell short of any useful purpose: "For if we are of God's indivisible essence, and receive our separate consciousness from the wall of flesh which, at our birth, was raised between us and the Found of Being, we must, on the dissolution of the body... be again merged in the simple and uncompounded Godhead, lose our individual consciousness... in another sense, become as though we had never been."[98] He concluded his analysis with a critique of the poem as a whole: "I should say that Wordsworth does not display in it any great clearness of thought, or felicity of language... the ode in question is not so much abstruse in idea as crabbed in expression. There appears to be a laborious toiling after originality, ending in a dismal want of harmony."[98]

The ode, like others of Wordsworth's poetry, was favoured by Victorians for its biographical aspects and the way Wordsworth approached feelings of despondency. The American Romantic poet Ralph Waldo Emerson, in his 1856 work English Traits, claimed that the poem "There are torpid places in his mind, there is something hard and sterile in his poetry, want of grace and variety, want of due catholicity and cosmopolitan scope: he had conformities to English politics and tradition; he had egotistic puerilities in the choice and treatment of his subjects; but let us say of him, that, alone in his time he treated the human mind well, and with an absolute trust. His adherence to his poetic creed rested on real inspirations."[99] The editor of Harper's New Monthly Magazine, George William Curtis, praised the ode in his December 1859 column "Editor's Easy Chair" and claimed that "it was Wordsworth who has written one of the greatest English poets... For sustained splendor of imagination, deep, solemn, and progressive thought, and exquisite variety of music, that poem is unsurpassed. Since Milton's 'Ode upon the Nativity' there is nothing so fine, not forgetting Dryden, Pope, Collins, and the rest, who have written odes."[100]

The philosopher John Stuart Mill liked Wordsworth's ode and found it influential to the formation of his own thoughts. In his Autobiography (1873), he credited Wordsworth's poetry as being able to relieve his mind and overcome a sense of apathy towards life. Of the poems, he particularly emphasised both Wordsworth's 1815 collection of poetry and the Ode: Intimations of Immortality as providing the most help to him, and he specifically said of the ode: "I found that he too had had similar experience to mine; that he also had felt that the first freshness of youthful enjoyment of life was not lasting; but that he had sought for compensation, and found it, in the way in which he was now teaching me to find it. The result was that I gradually, but completely, emerged from my habitual depression, and was never again subject to it."[101] David Mason followed Mill in an 1875 essay on literature, including Wordsworth's poetry. After quoting from the ode, Mason claimed of the poem: "These, and hundreds of other passages that might be quoted, show that Wordsworth possessed, in a very high degree indeed, the true primary quality of the poetimagination; a surcharge of personality or vital spirit, perpetually overflowing among the objects of the otherwise conditioned universe, and refashioning them according to its pleasure."[102]

After Mill, critics focused on the ode's status among Wordsworth's other poems. In July 1877, Edward Dowden, in an article for the Contemporary Review, discussed the Transcendental Movement and the nature of the Romantic poets. when referring to Wordsworth and the ode, he claimed: "Wordsworth in his later years lost, as he expresses it, courage, the spring-like hope and confidence which enables a man to advance joyously towards new discovery of truth. But the poet of 'Tintern Abbey' and the 'Ode on Intimations of Immortality' and the 'Prelude' is Wordsworth in his period of highest energy and imaginative light".[103] Matthew Arnold, in his preface to an 1879 edition of Wordsworth's poetry, explains that he was a great lover of the poems. However, he explains why he believed that the ode was not one of the best: "I have a warm admiration for Laodameia and for the great Ode; but if I am to tell the very truth, I find Laodameia not wholly free from something artificial, and the great Ode not wholly free from something declamatory."[104] His concern was over what he saw as the ideas expressed on childhood and maturity: "Even the 'intimations' of the famous Ode, those corner-stones of the supposed philosophic system of Wordsworth... has itself not the character of poetic truth of the best kind; it has no real solidity" "to say that universally this instinct is mighty in childhood, and tends to die away afterwards, is to say what is extremely doubtful... In general, we may say of these high instincts of early childhood... what Thucydides says of the early achievements of the Greek race:--'It is impossible to speak with certainty of what is so remove; but from all that we can really investigate, I should say that they were no very great things.'"[105]

The Victorian critic John Ruskin, towards the end of the 19th century, provided short analyses of various writers in his "Nature and Literature" essays collected in "Art and Life: a Ruskin Anthology". In speaking of Wordsworth, Ruskin claimed, "Wordsworth is simply a Westmoreland peasant, with considerably less shrewdness than most border Englishmen or Scotsmen inherit; and no sense of humor; but gifted... with vivid sense of natural beauty, and a pretty turn for reflection, not always acute, but, as far as they reach, medicinal to the fever of the restless and corrupted life around him."[106] After mocking the self-reflective nature of Wordsworth's poetry, he then declared that the poetry was "Tuneful nevertheless at heart, and of the heavenly choir, I gladly and frankly acknowledge him; and our English literature enriched with a new and singular virtue in the aerial purity and healthful rightness of his quiet song;but aerial onlynot ethereal; and lowly in its privacy of light". The ode, to Ruskin, becomes a means to deride Wordsworth's intellect and faith when he claims that Wordsworth was "content with intimations of immortality such as may be in skipping of lambs, and laughter of children-incurious to see in the hands the print of the nails."[106] Ruskin's claims were responded to by an article by Richard Hutton in the 7 August 1880 Spectator.[107] The article, "Mr. Ruskin on Wordsworth", stated, "We should hardly have expected Mr. Ruskina great master of irony though he beto lay his finger so unerringly as he does on the weak point of Wordsworth's sublime ode on the 'Intimations of Immortality,' when he speaks of himquite falsely, by the wayas 'content with intimations of immortality'".[108] The article continued with praise of Wordsworth and condemns Ruskin further: "But then, though he shows how little he understands the ode, in speaking of Wordsworth as content with such intimations, he undoubtedly does touch the weak chord in what, but for that weak chord, would be one of the greatest of all monuments of human genius... But any one to whom Wordsworth's great ode is the very core of that body of poetry which makes up the best part of his imaginative life, will be as much astonished to find Mr. Ruskin speaking of it so blindly and unmeaningly as he does".[108]

The ode was viewed positively by the end of the century. George Saintsbury, in his A Short History of English Literature (1898), declared the importance and greatness of the ode: "Perhaps twice only, in Tintern Abbey and in the Ode on the Intimations of Immortality, is the full, the perfect Wordsworth, with his half-pantheistic worship of nature, informed and chastened by an intense sense of human conduct, of reverence and almost of humbleness, displayed in the utmost poetic felicity. And these two are accordingly among the great poems of the world. No unfavorable criticism on either and there has been some, new and old, from persons in whom it is surprising, as well as from persons in whom it is natural has hurt them, though it may have hurt the critics. They are, if not in every smallest detail, yet as wholes, invulnerable and imperishable. They could not be better done."[109]

At the beginning of the 20th century, response to the ode by critics was mostly positive. Andrew Bradley declared in 1909 that "The Immortality Ode, like King Lear, is its author's greatest product, but not his best piece of work."[110] When speaking of Grasmere and Wordsworth, Elias Sneath wrote in 1912: "It witnessed the composition of a large number of poems, many of which may be regarded among the finest products of his imagination. Most of them have already been considered. However, one remains which, in the judgment of some critics, more than any other poem of the numerous creations of his genius, entitles him to a seat among the Immortals. This is the celebrated [ode]... It is, in some respects, one of his most important works, whether viewed from the stand point of mere art, or from that of poetic insight."[111] George Harper, following Sneath in 1916, described the poem in positive terms and said, "Its radiance comes and goes through a shimmering veil. Yet, when we look close, we find nothing unreal or unfinished. This beauty, though supernal, is not evanescent. It bides our return, and whoever comes to seek it as a little child will find it. The imagery, though changing at every turn, is fresh and simple. The language, though connected with thoughts so serious that they impart to it a classic dignity, is natural and for the most part plain.... Nevertheless, a peculiar glamour surrounds the poem. It is the supreme example of what I may venture to term the romance of philosophic thought."[112]

The 1930s contained criticism that praised the poem, but most critics found fault with particular aspects of the poem. F. R. Leavis, in his Revaluation (1936), argued that "Criticism of Stanza VIII ... has been permissible, even correct, since Coleridge's time. But the empty grandiosity apparent there is merely the local manifestation of a general strain, a general factitiousness. The Ode... belongs to the transition at its critical phase, and contains decided elements of the living."[113] He continued, "But these do not lessen the dissatisfaction that one feels with the movementthe movement that makes the piece an ode in the Grand Style; for, as one reads, it is in terms of the movement that the strain, the falsity, first asserts itself. The manipulations by which the change of mood are indicated have, by the end of the third stanza, produced an effect that, in protest, one described as rhythmic vulgarity..., and the strain revealed in technique has an obvious significance".[113] In 1939, Basil Willey argued that the poem was "greatly superior, as poetry, to its psychological counterpart in The Prelude" but also said that "the semi-Platonic machinery of pre-existence... seems intrusive, and foreign to Wordsworth" before concluding that the poem was the "final and definitive expression to the most poignant experience of his poetic life".[114]

Cleanth Brooks used the Ode: Intimation of Immortality as one of his key works to analyse in his 1947 work The Well Wrought Urn. His analysis broke down the ode as a poem disconnected from its biographical implications and focused on the paradoxes and ironies contained within the language. In introducing his analysis, he claimed that it "may be surmised from what has already been remarked, the 'Ode' for all its fine passages, is not entirely successful as a poem. Yet, we shall be able to make our best defense of it in proportion as we recognize and value its use of ambiguous symbol and paradoxical statement. Indeed, it might be maintained that, failing to do this, we shall miss much of its power as poetry and even some of its accuracy of statement."[115] After breaking down the use of paradox and irony in language, he analyses the statements about the childhood perception of glory in Stanza VI and argued, "This stanza, though not one of the celebrated stanzas of the poem, is one of the most finely ironical. Its structural significance too is of first importance, and has perhaps in the past been given too little weight."[116] After analysing more of the poem, Brooks points out that the lines in Stanza IX contains lines that "are great poetry. They are great poetry because ... the children are not terrified... The children exemplify the attitude toward eternity which the other philosopher, the mature philosopher, wins to with difficulty, if he wins to it at all."[117] In his conclusion about the poem, he argues, "The greatness of the 'Ode' lies in the fact that Wordsworth is about the poet's business here, and is not trying to inculcate anything. Instead, he is trying to dramatize the changing interrelations which determine the major imagery."[118] Following Brooks in 1949, C. M. Bowra stated, "There is no need to dispute the honour in which by common consent it [the ode] is held" but he adds "There are passages in the 'Immortal Ode' which have less than his usual command of rhythm and ability to make a line stand by itself... But these are unimportant. The whole has a capacious sweep, and the form suits the majestic subject... There are moments when we suspect Wordsworth of trying to say more than he means.[119] Similarly, George Mallarby also revealed some flaws in the poem in his 1950 analysis: "In spite of the doubtful philosophical truth of the doctrine of pre-existence borrowed from Platon, in spite of the curiously placed emphasis and an exuberance of feeling somewhat artificially introduced, in spite of the frustrating and unsatisfying conclusion, this poem will remain, so long as the English language remains, one of its chief and unquestionable glories. It lends itself, more than most English odes, to recitation in the grand manner."[120]

By the 1960s and 1970s, the reception of the poem was mixed but remained overall positive. Mary Moorman analysed the poem in 1965 with an emphasis on its biographical origins and Wordsworth's philosophy on the relationship between mankind and nature. When describing the beauty of the poem, she stated, "Wordsworth once spoke of the Ode as 'this famous, ambitious and occasionally magnificent poem'. Yet it is not so much its magnificence that impresses, as the sense of resplendent yet peaceful light in which it is bathedwhether it is the 'celestial light' and 'glory' of the first stanza, or the 'innocent Brightness of a new-born Day' of the last."[121] In 1967, Yvor Winters criticised the poem and claimed that "Wordsworth gives us bad oratory about his own clumsy emotions and a landscape that he has never fully realized."[122] Geoffrey Durrant, in his 1970 analysis of the critical reception of the ode, claimed, "it may be remarked that both the admirers of the Ode, and those who think less well of it, tend to agree that it is unrepresentative, and that its enthusiastic, Dionysian, and mystical vein sets it apart, either on a lonely summit or in a special limbo, from the rest of Wordsworth's work. And the praise that it has received is at times curiously equivocal."[123] In 1975, Richard Brantley, labelling the poem as the "great Ode", claimed that "Wordsworth's task of tracing spiritual maturity, his account of a grace quite as amazing and perhaps even as Christian as the experience recorded in the spiritual autobiography of his day, is therefore essentially completed".[1] He continued by using the ode as evidence that the "poetic record of his remaining life gives little evidence of temptations or errors as unsettling as the ones he faced and made in France."[1] Summarizing the way critics have approached the poem, John Beer claimed in 1978 that the poem "is commonly regarded as the greatest of his shorter works".[3] Additionally, Beer argued that the ode was the basis for the concepts found in Wordsworth's later poetry.[124]

Criticism of the ode during the 1980s ranged in emphasis on which aspects of the poem were most important, but critics were mostly positive regardless of their approach. In 1980, Hunter Davies analysed the period of time when Wordsworth worked on the ode and included it as one of the "scores of poems of unarguable genius",[125] and later declared the poem Wordsworth's "greatest ode".[2] Stephen Gill, in a study of the style of the 1802 poems, argued in 1989 that the poems were new and broad in range with the ode containing "impassioned sublimity".[126] He later compared the ode with Wordsworth's "Ode to Duty" to declare that "The Ode: Intimations, by contrast, rich in phrases that have entered the language and provided titles for other people's books, is Wordsworth's greatest achievement in rhythm and cadence. Together with Tintern Abbey it has always commanded attention as Wordsworth's strongest meditative poem and Wordsworth indicated his assessment of it by ensuring through the layout and printing of his volumes that the Ode stood apart."[127] In 1986, Marjorie Levinson searched for a political basis in many of Wordsworth's poems and argued that the ode, along with "Michael", Peele Castle, and Tintern Abbey, are "incontestably among the poet's greatest works".[128] Susan Wolfson, in the same year, claimed that "the force of the last lines arises from the way the language in which the poet expresses a resolution of grief at the same time renders a metaphor that implies that grief has not been resolved so much as repressed and buried. And this ambiguity involves another, for Wordsworth makes it impossible to decide whether the tension between resolution and repression... is his indirect confession of a failure to achieve transcendence or a knowing evasion of an imperative to do so."[129] After performing a Freudian-based analysis of the ode, William Galperin, in 1989, argues that "Criticism, in short, cannot accept responsibility for The Excursion's failings any more than it is likely to attribute the success of the 'Intimations Ode' to the satisfaction it offers in seeing a sense of entitlement, or self-worth, defended rather than challenged."[130]

1990s critics emphasised individual images within the poem along with Wordsworth's message being the source of the poem's power. In 1991, John Hayden updated Russell Noyes's 1971 biography of Wordsworth and began his analysis of the ode by claiming: "Wordsworth's great 'Ode on Immortality' is not easy to follow nor wholly clear. A basic difficulty of interpretation centers upon what the poet means by 'immortality.'"[131] However, he goes on to declare, "the majority of competent judges acclaim the 'Ode on Immortality' as Wordsworth's most splendid poem. In no other poem are poetic conditions so perfectly fulfilled. There is the right subject, the right imagery to express it, and the right meter and language for both."[132] Thomas McFarland, when emphasising the use of a river as a standard theme in Wordsworth's poems, stated in 1992: "Not only do Wordsworth's greatest statements--'Tintern Abbey', 'The Immortality Ode', 'The Ruined Cottage', 'Michael', the first two books of The Prelude--all overlie a streaming infrashape, but Wordsworth, like the other Romantics, seemed virtually hypnotized by the idea of running water."[133] After analysing the Wordsworth's incorporation of childhood memories into the ode, G. Kim Blank, in 1995, argued, "It is the recognition and finally the acceptance of his difficult feelings that stand behind and in the greatness and power of the Ode, both as a personal utterance and a universal statement. It is no accident that Wordsworth is here most eloquent. Becoming a whole person is the most powerful statement any of us can ever made. Wordsworth in the Ode here makes it for us."[134] In 1997, John Mahoney praised the various aspects of the poem while breaking down its rhythm and style. In particular, he emphasised the poem's full title as "of great importance for all who study the poem carefully" and claimed, "The final stanza is a powerful and peculiarly Wordsworthian valediction."[135]

In the 21st century, the poem was viewed as Wordsworth's best work. Adam Sisman, in 2007, claimed the poem as "one of [Wordsworth's] greatest works".[136] Following in 2008, Paul Fry argued, "Most readers agree that the Platonism of the Intimations Ode is foreign to Wordsworth, and express uneasiness that his most famous poem, the one he always accorded its special place in arranging his successive editions, is also so idiosyncratic."[137] He continued, "As Simplon and Snowdon also suggest, it was a matter of achieving heights (not the depth of 'Tintern Abbey'), and for that reason the metaphor comes easily when one speaks of the Intimations Ode as a high point in Wordsworth's career, to be highlighted in any new addition as a pinnacle of accomplishment, a poem of the transcendental imagination par excellence."[138]

See the original post here:

Ode: Intimations of Immortality - Wikipedia

Mesothelioma Life Expectancy | How Long Do Patients Live?

