A street in Myeong-dong in central Seoul is crowded with people during lunch time, Monday. The Ministry of Health and Welfare announced its draft to plan on the transition to the “Living with COVID-19” scheme, under which curfews on cafes and eateries will be lifted Nov. 1. Yonhap
Gov’t unveils draft of ‘Living with COVID-19’ scheme
By Lee Hyo-jin
Restaurants, cafes, gyms and movie theaters will be allowed to operate without curfew starting Nov. 1 under the government’s “Living with COVID-19” scheme, the government announced Monday.
The Ministry of Health and Welfare unveiled its draft plan on the transition to the new plan during a discussion session on Monday, under which social distancing regulations, which had been in place since Feb. 29, 2020, will be lifted gradually in three phases starting from November.
Starting Nov. 1, the government will ease the rules every six weeks. Under the scenario, the country is expected to return to normalcy by February 2022.
At the first phase of the plan, limits on operation hours of facilities with relatively low risk of virus transmissions ― eateries, cafes, movie theaters, cram schools, gyms and concert halls ― will be lifted, while nightlife facilities will be allowed to operate until midnight.
In addition, events attended by a large number of participants such as concerts, weddings, sports events and demonstrations will be allowed with up to 100 participants regardless of their vaccination history.
But the ministry noted that events holding up to 500 people can be held if unvaccinated participants among them submit negative PCR test results.
In the second stage, which is expected to begin in mid-December, events can be held with more than 500 people as long as unvaccinated participants submit negative test results, while such regulations will be lifted for the third phase beginning late January.
Private gathering bans which currently allow gatherings of up to eight people in regions under social distancing Level 4 and up to 10 individuals in regions under Level 3 will also be eased gradually.
During the first and second phases, up to 10 people, regardless of their vaccination history, will be able to gather, while the gathering ban will be fully lifted in the third phase.
Wearing a face mask indoors will remain mandatory throughout the three phases, but the government noted that it may consider removing the rule in outdoor spaces for the second phase.
A notice displayed in Euljiro 1-ga Station on Seoul Metro Line 2 reads that late-night subway operation, which had been reduced due to social distancing measures, has been put back in normal operation, Monday. Yonhap
Beginning next month, the so-called “vaccine pass” will be implemented, under which unvaccinated people would have to submit negative PCR test results to enter a multiuse facility. For the first phase, the rule will be applied at high-risk facilities including nightclubs, singing rooms, gyms, casinos and nursing homes.
The health ministry noted that minors and people who are not eligible for vaccination due to legitimate medical reasons are exempt from the vaccine pass, and that the rule will be removed gradually depending on the virus situation.
Under the “Living with COVID-19” strategy, the weekly average of daily infections will not play a major role on deciding whether or not to move to the next phase, as has been done so far for the decisions on adjustment of social distancing levels.
The decision to proceed into the next phase will be based on other factors: the rate of fully vaccinated individuals, medical capacity for the treatment of critically ill patients, the number of critically ill patients and the fatality rate in the previous week and the reproduction number which indicates the number of people infected by a single patient.
The health authorities stressed that they will lift the regulations in a careful manner, as any premature relaxation of the rules may result in a resurgence of infections, as seen in other countries such as the United Kingdom and Germany.
The Korea Disease Control and Prevention Agency (KDCA) said a surge of infections seems inevitable in the first few weeks of the transition period.
“Although we are preparing for the new normal based on the increased vaccination rate, many uncertainties lie ahead,” KDCA Commissioner Jeong Eun-kyeong said during the discussion session, expressing concerns that about 10 million people still remain unvaccinated.
“The envisioned new normal may not be exactly the same as the pre-COVID-19 normalcy, but the transition to a new era where the country is more prepared against the threat of the pandemic is inevitable,” she added.
The government will announce the final version of the plan on Oct. 29, after reviewing it with experts from various sectors on Oct. 27.
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Dear runners, from the Volcano Ultra Marathon Extreme Races Organization we have worked until the last minute to guarantee the celebration of Volcano UltraMarathon Iceland 2021, but due to the latest news communicated by the Icelandic government: They have decreed the following:
ICELAND extends its quarantine restrictions for unvaccinated travelers and with the obligation of PCR on arrival for travelers by 15 days.
Restrictions:
Quarantine of unvaccinated or antibody-free personnel.
PCR on arrival and 5 days after your stay.
It opens its border to tourism to travelers inside and outside the Schengen zone only WITHOUT QUARANTINE for travelers VACCINATED or WITH ANTIBODIES.
Essential “yellow” vaccination card
It adopts its own national classification of risk areas, so travel restrictions for Iceland are not based on the common EU traffic lights map.
At present, all the countries and territories of the world are classified as risk zones, maintaining mandatory quarantine for NOT VACCINATED. All travelers are subject to the requirement of a negative PCR test prior to departure. The test must be done within 72 hours before departure. Additionally, all passengers arriving in Iceland must undergo two more PCR tests: one upon arrival, and another 5 to 6 days later. Those who are negative in the second PCR test are no longer subjected to special precautions.
Given the difficulty of runners and STAFF to extend the stay and the difficulty of movement for the second confirmation PCR, we are forced to postpone the event to a few dates later than those set. Of course, because our priority and safety of all runners must be to be able to join with it all the measures for the control of Covid19.
