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Series 1, Chapter 23 - Series 1 - Nirvana and Works in the World
THE UNION of the soul with the Purushottama by a Yoga of the whole being is the complete teaching of the Gita and not only the union with the immutable Self as in the narrower doctrine which follows the exclusive way of knowledge. That is why the Gita subsequently, after it has effected the reconciliation of knowledge and works, is able to develop the idea of love and devotion, unified with both works and knowledge, as the highest height of the way to the supreme secret. For if the union with the immutable Self were the sole secret or the highest secret, that would not at all be possible; for then at a given point our inner basis for love and devotion, no less than our inner foundation of works, would crumble away and collapse. Union utter and exclusive with the immutable Self alone means the abolition of the whole point of view of the mutable being, not only in its ordinary and inferior action but in its very roots, in all that makes its existence possible, not only in the works of its ignorance, but in the works of its knowledge. It would mean the abolition of all that difference in conscious poise and activity between the human soul and the Divine which makes possible the play of the Kshara; for the action of the Kshara would become then entirely a play of the ignorance without any root or basis of divine reality in it. On the contrary, union by Yoga with the Purushottama means the knowledge and enjoyment of our oneness with him in our self-existent being and of a certain differentiation in our active being. It is the persistence of the latter in a play of divine works which are urged by the motive power of divine love and constituted by a perfected divine Nature, it is the vision of the Divine in the world harmonised with a realisation of the Divine in the self which makes action and devotion possible to the liberated man, and not only possible but inevitable in the perfect mode of his being.
But the direct way to union lies through the firm realisation of the immutable Self, and it is the Gita's insistence on this as a first necessity, after which alone works and devotion can acquire their whole divine meaning, that makes it possible for us to mistake its drift. For if we take the passages in which it insists most rigorously upon this necessity and neglect to observe the whole sequence of thought in which they stand, we may easily come to the conclusion that it does really teach actionless absorption as the final state of the soul and action only as a preliminary means towards stillness in the motionless Immutable. It is in the close of the fifth and throughout the sixth chapter that this insistence is strongest and most comprehensive. There we get the description of a Yoga which would seem at first sight to be incompatible with works and we get the repeated use of the word Nirvana to describe the status to which the Yogin arrives.
The mark of this status is the supreme peace of a calm self-extinction, santim nirvana-paramam, and, as if to make it quite clear that it is not the Buddhist's Nirvana in a blissful negation of being, but the Vedantic loss of a partial in a perfect being that it intends, the Gita uses always the phrase brahma-nirvana, extinction in the Brahman; and the Brahman here certainly seems to mean the Immutable, to denote primarily at least the inner timeless Self withdrawn from active participation even though immanent in the externality of Nature. We have to see then what is the drift of the Gita here, and especially whether this peace is the peace of an absolute inactive cessation, whether the self-extinction in the Akshara means the absolute excision of all knowledge and consciousness of the Kshara and of all action in the Kshara. We are accustomed indeed to regard Nirvana and any kind of existence and action in the world as incompatible and we might be inclined to argue that the use of the word is by itself sufficient and decides the question. But if we look closely at Buddhism, we shall doubt whether the absolute incompatibility really existed even for the Buddhists; and if we look closely at the Gita, we shall see that it does not form part of this supreme Vedantic teaching.
The Gita after speaking of the perfect equality of the …
Brahman-knower who has risen into the Brahman-consciousness, brahmavid brahmani sthitah, develops in nine verses that follow its idea of Brahmayoga and of Nirvana in the Brahman. "When the soul is no longer attached to the touches of outward things," it begins, "then one finds the happiness that exists in the Self; such a one enjoys an imperishable happiness, because his self is in Yoga, yukta, by Yoga with the Brahman." The non-attachment is essential, it says, in order to be free from the attacks of desire and wrath and passion, a freedom without which true happiness is not possible. That happiness and that equality are to be gained entirely by man in the body: he is not to suffer any least remnant of the subjection to the troubled lower nature to remain in the idea that the perfect release will come by a putting off of the body; a perfect spiritual freedom is to be won here upon earth and possessed and enjoyed in the human life, prak sarira-vimoksanat. It then continues, "He who has the inner happiness and the inner ease and repose and the inner light, that Yogin becomes the Brahman and reaches self-extinction in the Brahman, brahma-nirvanam." Here, very clearly, Nirvana means the extinction of the ego in the higher spiritual, inner Self, that which is for ever timeless, spaceless, not bound by the chain of cause and effect and the changes of the world-mutation, self-blissful, self-illumined and for ever at peace. The Yogin ceases to be the ego, the little person limited by the mind and the body; he becomes the Brahman; he is unified in consciousness with the immutable divinity of the eternal Self which is immanent in his natural being.
But is this a going in into some deep sleep of samadhi away from all world-consciousness, or is it the preparatory movement for a dissolution of the natural being and the individual soul into some absolute Self who is utterly and for ever beyond Nature and her works, laya, moksa? Is that withdrawal necessary before we can enter into Nirvana, or is Nirvana, as the context seems to suggest, a state which can exist simultaneously with world-consciousness and even in its own way include it? Apparently the latter, for in the succeeding verse the Gita goes on to say, …
"Sages win Nirvana in the Brahman, they in whom the stains of sin are effaced and the knot of doubt is cut asunder, masters of their selves, who are occupied in doing good to all creatures, sarvabhuta-hite ratah." That would almost seem to mean that to be thus is to be in Nirvana. But the next verse is quite clear and decisive, "Yatis (those who practise self-mastery by Yoga and austerity) who are delivered from desire and wrath and have gained self-mastery, for them Nirvana in the Brahman exists all about them, encompasses them, they already live in it because they have knowledge of the Self." That is to say, to have knowledge and possession of the self is to exist in Nirvana. This is clearly a large extension of the idea of Nirvana. Freedom from all stain of the passions, the self-mastery of the equal mind on which that freedom is founded, equality to all beings, sarvabhutesu, and beneficial love for all, final destruction of that doubt and obscurity of the ignorance which keeps us divided from the all-unifying Divine and the knowledge of the One Self within us and in all are evidently the conditions of Nirvana which are laid down in these verses of the Gita, go to constitute it and are its spiritual substance.
Thus Nirvana is clearly compatible with world-consciousness and with action in the world. For the sages who possess it are conscious of and in intimate relation by works with the Divine in the mutable universe; they are occupied with the good of all creatures, sarvabhuta-hite. They have not renounced the experiences of the Kshara Purusha, they have divinised them; for the Kshara, the Gita tells us, is all existences, sarvabhutani, and the doing universal good to all is a divine action in the mutability of Nature. This action in the world is not inconsistent with living in Brahman, it is rather its inevitable condition and outward result because the Brahman in whom we find Nirvana, the spiritual consciousness in which we lose the separative ego-consciousness, is not only within us but within all these existences, exists not only above and apart from all these universal happenings, but pervades them, contains them and is extended in them. Therefore by Nirvana in the Brahman must be meant a destruction or extinction of the limited separative consciousness, falsifying …
and dividing, which is brought into being on the surface of existence by the lower Maya of the three gunas, and entry into Nirvana is a passage into this other true unifying consciousness which is the heart of existence and its continent and its whole containing and supporting, its whole original and eternal and final truth. Nirvana when we gain it, enter into it, is not only within us, but all around, abhito vartate, because this is not only the Brahman-consciousness which lives secret within us, but the Brahman-consciousness in which we live. It is the Self which we are within, the supreme Self of our individual being but also the Self which we are without, the supreme Self of the universe, the self of all existences. By living in that self we live in all, and no longer in our egoistic being alone; by oneness with that self a steadfast oneness with all in the universe becomes the very nature of our being and the root status of our active consciousness and root motive of all our action.
But again we get immediately afterwards two verses which might seem to lead away from this conclusion. "Having put outside of himself all outward touches and concentrated the vision between the eyebrows and made equal the prana and the apana moving within the nostrils, having controlled the senses, the mind and the understanding, the sage devoted to liberation, from whom desire and wrath and fear have passed away is ever free." Here we have a process of Yoga that brings in an element which seems quite other than the Yoga of works and other even than the pure Yoga of knowledge by discrimination and contemplation; it belongs in all its characteristic features to the system, introduces the psycho-physical askesis of Rajayoga. There is the conquest of all the movements of the mind, cittavrtti-nirodha; there is the control of the breathing, Pranayama; there is the drawing in of the sense and the vision. All of them are processes which lead to the inner trance of Samadhi, the object of all of them moksa, and moksa signifies in ordinary parlance the renunciation not only of the separative ego-consciousness, but of the whole active consciousness, a dissolution of our being into the highest Brahman. Are we to suppose that the Gita gives this process in that sense as the last movement of a release by …
dissolution or only as a special means and a strong aid to overcome the outward-going mind? Is this the finale, the climax, the last word? We shall find reason to regard it as both a special means, an aid, and at least one gate of a final departure, not by dissolution, but by an uplifting to the supracosmic existence. For even here in this passage this is not the last word; the last word, the finale, the climax comes in a verse that follows and is the last couplet of the chapter. "When a man has known Me as the Enjoyer of sacrifice and tapasya (of all askesis and energisms), the mighty lord of all the worlds, the friend of all creatures, he comes by the peace." The power of the Karmayoga comes in again; the knowledge of the active Brahman, the cosmic supersoul, is insisted on among the conditions of the peace of Nirvana.
We get back to the great idea of the Gita, the idea of the Purushottama, — though that name is not given till close upon the end, it is always that which Krishna means by his "I" and "Me", the Divine who is there as the one self in our timeless immutable being, who is present too in the world, in all existences, in all activities, the master of the silence and the peace, the master of the power and the action, who is here incarnate as the divine charioteer of the stupendous conflict, the Transcendent, the Self, the All, the master of every individual being. He is the enjoyer of all sacrifice and of all tapasya, therefore shall the seeker of liberation do works as a sacrifice and as a tapasya; he is the lord of all the worlds, manifested in Nature and in these beings, therefore shall the liberated man still do works for the right government and leading on of the peoples in these worlds, loka-sangraha; he is the friend of all existences, therefore is the sage who has found Nirvana within him and all around, still and always occupied with the good of all creatures, — even as the Nirvana of Mahayana Buddhism took for its highest sign the works of a universal compassion. Therefore too, even when he has found oneness with the Divine in his timeless and immutable self, is he still capable, since he embraces the relations also of the play of Nature, of divine love for man and of love for the Divine, of bhakti.
That this is the drift of the meaning, becomes clearer when we have fathomed the sense of the sixth chapter which is a large comment on and a full development of the idea of these closing verses of the fifth, — that shows the importance which the Gita attaches to them. We shall therefore run as briefly as possible through the substance of this sixth chapter. First the Teacher emphasises — and this is very significant — his often repeated asseveration about the real essence of Sannyasa, that it is an inward, not an outward renunciation. "Whoever does the work to be done without resort to its fruits, he is the Sannyasin and the Yogin, not the man who lights not the sacrificial fire and does not the works. What they have called renunciation (Sannyasa), know to be in truth Yoga; for none becomes a Yogin who has not renounced the desire-will in the mind." Works are to be done, but with what purpose and in what order? They are first to be done while ascending the hill of Yoga, for then works are the cause, karanam. The cause of what? The cause of self-perfection, of liberation, of nirvana in the Brahman; for by doing works with a steady practice of the inner renunciation this perfection, this liberation, this conquest of the desire-mind and the ego-self and the lower nature are easily accomplished.