How Can I Improve My Mesothelioma Life Expectancy?

Being proactive about your health is a great first step toward improving your mesothelioma life expectancy after a diagnosis.

In addition to seeking traditional mesothelioma treatments immediately, there are a few steps you can take to improve your mesothelioma life expectancy.

The first step you should take is to seek legal advice so you can begin pursuing the compensation you deserve to afford the treatment you need.

Contact us today to learn about your options for mesothelioma compensation.

Other options to explore as you work to improve your mesothelioma life expectancy include:

Malignant mesothelioma, caused by exposure to airborne asbestos fibers, is an incurable cancer involving the lining of the lung, abdomen, or heart.

The latency period, the time between asbestos exposure and diagnosis, can be decades long. For many patients diagnosed 15 to 60 years after their initial exposure to asbestos, the disease is already in an advanced phase when they begin to suffer symptoms of shortness of breath and chest pain.

At this late stage of diagnosis, the average survival time is less than a year.

Although there are many factors doctors look at to determine a patients prognosis and mesothelioma life expectancy, doctors, patients, and cancer advocates are now emphasizing the importance of early detection.They all agree that in order to increase the effectiveness of treatment options leading to an increased survival time, early detection is critical. In fact, the American Cancer Society states that if you cant prevent cancer, the next best thing you can do to protect your health is to detect it early.

According to the American Thoracic Society, malignant mesothelioma is a fatal disease with median survival time of less than 12 months from first signs of illness of death.

However, some studies have shown that among patients where it is diagnosed early and treated aggressively, about half can expect a mesothelioma life expectancy of two years, and one-fifth will have a mesothelioma life expectancy of five years.

As a comparison, for patients whose mesothelioma is advanced, only five percent can expect to live another five years.

Early diagnosis of the cancer often means that the cancer will be localized, with the cancer cells found only at the body site where the cancer originated.

The localized cancer would be identified as Stage 1 and can involve a surgically removable tumor. Once the cancer cells have spread beyond that original location, the mesothelioma is considered advanced and surgery is often no longer an option.

The importance of early diagnosis of this cancer cannot be overemphasized. Treating a limited area of cancer is easier, and includes more treatment options, than trying to treat cancer that has spread, or metastasized, to several sites or throughout the body.

Mesothelioma is typically diagnosed within three to six months of the first visit to a doctor with complaints about breathing problems or chest and abdominal pain.

Anyone who has worked around asbestos is urged to see a physician for screening for malignant cancer. Screening methods are advancing, and various blood tests now exist that may identify mesothelioma.

The blood tests focus on a protein in the blood that is released into the blood stream by cells. One test checks for a protein known as SMRP, or soluble mesothelin-related peptide.

The biomarker measures the amount of SMRP in a persons blood. Abnormally high levels may indicate the presence of mesothelioma.

Early diagnosis can improve life expectancy.

However, the following factors for a mesothelioma diagnosis are all important when assessing life expectancy:

Researchers at the Mayo Clinic add quality of life prior to a diagnosis to the list of increased survival. The researchers found that patients who deemed their quality of life highest among other lung cancer patients lived significantly longer.

The American Cancer Society encourages cancer survivors to focus on healthy behaviors including exercise, diet, and not smoking to limit the risk of mesothelioma recurrence and for improved quality of life.

The younger the better. Many studies report that younger, fit patients have a higher mesothelioma life expectancy than their older counterparts when diagnosed with cancer.

Younger patients are generally healthier overall, which points to encouraging Americans to live a healthy lifestyle in order to combat mesothelioma.

The primary types of mesothelioma are pleural, involving the lung, and peritoneal, involving the abdomen.

Pleural mesothelioma patients typically have a shorter mesothelioma life expectancy than peritoneal patients. According to statistics, 80 percent of the mesothelioma cases are pleural, with close to 20 percent peritoneal cases.

Pericardial, which occurs in the lining around the heart, is extremely rare, representing less than one percent of all mesothelioma cases.

There are three types of cells that appear in mesothelioma: epithelioid, sarcomatoid, and biphasic.

Epithelial cells

These cells protect and surround organs. When they are invaded by mesothelioma, they form tumors that can be removed with surgery or treated with radiation, chemotherapy, or a combination of the three.

Mesothelioma cases often include a malignant epithelial tumor. There are 20 kinds of epithelial mesothelioma cells. Some are associated with a specific type of mesothelioma. Others are found in all forms of the disease.

Sarcomatoid cells

Are made up of cancerous cells that can include epithelial cells. Sarcomatoid cells are hard to tell apart from healthy tissues. They spread quickly and are the most difficult to treat.

There are three kinds of sarcomatoid cells associated with mesothelioma: transitional, lymphohistiocytosis, and desmoplastic. They are found in all three types of mesothelioma.

Biphasic cells

Are the second most-common found in mesothelioma patients. These cells are most often present in pleural patients.

They may include elements of epithelial cells and sarcomatoid cells; for this reason, treatment and patient survival time frames will vary. Treatment is also based on the stage, size and location of the tumor.

Unlike many other predominantly pulmonary-related cancers, cigarette smoking has no known causative effect on pleural mesothelioma incidence.

However, statistics show that smoking accounts for 90 percent of lung cancer cases and 85 percent of head and neck cancers. Smoking cessation is one of the primary ways to prevent lung disease.

The effectiveness of treatment for mesothelioma patients can be complicated if patients continue to smoke.

Patients with few to no additional health complications may have a longer survival than those with other health issues such as diabetes and high blood pressure.

Patients with other chronic conditions must carefully monitor their health and medications to prevent complications from arising. When they are then diagnosed with mesothelioma, it is important that the medical team and patients work closely together to monitor drug interactions and proper nutrition.

The American Cancer Society reports the following median survival time of patients with pleural mesothelioma who were treated with surgery to cure the cancer.

The numbers include the relative five-year survival rate and median survival. The ACS adds that survival times tend to be longer for patients treated with surgery.

Patients who are not eligible for surgery often have cancer that has metastasized.

Sources & Author:

Read the original post:

Mesothelioma Life Expectancy | How Long Do Patients Live?

Artificial Intelligence (3rd Edition): Winston: 9780201533774 …

This book explains how it is possible for computers to reason and perceive, thus introducing the field called artificial intelligence. From the book, you learn why the field is important, both as a branch of engineering and as a science.

If you are a computer scientist or an engineer, you will enjoy the book, because it provides a cornucopia of new ideas for representing knowledge, using knowledge, and building practical systems. If you are a psychologist, biologist, linguist, or philosopher, you will enjoy the book because it provides an exciting computational perspective on the mystery of intelligence.

This completely rewritten and updated edition of Artificial Intelligence reflects the revolutionary progress made since the previous edition was published.

Part I is about representing knowledge and about reasoning methods that make use of knowledge. The material covered includes the semantic-net family of representations, describe and match, generate and test, means-ends analysis, problem reduction, basic search, optimal search, adversarial search, rule chaining, the rete algorithm, frame inheritance, topological sorting, constraint propagation, logic, truth maintenance, planning, and cognitive modeling.

Part II is about learning, the sine qua non of intelligence. Some methods involve much reasoning; others just extract regularity from data. The material covered includes near-miss analysis, explanation-based learning, knowledge repair, case recording, version-space convergence, identification-tree construction, neural-net training, perceptron convergence, approximation-net construction, and simulated evolution.

Part III is about visual perception and language understanding. You learn not only about perception and language, but also about ideas that have been a major source of inspiration for people working in other subfields of artificial intelligence. The material covered includes object identification, stereo vision, shape from shading, a glimpse of modern linguistic theory, and transition-tree methods for building practical natural-language interfaces.

0201533774B04062001

See the rest here:

Artificial Intelligence (3rd Edition): Winston: 9780201533774 ...

Best Goa Trance: Top Artists, Tracks & Albums – Karan Gill

Often a release has this one really mindblowing track which stands out from the rest. So while the release doesnt deserve a place, the track does. This is a list of tracks that stood out in otherwise average releases not covered above.

Thats the list of the best artists, albums, and tracks of my favourite genre Goa Trance! Its a great introduction to the genre. There dont seem to be any Goa Trance specific lists on the web despite the Goa sound being distinct from mainstream trance, hence this list. All feedback is welcome. If youre new to Goa trance, it may be easier for you to go through this short list first which has a complimentary torrent.

If you feel Ive missed out any noteworthy tracks, or have any other feedback in mind, dont hesitate to drop a reply.

Some QnAs on Goa Trance and this guide.

Q. Argh! Im not going to listen to all this. Give me the top 3 albums! Why cant you order them so I know what I should listen to first?!A. Here is a short list of the best Goa tracks.

Its too difficult to arrange all this stuff in order. I ask you, which is best, Twisted, Trust in Trance or Alien Protein? Or maybe Lets Turn On, or Cosmology? Because I havent the faintest idea. Well, okay, 3 albums you must get before anything else:

For a general flavour of Goa you can try getting Dragonfly presents: A Voyage into Trance mixed by Paul Oakenfold

Q. Whats the history behind Goa Trance?A. Goa Trance is a subgenre of trance that originated in Goa, India stemming from the hippie influence. It had its roots in psyrock and the mid-80s electronic music in Europe. Goa Trance was also called Trance Dance, hence the names of the Astral Projection and Cosmosis tracks. It slowly morphed into Psychedelic Trance around the turn of the millenium, and today there isnt much Goa Trance produced.

Here is a map of all the sub genres of psy and goa trance by Anoebis of Psynews. It was originally posted here. You cant see the whole thing properly so save it to your computer and then open it and zoom into the top left corner which shows Goa and its sub-genres.

Goa is a small (by Indian standards) state halfway down Indias western coastline and was a Portuguese colony for hundreds of years. It still retains signs of Portuguese influence, evident in the beautiful churches youll find there, which makes it distinct from the rest of India. Perhaps this made the Goans more tolerant of hippies. The story is that till the mid-70s hashish was legal and this, coupled with the beautiful beaches and the freedom, attracted the hippies. Anyway, till the early 90s, no one really cared about the drugs. Then it seems the police started cracking down and the scene shifted to other countries while Goa became a magnet for the usual tourist crowd.

Two albums which kicked the scene off were: Project II Trance from way back in 93. Order Odonata Volume 1 from 94.

The entire scene was managed by foreigners, mostly Europeans and Israelis. The only thing Indian about the scene was the location. Youll find that all the major Goa artists are from Israel, France, England and Italy. This will be clearer when you look at the list of major Goa labels down a page. It is said that a major reason for the spreading of Goa in Israel were RnR visits paid to India by Israeli soldiers after their compulsory military service. For playback, in the late 80s, casette disks were predominately used, replaced by DAT tapes in the 90s. (Vinyl warped in Goas heat). The party scene grew through the late 80s into the early 90s as DJs explored the sound, pushing sonic boundaries to give ravers the trippiest experience possible, and out of this desire to explore that experience, through music and parties that built up through the night, came the Goa sound.

Cathedral of St. Cajetan in Old Goa

The Goa sound is acid-filled, with the bass comprising of a thumping kick, very melodic and ecstatic without sounding cheesy (!). Goa trance tracks are melodious, but the harmonics are very important too. They start off slowly with a plain melody. Then the kick is added, then synths and the melody becomes faster and faster with the acid notes becoming quicker and closely spaced. The track then rises to a climax, and the dnouement is rather short compared to the tracks length. Goa tracks are generally 8 minutes long and can stretch to 11 minutes in length. They frequently have vocal samples, often from movies, generally referring to aliens, space travel and other New Agey themes. For example, Identified Flying Object had theories on space travel on the inside cover.

Goa Gil drew a link between Goa Trance and ancient tribal ceremonies. Goa trance wasnt just music to get you high, it was supposed to be a mind-altering experience.

For the mind altering experience some people at these parties were on drugs and their drug of choice was LSD, simply referred to as acid. To know the hows and whys simply listen to the vocal sample in Hallucinogen LSD or read them here. A sample from the track isYoure introduced to LSD, an its not like taking some other drug for instance like marijuana or something, hm, well, you know, its altogether a new thing, and you actually can have a religious experience, and, hm, and it can be even more important than reading the bible six times or becoming a pope or something like that, you know

Goa Trance parties generally started in the late evening and went on all night, ending the next morning, although parties in Goa could go on for days. This gave rise to a phenomenon singular to Goa and also Psychedelic Trance, a track is given a sub-genre by the time of the day it is most suitable for. For example, some tracks will be called morning. Another point to keep in mind is that one producer can or will have several seemingly separate projects, which is why its a good idea to use Discogs so you know which albums and projects to connect. For example, Ofer Dikovsky has worked under the monikers of Phreaky, Omputer, Tandu, Indoor, Sound Pollution, Oforia and Pigs in Space!.

Major Goa labels include:

NOTE: Acid, as in referring to LSD the drug, and acid as in referring to music are two different things. For LSD click on the link. Acid in music refers to the high frequency, high pitched tweerps, bells, whistles, squeeks, squeals, whooshes etc.

Heres great album cover from the Flying Rhino release, VA First Flight

Q. What happened to Goa?A. Well, essentially all Goa has been produced in 6 all too short years, 1993-1998 after which the sound became psychedelic. Psychedelic trance is much less melodic, has sharper distinct sounds instead of melodies which flow into each other and is darker. Goa Trance is more organic while psytrance is more mechanical.

A good illustration of the music around the time of transition of Goa into psychedelic trance is Koxboxs Dragon Tales album and Children of Paradise Urban Alien.Or, quoting sljiva for this,For a real contrast between goa and psy I would recommend checking Raja Rams two labels: TIP Records and TIP.World. TIP Records were releasing melodic, organic and eastern influenced trance prior to 1998 from artists such as The Infinity Project, Doof and Psychopod, while on the other hand TIP.World is some kind of psy successor of TIP Records and they release this metallic, cold and mechanical type of trance from artists such as Alien Project, 1200 Mics and Logic Bomb.

Another case in point is Etnica. By 2000, it lost 2 members and went the psychedelic way. Essentially all genres need to develop further, artists began to explore and wanted to branch off themselves from the Goa sound. Some produced more listener friendly music, others preferred the dark, more twisted atmospheres of Psytrance.