This new information published by Icelandic public bodies does not require a decision to postpone the 1st edition of Volcano UltraMarathon Iceland.
The new date will be from September 10 to 19, 2021.The choice of these dates is not arbitrary and is due to the improvement of cases worldwide and a relaxation in the requirements in Iceland, being a date on which we trust that this problem is controlled and we can return to normal.
We understand the problems that we are going to cause to all runners, but we must put safety and compliance with the laws of the country as our main concern. From now on, from the organization we will work on solving and clarifying all the doubts of the runners, and be able to facilitate your presence as much as possible on this new date.
We appreciate your understanding and we will meet again at the volcanoes in September.
https://europa.eu/youreurope/citizens/travel/travel-and-covid/iceland/index_es.htmhttps://www.landlaeknir.is/um-embaettid/greinar/grein/item39194/Skilgreind-svaedi-med- smitahaettu — Defined-areas-with-risk-of-infection- (02-27-2020)


Speaking about the subject: Haeckel, the Riddles of the World and Theosophy, I know that this subject causes extraordinary difficulties to the explorer of the spiritual life, and that my explanations may scandalise the left and the right. However, it seems to be a necessity for me to speak once from the theosophical point of view about that, because on the one hand the Gospel, which Haeckel has gained from his researches, has found access to thousands and thousands of human beings by means of his book The Riddles of the World (1899). Ten thousand copies were sold after a short time, and it was translated into many languages. Seldom has such a serious book found such a big spreading.
If theosophy or spiritual science should spell out its purposes, it must discuss such an important phenomenon, which also deals with the deepest questions of existence, and must express its standpoint. In principle, the theosophical or spiritual-scientific consideration of life is not there for struggle, but for reconciliation, for the balance of contrasts. I am also in a particular position compared with the worldview of Ernst Haeckel (1834-1919). For I know the sensations and feelings, which lead the human being partially from his scientific conscience, partially from the general international situation and worldview, into the fascinating, simple, big lines of thought which Haeckel's worldview consists of. I would not dare to speak so impartially today if I were an adversary of Haeckel, if I did not exactly know what one could experience, if you immerse yourselves in this miraculous construction of his ideas.
However, somebody who looks at the development of the spiritual life with an open sense must recognise the moral strength of Haeckel's working. With tremendous courage, this man has fought for his worldview since decades, has hard fought and had to overcome manifold opposition. On the other side, we may not misjudge that in Haeckel a big strength of comprising representation and thinking lives. He has in a great measure what is absent to many naturalists in this respect. He has ventured to summarise the results of his researches in a worldview, even though in the last decades the actual scientific currents were directed against such an enterprise. This must be acknowledged as an action of a particular kind, compared also with the theosophical worldview. I am in a peculiar position if I speak about Haeckel.
Who has dealt with the development of the theosophical movement knows that the theosophists and just the founder of the theosophical movement, Mrs. Helena Petrovna Blavatsky, fought with sharp words against the consequences, which Ernst Haeckel drew from his researches. She fights in the Secret Doctrine (1887-1897) against few phenomena in the fields of worldviews with such passion as just against Haeckel's arguments. I may be allowed to speak impartially because I believe, partly in my writing Haeckel and His Adversaries (1900, now in GA 30), as well as in my book about The Worldviews and Approaches to Life in the Nineteenth Century (The Riddles of Philosophy) to have satisfied the real truth contents of Haeckel's worldview in its entirety. I believe to have picked out of his works, what is imperishable what is fertile.
Look at the situation of the worldview, as far as it rests on scientific reasons. Still in the first half of the 19th century, the spiritual orientation was different from in the second one. Haeckel appeared at a time in which it seemed very much reasonable to give a materialistic consequence to the new so-called Darwinism. It suggested itself immediately at that time, when Haeckel entered the natural sciences as a young enthusiastic researcher, to interpret all scientific discoveries materialistically. Then you understand the materialistic tendency and you take the way of peace endowment and less that of struggle. If you look at those who have directed their look freely at the big human riddles in the middle of the 19th century, you find two attitudes.
On the one side, there is a complete resignation towards the highest questions of existence, a concession to be unable to penetrate from the scientific standpoint to the questions of immortality, of the freedom of will, of the origin of life, briefly to the real riddles of the world. On the other side, you find except for this resigning mood still leftovers of an old religious tradition also with the naturalists. You find courageous advance with the investigation of these questions, from the scientific point of view, in the first half of the 19th century only with the German philosophers, for example, with Schelling, Fichte or also with Oken (Lorenz O., 1779-1851, German naturalist), a man of freedom unparalleled also in other fields of life. You can already find along general lines with Oken what haunts today with the naturalists who want to found worldviews. However, a peculiar breath of wind still blows above it, the sensation of the old spiritualism still lives in it, which realises that behind everything that you can perceive by the senses and investigate by the instruments you have to look for something spiritual.