But when one has got to the top? Then works are no longer the cause; the calm of self-mastery and self-possession gained by works becomes the cause. Again, the cause of what? Of fixity in the Self, in the Brahman-consciousness and of the perfect equality in which the divine works of the liberated man are done. "For when one does not get attached to the objects of sense or to works and has renounced all will of desire in the mind, then is he said to have ascended to the top of Yoga." That, as we know already, is the spirit in which the liberated man does works; he does them without desire and attachment, without the egoistic personal will and the mental seeking which is the parent of desire. He has conquered his lower self, reached the perfect calm in which his highest self is manifest to him, that highest self always concentrated in its own being, samahita, in Samadhi, not only in the trance of the inward-drawn consciousness, but always, in the waking state of the mind as well, in exposure to …
the causes of desire and of the disturbance of calm, to grief and pleasure, heat and cold, honour and disgrace, all the dualities, sitosna-sukhaduhkhesu tatha manapamanayoh. This higher self is the Akshara, kutastha, which stands above the changes and the perturbations of the natural being; and the Yogin is said to be in Yoga with it when he also is like it, kutastha, when he is superior to all appearances and mutations, when he is satisfied with self-knowledge, when he is equal-minded to all things and happenings and persons.
But this Yoga is after all no easy thing to acquire, as Arjuna indeed shortly afterwards suggests, for the restless mind is always liable to be pulled down from these heights by the attacks of outward things and to fall back into the strong control of grief and passion and inequality. Therefore, it would seem, the Gita proceeds to give us in addition to its general method of knowledge and works a special process of Rajayogic meditation also, a powerful method of practice, abhyasa, a strong way to the complete control of the mind and all its workings. In this process the Yogin is directed to practise continually union with the Self so that that may become his normal consciousness. He is to sit apart and alone, with all desire and idea of possession banished from his mind, self-controlled in his whole being and consciousness. "He should set in a pure spot his firm seat, neither too high, nor yet too low, covered with a cloth, with a deer-skin, with sacred grass, and there seated with a concentrated mind and with the workings of the mental consciousness and the senses under control he should practise Yoga for self-purification, atma-visuddhaye." The posture he takes must be the motionless erect posture proper to the practice of Rajayoga; the vision should be drawn in and fixed between the eye-brows, "not regarding the regions." The mind is to be kept calm and free from fear and the vow of Brahmacharya observed; the whole controlled mentality must be devoted and turned to the Divine so that the lower action of the consciousness shall be merged in the higher peace. For the object to be attained is the still peace of Nirvana. "Thus always putting himself in Yoga by control of his mind the Yogin attains to the supreme peace of Nirvana which has its …
foundation in Me, santim nirvana-paramam matsamstham."
This peace of Nirvana is reached when all the mental consciousness is perfectly controlled and liberated from desire and remains still in the Self, when, motionless like the light of a lamp in a windless place, it ceases from its restless action, shut in from its outward motion, and by the silence and stillness of the mind the Self is seen within, not disfigured as in the mind, but in the Self, seen, not as it is mistranslated falsely or partially by the mind and represented to us through the ego, but self-perceived by the Self, svaprakasa. Then the soul is satisfied and knows its own true and exceeding bliss, not that untranquil happiness which is the portion of the mind and the senses, but an inner and serene felicity in which it is safe from the mind's perturbations and can no longer fall away from the spiritual truth of its being. Not even the fieriest assault of mental grief can disturb it; for mental grief comes to us from outside, is a reaction to external touches, and this is the inner, the self-existent happiness of those who no longer accept the slavery of the unstable mental reactions to external touches. It is the putting away of the contact with pain, the divorce of the mind's marriage with grief, duhkha-samyoga-viyogam. The firm winning of this inalienable spiritual bliss is Yoga, it is the divine union; it is the greatest of all gains and the treasure beside which all others lose their value. Therefore is this Yoga to be resolutely practised without yielding to any discouragement by difficulty or failure until the release, until the bliss of Nirvana is secured as an eternal possession.
The main stress here has fallen on the stilling of the emotive mind, the mind of desire and the senses which are the recipients of outward touches and reply to them with our customary emotional reactions; but even the mental thought has to be stilled in the silence of the self-existent being. First, all the desires born of the desire-will have to be wholly abandoned without any exception or residue and the senses have to be held in by the mind so that they shall not run out to all sides after their usual disorderly and restless habit; but next the mind itself has to be seized by the buddhi and drawn inward. One should slowly cease from mental action by a buddhi held in the grasp of fixity …
and having fixed the mind in the higher self one should not think of anything at all. Whenever the restless and unquiet mind goes forth, it should be controlled and brought into subjection in the Self. When the mind is thoroughly quieted, then there comes upon the Yogin the highest, stainless, passionless bliss of the soul that has become the Brahman. "Thus freed from stain of passion and putting himself constantly into Yoga, the Yogin easily and happily enjoys the touch of the Brahman which is an exceeding bliss."
And yet the result is not, while one yet lives, a Nirvana which puts away every possibility of action in the world, every relation with beings in the world. It would seem at first that it ought to be so. When all the desires and passions have ceased, when the mind is no longer permitted to throw itself out in thought, when the practice of this silent and solitary Yoga has become the rule, what farther action or relation with the world of outward touches and mutable appearances is any longer possible? No doubt, the Yogin for a time still remains in the body, but the cave, the forest, the mountain-top seem now the fittest, the only possible scene of his continued living and constant trance of Samadhi his sole joy and occupation. But, first, while this solitary Yoga is being pursued, the renunciation of all other action is not recommended by the Gita. This Yoga, it says, is not for the man who gives up sleep and food and play and action, even as it is not for those who indulge too much in these things of the life and the body; but the sleep and waking, the food, the play, the putting forth of effort in works should all be yukta. This is generally interpreted as meaning that all should be moderate, regulated, done in fit measure, and that may indeed be the significance. But at any rate when the Yoga is attained, all this has to be yukta in another sense, the ordinary sense of the word everywhere else in the Gita. In all states, in waking and in sleeping, in food and play and action, the Yogin will then be in Yoga with the Divine, and all will be done by him in the consciousness of the Divine as the self and as the All and as that which supports and contains his own life and his action. Desire and ego and personal will and the thought of the …
mind are the motives of action only in the lower nature; when the ego is lost and the Yogin becomes Brahman, when he lives in and is, even, a transcendent and universal consciousness, action comes spontaneously out of that, luminous knowledge higher than the mental thought comes out of that, a power other and mightier than the personal will comes out of that to do for him his works and bring its fruits: 1 personal action has ceased, all has been taken up into the Brahman and assumed by the Divine, mayi sannyasya karmani.
For when the Gita describes the nature of this self-realisation and the result of the Yoga which comes by Nirvana of the separative ego-mind and its motives of thought and feeling and action into the Brahman-consciousness, it includes the cosmic sense, though lifted into a new kind of vision. "The man whose self is in Yoga, sees the self in all beings and all beings in the self, he sees all with an equal vision." All that he sees is to him the Self, all is his self, all is the Divine. But is there no danger, if he dwells at all in the mutability of the Kshara, of his losing all the results of this difficult Yoga, losing the Self and falling back into the mind, of the Divine losing him and the world getting him, of his losing the Divine and getting back in its place the ego and the lower nature? No, says the Gita; "he who sees Me everywhere and sees all in Me, to him I do not get lost, nor does he get lost to Me." For this peace of Nirvana, though it is gained through the Akshara, is founded upon the being of the Purushottama, mat-samstham, and that is extended, the Divine, the Brahman is extended too in the world of beings and, though transcendent of it, not imprisoned in its own transcendence. One has to see all things as He and live and act wholly in that vision; that is the perfect fruit of the Yoga.
But why act? Is it not safer to sit in one's solitude looking out upon the world, if you will, seeing it in Brahman, in the Divine, but not taking part in it, not moving in it, not living in it, not acting in it, living rather ordinarily in the inner Samadhi? Should not that be the law, the rule, the dharma of this highest spiritual …
condition? No, again; for the liberated Yogin there is no other law, rule, dharma than simply this, to live in the Divine and love the Divine and be one with all beings; his freedom is an absolute and not a contingent freedom, self-existent and not dependent any longer on any rule of conduct, law of life or limitation of any kind. He has no longer any need of a process of Yoga, because he is now perpetually in Yoga. "The Yogin who has taken his stand upon oneness and loves Me in all beings, however and in all ways he lives and acts, lives and acts in Me." The love of the world spiritualised, changed from a sense-experience to a soul-experience, is founded on the love of God and in that love there is no peril and no shortcoming. Fear and disgust of the world may often be necessary for the recoil from the lower nature, for it is really the fear and disgust of our own ego which reflects itself in the world. But to see God in the world is to fear nothing, it is to embrace all in the being of God; to see all as the Divine is to hate and loathe nothing, but love God in the world and the world in God.
But at least the things of the lower nature will be shunned and feared, the things which the Yogin has taken so much trouble to surmount? Not this either; all is embraced in the equality of the self-vision. "He, O Arjuna, who sees with equality everything in the image of the Self, whether it be grief or it be happiness, him I hold to be the supreme Yogin." And by this it is not meant at all that he himself shall fall from the griefless spiritual bliss and feel again worldly unhappiness, even in the sorrow of others, but seeing in others the play of the dualities which he himself has left and surmounted, he shall still see all as himself, his self in all, God in all and, not disturbed or bewildered by the appearances of these things, moved only by them to help and heal, to occupy himself with the good of all beings, to lead men to the spiritual bliss, to work for the progress of the world Godwards, he shall live the divine life, so long as days upon earth are his portion. The God-lover who can do this, can thus embrace all things in God, can look calmly on the lower nature and the works of the Maya of the three gunas and act in them and upon them without perturbation or fall or disturbance from the height and power …
of the spiritual oneness, free in the largeness of the God-vision, sweet and great and luminous in the strength of the God-nature, may well be declared to be the supreme Yogin. He indeed has conquered the creation, jitah sargah.
The Gita brings in here as always bhakti as the climax of the Yoga, sarvabhutasthitam yo mam bhajati ekatvam asthitah; that may almost be said to sum up the whole final result of the Gita's teaching — whoever loves God in all and his soul is founded upon the divine oneness, however he lives and acts, lives and acts in God. And to emphasise it still more, after an intervention of Arjuna and a reply to his doubt as to how so difficult a Yoga can be at all possible for the restless mind of man, the divine Teacher returns to this idea and makes it his culminating utterance. "The Yogin is greater than the doers of askesis, greater than the men of knowledge, greater than the men of works; become then the Yogin, O Arjuna," the Yogin, one who seeks for and attains, by works and knowledge and askesis or by whatever other means, not even spiritual knowledge or power or anything else for their own sake, but the union with God alone; for in that all else is contained and in that lifted beyond itself to a divinest significance. But even among Yogins the greatest is the Bhakta. "Of all Yogins he who with all his inner self given up to Me, for Me has love and faith, sraddhavan bhajate, him I hold to be the most united with Me in Yoga." It is this that is the closing word of these first six chapters and contains in itself the seed of the rest, of that which still remains unspoken and is nowhere entirely spoken; for it is always and remains something of a mystery and a secret, rahasyam, the highest spiritual mystery and the divine secret. …