However, thanks to the efforts of Suntrip Records among others, a new wave of Goa artists have come up in Filteria, Khetzal, Goasia to name a few. I find the newschool Goa artists lean towards the morning or uplifting sound to a greater degree than oldschool artists, this can give the feeling that their tracks have less substance.

I dont want to give the impression that goa trance is better than psytrance. Its just that there so much mediocre, run of the mill psy out there that finding good psytrance takes time. You just need to look really hard for it because its hiding underneath a heap of commercial releases.

Q. All Goa sounds the same, with the same acid TB303 sounds!A. To really understand Goa or Psy Trance for that matter, Id say you have to dance to it. Goa/Psy Trance party listings are next.

Otherwise it takes time to develop a liking for Goa. Give the tracks a couple of listens and some patience. The sounds will be the same to a new listener but with time youll appreciate the different melodies and the acid. Goa Trance is not fluffy or cheesy so if youve started off by listening to that kind of trance, it will take some time to appreciate Goa Trance.

If youre new to Goa Trance or Acid Trance you could these tracks first:

Q. Goa Trance and Psytrance party/festival listings?A. Isratrance Party Listings all worldIsratrance Festival Listings all worldPsynews Party/Festival Listings all worldEktoplazm Event Listings mostly focused on the States and CanadaGoatrance.de focused on Germany for the large partPsyevents Parties in and around AustriaOzTrance & Australiens AustraliaPsytribe and Psycircle CaliforniaFractaltribe Listings North America

Q. Where can I get these tracks and the artist discographies?A. Dedicated Psy/Goa database at PsyDB Discographies at http://www.discogs.com .Tracks sold online Saikosounds or get them off Soulseek . There is also Psyshop which but people say Saikosounds is better.

Q. Are there any free Goa releases I can check out?A. Few Ive come across: Golden Vibes I Golden Vibes II Pyramidal Trancedence

Q. I wanna know more!A. Awright, here are some linksIsratrance Big trance forum with lots of party listings In-depth article on Goa Trance Site which chronicles the origin of Goa Trance till its transition into Psytrance Another article on Goa Trance, shorter and easier read then the other links Psynews Meet other people who have good taste ^^ and are into goa/psy A tryst with Goa Trance Another article from someone who was there The first half is a good first hand feel of the party scene in Goa What is Goa Trance? History and Development of the scene An article on the evolution of Goa after 2000 by one of the founders of the Suntrip label. Road to Goa Part of how it started in the 60s & 70sThe Rhetoric of Psytrance: Anix Gleo, Astroff, The Fusion, and Martin Cloud PsyTrance in Russia

There some movies made on the Goa Trance phenomenonKarahana Ganey Huga [Download] Movie on the famous party in Israel.Liquid Crystal Vision Ok movie if you ignore the hippy mumbo jumbo, has some nice visuals.Last Hippie Standing Has Goa Gil in a leading role

Q. I want to hear Goa tracks with Eastern/Oriental/Tribal influences, and those tracks that marked the point where the Goa sound began to form.A. Eastern/Oriental/Tribal influenced Goa tracks-Shakta & Moonweed Micronesia This one rules them all, with the strains of a beautiful sitar starting the track.-Shakta Silicon Trip (album) Many tracks have an Oriental/Indian feel to them.Canda Luxman-Sundog Touch the Sun-Bass Invaders Nene Naha-Chi-a.d. Pathfinder-Dogma Sutra Sarma-Pharagonescia Pharatropic-Elysium Monzoon has this eastern-tribalish atmosphere-Juno Reactor Beyond the Infinite-Juno Reactor Navras has a lot of Indian chanting, that complements the atmosphere of the track beautifully.-Medicine Drum Supernature-The Nommos Amma The best tribal track I have ever heard. In the climax of the track you will find this crazy, primal female vocal sample o/-Juno Reactor Beyond the Infinite (album) Similar to Shaktas Silicon Trip in that you will find many tracks with an Eastern/Indian feel to them.-Mysterious Wizard Visions of India

Oldest Goa/Proto-Goa/Goa-ish tracks-Tangerine Dream Pheadra (1973)-KLF What Time Is Love (Pure Trance Version) (1989)-Dance 2 Trance We Came in Peace (1990)-A.B. Kazes Out of Space Trance (1989) (album)-Trilithon Trance Dance (1991) (album)-The Overlords Sundown (Ionizer Mix)-Megabeat Twin Beats

In conclusion, Ive written this from the point of view of introducing someone unfamiliar with Goa Trance to the genre. I hope you liked it, and it helped you get to know the genre. There are many more artists out there like Bypass Unit, Dogma, Electron Wave, Kopfuss Resonator, Kumbh Mela, Kode IV, Lords of Chaos, Metal Spark, Mindsphere, Moksha, Ka-Sol, O.O.O.D, Ololiuqui, Planet B.E.N., Psychaos, Psyko Disko, Quirk, Shakatura, Sandman, Shaolin Wooden Men, Tarsis, Ypsilon 5, Xenomorph that there isnt really any end to listing albums & artists. Use Discogs to find other projects by artists you like (look up all the projects each individual member was part of, and the projects of members of those projects and so forth and youll quickly find a lot of releases to listen to) Psynews.org review section to discover more, Psydb and keep exploring the sound ^_^

Visit link:

Best Goa Trance: Top Artists, Tracks & Albums - Karan Gill

WORLD BLOCKCHAIN CONFERENCE

Dr. Nguyen is currently the US General Partner, Chief Crypto Architect and Crypto Officer of

JWC Blockchain Ventures. He is also the CEO/President of UZip Inc. which provides an open

logistics platform to solve the last mile shipping and delivery challenges in U.S. metropolitan cities using

Artificial Intelligence (AI), Machine Learning (ML) and Blockchain for crypto-currency. Prof. Nguyen is the

VP of External Affairs of The American University in Vietnam (AUV) which is the first and only non-

profit American university in Da Nang, Vietnam. This is a distinctive institution of higher education in

Vietnam offering affordable, quality American education for the changing needs of countries in the Asia

Pacific region by educating our young generation with the slogan of Learning today, Leading

tomorrow with Social Values. He has co-founded and has invested in several companies including

Streaming Curiosity Inc. which develops new core technology software for Augmented Reality (AR). In

2011 to 2013, Dr. Nguyen was the managing partner of Amland Corporation and successfully secured

to implement the largest LED conversion project for City of Oakland in California.

Technically, Dr. Nguyen is an expert in BlockChain, renewal energy engineering,

distributed/cloud computing, computer architecture, Information Technology (IT) architecture,

customer services, and help desk. During his 26 years (16 years with IBM Corp; 1997-2000 CTO Office

of IBM Global Services) working at major U.S. corporations and business consultant fields, Dr. Nguyen

led many worldwide consulting, research, and professional activities.

Dr. Nguyen also cofounded Web Office Inc. Under his leadership as its President, Web Office

Inc. received the Export Achievement Award from U.S. Department of Commerce in August 2003,

and its product received the PC Magazine prestigious 4-Star Award in the U.S. and selling in U.S.,

Japan, Germany, Turkey, Singapore and South Korea. Products include EncryptededEye., VPSN.,

and SDATS. (Secured Deployable Asset Tracking System An Intelligent RFID Solution). Dr. Nguyens

powerful success methodology is based on maintaining focus on business strategy, engineering and

implementing business solutions and customer service systems, being customer-driven, building

top-notch teams, and focusing staffs on execution of the defined business strategies.

Dr. Nguyen was a faculty member at the McCombs Graduate School of Business of the

University of Texas at Austin, at the Huston-Tillotson University, and at the Computer Science Graduate

School of the Texas State University. He was faculty member of the Keller Graduate School of Business

and was also the lead faculty of the Electronic Computer Engineering Technology (ECET) and Network

Computer Management (NCM) at the DeVry University in Austin, Texas. Dr. Nguyen received his BS

degree in Electrical Engineering (EE) at the University of Oklahoma in 1984. While gaining business

experiences working in the industry, Dr. Nguyen completed his MS and PhD degrees in

Electrical and Computer Engineering (ECE) at the University of Texas (UT) at Austin in 1986 and

1989. In 1993, Dr. Nguyen also received his Executive MBA from the University of Texas at Austin.

He is named Notable Alumni of the UT ECE.

Serving the international business and research community, he is an active adviser of the

Texas-EU Summit 2013 (http://conferences.la.utexas.edu/texaseusummit/category/contact/) listed

along with other Trade Commissioners and Consul Generals. Dr. Nguyen has been one of the IC2

Fellows of University of Texas at Austin (https://ic2.utexas.edu/research/fellows/) which is a global

community of creative and innovative leaders from academia, business, and government with 180 active

Fellows from 14 nations.) Dr. Nguyen is also an active philanthropist. He has provided assistances to

many non-profit organizations and currently is one of the founding board members of International Liver

Foundation for Vietnam (https://sites.google.com/site/internationalliverfoundationvn/).

Read more:

WORLD BLOCKCHAIN CONFERENCE

Enlightenment | Dr. Puff | Enlightenment Podcast

The doors to living an enlightened life open with the keys of silence and just being. Leave your thoughts behind and enter.

-Dr. Robert Puff, Meditation Expert

When we wake up to who we are, something happens. We stop identifying with our egoic selves because we realize they are impermanent and only that which is permanent can be who we are.

We arent our bodies, we arent our memories, we arent our thoughts, we arent our feelings We arent any of these things, so we stop identifying with them. What happens is that detachment develops. An aloofness or distancing from everything that occurs. We wake up to the fact that life is an extended dream and a relaxation is able to set in. Its a sense of calm or a feeling that all is well.

We lose our identity with our lives, thoughts and feelings, so we witness them but we dont engage with them. We notice them, but we dont create stories with them. Since we dont create Read More

When I was an undergraduate at university many years ago, my deep enjoyment and love for the works of William Shakespeare blossomed. I had the privilege of taking a Shakespearean class and then during one summer in my undergraduate years, I was able to travel through Europe inexpensively on a bike and a Europass to see the great sites. A memory I remember most is going to Stratford-upon-Avon and watching a William Shakespeare play. I dont know where my passion and love for his plays comes from but it has been a deep part of my life. His writings have also taught me many things.

When I was in England many years ago for the first time, I was standing in the back of the audience watching the play As You Like It that was performed not too far from the Read More

The Most Powerful Mantra: Learn to Lose the Ego and Awaken to Who We Are

What Can Help Me Achieve Enlightenment? Begin Your Journey with the Right Tools

There are three big steps towards spiritual enlightenment. Anyone of us can take these steps but they are crucial aspects in moving in the direction of living an awakened life.

The first step we have to take is what I call earnestness. What I mean by this is that in order for us to move in the direction towards enlightenment, you really have to want it. It cant just be one of your many endeavors. You cant say Ill work during the day, sleep at night and during Saturday and Sunday evenings Ill study and work towards enlightenment. This is not going to cut it. In many ways we have to eat, drink and sleep our paths towards enlightenment. Its very crucial that it consumes our lives. Many people have gone down the path towards enlightenment and most have failed. Its Read More

See the original post:

Enlightenment | Dr. Puff | Enlightenment Podcast

Self-Realization Is In Every Moment – Nirmala

(Note: This article is translated into Polish here.)

Recently, I was talking with a teacher and friend about self realization. He made a simple comment that the soul is the sum total of all of our experiences. It struck me how this meant that every experience adds to our soul, and there is no experience that can detract from it. Since we share experiences with many other souls, that would mean that our souls overlap. Anywhere our experience overlaps, our souls would also overlap. And since we overlap with so many other souls, ultimately all souls are connected through this sharing of experience. So whenever a particular soul has a profound experience of awakened consciousness, or self realization, their experience of the totality of consciousness by definition includes all experiences and all the apparent souls out there.

Every experience is actually an experience of self-realization. In each and every experience, we are realizing a capacity or aspect of our soul, and by extension, an aspect of our true nature as Being. Since all there is, is Being, every experience is an experience of Being. Every experience adds to the totality of our understanding and realization of our true nature. There is no other possibility.

This is a dilemma if we believe there is a better, truer, more spiritual aspect of our Being that we want to be realizing. What if my anger is part of my true nature? What if my greed, lust, fear, sadness, confusion, and pain are all part of my true nature, along with all of the love, peace, and joy that are also part of Being? In hoping and waiting for a better experience, we may be overlooking the significance of our present moment experience, just as it is. It isn't that sadness and greed are equivalent to peace and joy, but every experience has significance, since every experience is an experience of our true nature.

The experiences that we may reject because we think they aren't the correct experience may actually be made up of the same peace, joy, and love we are hoping to have. We think of this world as a world of opposites, or dualities. But if we look more closely, we find that the so-called opposites are really just different amounts of one thing. Light and dark are an example: There is no such thing as dark, only light existing as photons. There are no darkons. You cant buy a flashdark and point it at things and make them disappear. However when there is little or no light, we call that dark, even though there is no such thing. Similarly, the only thing that exists is our true nature, which is filled with joy and love. If we are experiencing little or no joy or love, we may call that sadness or fear, although those are really only the relative absence of joy and love. And of course, there is often some joy in sadness and some love even in fear.

What if every experience is a unique jewel of our multifaceted Being? What if every experience adds to the abundance of our soul and moves us toward the greatness of our true nature? What if what you are experiencing right now is unfolding your self-realization in the most amazing and unique way? Perhaps there isn't some special experience of self-realization that is the way to realize true nature. Maybe every souls realization of true nature is meant to unfold in a completely unique way so that every souls experience can also add to the experience of the One Being that all souls are a part of, just as every experience adds to the richness of your soul.

We resist this perspective when we want spiritual realization to look a certain way. We want our realization to be like the dramatic experiences you read about in the spiritual biographies of the great masters and teachers. We use the fact that there are bigger experiences of self-realization to discount and reject the smaller experiences we are already having. And yet, the experiences we are having are also aspects of our Being. Everything from the most human thought or emotion to the most cosmic dimension of existence is an aspect of Being.

While there is freedom in experiencing a profound realization of an infinite dimension of our true nature, that freedom is only added to by an experience of a very human or limited dimension of that same true nature. Every experience adds to your soul, and no experience subtracts from your Being. This doesnt mean you dont discriminate between a small experience and a big one. Just as you can easily tell the difference between a teacup and a swimming pool, it is inherent in a small experience for it to feel small and for an infinite experience to feel infinite.

While the experience you are having right now while reading these words may or may not be the biggest realization of your life so far, it is the realization you are having right now. It will naturally feel big or small or somewhere in between. It will naturally have the specific qualities of this unique moment and not the qualities of any other experience. And yet, because it is happening right now, it is the most important realization you can have. In fact, it is the only realization you can have. It's too late or too soon to have any other experience than the one you are having right now, and this experience is making your soul richer and more fully realized than it was a moment ago.

Will you accept the precious gift the mystery is giving you right now?

why fear this momentwhen no thoughts comeat last I lie nakedin the arms of experience

why fear this momentwhen no words comeat last I find restin the lap of silence

why fear this momentwhen love finds itself aloneat last I am embracedby infinity itself

why fear this momentwhen judgment falls awayat last my defensesfail to keep intimacy at bay

why fear this momentwhen hope is lostat last my foolish dreamsare surrendered to perfection

Poem from Gifts with No Giver: A Love Affair with Truth, a collection of nondual spiritual poetry written from the Heart by Nirmala. These poems attempt to capture the essence of self-realization.