Haeckel himself told repeatedly how through the mind of his great teacher, the unforgettable naturalist Johannes Müller (1801-1851), this peculiar breath blew. When Haeckel was occupied on the Berlin university with Johannes Müller and studied the anatomy of the animals and the human being, the big anatomical resemblance of man and animal struck him, not only the resemblance of the external form, but also of that which comes to the fore in the form. You can read it up with Haeckel. How he expressed then towards the teacher that this points to a mysterious relationship of the animals and the human being. Johannes Müller, who had looked so deeply into nature, answered, yes, someone who once fathoms the secret of the species arrives at the highest. — You have to immerse yourselves just in the soul of such a researcher who would certainly not have stopped if he ran a chance to penetrate into the secret. Another time, when the teacher and his student were on an expedition, Haeckel expressed again which big relationship existed among the animals, and Johannes Müller said once more something quite similar. Herewith, I only wanted to mark a mood. If you read up with any significant naturalist of the first half of the 19th century, for example, with Burdach (Karl Friedrich B., 1776-1847, German physiologist), you always find a tip to the fact that not only physical and chemical forces have an effect, but also something higher in the realm of life.
However, when the improvement of the microscope allowed looking into the peculiar composition of the living being and when one was able to observe that one dealt with a fine tissue of the smallest living beings, there it changed. This physical body, which serves plants and animals as a dress, disintegrates for the naturalist in cells. The naturalists discovered the cellular life at the end of the thirties of the 19th century. Because one could investigate a lot of the life of the smallest living beings in a sensuous way by means of the microscope, it was obvious that one forgot and overlooked what works as an organising principle in the living being because it cannot be recognised by any physical sense or generally by anything external.
At that time, Darwinism did not yet exist, but under the impressions of these big results, which were done in the field of the investigation of the sensuous, the materialistic natural sciences developed in the forties and fifties. One thought that one could also understand the whole world from that which one perceives with the senses and can explain. What seems to be rather childish today caused a tremendous sensation and formed, so to speak, a Gospel for humanity at that time. Matter and energy were the catchwords, and Büchner, Moleschott and others were the leading men. One regarded it as an expression of childish imagination of former human epochs, if one supposed anything that goes beyond the obvious, the sense-perceptible with that which one could investigate in the minutest details with the eyes.
You have now to consider that beside any power of judgement, beside any research, feelings and emotions play a great role in the development of the spiritual life. Somebody who believes that worldviews are formed only with the cool considerations of the power of judgement is wrong. There also the heart has a say if I may express myself radically. There also secret education reasons are working. Humanity went through a materialistic education in its last developmental phase. Indeed, this goes far back in its beginnings; however, it arrived at its summit only at the time of which we speak. We call this epoch of the materialistic education the age of Enlightenment. The human being had to find its way on this firm ground of reality. This was also the last consequence of the Christian worldview.
He should search for God, Whom he had searched for so long beyond the clouds, in his own inside now. This had a deep effect on the development of the 19th century. Somebody who wants to study the development of humanity in the 19th century as a psychologist understands all phenomena, which appear in it — as for example the liberation movement in the thirties and forties — only as single, regularly proceeding storms of the developing feeling of the importance of physical reality. One deals with an educational direction of humanity that tore any view of a spiritual life out of the human heart. The natural sciences did not draw the consequence that the world consists of sensuous phenomena, but one drew materialism, because of the human education of that time, into the explanation of scientific facts. Who really studies the matters impartially, how they are finds that it is in such a way as I say, although I cannot express myself about that in detail in a short talk.
The quite tremendous progress in the fields of physical knowledge, of astronomy, physics and chemistry, by means of spectral analysis, by means of the enlarged theoretical knowledge of heat and Darwin's evolution theory falls in this period of materialism. If these discoveries had happened at a time in which one would have thought as around the turn of the 18th to the 19th century, when one still had a more spiritual sensation, then one would have still regarded them also as proofs of the workings of the spirit in nature. The miraculous discoveries of the natural sciences would have led just to the proof of the primate of the spirit. You realise that the scientific discoveries did not have to lead in themselves inevitably and under all circumstances to materialism; only because many bearers of the spiritual life were materialistically minded at this time, these discoveries were interpreted materialistically.
Materialism was brought into the natural sciences, and naturalists like Ernst Haeckel accepted it unconsciously. Darwin's discovery would not have had to press to materialism. In his first work, you find the sentence: I am of the opinion that all living beings, which have ever been on earth, are descendants of a prototype to which the Creator breathed life. You read these words in Darwin's book about the origin of species, that work, which materialism uses as its support.
It is clear that a materialistic thinker facing these discoveries had to give Darwinism a materialistic colouring. By Haeckel's materialistic courageous way of thinking, Darwinism received its present materialistic tendency. It had a big effect, when in 1868 Haeckel announced the connection of the human being with the apes. At that time, one could understand that in no other way than that the human being is descended from the apes. However, the thinking has experienced a peculiar course of development up to now. Besides, Haeckel persisted in his opinion that the human being is descended from the apes, these again from lower animals and these lower animals again from the simplest living beings finally.