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Jamie B Conti, MD, FACC - Research & Publications
Research & Publications(active tab)
Cognitive performance in patients with implantable cardioverter defibrillators: Associations with objective sleep duration, age and anxiety
Journal of Sleep Research
2014 Aha/Acc/Hrs Guideline for the Management of Patients With Atrial Fibrillation: Executive Summary a Report of the American College of Cardiology/American Heart Association Task Force On Practice Guidelines and the Heart Rhythm Society
2014 Aha/Acc/Hrs Guideline for the Management of Patients With Atrial Fibrillation a Report of the American College of Cardiology/American Heart Association Task Force On Practice Guidelines and the Heart Rhythm Society
The Effects of Sleep On Cognition in Patients With Implantable Cardioverter Defibrillators (Icds)
Phantom Shocks Unmasked: Clinical Data and Proposed Mechanism of Memory Reactivation of Past Traumatic Shocks in Patients With Implantable Cardioverter Defibrillators
Journal of Interventional Cardiac Electrophysiology
Implantation of a Cardiac Resynchronization Therapy Defibrillator in a Patient With Bilateral Deep Brain Stimulator: Feasibility and Technique
Posttraumatic Stress and the Implantable Cardioverter-Defibrillator Patient What the Electrophysiologist Needs To Know
Circulation-Arrhythmia and Electrophysiology
Minimally invasive ablation of a migrating focus of inappropriate sinus tachycardia.
Journal of Thoracic and Cardiovascular Surgery
Minimally Invasive Ablation of a Migrating Focus of Inappropriate Sinus Tachycardia
Lead astray: minimally invasive removal of a pacing lead in the left ventricle.
Clinical Cardiology
Investigation of Sleep in Coronary Artery Disease Versus Implantable Cardioverter Defibrillator Patients: Comparison of Subjective and Actigraphic Measures
Female-Specific Education, Management, and Lifestyle Enhancement for Implantable Cardioverter Defibrillator Patients: the Female-Icd Study
Detection of a retention wire fracture in an asymptomatic patient 18 years after implantation.
Detection of a Retention Wire Fracture in An Asymptomatic Patient 18 Years After Implantation
Comparison of Actigraphic and Subjective Measures of Sleep in Implantable Cardioverter Defibrillator and Coronary Artery Disease Patients
Cardiac Resynchronization Therapy: a Pilot Study Examining Cognitive Change in Patients Before and After Treatment
The effect of acute psychological stress on QT dispersion in patients with coronary artery disease.
The Effect of Acute Psychological Stress On Qt Dispersion in Patients With Coronary Artery Disease
Patient-Assisted Computerized Education for Recipients of Implantable Cardioverter Defibrillators a Randomized Controlled Trial of the Pacer Program
Journal of Cardiovascular Nursing
Effective Management of Icd Patient Psychosocial Issues and Patient Critical Events
Journal of Cardiovascular Electrophysiology
Current trends in heart failure readmission rates: analysis of Medicare data.
Current Trends in Heart Failure Readmission Rates: Analysis of Medicare Data
Cognitive and Behavioral Treatments for Anxiety and Depression in a Patient With An Implantable Cardioverter Defibrillator (Icd): a Case Report and Clinical Discussion
Journal of Clinical Psychology in Medical Settings
Benefit of Cardiac Resynchronization in Elderly Patients: Results From the Multicenter Insync Randomized Clinical Evaluation (Miracle) and Multicenter Insync Icd Randomized Clinical Evaluation (Miracle-Icd) Trials
Incidence, Predictors, and Outcomes of Cardiac Pacing After Cardiac Transplantation: An 11-Year Retrospective Analysis
Age-specific differences in women with implantable cardioverter defibrillators: an international multi center study.
Age-Specific Differences in Women With Implantable Cardioverter Defibrillators: An International Multi Center Study
The ICD shock and stress management program: a randomized trial of psychosocial treatment to optimize quality of life in ICD patients.
Pacific Economic Review
Successful termination of atrial flutter by ibutilide during pregnancy.
Patient evaluation of ICD recall communication strategies: a vignette study.
Initial heart rate and systolic blood pressure predict outcomes in chronic heart failure patients who are evaluated for cardiac transplant.
Examination of research trends on patient factors in patients with implantable cardioverter defibrillators
Cardiac resynchronization therapy: can we make our heart failure patients smarter?
Transactions of the American Clinical and Climatological Association
Using computers to improve the psychosocial care of implantable cardioverter defibrillator recipients.
Quality of death: implantable cardioverter defibrillators and proactive care.
Measurement of patient fears about implantable cardioverter defibrillator shock: an initial evaluation of the Florida Shock Anxiety Scale.
Device implant technique and consideration of body image: specific procedures for implantable cardioverter defibrillators in female patients.
Journal of Womens Health
Use of cardiac resynchronization therapy to optimize beta-blocker therapy in patients with heart failure and prolonged QRS duration.
American Journal of Cardiology
Management of heart failure after cardiac resynchronization therapy: integrating advanced heart failure treatment with optimal device function.
Current of injury predicts adequate active lead fixation in permanent pacemaker/defibrillation leads.
Cardiology patient page. How to respond to an implantable cardioverter-defibrillator shock.
Cardiac arrhythmias.
The World Trade Center attack: increased frequency of defibrillator shocks for ventricular arrhythmias in patients living remotely from New York City.
Left atrial tachycardia originating from the mitral annulus-aorta junction.
Cardiac resynchronization therapy in patients with heart failure and conduction abnormalities other than left bundle-branch block: analysis of the Multicenter InSync Randomized Clinical Evaluation (MIRACLE).
Understanding implantable cardioverter defibrillator shocks and storms: medical and psychosocial considerations for research and clinical care.
Ventricular dyssynchrony in dilated cardiomyopathy: the role of biventricular pacing in the treatment of congestive heart failure.
Use of adenosine as a diagnostic tool for dual atrioventricular nodal pathways: response of control patients to incremental doses of adenosine
Quality of life and psychological functioning of icd patients.
Demonstration of a left atrial input to the atrioventricular node in humans.
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Induction of atrioventricular node reentrant tachycardia with adenosine: differential effect of adenosine on fast and slow atrioventricular node pathways.
Dr. Conti's major research interests are in the area of the psychological manifestations of intracardiac device implantation, pregnancy and arrhythmias.
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redpajama_set_name: RedPajamaCommonCrawl