About Nirmala:

See more here:

Self-Realization Is In Every Moment - Nirmala

Evolution | scientific theory | Britannica.com

The evidence for evolution

Darwin and other 19th-century biologists found compelling evidence for biological evolution in the comparative study of living organisms, in their geographic distribution, and in the fossil remains of extinct organisms. Since Darwins time, the evidence from these sources has become considerably stronger and more comprehensive, while biological disciplines that emerged more recentlygenetics, biochemistry, physiology, ecology, animal behaviour (ethology), and especially molecular biologyhave supplied powerful additional evidence and detailed confirmation. The amount of information about evolutionary history stored in the DNA and proteins of living things is virtually unlimited; scientists can reconstruct any detail of the evolutionary history of life by investing sufficient time and laboratory resources.

Evolutionists no longer are concerned with obtaining evidence to support the fact of evolution but rather are concerned with what sorts of knowledge can be obtained from different sources of evidence. The following sections identify the most productive of these sources and illustrate the types of information they have provided.

Paleontologists have recovered and studied the fossil remains of many thousands of organisms that lived in the past. This fossil record shows that many kinds of extinct organisms were very different in form from any now living. It also shows successions of organisms through time (see faunal succession, law of; geochronology: Determining the relationships of fossils with rock strata), manifesting their transition from one form to another.

When an organism dies, it is usually destroyed by other forms of life and by weathering processes. On rare occasions some body partsparticularly hard ones such as shells, teeth, or bonesare preserved by being buried in mud or protected in some other way from predators and weather. Eventually, they may become petrified and preserved indefinitely with the rocks in which they are embedded. Methods such as radiometric datingmeasuring the amounts of natural radioactive atoms that remain in certain minerals to determine the elapsed time since they were constitutedmake it possible to estimate the time period when the rocks, and the fossils associated with them, were formed.

Radiometric dating indicates that Earth was formed about 4.5 billion years ago. The earliest fossils resemble microorganisms such as bacteria and cyanobacteria (blue-green algae); the oldest of these fossils appear in rocks 3.5 billion years old (see Precambrian time). The oldest known animal fossils, about 700 million years old, come from the so-called Ediacara fauna, small wormlike creatures with soft bodies. Numerous fossils belonging to many living phyla and exhibiting mineralized skeletons appear in rocks about 540 million years old. These organisms are different from organisms living now and from those living at intervening times. Some are so radically different that paleontologists have created new phyla in order to classify them. (See Cambrian Period.) The first vertebrates, animals with backbones, appeared about 400 million years ago; the first mammals, less than 200 million years ago. The history of life recorded by fossils presents compelling evidence of evolution.

The fossil record is incomplete. Of the small proportion of organisms preserved as fossils, only a tiny fraction have been recovered and studied by paleontologists. In some cases the succession of forms over time has been reconstructed in detail. One example is the evolution of the horse. The horse can be traced to an animal the size of a dog having several toes on each foot and teeth appropriate for browsing; this animal, called the dawn horse (genus Hyracotherium), lived more than 50 million years ago. The most recent form, the modern horse (Equus), is much larger in size, is one-toed, and has teeth appropriate for grazing. The transitional forms are well preserved as fossils, as are many other kinds of extinct horses that evolved in different directions and left no living descendants.

Using recovered fossils, paleontologists have reconstructed examples of radical evolutionary transitions in form and function. For example, the lower jaw of reptiles contains several bones, but that of mammals only one. The other bones in the reptile jaw unmistakably evolved into bones now found in the mammalian ear. At first, such a transition would seem unlikelyit is hard to imagine what function such bones could have had during their intermediate stages. Yet paleontologists discovered two transitional forms of mammal-like reptiles, called therapsids, that had a double jaw joint (i.e., two hinge points side by side)one joint consisting of the bones that persist in the mammalian jaw and the other composed of the quadrate and articular bones, which eventually became the hammer and anvil of the mammalian ear. (See also mammal: Skeleton.)

For skeptical contemporaries of Darwin, the missing linkthe absence of any known transitional form between apes and humanswas a battle cry, as it remained for uninformed people afterward. Not one but many creatures intermediate between living apes and humans have since been found as fossils. The oldest known fossil homininsi.e., primates belonging to the human lineage after it separated from lineages going to the apesare 6 million to 7 million years old, come from Africa, and are known as Sahelanthropus and Orrorin (or Praeanthropus), which were predominantly bipedal when on the ground but which had very small brains. Ardipithecus lived about 4.4 million years ago, also in Africa. Numerous fossil remains from diverse African origins are known of Australopithecus, a hominin that appeared between 3 million and 4 million years ago. Australopithecus had an upright human stance but a cranial capacity of less than 500 cc (equivalent to a brain weight of about 500 grams), comparable to that of a gorilla or a chimpanzee and about one-third that of humans. Its head displayed a mixture of ape and human characteristicsa low forehead and a long, apelike face but with teeth proportioned like those of humans. Other early hominins partly contemporaneous with Australopithecus include Kenyanthropus and Paranthropus; both had comparatively small brains, although some species of Paranthropus had larger bodies. Paranthropus represents a side branch in the hominin lineage that became extinct. Along with increased cranial capacity, other human characteristics have been found in Homo habilis, which lived about 1.5 million to 2 million years ago in Africa and had a cranial capacity of more than 600 cc (brain weight of 600 grams), and in H. erectus, which lived between 0.5 million and more than 1.5 million years ago, apparently ranged widely over Africa, Asia, and Europe, and had a cranial capacity of 800 to 1,100 cc (brain weight of 800 to 1,100 grams). The brain sizes of H. ergaster, H. antecessor, and H. heidelbergensis were roughly that of the brain of H. erectus, some of which species were partly contemporaneous, though they lived in different regions of the Eastern Hemisphere. (See also human evolution.)

The skeletons of turtles, horses, humans, birds, and bats are strikingly similar, in spite of the different ways of life of these animals and the diversity of their environments. The correspondence, bone by bone, can easily be seen not only in the limbs but also in every other part of the body. From a purely practical point of view, it is incomprehensible that a turtle should swim, a horse run, a person write, and a bird or a bat fly with forelimb structures built of the same bones. An engineer could design better limbs in each case. But if it is accepted that all of these skeletons inherited their structures from a common ancestor and became modified only as they adapted to different ways of life, the similarity of their structures makes sense.

Comparative anatomy investigates the homologies, or inherited similarities, among organisms in bone structure and in other parts of the body. The correspondence of structures is typically very close among some organismsthe different varieties of songbirds, for instancebut becomes less so as the organisms being compared are less closely related in their evolutionary history. The similarities are less between mammals and birds than they are among mammals, and they are still less between mammals and fishes. Similarities in structure, therefore, not only manifest evolution but also help to reconstruct the phylogeny, or evolutionary history, of organisms.

Comparative anatomy also reveals why most organismic structures are not perfect. Like the forelimbs of turtles, horses, humans, birds, and bats, an organisms body parts are less than perfectly adapted because they are modified from an inherited structure rather than designed from completely raw materials for a specific purpose. The imperfection of structures is evidence for evolution and against antievolutionist arguments that invoke intelligent design (see below Intelligent design and its critics).

Darwin and his followers found support for evolution in the study of embryology, the science that investigates the development of organisms from fertilized egg to time of birth or hatching. Vertebrates, from fishes through lizards to humans, develop in ways that are remarkably similar during early stages, but they become more and more differentiated as the embryos approach maturity. The similarities persist longer between organisms that are more closely related (e.g., humans and monkeys) than between those less closely related (humans and sharks). Common developmental patterns reflect evolutionary kinship. Lizards and humans share a developmental pattern inherited from their remote common ancestor; the inherited pattern of each was modified only as the separate descendant lineages evolved in different directions. The common embryonic stages of the two creatures reflect the constraints imposed by this common inheritance, which prevents changes that have not been necessitated by their diverging environments and ways of life.

The embryos of humans and other nonaquatic vertebrates exhibit gill slits even though they never breathe through gills. These slits are found in the embryos of all vertebrates because they share as common ancestors the fish in which these structures first evolved. Human embryos also exhibit by the fourth week of development a well-defined tail, which reaches maximum length at six weeks. Similar embryonic tails are found in other mammals, such as dogs, horses, and monkeys; in humans, however, the tail eventually shortens, persisting only as a rudiment in the adult coccyx.

A close evolutionary relationship between organisms that appear drastically different as adults can sometimes be recognized by their embryonic homologies. Barnacles, for example, are sedentary crustaceans with little apparent likeness to such free-swimming crustaceans as lobsters, shrimps, or copepods. Yet barnacles pass through a free-swimming larval stage, the nauplius, which is unmistakably similar to that of other crustacean larvae.

Embryonic rudiments that never fully develop, such as the gill slits in humans, are common in all sorts of animals. Some, however, like the tail rudiment in humans, persist as adult vestiges, reflecting evolutionary ancestry. The most familiar rudimentary organ in humans is the vermiform appendix. This wormlike structure attaches to a short section of intestine called the cecum, which is located at the point where the large and small intestines join. The human vermiform appendix is a functionless vestige of a fully developed organ present in other mammals, such as the rabbit and other herbivores, where a large cecum and appendix store vegetable cellulose to enable its digestion with the help of bacteria. Vestiges are instances of imperfectionslike the imperfections seen in anatomical structuresthat argue against creation by design but are fully understandable as a result of evolution.

Darwin also saw a confirmation of evolution in the geographic distribution of plants and animals, and later knowledge has reinforced his observations. For example, there are about 1,500 known species of Drosophila vinegar flies in the world; nearly one-third of them live in Hawaii and nowhere else, although the total area of the archipelago is less than one-twentieth the area of California or Germany. Also in Hawaii are more than 1,000 species of snails and other land mollusks that exist nowhere else. This unusual diversity is easily explained by evolution. The islands of Hawaii are extremely isolated and have had few colonizersi.e, animals and plants that arrived there from elsewhere and established populations. Those species that did colonize the islands found many unoccupied ecological niches, local environments suited to sustaining them and lacking predators that would prevent them from multiplying. In response, these species rapidly diversified; this process of diversifying in order to fill ecological niches is called adaptive radiation.

Each of the worlds continents has its own distinctive collection of animals and plants. In Africa are rhinoceroses, hippopotamuses, lions, hyenas, giraffes, zebras, lemurs, monkeys with narrow noses and nonprehensile tails, chimpanzees, and gorillas. South America, which extends over much the same latitudes as Africa, has none of these animals; it instead has pumas, jaguars, tapir, llamas, raccoons, opossums, armadillos, and monkeys with broad noses and large prehensile tails.

These vagaries of biogeography are not due solely to the suitability of the different environments. There is no reason to believe that South American animals are not well suited to living in Africa or those of Africa to living in South America. The islands of Hawaii are no better suited than other Pacific islands for vinegar flies, nor are they less hospitable than other parts of the world for many absent organisms. In fact, although no large mammals are native to the Hawaiian islands, pigs and goats have multiplied there as wild animals since being introduced by humans. This absence of many species from a hospitable environment in which an extraordinary variety of other species flourish can be explained by the theory of evolution, which holds that species can exist and evolve only in geographic areas that were colonized by their ancestors.

The field of molecular biology provides the most detailed and convincing evidence available for biological evolution. In its unveiling of the nature of DNA and the workings of organisms at the level of enzymes and other protein molecules, it has shown that these molecules hold information about an organisms ancestry. This has made it possible to reconstruct evolutionary events that were previously unknown and to confirm and adjust the view of events already known. The precision with which these events can be reconstructed is one reason the evidence from molecular biology is so compelling. Another reason is that molecular evolution has shown all living organisms, from bacteria to humans, to be related by descent from common ancestors.

A remarkable uniformity exists in the molecular components of organismsin the nature of the components as well as in the ways in which they are assembled and used. In all bacteria, plants, animals, and humans, the DNA comprises a different sequence of the same four component nucleotides, and all the various proteins are synthesized from different combinations and sequences of the same 20 amino acids, although several hundred other amino acids do exist. The genetic code by which the information contained in the DNA of the cell nucleus is passed on to proteins is virtually everywhere the same. Similar metabolic pathwayssequences of biochemical reactions (see metabolism)are used by the most diverse organisms to produce energy and to make up the cell components.

This unity reveals the genetic continuity and common ancestry of all organisms. There is no other rational way to account for their molecular uniformity when numerous alternative structures are equally likely. The genetic code serves as an example. Each particular sequence of three nucleotides in the nuclear DNA acts as a pattern for the production of exactly the same amino acid in all organisms. This is no more necessary than it is for a language to use a particular combination of letters to represent a particular object. If it is found that certain sequences of lettersplanet, tree, womanare used with identical meanings in a number of different books, one can be sure that the languages used in those books are of common origin.

Genes and proteins are long molecules that contain information in the sequence of their components in much the same way as sentences of the English language contain information in the sequence of their letters and words. The sequences that make up the genes are passed on from parents to offspring and are identical except for occasional changes introduced by mutations. As an illustration, one may assume that two books are being compared. Both books are 200 pages long and contain the same number of chapters. Closer examination reveals that the two books are identical page for page and word for word, except that an occasional wordsay, one in 100is different. The two books cannot have been written independently; either one has been copied from the other, or both have been copied, directly or indirectly, from the same original book. Similarly, if each component nucleotide of DNA is represented by one letter, the complete sequence of nucleotides in the DNA of a higher organism would require several hundred books of hundreds of pages, with several thousand letters on each page. When the pages (or sequences of nucleotides) in these books (organisms) are examined one by one, the correspondence in the letters (nucleotides) gives unmistakable evidence of common origin.

The two arguments presented above are based on different grounds, although both attest to evolution. Using the alphabet analogy, the first argument says that languages that use the same dictionarythe same genetic code and the same 20 amino acidscannot be of independent origin. The second argument, concerning similarity in the sequence of nucleotides in the DNA (and thus the sequence of amino acids in the proteins), says that books with very similar texts cannot be of independent origin.

The evidence of evolution revealed by molecular biology goes even farther. The degree of similarity in the sequence of nucleotides or of amino acids can be precisely quantified. For example, in humans and chimpanzees, the protein molecule called cytochrome c, which serves a vital function in respiration within cells, consists of the same 104 amino acids in exactly the same order. It differs, however, from the cytochrome c of rhesus monkeys by 1 amino acid, from that of horses by 11 additional amino acids, and from that of tuna by 21 additional amino acids. The degree of similarity reflects the recency of common ancestry. Thus, the inferences from comparative anatomy and other disciplines concerning evolutionary history can be tested in molecular studies of DNA and proteins by examining their sequences of nucleotides and amino acids. (See below DNA and protein as informational macromolecules.)

The authority of this kind of test is overwhelming; each of the thousands of genes and thousands of proteins contained in an organism provides an independent test of that organisms evolutionary history. Not all possible tests have been performed, but many hundreds have been done, and not one has given evidence contrary to evolution. There is probably no other notion in any field of science that has been as extensively tested and as thoroughly corroborated as the evolutionary origin of living organisms.

All human cultures have developed their own explanations for the origin of the world and of human beings and other creatures. Traditional Judaism and Christianity explain the origin of living beings and their adaptations to their environmentswings, gills, hands, flowersas the handiwork of an omniscient God. The philosophers of ancient Greece had their own creation myths. Anaximander proposed that animals could be transformed from one kind into another, and Empedocles speculated that they were made up of various combinations of preexisting parts. Closer to modern evolutionary ideas were the proposals of early Church Fathers such as Gregory of Nazianzus and Augustine, both of whom maintained that not all species of plants and animals were created by God; rather, some had developed in historical times from Gods creations. Their motivation was not biological but religiousit would have been impossible to hold representatives of all species in a single vessel such as Noahs Ark; hence, some species must have come into existence only after the Flood.

The notion that organisms may change by natural processes was not investigated as a biological subject by Christian theologians of the Middle Ages, but it was, usually incidentally, considered as a possibility by many, including Albertus Magnus and his student Thomas Aquinas. Aquinas concluded, after detailed discussion, that the development of living creatures such as maggots and flies from nonliving matter such as decaying meat was not incompatible with Christian faith or philosophy. But he left it to others to determine whether this actually happened.