Thus, he develops the whole pedigree of the human being. For him, any spirit was eliminated from the world and it existed only as a manifestation of the material. Haeckel still tries to help himself, because he has in his core, beside his materialistic thinker's soul, a peculiarly disposed, spiritualistic sentient soul. These both could never compensate one another in him, could never find a brotherly agreement. Therefore, he gets around to attributing a kind of consciousness to the smallest living being; however, it remains inexplicable how the complex human consciousness develops from the consciousness of the smallest living being. Haeckel said once in a conversation, people are irked by my materialism; but I do not at all deny spirit, I do not at all deny life; nevertheless, I would want only that people think that if they bring in substances to a retort soon everything lives and weaves. — This shows rather clearly, how Haeckel has a spiritualistic feeling soul beside his scientific thinker's soul.
At that time when Darwin appeared, one of those who also asserted the origin of the human beings from the higher animals was the English researcher Huxley (Thomas Henry H., 1825-1895, biologist). He pronounced that such a big resemblance of the external construction exists between the human being and the higher animals that this resemblance is bigger than the resemblance between the higher and lower simian species. One can conclude only that the human being is descended from the higher animals. In newer time, the researchers have found new facts; also those sensations changed which trained heart and soul for centuries of education. Thus, it happened in the nineties that Huxley pronounced a view strange to him, shortly before his death: we recognise a sequence of life in nature, from the simplest and most imperfect up to the composite and most perfect. We can survey this order. Why should this order not continue in a field that we cannot survey?
In these words, the way is suggested how the human being can achieve the idea of a divine being from the physical research. This divine being outranks the human being more than he himself outranks a simple cellular being. Once Huxley said: I prefer to be descended from such forefathers who are similar to animals than from such who deny the human reason.
The concepts and sensations have changed that way. Haeckel continued his researches his way. Already in 1868, he published his popular book The History of Creation. One can learn a lot from it; one can learn how the realms of life are connected. One can look into the grey times of the past and connect the living with the extinct whose last leftovers exist on earth. Haeckel had exactly understood this. I can make clear the world-historical that happens further on only using a comparison. Somebody who shows interest in such matters finds that this comparison is not lamer than all comparisons are lame, which can be suitable, however, in spite of all that. Imagine that an art historian describes the big realm of painting from Leonardo da Vinci up to now in a nice art-historical treatise. Everything that has been created in this period faces your soul and you believe to look into this freely developing weaving and working of the human mind. Imagine also that somebody comes and says with regard to this description: everything that the art historian shows here is nothing real, it is something that does not exist. This is only a description of phantasms, which do not exist. What do these phantasms concern me? One has to investigate the real to get a correct art-historical representation.
Hence, I want to examine the skeletons of Leonardo da Vinci and try to put together his body again. I also want to examine his brain and how this has worked. — The art historian, as well as the anatomical physical historian describes the same matters. No mistake needs to occur, everything may be right. Then the anatomical historian means: we have to fight to the death what the idealistic art historians tell us, we must fight against it as an imagination, because this is almost in such a way as if a kind of superstition had overcome the human beings which tries to make us believe that beside the figure of Leonardo da Vinci also a gaseous whirl existed as soul.
This comparison is suitable, although it may seem stupid. In such a situation is somebody who swears on the sole correctness of Haeckel's Anthropogeny (1874). One cannot combat Haeckel in such a way that one demonstrates mistakes to him. Indeed, they may exist, but here it does not matter at all. It is important that the sense-perceptible was shown once according to its internal connection. Haeckel achieved this in a big and comprehensive way. It has happened in such a way that also somebody who wants to see can see how just the spiritual is effective with the creation of the forms where apparently only the matter prevails and works. One can learn a lot from it; one can see how one spiritually grasps the material connection in the world with severity, dignity, and perseverance. Someone who studies Haeckel's Anthropogeny sees how the form builds itself up from the simplest living beings up to the most complex ones, from the simplest organisms up to the human being. Who still knows how to add the spirit to that which the materialist says studies the nicest elementary theosophy with this Haeckelism!
Haeckel's research results establish, so to speak, the first chapter of theosophy or spiritual science. You can familiarise yourselves much better than with anything else with the origin and transformation of the organic forms if you study his works. We have every reason to show which great things were performed by the progress of this thorough physical knowledge.
In the times, when Haeckel erected this wonderful construction, one considered the deeper riddles of humanity as unsolvable problems. In a rhetorically brilliant speech, Du Bois-Reymond (Emil D., 1818-1896, German physician and physiologist) spoke about the limits of physical research and knowledge in 1872. One has not spoken more about few things in the last decades than about this speech with the famous “ignorabimus” (we do not know and we shall not know). It was an important action and shows an important contrast to Haeckel's own development and his theory of the origin of the human being. In another speech, Du Bois-Reymond put the big questions of existence that the naturalist can answer only partially or not at all, the “seven world riddles,” namely:
(1) The origin of energy and matter.
(2) How did the first movement come into being in this resting matter?
(3) How did life originate within the moved matter?
(4) How can one explain that so many things exist in nature, which carry the stamp of usefulness on themselves, as only the actions have that the human reason carries out?
(5) If we were able to investigate our brain, we would find whirling small beads. How does one explain that these beads achieve that I see red, that I hear organ tones, that I feel pain etcetera? — Imagine the whirling atoms and you will realise immediately that the sensation can never originate from it, which expresses itself in the words, “I see red, I smell a rose” etcetera.
(6) How do reason, thinking and talking develop within the living beings?