It comes as a pleasant surprise that the seeds we sow unknowingly, give fruits in time, and we get to see them grow into beautiful things. Alhamdulillah. I noticed a very positive occurrence on my blog recently. A woman's dua for her future husband has remained the top most viewed post since the date of its publication in 2012. I didn't know I'm sowing a seed. The total views it has gained so far are 16,585 on wordpress alone. I haven't even counted the views it received on my independent domain.
16,585. Though I'm not the original author of the poem, but the fact that it has touched so many hearts, humbles me.
I would like to take this moment to revitalize our memories and post it, once again, making it the second post on khanumsays, to be shared twice.
Please note: A dua in Islam does not include rhyme, therefore, the content is more like a poem (creative writing) but whoever has written it, poured out the emotions of someone asking Allah for a loving Muslim spouse, and made an effort to capture the heart aptly. How sweet is that.
Text from original post in 2012: I came across this beautiful dua somewhere on internet and really wished to share it with my readers. it actually teared me a bit. It reminded me of the song by Maher zain, "For the Rest of My Life". May Allah swt bless my sisters /correct lost souls all by granting such an honest and virtuous spouse who may lead my sisters and brothers even In Islam to the path of Jannah and help them prepare for the akhirah as they walk in this world hand in hand. Ameen!
I wanted to write down a poem/dua in reply to this myself from a man's perspective but since m not on writing mode these days I thought of sharing this one. JazakAllah for reading!
I do not own the pictures or the text.
Assalamo Alaikum, welcome to blog. Seeing you after a long time.
Thank you for the link, I'll inshaAllah check soon. May Allah benefit us all through knowledge. Ameen.
Walikum Salam. and as always, its good to see you writing. yes sure give it a watch in your spare time.