The idea of progress, particularly the belief in unbounded human progress, was central to the Enlightenment of the 18th century, particularly in France among such philosophers as the marquis de Condorcet and Denis Diderot and such scientists as Georges-Louis Leclerc, comte de Buffon. But belief in progress did not necessarily lead to the development of a theory of evolution. Pierre-Louis Moreau de Maupertuis proposed the spontaneous generation and extinction of organisms as part of his theory of origins, but he advanced no theory of evolutioni.e., the transformation of one species into another through knowable, natural causes. Buffon, one of the greatest naturalists of the time, explicitly consideredand rejectedthe possible descent of several species from a common ancestor. He postulated that organisms arise from organic molecules by spontaneous generation, so that there could be as many kinds of animals and plants as there are viable combinations of organic molecules.

The English physician Erasmus Darwin, grandfather of Charles Darwin, offered in his Zoonomia; or, The Laws of Organic Life (179496) some evolutionary speculations, but they were not further developed and had no real influence on subsequent theories. The Swedish botanist Carolus Linnaeus devised the hierarchical system of plant and animal classification that is still in use in a modernized form. Although he insisted on the fixity of species, his classification system eventually contributed much to the acceptance of the concept of common descent.

The great French naturalist Jean-Baptiste de Monet, chevalier de Lamarck, held the enlightened view of his age that living organisms represent a progression, with humans as the highest form. From this idea he proposed, in the early years of the 19th century, the first broad theory of evolution. Organisms evolve through eons of time from lower to higher forms, a process still going on, always culminating in human beings. As organisms become adapted to their environments through their habits, modifications occur. Use of an organ or structure reinforces it; disuse leads to obliteration. The characteristics acquired by use and disuse, according to this theory, would be inherited. This assumption, later called the inheritance of acquired characteristics (or Lamarckism), was thoroughly disproved in the 20th century. Although his theory did not stand up in the light of later knowledge, Lamarck made important contributions to the gradual acceptance of biological evolution and stimulated countless later studies.

The founder of the modern theory of evolution was Charles Darwin. The son and grandson of physicians, he enrolled as a medical student at the University of Edinburgh. After two years, however, he left to study at the University of Cambridge and prepare to become a clergyman. He was not an exceptional student, but he was deeply interested in natural history. On December 27, 1831, a few months after his graduation from Cambridge, he sailed as a naturalist aboard the HMS Beagle on a round-the-world trip that lasted until October 1836. Darwin was often able to disembark for extended trips ashore to collect natural specimens.

The discovery of fossil bones from large extinct mammals in Argentina and the observation of numerous species of finches in the Galapagos Islands were among the events credited with stimulating Darwins interest in how species originate. In 1859 he published On the Origin of Species by Means of Natural Selection, a treatise establishing the theory of evolution and, most important, the role of natural selection in determining its course. He published many other books as well, notably The Descent of Man and Selection in Relation to Sex (1871), which extends the theory of natural selection to human evolution.

Darwin must be seen as a great intellectual revolutionary who inaugurated a new era in the cultural history of humankind, an era that was the second and final stage of the Copernican revolution that had begun in the 16th and 17th centuries under the leadership of men such as Nicolaus Copernicus, Galileo, and Isaac Newton. The Copernican revolution marked the beginnings of modern science. Discoveries in astronomy and physics overturned traditional conceptions of the universe. Earth no longer was seen as the centre of the universe but was seen as a small planet revolving around one of myriad stars; the seasons and the rains that make crops grow, as well as destructive storms and other vagaries of weather, became understood as aspects of natural processes; the revolutions of the planets were now explained by simple laws that also accounted for the motion of projectiles on Earth.

The significance of these and other discoveries was that they led to a conception of the universe as a system of matter in motion governed by laws of nature. The workings of the universe no longer needed to be attributed to the ineffable will of a divine Creator; rather, they were brought into the realm of sciencean explanation of phenomena through natural laws. Physical phenomena such as tides, eclipses, and positions of the planets could now be predicted whenever the causes were adequately known. Darwin accumulated evidence showing that evolution had occurred, that diverse organisms share common ancestors, and that living beings have changed drastically over the course of Earths history. More important, however, he extended to the living world the idea of nature as a system of matter in motion governed by natural laws.

Before Darwin, the origin of Earths living things, with their marvelous contrivances for adaptation, had been attributed to the design of an omniscient God. He had created the fish in the waters, the birds in the air, and all sorts of animals and plants on the land. God had endowed these creatures with gills for breathing, wings for flying, and eyes for seeing, and he had coloured birds and flowers so that human beings could enjoy them and recognize Gods wisdom. Christian theologians, from Aquinas on, had argued that the presence of design, so evident in living beings, demonstrates the existence of a supreme Creator; the argument from design was Aquinass fifth way for proving the existence of God. In 19th-century England the eight Bridgewater Treatises were commissioned so that eminent scientists and philosophers would expand on the marvels of the natural world and thereby set forth the Power, wisdom, and goodness of God as manifested in the Creation.

The British theologian William Paley in his Natural Theology (1802) used natural history, physiology, and other contemporary knowledge to elaborate the argument from design. If a person should find a watch, even in an uninhabited desert, Paley contended, the harmony of its many parts would force him to conclude that it had been created by a skilled watchmaker; and, Paley went on, how much more intricate and perfect in design is the human eye, with its transparent lens, its retina placed at the precise distance for forming a distinct image, and its large nerve transmitting signals to the brain.

The argument from design seems to be forceful. A ladder is made for climbing, a knife for cutting, and a watch for telling time; their functional design leads to the conclusion that they have been fashioned by a carpenter, a smith, or a watchmaker. Similarly, the obvious functional design of animals and plants seems to denote the work of a Creator. It was Darwins genius that he provided a natural explanation for the organization and functional design of living beings. (For additional discussion of the argument from design and its revival in the 1990s, see below Intelligent design and its critics.)

Darwin accepted the facts of adaptationhands are for grasping, eyes for seeing, lungs for breathing. But he showed that the multiplicity of plants and animals, with their exquisite and varied adaptations, could be explained by a process of natural selection, without recourse to a Creator or any designer agent. This achievement would prove to have intellectual and cultural implications more profound and lasting than his multipronged evidence that convinced contemporaries of the fact of evolution.

Darwins theory of natural selection is summarized in the Origin of Species as follows:

As many more individuals are produced than can possibly survive, there must in every case be a struggle for existence, either one individual with another of the same species, or with the individuals of distinct species, or with the physical conditions of life.Can it, then, be thought improbable, seeing that variations useful to man have undoubtedly occurred, that other variations useful in some way to each being in the great and complex battle of life, should sometimes occur in the course of thousands of generations? If such do occur, can we doubt (remembering that many more individuals are born than can possibly survive) that individuals having any advantage, however slight, over others, would have the best chance of surviving and of procreating their kind? On the other hand, we may feel sure that any variation in the least degree injurious would be rigidly destroyed. This preservation of favourable variations and the rejection of injurious variations, I call Natural Selection.

Natural selection was proposed by Darwin primarily to account for the adaptive organization of living beings; it is a process that promotes or maintains adaptation. Evolutionary change through time and evolutionary diversification (multiplication of species) are not directly promoted by natural selection, but they often ensue as by-products of natural selection as it fosters adaptation to different environments.

The publication of the Origin of Species produced considerable public excitement. Scientists, politicians, clergymen, and notables of all kinds read and discussed the book, defending or deriding Darwins ideas. The most visible actor in the controversies immediately following publication was the English biologist T.H. Huxley, known as Darwins bulldog, who defended the theory of evolution with articulate and sometimes mordant words on public occasions as well as in numerous writings. Evolution by natural selection was indeed a favourite topic in society salons during the 1860s and beyond. But serious scientific controversies also arose, first in Britain and then on the Continent and in the United States.

One occasional participant in the discussion was the British naturalist Alfred Russel Wallace, who had hit upon the idea of natural selection independently and had sent a short manuscript about it to Darwin from the Malay Archipelago, where he was collecting specimens and writing. On July 1, 1858, one year before the publication of the Origin, a paper jointly authored by Wallace and Darwin was presented, in the absence of both, to the Linnean Society in Londonwith apparently little notice. Greater credit is duly given to Darwin than to Wallace for the idea of evolution by natural selection; Darwin developed the theory in considerably more detail, provided far more evidence for it, and was primarily responsible for its acceptance. Wallaces views differed from Darwins in several ways, most importantly in that Wallace did not think natural selection sufficient to account for the origin of human beings, which in his view required direct divine intervention.

A younger English contemporary of Darwin, with considerable influence during the latter part of the 19th and in the early 20th century, was Herbert Spencer. A philosopher rather than a biologist, he became an energetic proponent of evolutionary ideas, popularized a number of slogans, such as survival of the fittest (which was taken up by Darwin in later editions of the Origin), and engaged in social and metaphysical speculations. His ideas considerably damaged proper understanding and acceptance of the theory of evolution by natural selection. Darwin wrote of Spencers speculations:

His deductive manner of treating any subject is wholly opposed to my frame of mind.His fundamental generalizations (which have been compared in importance by some persons with Newtons laws!) which I dare say may be very valuable under a philosophical point of view, are of such a nature that they do not seem to me to be of any strictly scientific use.

Most pernicious was the crude extension by Spencer and others of the notion of the struggle for existence to human economic and social life that became known as social Darwinism (see below Scientific acceptance and extension to other disciplines).

The most serious difficulty facing Darwins evolutionary theory was the lack of an adequate theory of inheritance that would account for the preservation through the generations of the variations on which natural selection was supposed to act. Contemporary theories of blending inheritance proposed that offspring merely struck an average between the characteristics of their parents. But as Darwin became aware, blending inheritance (including his own theory of pangenesis, in which each organ and tissue of an organism throws off tiny contributions of itself that are collected in the sex organs and determine the configuration of the offspring) could not account for the conservation of variations, because differences between variant offspring would be halved each generation, rapidly reducing the original variation to the average of the preexisting characteristics.

The missing link in Darwins argument was provided by Mendelian genetics. About the time the Origin of Species was published, the Augustinian monk Gregor Mendel was starting a long series of experiments with peas in the garden of his monastery in Brnn, Austria-Hungary (now Brno, Czech Republic). These experiments and the analysis of their results are by any standard an example of masterly scientific method. Mendels paper, published in 1866 in the Proceedings of the Natural Science Society of Brnn, formulated the fundamental principles of the theory of heredity that is still current. His theory accounts for biological inheritance through particulate factors (now known as genes) inherited one from each parent, which do not mix or blend but segregate in the formation of the sex cells, or gametes.

Mendels discoveries remained unknown to Darwin, however, and, indeed, they did not become generally known until 1900, when they were simultaneously rediscovered by a number of scientists on the Continent. In the meantime, Darwinism in the latter part of the 19th century faced an alternative evolutionary theory known as neo-Lamarckism. This hypothesis shared with Lamarcks the importance of use and disuse in the development and obliteration of organs, and it added the notion that the environment acts directly on organic structures, which explained their adaptation to the way of life and environment of the organism. Adherents of this theory discarded natural selection as an explanation for adaptation to the environment.

Prominent among the defenders of natural selection was the German biologist August Weismann, who in the 1880s published his germ plasm theory. He distinguished two substances that make up an organism: the soma, which comprises most body parts and organs, and the germ plasm, which contains the cells that give rise to the gametes and hence to progeny. Early in the development of an egg, the germ plasm becomes segregated from the somatic cells that give rise to the rest of the body. This notion of a radical separation between germ plasm and somathat is, between the reproductive tissues and all other body tissuesprompted Weismann to assert that inheritance of acquired characteristics was impossible, and it opened the way for his championship of natural selection as the only major process that would account for biological evolution. Weismanns ideas became known after 1896 as neo-Darwinism.

The rediscovery in 1900 of Mendels theory of heredity, by the Dutch botanist and geneticist Hugo de Vries and others, led to an emphasis on the role of heredity in evolution. De Vries proposed a new theory of evolution known as mutationism, which essentially did away with natural selection as a major evolutionary process. According to de Vries (who was joined by other geneticists such as William Bateson in England), two kinds of variation take place in organisms. One is the ordinary variability observed among individuals of a species, which is of no lasting consequence in evolution because, according to de Vries, it could not lead to a transgression of the species border [i.e., to establishment of new species] even under conditions of the most stringent and continued selection. The other consists of the changes brought about by mutations, spontaneous alterations of genes that result in large modifications of the organism and give rise to new species: The new species thus originates suddenly, it is produced by the existing one without any visible preparation and without transition.

Mutationism was opposed by many naturalists and in particular by the so-called biometricians, led by the English statistician Karl Pearson, who defended Darwinian natural selection as the major cause of evolution through the cumulative effects of small, continuous, individual variations (which the biometricians assumed passed from one generation to the next without being limited by Mendels laws of inheritance [see Mendelism]).

The controversy between mutationists (also referred to at the time as Mendelians) and biometricians approached a resolution in the 1920s and 30s through the theoretical work of geneticists. These scientists used mathematical arguments to show, first, that continuous variation (in such characteristics as body size, number of eggs laid, and the like) could be explained by Mendels laws and, second, that natural selection acting cumulatively on small variations could yield major evolutionary changes in form and function. Distinguished members of this group of theoretical geneticists were R.A. Fisher and J.B.S. Haldane in Britain and Sewall Wright in the United States. Their work contributed to the downfall of mutationism and, most important, provided a theoretical framework for the integration of genetics into Darwins theory of natural selection. Yet their work had a limited impact on contemporary biologists for several reasonsit was formulated in a mathematical language that most biologists could not understand; it was almost exclusively theoretical, with little empirical corroboration; and it was limited in scope, largely omitting many issues, such as speciation (the process by which new species are formed), that were of great importance to evolutionists.

A major breakthrough came in 1937 with the publication of Genetics and the Origin of Species by Theodosius Dobzhansky, a Russian-born American naturalist and experimental geneticist. Dobzhanskys book advanced a reasonably comprehensive account of the evolutionary process in genetic terms, laced with experimental evidence supporting the theoretical argument. Genetics and the Origin of Species may be considered the most important landmark in the formulation of what came to be known as the synthetic theory of evolution, effectively combining Darwinian natural selection and Mendelian genetics. It had an enormous impact on naturalists and experimental biologists, who rapidly embraced the new understanding of the evolutionary process as one of genetic change in populations. Interest in evolutionary studies was greatly stimulated, and contributions to the theory soon began to follow, extending the synthesis of genetics and natural selection to a variety of biological fields.

The main writers who, together with Dobzhansky, may be considered the architects of the synthetic theory were the German-born American zoologist Ernst Mayr, the English zoologist Julian Huxley, the American paleontologist George Gaylord Simpson, and the American botanist George Ledyard Stebbins. These researchers contributed to a burst of evolutionary studies in the traditional biological disciplines and in some emerging onesnotably population genetics and, later, evolutionary ecology (see community ecology). By 1950 acceptance of Darwins theory of evolution by natural selection was universal among biologists, and the synthetic theory had become widely adopted.

The most important line of investigation after 1950 was the application of molecular biology to evolutionary studies. In 1953 the American geneticist James Watson and the British biophysicist Francis Crick deduced the molecular structure of DNA (deoxyribonucleic acid), the hereditary material contained in the chromosomes of every cells nucleus. The genetic information is encoded within the sequence of nucleotides that make up the chainlike DNA molecules. This information determines the sequence of amino acid building blocks of protein molecules, which include, among others, structural proteins such as collagen, respiratory proteins such as hemoglobin, and numerous enzymes responsible for the organisms fundamental life processes. Genetic information contained in the DNA can thus be investigated by examining the sequences of amino acids in the proteins.