(7) How can a free will originate in a being, which is so bound that any action must be caused by the whirls of the atoms?
Following these “world riddles” of Du Bois-Reymond, Haeckel just called his book The World Riddles (1895-1899, English edition “The Riddle of the Universe”, 1901). He wanted to give the answer to the explanations of Du Bois-Reymond. A particular passage is in that speech of Du Bois-Reymond about the limits of the knowledge of nature. We are led to this important passage and can be led to theosophy by them.
When Du Bois-Reymond spoke in Leipzig before the naturalists and physicians, the spirit of physical research was on the lookout for a pure, freer and higher air, for the air, which led to the theosophical worldview. At that time, Du Bois-Reymond said the following: if we look at the human being scientifically, he appears to us as a cooperation of unaware atoms. Explaining the human being scientifically means to understand these atomic movements down to the last detail. — He is of the opinion that one has solved this problem scientifically, if one is able to indicate any movement of the atoms at any place of the brain if one says, I think, or, give me an apple. Du Bois-Reymond calls this the “astronomical” knowledge of the human being. Like a starry sky in microcosm the moved groups of human atoms would look. What one did not understand is the origin of feeling and thinking in the consciousness whose movements of atoms I know exactly. No natural science can determine this. No natural science can say how consciousness originates. Du Bois-Reymond concluded then as follows: with the sleeping human being who is not aware of the sensation which expresses itself in the words, I see red, we have the physical group of the moved body parts before ourselves. With regard to this sleeping body, we do not need to say, we shall not know, ignorabimus. We can understand the sleeping human being. However, no naturalist can understand the awake human being. In the sleeping human being that does not exist which exists with the awake one, namely the consciousness by which he faces us as a spiritual being.
At that time, the despondency of the natural sciences made a further advance impossible; one could not yet think of theosophy or spiritual science because the natural sciences marked sharply the limit, had put the point up to which they want to go their way. Because of this self-restriction, which the physical research has imposed on itself, the theosophical worldview started in the same time. Nobody states that the human being, when he falls asleep in the evening and wakes in the morning again, stops being in the evening and comes into being the next morning anew. However, Du Bois-Reymond says that at night that does not exist with the human being, which exists in him at daytime. Here is for the theosophical worldview the possibility to start. The sensory consciousness does not speak in the sleeping human being. However, while the naturalist rests on that which this sensory consciousness provides, he can say nothing about that which goes beyond it, about the spiritual, because he just lacks that which makes the human being the spiritual being.
With the means of physical research, we cannot penetrate into the spiritual. The physical research rests on the sense-perceptible. That which is no longer perceptible if the human being sleeps cannot be an object of this research. However, we have to look for the being, which makes the human being a spiritual being, in this something that one can no longer perceive with the sleeping human being. One cannot state anything sooner about that which goes beyond the purely material, the sensuous, until — the naturalist can know nothing about that — organs, spiritual eyes are created, which also see that which exceeds the sensuous. Therefore, one must not say, here are the limits of knowledge, but only, here are the limits of the sensuous knowledge. The naturalist perceives with the senses, however, he is not a spiritual seer. Nevertheless, he must become a seer to be able to behold the spiritual of the human being. Any deeper wisdom in the world strives for that, not for mere extension of the circumference of sensuous knowledge, but for the increase of the human abilities. This is also the big difference between the modern natural sciences and theosophy. The naturalist says to himself, the human being has senses with which he perceives, and reason with which he combines the sensory perception. What one cannot reach with it lies beyond the scientific knowledge. — Theosophy has another view. It says, you are right, naturalist, if you judge from your point of view, you are just right, as the blind person is right to say from his point of view that the world is without light and colours.
I do not raise any objection against the scientific point of view; I would like to confront it only with the view of theosophy or spiritual science which says: it is possible, nay, it is sure that the human being does not need to stop at the point of view on which he stands today. It is possible that organs, spiritual eyes develop in a similar way as in this physical body senses, eyes and ears have developed. If these organs are developed, higher abilities appear.
One has to believe this at first — no, one not even needs to believe it; one accepts it only impartially as a story. However, as true as not all believers of the “history of natural creation” have seen what is stated in it as facts — for how many are there who have seen these facts really —, just as little one can show the fact of the extrasensory knowledge here to everybody. The usual sensuous person cannot come into this field. We are only able to get into the spiritual fields with the methods of esoteric research. If the human being transforms himself into a tool for the higher forces to look into the worlds concealed to the sensuous human being, then particular phenomena appear in him. I speak about that in detail in my ninth talk about the internal development. The usual human being cannot see himself or perceive the objects in his surroundings consciously if his senses sleep. However, if the human being applies the methods of esoteric research, this inability stops, then he starts perceiving the impressions in the astral world consciously.
At first, there is a transition, which everybody knows, between the exterior life of the sensory perception and that life, which does not die down even in the deepest sleep. This transition is the chaos of the dreams. Everybody knows it, mostly only as an echo of the experiences of the day. How should he absorb anything new in sleep? The internal human being has still no perception organs. Nevertheless, something exists. Life is there. What has come out of the body with the sleep remembers, and this memory ascends in more or less muddled pictures during sleep. If you want further information about these matters, take the essays How Does One Attain Knowledge of the Higher Worlds? Then gradually order and harmony start coming into the realm of dreams. This is a sign of the fact that the human being starts developing spiritually; and then he does not only see echoes of reality chaotically in the dreams but also things that do not exist for the usual life.