Union Church Hunstanton : New to Church?
Welcome! Whether you've just moved to the area, or have lived here all your life, or visiting. We hope our website helps you to find out everything you want to know about our Church.
Our Church meets every Sunday at 10.30am for our Sunday Service. Aim to arrive 15 minutes early to ensure you get a parking spot and seat in time for the service to start. We have additional services some weeks so please do contact us for more details.
You will receive a very warm welcome particularly from our Welcome Team who will be able to answer your questions and direct you to where you need to go. There will be approximately 25 mins of singing with opportunity for church members to pray or read a passage from the Bible; this time often includes an action song as we have plenty of families at Union. After the notices there will be a preach from one of the leaders at the Church with a chance to respond at the end of the service.
What is there for children at church?
Creche (6 months to 4 years). Children must be accompanied by their parent/carer at all times in the creche.


PDO is short for Protected Designation of Origin. It is a European Community certification system designed to protect the names of high-quality foods made according to traditional methods in a defined geographic region.
The whole concept of "terroir" - territory holds that the taste and other unique qualities of traditionally made foods and wines are influenced directly by soil, plant life, climate and time-honored methods of production that can't be replicated elsewhere.
When is Swiss cheese not Swiss cheese? When it's Comte, a gruyere-style cheese, from France. Swiss cheese is one of the many "brands" that have eroded over time to the point where the term has almost lost its meaning. While Swiss cheese generally means gruyere, it can be made anywhere, from the Midwest U.S. to South America, with whatever quality and ingredients the manufacturer chooses. This is why regional producers with traditional methods and regulations are fighting back to protect and market their higher-quality products.
In most of the world, wines and many spirits have long been legally designated and protected not just by country, but also by region. Champagne comes only from the small champagne region in northern France, port comes only from Portugal's Oporto, and all true sherry originates in Jerez, Spain. Unlike Swiss cheese, Napa Valley merlot comes only from California's Napa Valley, Chianti only from a certain part of Italy's Tuscany. In almost every case, national or state governments have assigned areas known for high-quality vineyards a special designation to indicate the quality of the terrain. These are called appellations of origin. In Italy, wines labeled DOCG are the finest, which translates roughly to denoting a place of origin that is controlled and guaranteed. In France, AOC on a label indicates an appellation of controlled origin.
While wines have a long history of this kind of legal protection, which also ensures the consumer of quality, many foodstuffs are starting to take the tact for the first time. Like the best vineyards, Comte is also a French AOC region, and the cheese made there comes entirely from the milk of specific Montbeliard cattle, each of which have an average of one hectare of grazing room, and are fed only natural products. Many other rules govern the aging, what can be added and every other aspect of Comte's production, which is why it is considered the finest "Swiss" cheese, and why it is worth seeking out.
Some 500-plus products are currently petitioning the European Union for some form of appellation protection, and the reason many of these are worth knowing about is because in many cases they are the finest products of their types, akin to Cuban cigars or Scotch whiskey. The best-known example is Parmigiano-Reggiano, known as the "King of Cheeses," which comes only from the twin cities of Parma and Reggio in Italy.
Long ago, the consortium of boutique dairy farmers who have been making the cheese in the traditional manner for 700-years lost the use of the name "parmesan," which is now slapped on cardboard containers of tasteless grated cheese made from artificial ingredients. Other variations on the word parmigiano are used by cheese makers in locales as far flung as Argentina, often confusing the public.
One taste of the real thing will clarify any misconceptions, and only the full name Parmigiano-Reggiano ensures that you are purchasing the authentic artisanal process behind the cheese, which includes milk from special cows which are fed special diets, zero additives, a minimum of two years aging, and rejection of all but the best final product. You can find true parmigiano-reggiano cheese from numerous retail and wholesale sources throughout the country. Buy some sort of "parmigiano-style" cheese from elsewhere and you might as well be drinking Iranian "champagne."
Many people erroneously believe that appellation designations refer simply to places where the products or ingredients grow well, but in most of the cases before the EU, it is actually more about the protection of a traditional method of production that has long has strict rules. By French law, all champagne can only be made from three grapes: chardonnay, pinot noir and pinot meunier. Sparkling wine from elsewhere can be made from almost any grape or even other fruits, such as apples. When you purchase items with an appellation, or simply ones from regions famous for producing them, you usually are getting the best available product for your money.
In a speech last year, Arthur Schwartz, author of Naples at Table and proprietor of the website The Food Maven, lauded the decision to protect many indigenous foodstuffs. "Italy has a long, long tradition of distinctive agriculture and food manufacture that reflects the geography, climate, culture and even politics of every region. This can't be repeated enough: These foods gain their character from the earth they grow in, the climate that nurtures them and the skills of the people who make them. In Parma or Bologna or Modena you had the best prosciutto. At home, demand genuine prosciutto di Parma."
It is neither practical nor necessary to try to memorize all 500 items the EU is legalizing. Nor is it solely an EU concern: true Vidalia onions, famed for their sweetness, come from Vidalia county, Georgia. The renowned Vermont maple syrup can't be produced in Texas and Maine lobsters have such a lofty reputation that their place of origin is boldly listed on menus all over the world. So how can you tell when a product is of dubious origin?
Often a shortened or altered version of a food's name, such as parmesan or simply prosciutto, indicates a hijacking of the brand. In other cases, look for the addition of the vague term "style." The famous and very, very expensive beefs of Japan, Kobe and Waygu, which come from cows not only fed special diets but massaged and pampered as if at a spa, are currently being replicated by domestic producers at much lower prices, so keep a wary eye out for "Kobe-style" beef on menus at even the finest of restaurants. After all, when you see signs proclaiming New York-style pizza almost anywhere in the world, it means only one thing for sure: You're not in New York.


text:
Q: prevent user from refreshing on specific page in react I have a little website using different routes and components (made with React and React Router). I am trying to prevent the user from refreshing in a specific form page, the problem: The Listener prevents the user from refreshing anywhere. But I want that listener only to trigger on that specific page. So how can I do that?
window.addEventListener('beforeunload', function (e) {
    return "data will get lost"
});

^ This is the snippet I used in one component, that is not displayed permanently, but only on a specific route.