In the mid-1960s laboratory techniques such as electrophoresis and selective assay of enzymes became available for the rapid and inexpensive study of differences among enzymes and other proteins. The application of these techniques to evolutionary problems made possible the pursuit of issues that earlier could not be investigatedfor example, exploring the extent of genetic variation in natural populations (which sets bounds on their evolutionary potential) and determining the amount of genetic change that occurs during the formation of new species.

Comparisons of the amino acid sequences of corresponding proteins in different species provided quantitatively precise measures of the divergence among species evolved from common ancestors, a considerable improvement over the typically qualitative evaluations obtained by comparative anatomy and other evolutionary subdisciplines. In 1968 the Japanese geneticist Motoo Kimura proposed the neutrality theory of molecular evolution, which assumes that, at the level of the sequences of nucleotides in DNA and of amino acids in proteins, many changes are adaptively neutral; they have little or no effect on the molecules function and thus on an organisms fitness within its environment. If the neutrality theory is correct, there should be a molecular clock of evolution; that is, the degree to which amino acid or nucleotide sequences diverge between species should provide a reliable estimate of the time since the species diverged. This would make it possible to reconstruct an evolutionary history that would reveal the order of branching of different lineages, such as those leading to humans, chimpanzees, and orangutans, as well as the time in the past when the lineages split from one another. During the 1970s and 80s it gradually became clear that the molecular clock is not exact; nevertheless, into the early 21st century it continued to provide the most reliable evidence for reconstructing evolutionary history. (See below The molecular clock of evolution and The neutrality theory of molecular evolution.)

The laboratory techniques of DNA cloning and sequencing have provided a new and powerful means of investigating evolution at the molecular level. The fruits of this technology began to accumulate during the 1980s following the development of automated DNA-sequencing machines and the invention of the polymerase chain reaction (PCR), a simple and inexpensive technique that obtains, in a few hours, billions or trillions of copies of a specific DNA sequence or gene. Major research efforts such as the Human Genome Project further improved the technology for obtaining long DNA sequences rapidly and inexpensively. By the first few years of the 21st century, the full DNA sequencei.e., the full genetic complement, or genomehad been obtained for more than 20 higher organisms, including human beings, the house mouse (Mus musculus), the rat Rattus norvegicus, the vinegar fly Drosophila melanogaster, the mosquito Anopheles gambiae, the nematode worm Caenorhabditis elegans, the malaria parasite Plasmodium falciparum, the mustard weed Arabidopsis thaliana, and the yeast Saccharomyces cerevisiae, as well as for numerous microorganisms. Additional research during this time explored alternative mechanisms of inheritance, including epigenetic modification (the chemical modification of specific genes or gene-associated proteins), that could explain an organisms ability to transmit traits developed during its lifetime to its offspring.

The Earth sciences also experienced, in the second half of the 20th century, a conceptual revolution with considerable consequence to the study of evolution. The theory of plate tectonics, which was formulated in the late 1960s, revealed that the configuration and position of the continents and oceans are dynamic, rather than static, features of Earth. Oceans grow and shrink, while continents break into fragments or coalesce into larger masses. The continents move across Earths surface at rates of a few centimetres a year, and over millions of years of geologic history this movement profoundly alters the face of the planet, causing major climatic changes along the way. These previously unsuspected massive modifications of Earths past environments are, of necessity, reflected in the evolutionary history of life. Biogeography, the evolutionary study of plant and animal distribution, has been revolutionized by the knowledge, for example, that Africa and South America were part of a single landmass some 200 million years ago and that the Indian subcontinent was not connected with Asia until geologically recent times.

Ecology, the study of the interactions of organisms with their environments, has evolved from descriptive studiesnatural historyinto a vigorous biological discipline with a strong mathematical component, both in the development of theoretical models and in the collection and analysis of quantitative data. Evolutionary ecology (see community ecology) is an active field of evolutionary biology; another is evolutionary ethology, the study of the evolution of animal behaviour. Sociobiology, the evolutionary study of social behaviour, is perhaps the most active subfield of ethology. It is also the most controversial, because of its extension to human societies.

The theory of evolution makes statements about three different, though related, issues: (1) the fact of evolutionthat is, that organisms are related by common descent; (2) evolutionary historythe details of when lineages split from one another and of the changes that occurred in each lineage; and (3) the mechanisms or processes by which evolutionary change occurs.

The first issue is the most fundamental and the one established with utmost certainty. Darwin gathered much evidence in its support, but evidence has accumulated continuously ever since, derived from all biological disciplines. The evolutionary origin of organisms is today a scientific conclusion established with the kind of certainty attributable to such scientific concepts as the roundness of Earth, the motions of the planets, and the molecular composition of matter. This degree of certainty beyond reasonable doubt is what is implied when biologists say that evolution is a fact; the evolutionary origin of organisms is accepted by virtually every biologist.

But the theory of evolution goes far beyond the general affirmation that organisms evolve. The second and third issuesseeking to ascertain evolutionary relationships between particular organisms and the events of evolutionary history, as well as to explain how and why evolution takes placeare matters of active scientific investigation. Some conclusions are well established. One, for example, is that the chimpanzee and the gorilla are more closely related to humans than is any of those three species to the baboon or other monkeys. Another conclusion is that natural selection, the process postulated by Darwin, explains the configuration of such adaptive features as the human eye and the wings of birds. Many matters are less certain, others are conjectural, and still otherssuch as the characteristics of the first living things and when they came aboutremain completely unknown.

Since Darwin, the theory of evolution has gradually extended its influence to other biological disciplines, from physiology to ecology and from biochemistry to systematics. All biological knowledge now includes the phenomenon of evolution. In the words of Theodosius Dobzhansky, Nothing in biology makes sense except in the light of evolution.

The term evolution and the general concept of change through time also have penetrated into scientific language well beyond biology and even into common language. Astrophysicists speak of the evolution of the solar system or of the universe; geologists, of the evolution of Earths interior; psychologists, of the evolution of the mind; anthropologists, of the evolution of cultures; art historians, of the evolution of architectural styles; and couturiers, of the evolution of fashion. These and other disciplines use the word with only the slightest commonality of meaningthe notion of gradual, and perhaps directional, change over the course of time.

Toward the end of the 20th century, specific concepts and processes borrowed from biological evolution and living systems were incorporated into computational research, beginning with the work of the American mathematician John Holland and others. One outcome of this endeavour was the development of methods for automatically generating computer-based systems that are proficient at given tasks. These systems have a wide variety of potential uses, such as solving practical computational problems, providing machines with the ability to learn from experience, and modeling processes in fields as diverse as ecology, immunology, economics, and even biological evolution itself.

To generate computer programs that represent proficient solutions to a problem under study, the computer scientist creates a set of step-by-step procedures, called a genetic algorithm or, more broadly, an evolutionary algorithm, that incorporates analogies of genetic processesfor instance, heredity, mutation, and recombinationas well as of evolutionary processes such as natural selection in the presence of specified environments. The algorithm is designed typically to simulate the biological evolution of a population of individual computer programs through successive generations to improve their fitness for carrying out a designated task. Each program in an initial population receives a fitness score that measures how well it performs in a specific environmentfor example, how efficiently it sorts a list of numbers or allocates the floor space in a new factory design. Only those with the highest scores are selected to reproduce, to contribute hereditary materiali.e., computer codeto the following generation of programs. The rules of reproduction may involve such elements as recombination (strings of code from the best programs are shuffled and combined into the programs of the next generation) and mutation (bits of code in a few of the new programs are changed at random). The evolutionary algorithm then evaluates each program in the new generation for fitness, winnows out the poorer performers, and allows reproduction to take place once again, with the cycle repeating itself as often as desired. Evolutionary algorithms are simplistic compared with biological evolution, but they have provided robust and powerful mechanisms for finding solutions to all sorts of problems in economics, industrial production, and the distribution of goods and services. (See also artificial intelligence: Evolutionary computing.)

Darwins notion of natural selection also has been extended to areas of human discourse outside the scientific setting, particularly in the fields of sociopolitical theory and economics. The extension can be only metaphoric, because in Darwins intended meaning natural selection applies only to hereditary variations in entities endowed with biological reproductionthat is, to living organisms. That natural selection is a natural process in the living world has been taken by some as a justification for ruthless competition and for survival of the fittest in the struggle for economic advantage or for political hegemony. Social Darwinism was an influential social philosophy in some circles through the late 19th and early 20th centuries, when it was used as a rationalization for racism, colonialism, and social stratification. At the other end of the political spectrum, Marxist theorists have resorted to evolution by natural selection as an explanation for humankinds political history.

Darwinism understood as a process that favours the strong and successful and eliminates the weak and failing has been used to justify alternative and, in some respects, quite diametric economic theories (see economics). These theories share in common the premise that the valuation of all market products depends on a Darwinian process. Specific market commodities are evaluated in terms of the degree to which they conform to specific valuations emanating from the consumers. On the one hand, some of these economic theories are consistent with theories of evolutionary psychology that see preferences as determined largely genetically; as such, they hold that the reactions of markets can be predicted in terms of largely fixed human attributes. The dominant neo-Keynesian (see economics: Keynesian economics) and monetarist schools of economics make predictions of the macroscopic behaviour of economies (see macroeconomics) based the interrelationship of a few variables; money supply, rate of inflation, and rate of unemployment jointly determine the rate of economic growth. On the other hand, some minority economists, such as the 20th-century Austrian-born British theorist F.A. Hayek and his followers, predicate the Darwinian process on individual preferences that are mostly underdetermined and change in erratic or unpredictable ways. According to them, old ways of producing goods and services are continuously replaced by new inventions and behaviours. These theorists affirm that what drives the economy is the ingenuity of individuals and corporations and their ability to bring new and better products to the market.

The theory of evolution has been seen by some people as incompatible with religious beliefs, particularly those of Christianity. The first chapters of the biblical book of Genesis describe Gods creation of the world, the plants, the animals, and human beings. A literal interpretation of Genesis seems incompatible with the gradual evolution of humans and other organisms by natural processes. Independently of the biblical narrative, the Christian beliefs in the immortality of the soul and in humans as created in the image of God have appeared to many as contrary to the evolutionary origin of humans from nonhuman animals.

Religiously motivated attacks started during Darwins lifetime. In 1874 Charles Hodge, an American Protestant theologian, published What Is Darwinism?, one of the most articulate assaults on evolutionary theory. Hodge perceived Darwins theory as the most thoroughly naturalistic that can be imagined and far more atheistic than that of his predecessor Lamarck. He argued that the design of the human eye evinces that it has been planned by the Creator, like the design of a watch evinces a watchmaker. He concluded that the denial of design in nature is actually the denial of God.

Other Protestant theologians saw a solution to the difficulty through the argument that God operates through intermediate causes. The origin and motion of the planets could be explained by the law of gravity and other natural processes without denying Gods creation and providence. Similarly, evolution could be seen as the natural process through which God brought living beings into existence and developed them according to his plan. Thus, A.H. Strong, the president of Rochester Theological Seminary in New York state, wrote in his Systematic Theology (1885): We grant the principle of evolution, but we regard it as only the method of divine intelligence. The brutish ancestry of human beings was not incompatible with their excelling status as creatures in the image of God. Strong drew an analogy with Christs miraculous conversion of water into wine: The wine in the miracle was not water because water had been used in the making of it, nor is man a brute because the brute has made some contributions to its creation. Arguments for and against Darwins theory came from Roman Catholic theologians as well.

Gradually, well into the 20th century, evolution by natural selection came to be accepted by the majority of Christian writers. Pope Pius XII in his encyclical Humani generis (1950; Of the Human Race) acknowledged that biological evolution was compatible with the Christian faith, although he argued that Gods intervention was necessary for the creation of the human soul. Pope John Paul II, in an address to the Pontifical Academy of Sciences on October 22, 1996, deplored interpreting the Bibles texts as scientific statements rather than religious teachings, adding:

New scientific knowledge has led us to realize that the theory of evolution is no longer a mere hypothesis. It is indeed remarkable that this theory has been progressively accepted by researchers, following a series of discoveries in various fields of knowledge. The convergence, neither sought nor fabricated, of the results of work that was conducted independently is in itself a significant argument in favor of this theory.

Similar views were expressed by other mainstream Christian denominations. The General Assembly of the United Presbyterian Church in 1982 adopted a resolution stating that Biblical scholars and theological schoolsfind that the scientific theory of evolution does not conflict with their interpretation of the origins of life found in Biblical literature. The Lutheran World Federation in 1965 affirmed that evolutions assumptions are as much around us as the air we breathe and no more escapable. At the same time theologys affirmations are being made as responsibly as ever. In this sense both science and religion are here to stay, andneed to remain in a healthful tension of respect toward one another. Similar statements have been advanced by Jewish authorities and those of other major religions. In 1984 the 95th Annual Convention of the Central Conference of American Rabbis adopted a resolution stating: Whereas the principles and concepts of biological evolution are basic to understanding sciencewe call upon science teachers and local school authorities in all states to demand quality textbooks that are based on modern, scientific knowledge and that exclude scientific creationism.

Opposing these views were Christian denominations that continued to hold a literal interpretation of the Bible. A succinct expression of this interpretation is found in the Statement of Belief of the Creation Research Society, founded in 1963 as a professional organization of trained scientists and interested laypersons who are firmly committed to scientific special creation (see creationism):

The Bible is the Written Word of God, and because it is inspired throughout, all of its assertions are historically and scientifically true in the original autographs. To the student of nature this means that the account of origins in Genesis is a factual presentation of simple historical truths.

Many Bible scholars and theologians have long rejected a literal interpretation as untenable, however, because the Bible contains incompatible statements. The very beginning of the book of Genesis presents two different creation narratives. Extending through chapter 1 and the first verses of chapter 2 is the familiar six-day narrative, in which God creates human beingsboth male and femalein his own image on the sixth day, after creating light, Earth, firmament, fish, fowl, and cattle. But in verse 4 of chapter 2 a different narrative starts, in which God creates a male human, then plants a garden and creates the animals, and only then proceeds to take a rib from the man to make a woman.

Biblical scholars point out that the Bible is inerrant with respect to religious truth, not in matters that are of no significance to salvation. Augustine, considered by many the greatest Christian theologian, wrote in the early 5th century in his De Genesi ad litteram (Literal Commentary on Genesis):

It is also frequently asked what our belief must be about the form and shape of heaven, according to Sacred Scripture. Many scholars engage in lengthy discussions on these matters, but the sacred writers with their deeper wisdom have omitted them. Such subjects are of no profit for those who seek beatitude. And what is worse, they take up very precious time that ought to be given to what is spiritually beneficial. What concern is it of mine whether heaven is like a sphere and Earth is enclosed by it and suspended in the middle of the universe, or whether heaven is like a disk and the Earth is above it and hovering to one side.

Augustine adds later in the same chapter: In the matter of the shape of heaven, the sacred writers did not wish to teach men facts that could be of no avail for their salvation. Augustine is saying that the book of Genesis is not an elementary book of astronomy. It is a book about religion, and it is not the purpose of its religious authors to settle questions about the shape of the universe that are of no relevance whatsoever to how to seek salvation.

In the same vein, John Paul II said in 1981:

The Bible itself speaks to us of the origin of the universe and its make-up, not in order to provide us with a scientific treatise but in order to state the correct relationships of man with God and with the universe. Sacred scripture wishes simply to declare that the world was created by God, and in order to teach this truth it expresses itself in the terms of the cosmology in use at the time of the writer.Any other teaching about the origin and make-up of the universe is alien to the intentions of the Bible, which does not wish to teach how the heavens were made but how one goes to heaven.