Indeed, those who want to remain in the sensuous field say, these are only dreams. — However, if you attain insight into the highest world secrets, you can be quite uninterested whether you have received them in your dreams or in a sensuous way. Assume that Graham Bell (Alexander G.B., 1847-1922) would have invented the telephone in his dreams. It would not matter today if the telephone had become a significant and useful equipment at any rate. The clear and regular dreams are the beginning. If the human being settles down in the dreams in the silence of the nightlife, if he has got used for a while to perceiving quite different worlds, then the time also soon comes when he learns to step out into reality with this new perception. Then this whole world gets a new appearance to him, and he is aware of this new, as we are aware of the sensuous, if we go through these rows of seats, through everything that you see here.
Then he is in a new state of consciousness; it presents itself something new, something essential in him. Then the human being thereby advances in his development, finally to the point of view where he perceives not only the peculiar phenomena of the higher worlds as light phenomena with the spiritual eye, but hears also tones of the higher worlds sounding, so that the things say to him their spiritual names and face him with new meaning. The language of the mysteries expresses this with the words: the human being beholds the sun at midnight. That means that no spatial obstacles are there to see the sun on the other side of the earth. Then also, the actions of the sun become obvious to him, and then he perceives the harmony of the spheres, which the Pythagoreans represented as truth. This sounding, this harmony of the spheres becomes something real for him. Poets who were seers at the same time knew that there is a sort of sphere harmony. Only somebody who grasps Goethe from this point of view can understand him. For example, one can accept the words in The Prologue in Heaven (Faust I) either only as a phrase or as a higher truth. Where Faust is introduced into the spiritual world in the second part, he speaks again of this sounding, “in these sounds we spirits hear the new day already born.”
There we have the connection between the physical research and theosophy or spiritual science. Du Bois-Reymond pointed to the fact that only the sleeping human being can be an object of the physical research. However, if now the human being starts opening his internal senses if he starts hearing and beholding a spiritual reality, then the whole building of elementary theosophy, which Haeckel has built up so wonderfully, starts getting a quite new shine, a quite new meaning. In this miraculous construction, we see a simple living being as primal being, but we can also trace back our being spiritually to a former state of consciousness.
I deal now with the theosophical or spiritual-scientific teaching of evolution. Of course, one has completely to ignore “proofs” in a single talk. It is natural that for everybody, who only knows the usual ideas of the origin of the human being, everything sounds implausible and fantastic that I have to say. However, all these ideas have arisen from the ruling materialistic circles of thought. Nevertheless, many people, who reject the reproach of materialism far from themselves, are only biased in — indeed, comprehensible — self-deception. One hardly knows the true theosophical or spiritual-scientific teaching of evolution today. If opponents speak of it, someone who knows it notices immediately that their objections come from a caricature of this teaching. For to all those who only accept a soul or a mind, which express themselves within the human or animal organisations, the theosophical way of thinking is quite incomprehensible. With such persons, any discussion about this object is infertile. They would have to emancipate themselves from the materialistic suggestions first, in which they live, and they would have to familiarise themselves with the basis of the spiritual-scientific way of thinking.
As well as the sensuous-scientific method of research traced back the physical-bodily organisation to distant uncertain primeval times, the spiritual-scientific way of thinking does it relating to soul and mind. The latter does not conflict with the known scientific facts; it only cannot accept the materialistic interpretation of these facts. The natural sciences pursue the physical living beings backward to their origins. They get to simpler and simpler organisms. They say now that the perfect living beings are descended from these simple, imperfect ones. This is true, as far as one considers the physical corporeality, although the hypothetical forms of the primeval times of which the materialistic science speaks do not completely comply with those, which the theosophical or spiritual-scientific research knows. However, this may not concern us for our present purpose.
In the sensuous-physical respect, spiritual science also recognises the relationship of the human being with the higher mammals, with the great apes. However, one cannot speak about a descent of the modern human being from a being that equals the present apes mentally. The situation is different. Everything that materialism brings forward in this respect is based on a simple error in reasoning. One may make clear this error using a trivial comparison, which is not incorrect, although it is trivial. One takes two persons. The one is morally inferior, intellectually insignificant; the other is morally of high standing, intellectually significant. Assume that you can determine the relationship of both. Are you allowed to conclude now that the outranking person is descended from such an undeveloped person? By no means. One could be surprised by the other fact that both persons are related; they are brothers. However, the common father was neither equivalent to the one nor to the other brother. One of the brothers became degenerate; the other has worked his way up. The materialistic natural sciences commit the mistake indicated in this comparison. According to the facts known to them, they have to assume a relationship between ape and human being. However, they are not allowed now to conclude: the human being is descended from the animal identical to an ape. They would rather have to assume a primal being — a common physical ancestor; but the ape became degenerate; the human being is the higher developed brother.