A: This should be achievable by inserting this snippet inside the desired page component, as it will load it when the page component gets rendered.
However, I will quote @Nick_Craver answer in this question:

You can't prevent the user from refreshing, nor should you really be trying. You should go back to why you need this solution, what's the root problem here?. Start there and find a different way to go about solving the problem. Perhaps is you elaborated on why you think you need to do this it would help in finding such a solution.

Breaking fundamental browser features is never a good idea, over 99.999999999% of the internet works and refreshes with F5, this is an expectation of the user, one you shouldn't break.

Instead, you should think of other ways of persisting data, instead of just preventing the refresh.

A: You should use this useEffect hook inside of your component, of which you want to prevent refreshing the page
Insert this code:
const preventRefresh = (e) => {
    return "data will get lost"
});

useEffect(() => {
    window.addEventListener('beforeunload', preventRefresh);

    return () => {
        window.removeEventListener('beforeunload', preventRefresh);
    }
}, [])

redpajama_set_name: RedPajamaStackExchange


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text:
Volume 37, Issue 2, May 2004
by Kat Jacobsen | May 1, 2004 | Uncategorized |
Oh, how the South is changing. A few weeks ago I went to Milledgeville, Georgia to give a lecture on Flannery O'Connor at Georgia College and State University. During a very enjoyable weekend, I visited the O'Connor farm, Andalusia, which when O'Connor lived there was four miles outside the edge of town. That was then. Now the O'Connor farm is almost in town, at least in terms of the businesses that are making their way out the highway that one turns off onto to the O'Connor property. Right across the road from the entrance to Andalusia sit two national-chain hotels. Bordering one side is property up for sale for development; beyond that, sits a new Super Wal-Mart that, well, is just booming away, twenty-four hours a day. You can still sit on the wonderful O'Connor porch with its wonderful rockers, but in some ways things seem a bit off, a bit skewed.
That said, I've heard nothing but good things about the conference in Chapel Hill. I couldn't be there—I was celebrating my mother's 90th birthday—but I'm hoping to be there next time. Thanks to all who helped organize and run the shindig.
And thanks to this year's Assistant Editors'Christopher Howland and Betsy Wood for their excellent work in putting out the
Newsletter. They were both superb, handling things responsibly and creatively, a good mix.
Comments about the Newsletter are always welcome and appreciated. And so are contributions. Write us at sssl@uark.edu.
Hope this academic year has been good to all. And I hope that the summer goes well, too.
Bob Brinkmeyer
A Message from the SSSL President:
This year's biennial conference, held March 26-28 in Chapel Hill, was the biggest SSSL conference ever, reflecting the steadily growing interest in and participation by faculty and graduate students in southern studies nationwide. Bryan Sinche, my research assistant here at Carolina and my co-conspirator in organizing the conference, tells me that some 220 people registered for the conference, not to mention local walk-ins and walk- ons who attended various plenary events. Scott Romine, who did a magnificent job in chairing the program committee of Joe Flora, Trudier Harris, and Fred Hobson (applause, please), says that more than 160 proposals for papers and sessions were sent to him, from which he put together a final program comprising 54 sessions, which started at 12:30 on Friday afternoon with Bill Ferris's kick-off presentation and ended with a fourth plenary session, a joint poetry reading by Betty Adcock and Michael McFee, at 12:30 on Sunday afternoon. All these impressive numbers, along with conference receipts (which indicate that the 2004 conference will run in the black), should give everyone involved in putting on the conference a good deal of satisfaction.
If you attended the conference, I'm interested in knowing your response to the program. This is the first year I can remember an SSSL conference beginning on Friday afternoon and ending around noon on Sunday, instead of running from Thursday through Saturday. I had several reasons for initiating this shift in timing, among them a desire not to have the conference conflict with members' Thursday teaching commitments. I'd like to know if the Friday-Sunday schedule worked a hardship or proved advantageous to attenders of the conference.
I hope the theme of the conference, Place, Grace, and Race in Southern Literature, provided some useful touchstones for our discussions, while also allowing for plenty of variety among the papers presented. Our plenary speakers were all from the greater UNC axis, but drawing on local literary talent as our conferences move through different parts of the South seems a good (and cost-effective) way to sample the best of our writers.
Do you feel the breadth of southern literature was adequately represented by the sessions held at the conference? Scott and his committee constructed the program largely out of what the membership proposed for it. But as Jeffrey Richards pointed out to me toward the end of the conference, early southern literature ended up with only one session. Other attenders may have noticed additional subjects, writers, or traditions that were under- represented at the conference. Jeffrey is at work on ways to increase the participation of early Americanists at our next conference in 2006. If you feel that more needs to be done by 2006 to augment the attention given to other facets of southern literature, please let me know.
To all who participated in the 2004 conference, thank you very much. Next year's SSSL president, Bob Phillips, will be pleased to see each of you, and more, at the 2006 conference, which looks like it's going to be held in Birmingham.
Bill Andrews
UNC-Chapel Hill
UPCOMING EVENTS & CALLS FOR PAPERS
Conflict in Southern Writing Conference
Date: September 23-25, 2004
Location: Troy State University Campus
Website: http: //spectrum.troyst.edu/~cswc
Areas: History, Journalism, Traditional Literary Genres (novel, short story, poetry, drama)
Plenary Speakers: Sena Jeter Naslund, Wade Hall Guest Writers: Betty Baye, Stephen Cushman, Tom Franklin
Deadline: June 1, 2004
Special sessions on Zora Neale Hurston and Sena Jeter Naslund. Send abstracts of 250 words or less. Electronic submissions are preferred.
Dr. Ben P. Robertson
Conflict in Southern Writing Conference Troy State University, Department of English Troy, Alabama 36082
Email: cswc@troyst.edu
Cormac McCarthy Conference
25th Anniversary Suttree Celebration Date: October 14-17, 2004
Location: Knoxville, Tennessee
Website: http://www.cormacmccarthy.com/ Suttree2004.htm
Guest Speakers: Noel Polk, Peter Josyph Deadline: June 1, 2004
Proposals may be sent to:
The Cormac McCarthy Society Suttree Conference Committee 13850 SW 100th Avenue Miami, Florida 33176
Email: info@cormacmccarthy.com
Midwest Modern Language Association Date: November 4-7, 2004
Location: St. Louis, Missouri
Website: http://www.uiowa.edu/~mmla Theme: 20th-Century Regionalism Deadline: April 25, 2004
This special session will confront reigning critical assumptions about regional narratives, namely that they promote unproductive parochialism in an age of globalization. Addressing a cluster of twentieth- century fiction, participants will present: 1) readings of twentieth-century regional fiction, including "canonical" fiction or fiction not commonly considered regional, 2) analyses of cultural or institutional phenomena that shape regionalism, and/ or 3) arguments regarding aesthetic and/or ideological debates relative to regionalism.
Please send 300-word abstracts on any aspect of twentieth-century regionalism to Jason Arthur, jga8r8@missouri.edu.
Southern Writers Symposium
Date: February 26-27, 2005
Location: Methodist College
Website: http://www.methodist.edu/sws Theme: History in/and/of Southern Literature Deadline: October 15, 2004
We invite proposals exploring the relationship between history, especially southern history, and southern literature. For more information, contact:
Emily Wright
English Department/Methodist College 5400 Ramsey St.
Fayetteville, North Carolina 28311 Email: ewright@methodist.edu
Anna Julia Cooper in and of the South
At the recent conference in Chapel Hill, a session that stood out to me as particularly vital and vibrant was the roundtable discussion "Teaching Race and Southern Writing." Chaired by current Society president William Andrews, the session featured opening remarks by Trudier Harris and Michael Kreyling, who spoke in part to how their respective positions in the classroom—as professor, as black woman or white man—influenced the discourse on race in the classroom. Then specifically linking race and Southern literature, Professor Harris made this important comment: For black writers, the South is "white."
Of the many dimensions that contribute to Professor Harris's point, for my purposes I'll highlight two. First, Southern literary studies itself was defended for many years by some critics as a "white" field, largely because writing by African Americans, especially prior to the 1960s, was deemed by those critics to be of social rather than literary importance, a position long since abandoned for reasons both too numerous and well known to cite here. Second, and especially pertinent to Professor Harris's comment, the South as region has so often been a "white" construction, derived from the fact that the white community has historically been the holder of political and economic power, legally sanctioned for most of the South's past and socially enforced even after such legal sanctions were struck down. These two factors combined, even without others that could be listed, indicate why for black writers the South would be "white."
What I want to point toward, however, is what Professor Harris's comment might have led to under different circumstances, in another session: If the South is white for black writers, what that does not mean is that such writers with strong ties to the region necessarily wholly reject identification with the region or accept a position as outsider to it or simply protest the notion—or reality—of the South as white. Another response it gives rise to is one that incorporates the need not only to critique the white South and even the idea of the South as white but also to revise what is the South. And to my mind, this response is part of the reason that writing by black Southerners is such a crucial component of anything we might call Southern literature. The value I think of homing in on this response is that it suggests yet another way of expanding our "canon" of Southern writers, and one that is especially fruitful, for it clears a space for voices not always fully incorporated in our notions of "Southernness," voices that demand we recognize the many ways in which the meaning of the South has been and continues to be contested by the region's writers. It is one of those voices that I have been asked to address briefly here—Anna Julia Cooper, the essayist and educator known today primarily for her contributions to the black feminist movement, but whose "Southernness" receives little scholarly notice.
To be sure, important work on Cooper has appeared within the last 5-7 years, notably that which puts her voice in dialogue with W. E. B. Du Bois's and continues to explore her contributions to black feminist theory. And I was delighted to be asked to contribute a piece on Cooper to Carolyn Perry and Mary Louise Weaks's History of Southern Women's Literature (2002), a volume that addresses briefly the issue of Cooper and the South in a couple of other places as well. But I can't help but think that there is much more to be done by those of us in Southern studies with the writings of a woman who spent over 90 years of her life living below the Mason-Dixon line and who in her most widely read work, A Voice from the South, identifies herself on her book's title page as "a Black Woman of the South" and in one of that book's essays allows that her critical stance on Southern women—which by context most certainly means white Southern women—must be allowed since she is herself a "Southern woman." What those two moves bring to the fore is a response to the South that is complex and ambivalent and, it seems to me, at the heart of Southern literature. Also, the additional essays and previously unpublished papers and correspondence now readily available by way of Charles Lemert and Esme Bhan's 1998 volume The Voice of Anna Julia Cooper make it possible to trace out more fully how she positioned herself in relation to region throughout her life. For example, in those papers, Cooper explains her focus on the South: "it is there that the millions of blacks in this country have watered the soil with blood and tears, and it is there too that the black woman has made her characteristic history, and there her destiny is evolving" (202). That Cooper saw the South as the place of history and destiny for "the black woman" boldly challenges the South as "white" even as it acknowledges it as a place of pain.
Cooper's approach to region—ambivalence leading to a move toward claiming it—is one that is repeated throughout the twentieth century, in the work especially of other black women writers with strong ties to the South—Zora Neale Hurston, Alice Childress, Alice Walker, and others. To place Cooper alongside these writers suggests new ways of looking at her work and stresses its importance as we continue to define and redefine the South and its literature. These are women who have said, even in the face of a South constructed as "white," that they are Southern, and it is incumbent upon us as scholars and teachers of Southern literature to explore and understand what that means.
Roberta S. Maguire
University of Wisconsin-Oshkosh
SELECTED RECENT SCHOLARSHIP IN SOUTHERN LITERATURE
JOURNAL ARTICLES American Literature
Wilson, Sarah. "'Fragmentary and Inconclusive' Violence: National History and Literary Form in The Professor's House." 75.3 (2003): 571-600.
Lee, Maurice S. "Absolute Poe: His System of Transcendental Racism." 75.4 (2003): 751-82.
Nerad, Julie Cary. "Slippery Language and False Dilemmas: The Passing Novels of Child, Howells, and Harper." 75.4 (2003): 813-42.
American Quarterly
Apel, Dora. "On Looking: Lynching Photographs and Legacies of Lynching after 9/11." 55.3 (2003): 457-78.
Dorsey, Peter A. "To 'Corroborate Our Own Claims': Public Positioning and the Slavery Metaphor in Revolutionary America." 55.3 (2003): 353-86.
Jay, Gregory. "White Out: Race and Nationalism in American Studies." 55.4 (2003): 781-95.
Van Wienen, Mark W. "A Rose by Any Other Name: Charlotte Perkins Stetson (Gilman) and the Case for American Reform Socialism." 55.4 (2003): 603-34.
Wald, Gayle. "From Spirituals to Swing: Sister Rosetta Tharpe and Gospel Crossover." 55.3 (2003): 387-416.
Critique: Studies in Contemporary Fiction