John Pauls argument was clearly a response to Christian fundamentalists who see in Genesis a literal description of how the world was created by God. In modern times biblical fundamentalists have made up a minority of Christians, but they have periodically gained considerable public and political influence, particularly in the United States. Opposition to the teaching of evolution in the United States can largely be traced to two movements with 19th-century roots, Seventh-day Adventism (see Adventist) and Pentecostalism. Consistent with their emphasis on the seventh-day Sabbath as a memorial of the biblical Creation, Seventh-day Adventists have insisted on the recent creation of life and the universality of the Flood, which they believe deposited the fossil-bearing rocks. This distinctively Adventist interpretation of Genesis became the hard core of creation science in the late 20th century and was incorporated into the balanced-treatment laws of Arkansas and Louisiana (discussed below). Many Pentecostals, who generally endorse a literal interpretation of the Bible, also have adopted and endorsed the tenets of creation science, including the recent origin of Earth and a geology interpreted in terms of the Flood. They have differed from Seventh-day Adventists and other adherents of creation science, however, in their tolerance of diverse views and the limited import they attribute to the evolution-creation controversy.

During the 1920s, biblical fundamentalists helped influence more than 20 state legislatures to debate antievolution laws, and four statesArkansas, Mississippi, Oklahoma, and Tennesseeprohibited the teaching of evolution in their public schools. A spokesman for the antievolutionists was William Jennings Bryan, three times the unsuccessful Democratic candidate for the U.S. presidency, who said in 1922, We will drive Darwinism from our schools. In 1925 Bryan took part in the prosecution (see Scopes Trial) of John T. Scopes, a high-school teacher in Dayton, Tennessee, who had admittedly violated the states law forbidding the teaching of evolution.

In 1968 the Supreme Court of the United States declared unconstitutional any law banning the teaching of evolution in public schools. After that time Christian fundamentalists introduced bills in a number of state legislatures ordering that the teaching of evolution science be balanced by allocating equal time to creation science. Creation science maintains that all kinds of organisms abruptly came into existence when God created the universe, that the world is only a few thousand years old, and that the biblical Flood was an actual event that only one pair of each animal species survived. In the 1980s Arkansas and Louisiana passed acts requiring the balanced treatment of evolution science and creation science in their schools, but opponents successfully challenged the acts as violations of the constitutionally mandated separation of church and state. The Arkansas statute was declared unconstitutional in federal court after a public trial in Little Rock. The Louisiana law was appealed all the way to the Supreme Court of the United States, which ruled Louisianas Creationism Act unconstitutional because, by advancing the religious belief that a supernatural being created humankind, which is embraced by the phrase creation science, the act impermissibly endorses religion.

William Paleys Natural Theology, the book by which he has become best known to posterity, is a sustained argument explaining the obvious design of humans and their parts, as well as the design of all sorts of organisms, in themselves and in their relations to one another and to their environment. Paleys keystone claim is that there cannot be design without a designer; contrivance, without a contriver; order, without choice;means suitable to an end, and executing their office in accomplishing that end, without the end ever having been contemplated. His book has chapters dedicated to the complex design of the human eye; to the human frame, which, he argues, displays a precise mechanical arrangement of bones, cartilage, and joints; to the circulation of the blood and the disposition of blood vessels; to the comparative anatomy of humans and animals; to the digestive system, kidneys, urethra, and bladder; to the wings of birds and the fins of fish; and much more. For more than 300 pages, Paley conveys extensive and accurate biological knowledge in such detail and precision as was available in 1802, the year of the books publication. After his meticulous description of each biological object or process, Paley draws again and again the same conclusiononly an omniscient and omnipotent deity could account for these marvels and for the enormous diversity of inventions that they entail.

On the example of the human eye he wrote:

I know no better method of introducing so large a subject, than that of comparingan eye, for example, with a telescope. As far as the examination of the instrument goes, there is precisely the same proof that the eye was made for vision, as there is that the telescope was made for assisting it. They are made upon the same principles; both being adjusted to the laws by which the transmission and refraction of rays of light are regulated.For instance, these laws require, in order to produce the same effect, that the rays of light, in passing from water into the eye, should be refracted by a more convex surface than when it passes out of air into the eye. Accordingly we find that the eye of a fish, in that part of it called the crystalline lens, is much rounder than the eye of terrestrial animals. What plainer manifestation of design can there be than this difference? What could a mathematical instrument maker have done more to show his knowledge of [t]his principle, his application of that knowledge, his suiting of his means to his endto testify counsel, choice, consideration, purpose?

It would be absurd to suppose, he argued, that by mere chance the eye

should have consisted, first, of a series of transparent lensesvery different, by the by, even in their substance, from the opaque materials of which the rest of the body is, in general at least, composed, and with which the whole of its surface, this single portion of it excepted, is covered: secondly, of a black cloth or canvasthe only membrane in the body which is blackspread out behind these lenses, so as to receive the image formed by pencils of light transmitted through them; and placed at the precise geometrical distance at which, and at which alone, a distinct image could be formed, namely, at the concourse of the refracted rays: thirdly, of a large nerve communicating between this membrane and the brain; without which, the action of light upon the membrane, however modified by the organ, would be lost to the purposes of sensation.

The strength of the argument against chance derived, according to Paley, from a notion that he named relation and that later authors would term irreducible complexity. Paley wrote:

When several different parts contribute to one effect, or, which is the same thing, when an effect is produced by the joint action of different instruments, the fitness of such parts or instruments to one another for the purpose of producing, by their united action, the effect, is what I call relation; and wherever this is observed in the works of nature or of man, it appears to me to carry along with it decisive evidence of understanding, intention, artall depending upon the motions within, all upon the system of intermediate actions.

Natural Theology was part of the canon at Cambridge for half a century after Paleys death. It thus was read by Darwin, who was an undergraduate student there between 1827 and 1831, with profit and much delight. Darwin was mindful of Paleys relation argument when in the Origin of Species he stated: If it could be demonstrated that any complex organ existed, which could not possibly have been formed by numerous, successive, slight modifications, my theory would absolutely break down. But I can find out no such case.We should be extremely cautious in concluding that an organ could not have been formed by transitional gradations of some kind.

In the 1990s several authors revived the argument from design. The proposition, once again, was that living beings manifest intelligent designthey are so diverse and complicated that they can be explained not as the outcome of natural processes but only as products of an intelligent designer. Some authors clearly equated this entity with the omnipotent God of Christianity and other monotheistic religions. Others, because they wished to see the theory of intelligent design taught in schools as an alternate to the theory of evolution, avoided all explicit reference to God in order to maintain the separation between religion and state.

The call for an intelligent designer is predicated on the existence of irreducible complexity in organisms. In Michael Behes book Darwins Black Box: The Biochemical Challenge to Evolution (1996), an irreducibly complex system is defined as being composed of several well-matched, interacting parts that contribute to the basic function, wherein the removal of any one of the parts causes the system to effectively cease functioning. Contemporary intelligent-design proponents have argued that irreducibly complex systems cannot be the outcome of evolution. According to Behe, Since natural selection can only choose systems that are already working, then if a biological system cannot be produced gradually it would have to arise as an integrated unit, in one fell swoop, for natural selection to have anything to act on. In other words, unless all parts of the eye come simultaneously into existence, the eye cannot function; it does not benefit a precursor organism to have just a retina, or a lens, if the other parts are lacking. The human eye, they conclude, could not have evolved one small step at a time, in the piecemeal manner by which natural selection works.

The theory of intelligent design has encountered many critics, not only among evolutionary scientists but also among theologians and religious authors. Evolutionists point out that organs and other components of living beings are not irreducibly complexthey do not come about suddenly, or in one fell swoop. The human eye did not appear suddenly in all its present complexity. Its formation required the integration of many genetic units, each improving the performance of preexisting, functionally less-perfect eyes. About 700 million years ago, the ancestors of todays vertebrates already had organs sensitive to light. Mere perception of lightand, later, various levels of vision abilitywere beneficial to these organisms living in environments pervaded by sunlight. As is discussed more fully below in the section Diversity and extinction, different kinds of eyes have independently evolved at least 40 times in animals, which exhibit a full range, from very uncomplicated modifications that allow individual cells or simple animals to perceive the direction of light to the sophisticated vertebrate eye, passing through all sorts of organs intermediate in complexity. Evolutionists have shown that the examples of irreducibly complex systems cited by intelligent-design theoristssuch as the biochemical mechanism of blood clotting (see coagulation) or the molecular rotary motor, called the flagellum, by which bacterial cells moveare not irreducible at all; rather, less-complex versions of the same systems can be found in todays organisms.

Evolutionists have pointed out as well that imperfections and defects pervade the living world. In the human eye, for example, the visual nerve fibres in the eye converge on an area of the retina to form the optic nerve and thus create a blind spot; squids and octopuses do not have this defect. Defective design seems incompatible with an omnipotent intelligent designer. Anticipating this criticism, Paley responded that apparent blemishesought to be referred to some cause, though we be ignorant of it. Modern intelligent-design theorists have made similar assertions; according to Behe, The argument from imperfection overlooks the possibility that the designer might have multiple motives, with engineering excellence oftentimes relegated to a secondary role. This statement, evolutionists have responded, may have theological validity, but it destroys intelligent design as a scientific hypothesis, because it provides it with an empirically impenetrable shield against predictions of how intelligent or perfect a design will be. Science tests its hypotheses by observing whether predictions derived from them are the case in the observable world. A hypothesis that cannot be tested empiricallythat is, by observation or experimentis not scientific. The implication of this line of reasoning for U.S. public schools has been recognized not only by scientists but also by nonscientists, including politicians and policy makers. The liberal U.S. senator Edward Kennedy wrote in 2002 that intelligent design is not a genuine scientific theory and, therefore, has no place in the curriculum of our nations public school science classes.

Excerpt from:

Evolution | scientific theory | Britannica.com

Godless Comedy YouTube Censorship – Godless Comedy

Nobodys feelings were consulted during the making of this video. Anyone who has a problem with that can drop dead.

A Word To The Google Feminists on BitChutehttps://www.bitchute.com/video/YA0GQNtI8lQ/

A Word To The Google Feminists on LiveLeakhttps://www.liveleak.com/view?i=e06_1519057581

A Word To The Google Feminists on Vimeohttps://vimeo.com/256448828

A Word To The Google Feminists on PewTubehttps://pewtube.com/user/patcondell/Rftaqvx

German women have had enough. Please share this video widely. #120dbhttps://www.youtube.com/watch?v=RJxU8iiyOS0

Restricted by YouTube, A Word To The Criminal Migrant, subtitled in Arabic, Croatian, Czech, Danish, Dutch, Estonian, Finnish, French, German, Greek, Hebrew, Hungarian, Italian, Japanese, Polish, Portuguese, Punjabi, Spanish, Swedishhttps://www.youtube.com/watch?v=j9e_vcSut0A

Interview with a woman from the #120db videohttps://www.youtube.com/watch?v=4QJ3wYi_Fug

A German woman speaks out about the rape of her countryhttps://www.youtube.com/watch?v=itKmpVnAemc

German journalist (part 1): Like many other women in Germany, I no longer feel safe.https://voiceofeurope.com/2018/01/interview-with-a-german-journalist-like-many-other-women-in-germany-i-no-longer-feel-safe/

German journalist (part 2): More and more citizens wake up and realise that something is totally wrong here.https://voiceofeurope.com/2018/02/german-journalist-more-and-more-citizens-wake-up-and-realize-that-something-is-totally-wrong-here/

Afghan rapes 13 year-old girl after being released from prison for attempted rapehttp://www.dailymail.co.uk/news/article-5353915/Afghan-asylum-seeker-18-rapes-girl-13-Germany.html

Anti-rape pants sell out quickly in Germany.https://voiceofeurope.com/2018/02/german-women-in-fear-new-anti-rape-pants-sell-out-very-quickly

Swedish volunteers patrol Malm streets after wave of gang rapeshttps://www.rt.com/news/414083-malmo-rapes-street-patrols/

Swedish police warn women not to go out alone at nighthttps://www.thelocal.se/20160308/backlash-begins-after-swedish-women-told-not-to-go-out-alone

Migrants raped woman in wheelchair. Swedes have had enough.https://acidmuncher.wordpress.com

Nearly half of Swedens women afraid to go out after darkhttp://www.breitbart.com/london/2016/03/04/scared-sweden-almost-half-of-women-afraid-to-be-out-after-dark-in-europes-rape-capital/

Only 1 in 5 foreign rapists in Sweden deportedhttp://www.dailymail.co.uk/news/article-4302128/Foreigners-not-deported-Sweden-rapes.html

A glimpse into life at Google, a bubble of hysterical bigotry and safe space paranoiahttp://thefederalist.com/2018/01/10/19-insane-tidbits-james-damores-lawsuit-googles-office-environment/

Worker suing Google says the company is dominated by a racist man-hating hate grouphttps://www.theverge.com/2018/1/12/16885560/david-gudeman-james-damore-google-lawsuit-misandrist-liberal-hate-group-accusation

Everyone is free to download this video and post it to their own account if they wish, as long as it is not edited in any way (including the title) and not monetised.

You can download audio versions of all my videos athttp://patcondell.libsyn.com/

Subscribe via iTunes at http://itunes.apple.com/WebObjects/MZStore.woa/wa/viewPodcast?id=262679978

Follow me on Gabhttps://gab.ai/patcondell

Twitterhttp://twitter.com/patcondell

Websitehttp://www.patcondell.net

Read the original post:

Godless Comedy YouTube Censorship - Godless Comedy

How To Define Your Personal Empowerment Goals

Personal empowerment is about taking control over your life. Of course, life is multi-faceted. There could be many areas of your life that you want to improve or feel more control over for example, your finances, your career, your health and maybe even your love life.

Instead of feeling like a victim or like circumstances control you, you can become empowered. The first step to empowerment is to begin to identify goals.

Take a look at your life and start asking questions. Focus on where you feel most happy and where you feel unhappy. Unhappiness may stem from not feeling appreciated, purposeful, or respected. Explore where you feel unhappy and why. You can then set goals to reduce or even eliminate that unhappiness.

For example, if youre unhappy because you never have any energy, you can begin researching the cause of your lack of energy. You can then set a goal to get more sleep, eat better, or you visit a health care practitioner to identify the cause.

Whether you feel like a victim of circumstance, your past, or a victim of a person or organisation, you can regain control and set empowerment goals to move past this feeling. For example, maybe you feel like a victim of circumstance with your current financial situation. Assess why you feel like a victim and what you can do to turn around the situation.

What are your strengths? When do you feel most confident? In what areas of your life do you feel like youre most in control? Sometimes when you focus more on these areas of your life and strengthen your sense of joy and empowerment, it spills over into other areas of your life.

Identifying and defining your personal empowerment goals takes some time and deep thought. Give yourself time to think about how you feel about your life and what steps you can take to make your future one that youre excited about.

Grab a notebook and start jotting down goals and ideas for your future. Dont just stop at the goal that you want to set for yourself; also identify how youre going to achieve that goal. What steps are you going to take? Identifying your goals is the first step to living a more empowered life.

Read the original here:

How To Define Your Personal Empowerment Goals

History of Virtual Reality | The Franklin Institute

Todays virtual reality technologies build upon ideas that date back to the 1800s, almost to the very beginning of practical photography. In 1838, the first stereoscope was invented, using twin mirrors to project a single image. That eventually developed into the View-Master, patented in 1939 and still produced today.

The use of the term virtual reality, however, was first used in the mid-1980s when Jaron Lanier, founder of VPL Research, began to develop the gear, including goggles and gloves, needed to experience what he called virtual reality.

Even before that, however, technologists were developing simulated environments. One milestone was the Sensorama in 1956. Morton Heiligs background was in the Hollywood motion picture industry. He wanted to see how people could feel like they were in the movie. The Sensorama experience simulated a real city environment, which you rode through on a motorcycle. Multisensory stimulation let you see the road, hear the engine, feel the vibration, and smell the motors exhaust in the designed world.