What raised that primal being, on one side, to the human being, and what pushed the other down to the apes? Theosophy or spiritual science says, the human soul itself has done it. This human soul already existed at that time, when there on the physical-visible surface of the earth as the highest sensuous beings only those common ancestors of the human being and the ape walked around. The best of these ancestors were able to submit to the higher education process of the soul; the inferior ones were not. That is why the present human soul has a soul ancestor as the body has a physical ancestor. However, for the sensuous perception the soul would not have been recognised in the body at the time of those “ancestors” in the modern sense. It belonged in a certain respect still to the “higher worlds.” It also had other abilities and forces than the present human soul. It lacked the present mental activity and moral attitude. It did not produce tools from the things of the outside world and did not establish states. Its activity was still directed considerably to the transformation, to the reorganisation of the “forefathers' bodies.” It transformed the imperfect brain, so that this could later be the bearer of the thinking activity. As the soul directed outwardly builds machines today, the ancestor's soul still worked on the human ancestor's body itself. One can object, of course: why can the soul no longer build the own body to such an extent? — This just results from the fact that the strength, which was once used up for the transformation of organs, was later directed outward to the control and regulation of the natural forces.
Thus, one gets to a double origin of the human being in the primeval times. This did not originate mentally only by perfection of the sensuous organs. However, the human “soul” was there already when the “forefathers” still walked around on earth. It selected — this is, of course, only comparatively spoken — a part of the “forefathers' host” to which it gave an external physical expression, which made him the present human being. The other part of this host atrophied, became degenerate, and forms the present great apes. These formed — in the true sense of the word — from the human ancestor as his branch. Those “ancestors” are the physical human ancestors; but they could be it only because they could transform the human souls in themselves. Thus, the human being is descended from this “forefather” physically; his soul, however, is descended from his “soul forefather.”
Now one can go back again farther in the pedigree of the beings. There one comes to a physically even more imperfect ancestor. However, also at this time the “soul forefather” of the human being already existed. This had raised this ancestor to the ape existence, again leaving behind the brothers incapable of development on the concerning level. Beings originated from them whose descendants are mammals below the apes. Thus, one can go back to that distant past when on the earth only those simplest living beings existed from which Haeckel lets originate all higher ones. In addition, their contemporary had been already the “soul ancestor” of the human being. He transformed the useful ones and left behind the useless ones on every particular level. The whole sum of the earthly living beings is descended from the human being in reality. What thinks and acts as “soul” in him today has caused the development of the living beings.
When our earth was in the beginning, the human being was still a soul being. He began his career, while he formed the simplest body. The whole sequence of the living beings signifies nothing else than the backward stages through which he developed his body up to present perfection. The present living beings do no longer reproduce those figures, which their ancestors had on a certain stage when they separated from the human pedigree. They have not stopped, but they have atrophied according to a certain principle that I cannot take into consideration here because of the necessary shortness of this representation. The interesting is now that one gets externally also to a pedigree of the human being by means of spiritual science that is not so unlike to Haeckel's pedigree. However, Haeckel everywhere makes — hypothetical — animals from the physical “ancestors” of the human being. However, one has to put the still imperfect forefathers of the human being to all places where Haeckel inserts the names of animals, and the animals — indeed, all beings — are only the atrophied, degenerated forms which have maintained those stages through which the human soul has formed. There is an external resemblance between Haeckel's and the theosophical or spiritual-scientific pedigrees; internally, they are worlds apart from each other.
That is why one can learn elementary spiritual science so well from Haeckel's executions. One needs only to penetrate the facts worked on by him theosophically or spiritual-scientifically and to raise his own naive philosophy to a higher one. If Haeckel reprimands and criticises such “higher” philosophy, he is just naive himself. One may compare him, for example, with somebody who has brought it only up to the multiplication table and says, what I know, is true, and the higher mathematics is only a fantastic stuff. — Nevertheless, the thing is not at all in such a way that a theosophist wants to disprove what an elementary fact of the natural sciences is; but only in such a way that the researcher taken in materialistic suggestions does not at all know about what theosophy talks.
It depends on the human being which philosophy he has. Fichte said this with the words: who does not have a perceiving eye cannot see the colours and who owns no receptive soul cannot see the spirit. Goethe expressed the same thought in the famous saying:
Unless the eyes were like the sun,
How could we see the light?
Unless God's own force lived in us,
How could delight us the divine?
Presenting a remark of Feuerbach (Ludwig F., 1804-1872, German philosopher) in the proper light, one can say, everybody sees the picture of God in such a way as he himself is. The sensuous one makes a sensuous god to himself, someone who perceives the mental finds the mental also in his god. — A philosopher of the ancient Greece already noted, if lions, bulls, and oxen made gods to themselves, they would be similar to lions, bulls, and oxen. In the fetishist, something also lives as the highest spiritual principle. However, he has not yet found it, he did not yet get around to seeing more in his god than the wood block. The fetishist cannot worship more than he feels in himself. He judges himself still like the wooden block. Who does not see more than whirling atoms, who sees the highest only in the material little points has just recognised nothing of the higher in himself.