Costello, Brannon. "Poor White Trash, Great White Hope: Race, Class, and the (De)Construction of Whiteness in Lewis Nordan's Wolf Whistle." 45.2 (2004): 207-23.
Mississippi Quarterly
Claxton, Mae Miller. "'Untamable Texts': The Art of Georgia O'Keeffe and Eudora Welty." 56.2 (2003): 315-30.
Harrison, Suzan. "Playing with Fire: Women's Sexuality and Artistry in Virginia Woolf's Mrs. Dalloway and Eudora Welty's The Golden Apples." 56.2 (2003): 289-314.
Johnston, Carol Ann. "Sex and the Southern Girl: Eudora Welty's Critical Legacy." 56.2 (2003): 269-88.
Mark, Rebecca. "Wild Strawberries, Cataracts, and Climbing Roses: Clitoral and Seminal Imagery in The Optimist's Daughter." 56.2 (2003): 331-50.
Nissen, Axel. "Queer Welty, Camp Welty." 56.2 (2003): 209-30.
Trouard, Dawn. "Burying Below Sea Level: The Erotics of Sex and Death in The Optimist's Daughter." 56.2 (2003): 231-50.
Wolff, Sally. "'How Babies Could Come' and 'How They Could Die': Eudora Welty's Children and the Dark Cradle." 56.2 (2003): 251-68.
Cox, James M. "Reflections on Lewis P. Simpson." 111.2 (2003): 321-23.
The Southern Quarterly
Hailey, Charlie. "Southern Camp (sites): Florida's Vernacular Spaces from John Ruskin to the Tin Can Tourists of the World." 42.1 (2003): 75-96.
Hedrick, Tace. "Blood-Lines that Waver South: Hybridity, the 'South,' and American Bodies." 42.1 (2003): 39-52.
Martinez, Maria del Carmen. "Mothers Mild and Monstrous: Familial Metaphors and the Elian Gonzalez Case." 42.1 (2003): 22-38.
Mizrach, Steven. "The North in the South: Southern Florida as a Northern Colony." 42.1 (2003): 11- 21.
Ventura, Patricia. "Learning from Globalization-Era Las Vegas." 42.1 (2003): 97-112.
Wells, Jeremy. "Up from Savagery: Booker T. Washington and the Civilizing Mission." 42.1 (2003): 53-74.
The Southern Review
Essays:
Arnold, Edwin T. "Unruly Ghost: Erskine Caldwell at 100." 39.4 (2003): 851-68.
Bates, Milton J. "Pain is Human: Wallace Stevens at Ground Zero." 39.1 (2003): 168-80.
Harris, Webb. "Habergeons, Victuals, and Wizards that Peep: Travels with the King James Bible." 39.1 (2003): 181-97.
SPECIAL ISSUE ON THE SOUTH
Smith, Jon, ed. Rethinking the United States South. Special issue, Forum for Modern Language Studies, Vol. XL, Number 2, University of St. Andrews. Oxford UP, 2004.
Smith, Jon. "Introduction." 121-25.
Richardson, Riche. "'A House Set Off From the Rest': Ralph Ellison's Rural Geography." 126-44.
Barnett, Pamela E. "James Dickey's Deliverance: Southern, White, Suburban Male Nightmare or Dream Come True?" 145-59.
Handley, George B. "Oedipus in the Americas: Lone Star and the Reinvention of American Studies." 160- 81.
Waligora-Davis, Nicole A. "The Ghetto: Illness and the Formation of the 'Suspect' in American Polity." 182-203.
Malena, Anne. "Louisiana: A Colonial Space of Translation." 204-13.
Yousaf, Nahem and Sharon Monteith. "Making an Impression: New Immigrant Fiction in the
For the Next Issue . . .
Trethewey, Eric. "Walking Home." 39.1 (2003): 198-208.
Tell your story. In an essay of up to ords, write about how you first Virginia Quarterly Review Contemporary South." 214-24.
became interested in Southern literature. What Southeauthor or
work first excited, troubled, or otherwGiesrehaerdnt,gCahgreisytioneu.?"MHaonwagihngasthye oWuilrderness: Walt
Whitman's Southern Landscapes." 225-35.
reading, teaching, writing, or understanding of Southern literature
Bond, Julian. "Interview with Oliver W. Hill." 80.1
(2004): 3-9.
changed over time?
Eaton, Susan EP. "leBaroswens'seFnadinrteRsepvoivnasl.e"s80b.y1 (e2m00a4)i:l to sssl@uark.edu by March 15,
16-27. Newsletters? If so, let us hear from you!
2003. Be sure to include your name, title, and university affiliation.
Morrison, Toni. "The Journey to School Integration." 80.1 (2004): 3-8.
We welcome your ideas and suggestions for the Newsletter, and we thank all those who have contributed to past issues. What would you like to see in future issues? We are especially interested in articles, essays, book reviews—any piece of writing you'd like to submit for consideration. Just drop us a line at the University of Arkansas, Kimpel Hall 333, Fayetteville, Arkansas 72701, or email us at sssl@uark.edu.
Do you have ideas for future
LOUIS RUBIN'S ACCEPTANCE SPEECH FOR THE 2004 RICHARD BEALE DAVIS AWARD
The Richard Beale Davis Award is given to celebrate a lifetime of distinguished service to the study of southern literature. Louis D. Rubin, Jr. accepted this award on March 26, 2004 at the SSSL conference in Chapel Hill. Rubin delivered the following speech and then read from the ending of his book, Small Craft Advisory (see page 10).
I thank you for this award, the more so because it bears the name of an old friend and fellow conspirator. At least as gratifying is the very fact that these meetings are being held, thirty-five years after the Society was founded.
You might be interested in how it began. It began with a checklist. In 1967 when I moved from Hollins College to Chapel Hill, I was brought up against the fact that in the field of graduate study I was about to teach, Southern literature, there was no bibliographical compilation available. So I threw one together, typed it out, and had it photocopied. Back then I was an amateur printer, and I set into type and printed up a properly gaudy front cover, entitling it The New Southern Argonaut: or, Bibliographies Burden and Checklists Culled. It was at best a flimsy stopgap, with numerous inaccuracies and omissions. During its compilation it became obvious that something was needed that would be considerably more complete and authoritative, So I enlisted the help of various scholars in the field, and the result was A Bibliographical Guide to the Study of Southern Literature, which appeared in 1969 with the Louisiana State University Press (and committed a number of new inaccuracies in its own right).
The response that I got when I began writing around to invite people to contribute the various parts of the Bibliographical Guide was so enthusiastic that that the idea came that it might be useful to form an ongoing scholarly group that among other things could maintain an annual checklist and keep track of where Southern literature was being taught, where conferences were being held, and so on. So I printed up an invitation to meet at the next SAMLA in Atlanta. I mailed it to about a dozen friends. I believe this was in the fall of 1968, though I couldn't swear to it. Nor can I remember everyone who was present, but in any event the only ones there who didn't like the idea were the South Carolina people. So we set up an organizational session for the next year's SAMLA, which would be meeting in Florida, I don't recall just where, it may have been Orlando. The LSU Press and I had never gotten around actually to drawing up a contract for the Bibliographical Guide, even though by then it was already well into the proof stage, so in order that the new society would have some financial resources to start out with, the contract was written to provide that the royalties would be turned over to the Society.
So the SSSL materialized out of a checklist, rather than vice-versa. That was in 1969. When the other day I was sent a copy of the program for this conference, I looked through it, noted the nine sessions, 54 panels, assorted readings and functions, etc., and all I could think was, Good God!
So much has happened since then. Of the first six presidents, I'm the only one still alive, and I don't feel so well myself. Fashions in scholarship and critical attitudes have altered. For example: along about 1970 or so, Hugh Holman and I had a much-publicized debate at the MLA in Chicago over whether Mark Twain was or was not importantly a Southern writer. Can you imagine anyone questioning that now?
Well, I won't get involved in any of the more recent topics of disputation. I was struck, looking through the topics and titles in the program, at how very few of the issues that we used to consider controversial and important are still bring fought over. I won't claim that we resolved any of those issues, and I think that maybe we did move them a little farther down the line. And that, I suppose, is about all that could be asked of what General McClellan once described as sore-tongued and fatigued horses —— and men. Thank you again.
MEMBERS IN THE SPOTLIGHT
Note: This section is short because we only received one announcement. Don't forget to let us know about your books, articles, awards, presentations, or other distinctions!
Choice, a publication of the Association of College & Research Libraries, has named Anthony Szczesiul's book, Racial Politics and Robert Penn Warren's Poetry (UP of Florida, 2002), as one of its Outstanding Academic Titles of 2003. Choice publishes its list annually in its January issue, and titles are chosen from all books reviewed by Choice during the previous calendar year.
From the Epilogue of Louis Rubin's Small Craft Advisory (1991)
I did not take the Algonquin down the Intracoastal Waterway after all. It was not merely that I was busy, and that to go and to return would have required at least several weeks. It was that there was no longer any reason to do so. I did not make the trip home in the Algonquin because I had already made it in my imagination, by writing this book.
Certainly I could have taken the Algonquin down the Waterway, through abandoned rice fields and behind the barrier islands—Bull, Dewee's, the Isle of Palms, Sullivan's—into Charleston Harbor, made my way up the Ashley River and gone looking for the location of the creek that once led through the marsh to the little dock at the shore behind Sans Souci. The creek mouth itself would be there no more, of course, because the river bottom had been dredged several years before we moved away in 1942, when I was eighteen years old, and islands of sand created all along the river's edge had sealed off the entrance. Yet I could have found the approximate position where the creek had once flowed into the river. Had I found it, however, what I would have seen was not what I was looking for, for what I sought could never have been found on a journey aboard a boat to a place where I had lived when I was young.
No doubt I could have looked through binoculars at the shore from the river, peered through the oak trees along the bluff, and caught sight of the porch of what had once been our house; it is still there. What I could not have seen was my mother as she stood on that porch and watched anxiously for her son, who could not swim, as he went out upon the surface of the river in a clumsy, leaking little boat. I could not have seen her, because I would have been looking in the wrong place. I would have been looking outward, at things—the marsh, the trees, a bluff, a roof, a porch—instead of inward, at meanings. All that I now required was available within me as memory. It was through memory that the pathway existed; I would mistakenly have been seeking it in a physical, geographical place, had I been so foolish as to make the trip for the purpose I had originally intended.
Paradoxically, the very mortality that bears each of us along to a finite conclusion also gives us, through its unfolding, the means to repossess what we believe we have lost. It is in memory, given its true shape through the imagination, that we can truly possess our lives, if we will only strive to regain them. And by this I imply no Proustian notion that art is the sole reality, unless by "art" is meant the working of the imagination upon intelligence, an activity that is by no means limited to those who style themselves "artists." The latter, if sufficiently talented, can leave behind them magnificent records of what they possessed, but it is in the ongoing process of repossession itself, not the record that may or may not be left for others to read or hear or see, that we make sense of our experience and come to see it for what it really is: the shape of Time.
Such a process can take many forms. Common to all of them, however, is the use of our imagination to interpret what our memory offers for interpretation. We are our memory. Truly to possess what we are, we must uncover it, which means looking at the images thrown up for us to see, searching for the emotions that these embody, and tracing out the relationships that fuse them into the single entity that we comprise—an entity that time has arranged for us.
It was by having the boat built that I was able to undertake the process. That was my way of doing it. Others may choose—or more accurately, be impelled by—different ways, since there are as many ways of doing it as there are people to undertake the task. Nor is it even necessary that the process be thought of as a process; what it involves is what matters.
I do, however, intend to make the trip to Charleston—the actual trip, down the Intracoastal Waterway with the boat, to the harbor and city and river—someday soon. I will make it not to recover meanings and emotions that no such trip in itself can recover, but for its own sake, in the boat that Clem Willis built for me, made of wood on a workboat hull, named for a certain steamship that my mother took me to see when it brought my father home, long ago in the early morning.
~ Louis D. Rubin, Jr.
From "Epilogue," Small Craft Advisory. New York: Atlantic Monthly P, 1991.
To Become a Member Or Renew Membership:
Print off and fill out this page, include a check for $10 made out to the Society for the Study of Southern Literature, and send your request to Jeff Abernathy, Vice President forAcademic Affairs, West Virginia Wesleyan College, 59 College Ave., Buckhannon, West Virginia 26201.
Name: ________________________________ Affiliation: _______________________________ Email: __________________________
Mailing Address: ______________________________________________________
______________________________________________________ Amount Enclosed: __________
For Inclusion in the Upcoming SSSL Newsletter:
Please submit responses to the following questionnaire to:
Dr. Robert Brinkmeyer, SSSLN Editor Department of English, University of Arkansas 333 Kimpel Hall, Fayetteville, AR 72701
Or E-mail to: [sssl@uark.edu]
DEADLINE FOR FALL 2004 ISSUE: September 15, 2004
Please include your name and affiliation. Submit information in any of the following categories. Please use a separate sheet.
News items from SSSL president, officers, panel organizers
Books or articles published recently (please provide complete citation)
Teaching Southern literature—special notices
Awards or other distinctions
News of graduate studies
Other items of interest to SSSL membersIf you are organizing a panel for upcoming conferences/symposia, please provide complete information.
Time to Renew Your Membership?
In order to remain current and continue receiving your SSSL Newsletter, please fill out and return the form on page 11 today! Also, be sure to renew your membership dues.
Please send your new address to
Jeff Abernathy, vice-president for Academic Affairs, West Virginia Wesleyan College, 59 College Avenue, Buckhannon, West Virginia 26201.
email: abernathy@wvwc.edu
Department of English, University of Arkansas Robert H. Brinkmeyer, Editor
Society for the Study of Southern Literature Newsletter Kimpel Hall 333