Heilig also patented a head-mounted display device, called the Telesphere Mask, in 1960. Many inventors would build upon his foundational work.

By 1965, another inventor, Ivan Sutherland, offered the Ultimate Display, a head-mounted device that he suggested would serve as a window into a virtual world.

The 1970s and 1980s were a heady time in the field. Optical advances ran parallel to projects that worked on haptic devices and other instruments that would allow you to move around in the virtual space. At NASA Ames Research Center in the mid-1980s, for example, the Virtual Interface Environment Workstation (VIEW) system combined a head-mounted device with gloves to enable the haptic interaction.

Todays current virtual reality gear owes a debt of gratitude to the pioneering inventors of the past six decades who paved the way for the low-cost, high-quality devices which are easily accessible. Be sure to visit the VR stations at The Franklin Institute to experience a virtual environment yourself!

Read the original here:

History of Virtual Reality | The Franklin Institute

It’s Donald Trump’s GOP, but Rep. Mark Walker wants to …

Rep. Mark Walker, chair of the Republican Study Committee, is looking beyond Trump and building a GOP on the 2012 "autopsy report" recommendations. USA TODAY

President Donald Trump listens as Rep. Mark Walker, R-N.C. speaks during a meeting with the Republican Study Committee, Friday, March 17, 2017, in the Oval Office of the White House in Washington.(Photo: AP)

WASHINGTON At an elite gathering of Republicans in the resort town of Jackson Hole, Wyoming, this month, Rep. Mark Walker gave a speech urgingthe party to do more to reach out to African-Americans, Hispanics and other people of color.

At the forum attended by influential conservatives such as House Speaker Paul Ryan andformer presidentialadviser Karl Rove, Walker elaborated on a message he has delivered inother private conversations with Republicans. Walker's message resonated enough with the audience that after the event, Rove reached out to talk further.

But the next morning, Walker's party wasdealing with fallout from adifferent message on race, when President Donald Trump called his former aide Omarosa Manigault Newman, a black woman, adog.

"That would not be my terminology, Walker said of Trump's comment during a telephone interview late last week with USA TODAY.

The uproar over Trumps comment highlighted a central challenge for Walker, who leads the Republican Study Committee,the largest group of conservatives in the House. Hesaid he is intent on building bridges between the party and African-Americans. But many of Trump's remarkscould help to energize black voters to go to the polls to vote against the GOP in this year's midterm elections.

Walker, an affable former pastor, represents a North Carolina district that is one-fifth African-American. He is championing criminal justice reform andadequate funding for historically black colleges and universities, issues that are high priorities for many African-American voters.

Walker spokesman Jack Minor saidthe lawmaker is working on legislation that would allow student athletes many of whom are black to be compensated for their publicity rights. Walker also has hosted two Washington summits with HBCU leaders, meetings that helped pave the way for year-round Pell grants for HBCU students. He teamed up with North Carolina Democratic Rep. Alma Adams to establish an internship program for students from HBCUs.

Walkeralso was the first Republican in years to give a keynote address at the North Carolina Legislative Black Caucus Foundation dinner in June. All of the group's members are Democrats.

But Walkers quest is an uphill battle given the antipathy toward Trump among black voters and the fact that they overwhelming identify as Democrats.

According to Pew Research data, African-American voters are overwhelmingly Democratic, with 84% identifying or leaningleft. Only 8% of black voters identify with the Republican Party.

Were in a place where we are kind of in a hole digging out when it comes to how we deliver our message, Walker told USA TODAY, acknowledging the challenges for his party. While Walkers district has a larger proportion of African-Americans than those of many other GOP lawmakers, he said thats not the only reason he cares about the outreach.

This is much larger than my district.Im trying to lead by example, he said. Walker won his last election by 18 percentage points and is heavily favored to winre-election in November.

Walker is not the first senior Republican to call for reaching out to minority communities, which are a growing share of the population. Following Mitt Romneys defeat in the 2012 election, the national party commissioned the Republican National Committees Growth and Opportunity Project, also known as the autopsy report." Its findings showed the GOP needed to diversifyto survive.

Walker took the findings to heart during his first run for Congress in 2014, when he sought the support of a local Democraticleader, theRev.Odell Cleveland. It took three meetings for Walker to win over the pastor, includinga chat in Cleveland'soffice, coffee together atMcDonald's and a small group lunch they attended together.

Im a lifelong Democrat and proud of it, but I just believe we have to find common ground, Cleveland said. He added he still vehemently disagrees with some of Walkers votes, like one to repeal the Affordable Care Act, but he likes him.

The Rev. Odell Cleveland, left, and Rep. Mark Walker, R-N.C.(Photo: Handout photo from Odell Cleveland)

Trump won big among white working-class voters in the 2016 presidential election. But even before his campaign began, he had angered many people of color with his effortto prove President Barack Obama was not born in the United States. Then during his campaign he made racially charged comments, such as suggesting that Mexican immigrants were rapists.

Since taking office, the president has further fanned racial flames by questioning why the U.S. would let in people from shithole countries,referring to Haiti and African countries, and said that "many sides" were to blame after a white supremacist rally turned deadly in Charlottesville, Virginia, last year.

Arizona Sen. Jeff Flake a frequent Trump critic who is retiring was the only Republican to immediately speak out about Trump's dog remark about Manigault Newman on Tuesday.

Television personality and former White House staffer Omarosa Manigault Newman listens during an interview with The Associated Press, Tuesday, Aug. 14, 2018, in New York. The president called Manigault Newman "a dog" on Aug. 14.(Photo: AP)

Walker weighed in later in the week during the USA TODAY interview but said he didnt think it was the responsibility of Republican lawmakers to criticize every comment the president makes.

I think on a lot of racial things, a lot of us have pushed back, but is it a member of Congressresponsibility to re-correct and address every statement the president makes? Walker said. I dont know if thats part of our responsibility, especially when there are enough things that have come out of the White House.

Some African-Americans say that unless Republican lawmakers strongly disavow Trumps comments about minorities, their efforts to reach out will go nowhere.

We have a commander in chief that is clearly racist, said Avis Jones-DeWeever, a Democratic consultant who works on minority outreach. Were not seeing Republicans in Congress through very critical moments like these stand up and say anything."

Jones-DeWeever said Walkers biggest problem is that his party has a lack of credibility on whether it truly wants to do what it takes to attract black voters.

Ari Fleischer, who co-wrote the 2012 GOP "autopsy" report and served as President George W. Bushs press secretary, told USA TODAY he was heartened to hear about Walkers work. Fleischer said "it is vital that the party grow its base to include blacks, Hispanics and other minorities.

Right now, he said the party isnt doing a great job. Trumps election expanded Republican voters, Fleischer said, but it was in a different direction. The president brought in whiteblue-collar voters, but that boost doesnt negate the need to also bring in minorities.

Fleischer said despite record unemployment for African-Americans and Hispanics, the presidents rhetoric has not been helpful. (Part of the reason for the drop in the unemployment rate is thatsome people have stopped looking for jobs.)

Republican National Committee Chairman Michael Steele makes his remarks during the group's meeting in Oxon Hill, Maryland, on Jan. 14, 2011.(Photo: AP)

Michael Steele, former chairman of the Republican National Committee and an African-American, said he admires what Walker is doing, but he still doesn't have much hope his party will improve relationships with minorities.

Since Trump stepped all over that document in 2016, you havent heard boo-hiss about it, Steele said about the GOP autopsy" report.

You have guys like Mark and others who take it uponthemselves to try to exemplify those values and back them up with action ... but thats not something that is a concerted push by the party as a whole, and it wont be in this particular era at this particular time, Steele said.

Walker and other Republicans may find an opening with African-Americans who feel the Democratic Party is taking their vote for granted and parachuting in at the last minute to get their support.Sabrina Singh, a spokeswoman for the Democratic National Committee, said the party learned in 2016 that itneeds to startorganizing in minority communities earlier and has been since.

For her part, Anita Estell, head of CELIE, a nonprofit focused on civic engagement, said she didnt think the focus on Trump should prevent people from listening to Walker. Estell said shed be happy to engage with Walker on diversity.

I come from an era where Democrats and Republicans worked together, Estell said. If Mark Walker is trying to be a public servant for all of the residents of North Carolina, God bless him.

Contributing: Deborah Barfield Berry

Read or Share this story: https://usat.ly/2Lbbdtb

Read more here:

It's Donald Trump's GOP, but Rep. Mark Walker wants to ...

Joe Scarborough Accuses Donald Trump Of Declaring War On …

MSNBCs Joe Scarborough accused President Donald Trump of declaring war on facts and Americas intelligence community Monday on Morning Joe.

The intel community has proven itself time and time again to put America first, Scarborough said.You look, what Donald Trumps own appointees are saying, what Dan Coats is saying, the director of national intelligence but also what people like Bob Gates have been saying. What people like General Hayden have been saying.(RELATED: Scarborough Scolds Trump Supporters For Not Fact Checking POTUS With Google)

Scarboroughsaid Trump is attacking the intelligence community along with academia and journalists because theyre disrupting his political narratives and must be put down.

WATCH:

Its not a coincidence that Donald Trump is attacking the intel community, that hes attacking journalists, that hes attacking people in academia, that hes attacking science. He attacks fact-based operations, Scarborough continued.

He then accused Trump of being driven crazy by facts and claimed the president is lashing out with his own war against the truth.

People who make their living and who live to gather facts and to put together the reality and of course the intel community has facts about not only the last campaign, but about Vladimir Putin that drive Donald Trump absolutely crazy,Scarboroughconcluded. So, he has his war on facts and he has his war on the intel community.

You can Follow Nick on Twitter

See the article here:

Joe Scarborough Accuses Donald Trump Of Declaring War On ...

Donald Trump says ‘nothing to hide’ from Special Counsel …

US President Donald Trump said on Sunday he had "nothing to hide" from the special counsel investigating Russian interference in the 2016 US election, and denied that his top lawyer had turned on him by cooperating with the probe.

Trump, in a series of tweets, denounced the New York Times for a Saturday story saying White House Counsel Don McGahn has cooperated extensively with the special counsel, Robert Mueller. The Times said McGahn had shared detailed accounts about the episodes at the heart of the inquiry into whether President Donald Trump obstructed justice.

"I allowed him and all others to testify - I didn't have to," Trump said in a tweet. Trump said the newspaper made it seem like McGahn had turned on the president - as White House counsel John Dean had in the Watergate investigation of former president Richard Nixon - "when in fact it is just the opposite."

Citing a dozen current and former White House officials and others briefed on the matter, the Times said Saturday that McGahn had shared information, some of which the investigators would not have known about.

On Saturday evening, McGahn's lawyer confirmed the White House counsel had cooperated with Mueller's team. "Mr. McGahn answered the Special Counsel team's questions fulsomely and honestly," William Burck said, explaining the president did not ask McGahn to refrain from discussing any matters.

Trump's outside legal counsel, Rudy Giuliani, said McGahn's cooperation would help bolster Trump's claims that he did nothing wrong.

"The president encouraged him to testify, is happy that he did, is quite secure that there is nothing in the testimony that will hurt the president," Giuliani said on NBC's "Meet the Press."

Dean, who has criticized Trump in recent years, voiced support for McGahn. "McGahn is doing right!" he wrote on Twitter.

According to the New York Times, McGahn in at least three voluntary interviews with investigators that totaled 30 hours over the past nine months, described Trump's furor toward the Russia investigation and the ways in which the president urged McGahn to respond to it.

Trump denies his campaign colluded with Russia and has repeatedly attacked the probe as illegitimate.

On Sunday, he compared Mueller with 1950s-era US Senator Joseph McCarthy, whose anti-Communist crusade eventually led to his censure by the Senate.

"Study the late Joseph McCarthy, because we are now in a period with Mueller and his gang that make Joseph McCarthy look like a baby! Rigged Witch Hunt!" Trump wrote on Twitter.

The newspaper reported McGahn's motivation to speak with the special counsel as an unusual move that was in response to a decision by Trump's first team of lawyers to cooperate fully. But it said another motivation was McGahn's fear he could be placed in legal jeopardy because of decisions made in the White House that could be construed as obstruction of justice.

The newspaper said McGahn was also centrally involved in Trump's attempts to fire the special counsel, which investigators might not have discovered without him.

View original post here:

Donald Trump says 'nothing to hide' from Special Counsel ...

Congressman Alcee Hastings says something is tragically …

Congressman Alcee Hastings, an outspoken South Florida Democrat, zeroed in one of his favorite topics on Sunday: President Donald Trump.

Hastings has frequently lambasted the president, and he had an appreciate audience at a Stronger Together rally in Sunrise sponsored by 16 of Browards Democratic clubs.

There is no question that something is tragically wrong with the president of the United States in his mind, said Hastings, who emceed the event that attracted four of the five Democratic candidates for governor and U.S. Sen. Bill Nelson, D-Fla., who is seeking re-election.

Hastings saved that comment for the end, when he was firing up several hundred Democrats and sending them out the door of the Sunrise Civic Center Theater for the Aug. 28 primary and November general election. Nelson and the gubernatorial candidates who aimed milder, but pointed jabs at the president had left.

Hastings, who represents parts of Broward and Palm Beach counties, is known for saying whats on his mind. First elected in 1992, hes the regions most senior member of Congress.

On Sunday, he aimed some pointed humor at the president, both at the beginning of the two-hour rally and at the end.

He began the afternoon by explaining the difference between a crisis and a catastrophe.

A crisis, he said, is if the Trump falls into the Potomac River in the nations capital.

A catastrophe, Hastings said, would be if anybody saves his ass.

At the end of the afternoon, he said hes had to modify one of his regular lines. He used to say that if Robert Mueller, the special counsel investigating the president, doesnt bring down Trump, Stormy Daniels will. Shes the pornographic film actress who says she was paid hush money to keep quiet about past sexual involvement with Trump.

Now, he said, if Mueller doesnt cause Trumps downfall, Omarosa will.

Thats a reference to Omarosa Manigault Newman, the former reality TV show contestant Trump brought into the White House as an aide. Promoting her new book about her time in the White House, Manigault Newman has released covert recordings she made of her firing and of Trumps daughter-in-law offering her $15,000 a month to keep quiet about Trump.

Hastings views about Trump arent new. The month before the 2016 election, he told a group of Broward Democrats that the Republican nominee was "sentient pile of excrement."

In January 2017, he boycotted Trumps inauguration.

Hastings also made a pitch for Democrats to turn out for the 2018 midterm elections to avoid what he said were continued assaults on voting rights, equal rights and womens rights.

Weve seen a degradation in our society, a turning back of the clock in a way that none of us ever imagined would occur, Hastings said.

aman@sunsentinel.com, 954-356-4550 or Twitter @browardpolitics

View post:

Congressman Alcee Hastings says something is tragically ...

Once again, Donald Trump is having a hissyfit on Twitter

Ah yes, the raging incompetent's favorite lie: What My Invisible Friends Are Saying. The odds that reporters have been calling Biff here to apologize for writing stories about his crimez is approximately zero. The odds that Donald spends hours of each day imagining this happening, however, are considerably higher.

Donald Trump has in his hand a list of reporters who are very ashamed that they are writing stories about him, and if you don't believe him you're like Joe McCarthy.

For the record, the New York Times piece that Donald has worked himself up into a multi-hour tantrum over reported that White House counsel Don McGahn has been cooperating with the Mueller probe investigating possible White House obstruction of justice and that Donald, being Donald, may not have fully understood that it was not Don McGahn's job to lie for him.

While the story does suggest Donald may perhaps be confused about some things, that by itself doesn't seem worthy of a full-on Twitter meltdown. Perhaps there is something else going on here?

More here:

Once again, Donald Trump is having a hissyfit on Twitter