text:
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WHO estimates that two-thirds of newborn deaths could be prevented if effective health measures were provided during birth and in the first week of life. In Rwanda, 69% of births are facility-based, yet 46% of neonatal deaths still occur in the first day of life. To increase health-system capacity to prevent newborn deaths using evidence-based measures, Partners In Health has developed the All Babies Count (ABC) model, an intensive 18-month change acceleration process. The ABC model—instead of focusing on a single change strategy—creates sustainable impact by re-orienting the culture of the health system to continuous quality improvement (QI). The ABC model: (i) equips health workers with essential supplies; (ii) provides on-site, regular clinical mentorship to improve delivery of evidence-based interventions; and (iii) launches learning collaboratives to promote data utilization for continuous improvement. Built with input from end-users, ABC is an integrated, low-cost approach that boosts demand by improving patient satisfaction through patient-centered care and incorporates use of scientific advancements from high-income settings. During a successful pilot of the ABC model in two districts in Rwanda, the neonatal mortality rate dropped by 40%. Building on this success, PIH proposes a 3-year transition-to-scale project to apply the ABC model to 7 districts. ABC will train 546 health workers, increase facility-based delivery to 75%, reach 57,475 women, and save 638 newborns.


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Football Night in…India?
Many people see football as a purely North American sport some even consider it a purely American sport. Unbeknownst to many football fans there are a number of other countries that are big fans of the NFL. When NFL Europe was still around every team but one was in Germany, a country that loves American football. There is also a number of smaller leagues that many don't know about that are all overseen by the International Federation of American Football (IFAF). In fact the IFAF just finished their 4th World Championships of American Football in which many teams played for the world championships. There is a whole other world out there for football with a lot of countries and a lot of interest in American Football. One country that I have not heard of in terms of interest in football is India yet they have become the next centre for football. Ok, maybe not the centre but they have just created a professional league along the lines of the CFL, NFL, and UFL. The Elite Football League of India (EFLI) is the newest professional football league in the world with true investors and even a TV contract. With investments from former Packer Brandon Chiller and former Eagle Ron Jaworski the EFLI has officially been created and will start playing in 2012. They currently have eight teams in line to start the league that include the Bhubaneswar Warhawks, Delhi Defenders, Goa Swarm, Hyderabad Skykings, Kolkata Vipers, Mumbai Gladiators, Pune Blacktigers, and Punjab Warriors. The teams will consist of all Indian players, coaches, and managers that will be trained by those with knowledge of the league. The league will start with these eight all Indian teams but will expand towards 52 teams by 2022 that will cover every city with over 1 million people. The league will closely follow the NFL as they attempt to grow from their infancy and attempt to create a financially viable league and not repeat the failure of NFL Europe. For those of you not convinced that it will work I am not completely with you. I am reserving my judgment and I will tell you why.
India has never been a massive sports power with only one gold medal, in shooting, in their history in the Olympics. The tides are changing however as India has become one of the fastest growing countries, in terms of economy, in the world. With the massive increase in manufacturing and the increase in disposable income for some of the people there comes a desire for something to do with the disposable income. This need for a disposable income is where sports fits in perfectly, especially in the infancy of any sport. With the creation of the Indian Premiere League (IPL) as India's first professional league the door was broken down for other professional leagues to begin. Of course Cricket is a little bit different to sell to India than is football. In fact the one issue that faces the EFLI is that the majority of the most popular sports in India involve no violence and no contact. American Football will try to change this as they will ride the coattails of the IPL into another professional league. Although football has not been involved in India there is still a need and more specifically a need in the television market that has very little sports they can show. Although they will never replace Cricket, much like nothing will replace the Maple Leafs in Toronto, the fact that football has become the first major North American sport in India may give them a leg up. With 2.1 billion people in India I have a feeling they might find their niche among a certain number of fans. Whether or not it will be very successful is a question to be answered but everything in the Indian market points towards success. I feel like the people involved are very committed to the cause and will go through the growing pains in the first couple of years and will see it through to a successful point. I am going to take the wait and see approach as I am still skeptical about whether Football can work in India but there seems to be too much in favour of the move to make it an outright failure.
Filed under Football, Opinion · Tagged with Bhubaneswar Warhawks, Brandon Chillar, Delhi Defenders, EFLI, Elite Football League of India, Football, Football in India, Goa Swarm, Hyderabad Skykings, India, Kolkata Vipers, Mumbai Gladiators, NFL, Pune Blacktigers, Punjab Warriors, Ron Jaworski
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text:
Liothorax niger är en skalbaggsart som beskrevs av Johann Karl Wilhelm Illiger 1798. Liothorax niger ingår i släktet Liothorax och familjen Aphodiidae. Inga underarter finns listade i Catalogue of Life.

Källor

Skalbaggar
niger

redpajama_set_name: RedPajamaWikipedia


text:
Q: Find the inverse of the function $r(x)=1-2f(3-4x)$ in terms of $f^{-1}$ I have absolutely no idea to inverse functions containing different functions. Apparently this is a one-to-one function with inverse $f^{-1}$ and I'm asked to calculate the inverses of the given functions in terms of $f^{-1}$

A: Let $g(x)=3-4x$ and $h(x)=1-2x$
Note that both $g$ and $h$ are one to one and invertible over the real numbers.
Note further that $r(x)= (h\circ f\circ g)(x)$
By properties of composition of invertible functions, $r^{-1}=(h\circ f\circ g)^{-1}=g^{-1}\circ f^{-1}\circ h^{-1}$
We can find $h^{-1}$ and $g^{-1}$ and simplify leaving an expression for $r^{-1}$ that depends only on $x$ and $f^{-1}$

A: Let $y=r^{-1}(x)$
Then $r(y)=x$
So $1-2f(3-4y)=x$
Rearrange to make $y$ the subject...
$1-x=2f(3-4y)$
$\frac{1-x}2=f(3-4y)$
$f^{-1} \left (\frac{1-x}2 \right )=3-4y$
$4y=3-f^{-1} \left (\frac{1-x}2 \right )$
$y=\frac 34- \frac 14 f^{-1} \left (\frac{1-x}2 \right )$
$r^{-1}(x)=\frac 34- \frac 14 f^{-1} \left (\frac{1-x}2 \right )$


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Shop for DVDs, books, magazines, and more for all ages! After you've found some interesting titles, perooze the bake sale and find some sweet treats. The sales will be held during library open hours 2/11 to 2/16.


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text:
'Fixer Upper' Stars Gracefully Defy Onslaught from Washington, Media Elites
When is anybody in Washington or the media going to get it?
People want a connection to each other and to lasting principles. These Washington elites have taken away almost every lasting principle, and then call us bigots because we don't agree with them on day number one.
People are saying, "Enough is enough." They have enough to be worried about: their job and their finances. They're worried about losing everything they ever felt was true.
So here's the opposite of that: What have Americans done? Americans have found some place where they feel normal. They feel they recognize it. And they leave it on in their house all the time. It's HGTV, especially with Chip and Joanna Gaines.
Chip and Joanna are normal people. She just gave some great advice. She said, "don't try to please the crowd. Always trust your instincts and go with your gut."
She loves her Texas hometown.
"Waco is such a resilient town," Joanna said. "I'm proud to call it home."
Think about what Waco was about before they got there. "Wacko Waco." And now it's this thriving town.
You know, it's funny. One of the reasons they come under attack is because they're people of faith. And people of faith are not wanted in the mainstream media.
You look at the heroes in our culture, and we have erased almost everything faith-based and meaningful.
What makes Chip and Joanna, Chip and Joanna? It's their faith, according to them. How is that hurting anybody? And why shouldn't we focus on that? Why do we not talk about that?
For a couple of reasons: We're Americans, and we don't like somebody preaching about their faith. But there's a difference between talking about how great God is and preaching about faith.
That's what America really is. Chip and Joanna. Be more like that. And you'll feel at home again.


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Peter Balshaw McPhee (geboren 1948) ist ein australischer Historiker.

Leben
Peter McPhee besuchte die Caulfield Grammar School in Melbourne und studierte Geschichte am Trinity College der University of Melbourne, an der er einen B.A., einen M.A. und ein Pädagogikexamen machte, und an der er promoviert wurde. McPhee spezialisierte sich auf die Französische Geschichte, insbesondere auf die Französische Revolution.

McPhee lehrte von 1975 bis 1979 Geschichte an der La Trobe University und von 1980 bis 1986 an der Victoria University of Wellington und kehrte dann an die Universität Melbourne zurück. Er führte in seiner eigenen Lehre Formen des E-Learning ein. Neben Forschung und Lehre engagierte er sich auch im Universitätsbetrieb und bei der Einführung des Bologna-Prozesses in Australien. An der Universität hatte er zeitweise das Amt eines Provost inne.

McPhee ist Fellow der Australian Academy of the Humanities und Mitglied des Order of Australia (AM).

Schriften (Auswahl)
 Liberty or Death: The French Revolution. Yale University Press, 2016 ISBN 978-0300189933
 Robespierre: A Revolutionary Life.  Yale University Press, 2012 ISBN 0-30011-811-2
 Living the French Revolution, 1789-1799. Palgrave McMillan, 2006 ISBN 0-33399-739-5
 A social history of France, 1789-1914. Palgrave McMillan, 2004 ISBN 0-33399-751-4
 The French Revolution, 1789-1799. Oxford University Press, 2002 ISBN 0-19924-414-6
 mit Philip G. Dwyer (Hrsg.): The French Revolution and Napoleon : a sourcebook. Routledge, 2002 ISBN 0-41519-907-7
 The French revolution in a Mediterranean community : Collioure 1780-1815. History Department, University of Melbourne, 1999 ISBN 0-86839-876-4
 Pansy : a life of Roy Douglas Wright. Melbourne University Press, 1999 ISBN 0-52284-626-2
 Revolution and environment in Southern France, 1780-1830 : peasants, lords, and murder in the Corbieres. Oxford University Press, 1999 ISBN 0-19820-717-4
 A social history of France 1780-1880. Routledge, 1992 ISBN 0-41501-615-0
 The politics of rural life : political mobilization in the French countryside, 1846-1852. Oxford University Press, 1992 ISBN 0-19820-225-3

Weblinks

 Peter McPhee, bei Melbourne University

Einzelnachweise

Neuzeithistoriker
Hochschullehrer (University of Melbourne)
Mitglied der Australian Academy of the Humanities
Member des Order of Australia
Australier
Geboren 1948
Mann


Living in Berlin, I know all of my favourite and interesting corners. So if I want something, I know exactly where to go. For instance coffee. Now I find myself in Vienna and I am on the hunt for good coffee.