Indeed, Haeckel honestly acquired to himself what he presented to us in his writings, and, hence, we have to allow him the mistakes of his virtues, too. The positive effect of his work remains, the negative one disappears. From a higher point of view, one can say, the fetishist worships the fetish, a lifeless being, and the materialistic atomist does not worship one small idol only, but many small idols, which he calls atoms. The word “worship” is not to be taken literally, of course, because, the “materialistic” thinker has not given up fetishism but praying. As big as the superstition of the fetishist is, as big is that of the materialist. The materialistic atom is nothing but a fetish. Atoms are even in the wooden block. Haeckel says in a passage, “we see God in the stone, in the plant, in the animal, in the human being. Everywhere is God.” However, he sees only that God whom he understands. Goethe lets the Earth Spirit speak to Faust characteristically:
Your peer is the spirit you comprehend:
Mine you are not!
Thus, the materialist sees the whirling atoms in the stone, in the plant, in the animal, and in the human being and perhaps in the piece of art, and refers to the fact that he possesses a uniform worldview and has overcome the old superstition. The theosophists also have a uniform worldview, and we can use the same words as Haeckel. We see God in the stone, in the plant and in the human being, but we see no whirl of atoms, but the living god, the spiritual god whom we attempt to find in nature outside because we also seek him in ourselves.
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Biden to announce updated mask guidance Tuesday, reports say
Robert F. Bukaty/AP
FILE - In this July 30, 2020, file photo, passengers board a Casco Bay Lines ferry bound for Peaks Island in Portland, Maine. America's failure so far to contain the spread of the coronavirus as it moves across the country has been met with astonishment and alarm on both sides of the Atlantic. (AP Photo/Robert F. Bukaty, File)
By: Sam Cohen
Posted at 6:02 PM, Apr 26, 2021
and last updated 2021-04-27 12:09:24-04
President Joe Biden is expected to announce updated mask guidance from the CDC on Tuesday during an update on the coronavirus pandemic, according to multiple reports.
The guidance is anticipated to be about wearing masks outdoors, and could include that fully-vaccinated Americans do not need to wear face coverings when outside. However, final language about the announcement has not been shared yet.
Last week, CDC Director Dr. Rochelle Walensky said in an interview on "Today" that the federal health agency is considering revising its mask guidance.
She said while the agency will be looking at the masks outdoors question, they are also cognizant that more than 50,000 Americans a day are testing positive for COVID-19 and thousands are still dying.
Currently, the CDC recommends that fully-vaccinated people still take precautions like wearing masks, staying six-feet apart, avoiding crowds and poorly ventilated spaces “until we know more.”
In Biden’s pandemic update on Tuesday, he may also outline other new recommendations for fully-vaccinated Americans, according to CNN.
Fully-vaccinated means at least two weeks after the second dose of the Pfizer or Moderna COVID-19 vaccine or two weeks after the single-shot Johnson & Johnson vaccine.
Several states have already lifted their mask mandates and left the decision whether or not to mask up to individuals and businesses.
Biden will deliver his remarks on the state of the pandemic on Tuesday at 1:15 p.m. ET from the White House's north lawn.
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Matrix is one of the mathematical models which is very useful while working on data set which we feed machine learning algorithms. Simply, we can call matrix as an array of object in machine learning case (from the mathematical side we can call it as an array of numbers).
2 Rows 3 Columns Matrix
Matrixes are very useful while we are working on machine learning algorithms, assume that we have 1000 data with 10 features for each row, by using matrix structure we can easily handle this data and access any member of it according to requirements, such data can be defined as 1000 rows 10 columns.
Adding
We can add two equal matrices (both matrices has to be same sizes of rows and columns).
While adding one matrix to another one, the rule is computing each row of the first matrix to the same row of the second matrix (as position), it is same for columns as well.
These are the calculations:
5+6 = 11 4+2 = 6
8+9 = 17 3+5 = 8
Subtracting
We can subtract two equal matrices from each other (both matrices has to be same sizes of rows and columns). We can define as addition of a negative matrix: Matrix1 + (−Matrix2)
These are the calculations:
5-6 = -1 4-2 = 2
8-9 = -1 3-5 = -2
Multiply
Multiplying has some additional points to pay attention when we want to multiply a matrix with the constant it is pretty simple (called scalar multiplication), but when we want to multiply a matrix by another matrix, we need to use dot product.
Multiply by Constant
Simply we multiply constant with each row and column of the matrix.
These are the calculations:
2x5 = 10 2x4 = 8
2x8 = 16 2x3 = 6
Multiplying a Matrix by Another Matrix
Here, we need to use dot product to be able to multiply a matrix by another matrix
These are the calculations:
(5x1) + (8x3) + (3x2) = 35
Multiplying the first row with all its columns of the first matrix by the first column of the second matrix with the all its rows and sum up all will give us first column of the first row of the result matrix.
These are the calculations:
(5x3) + (8x4) + (3x5) = 62
By continuing to do this as multiplying the first row with all its columns of the first matrix by the second column of the second matrix with the all its rows and sum up all will give us the second column of the first row of the result matrix.
With the same logic we can continue to multiply the second row of the first matrix by each column and its all rows of the second matrix, and then sum up will give us the second row of the result matrix with all columns of it.
Inverse
The inverse of the matrix is the same idea with reciprocal of a Number, the difference is we write it as A-1.
Please note that sometimes it is possible that matrix does not have the inverse.
Determinant of 2x2 Matrix
We can simply say that the determinant of A equals a times d minus b times c.
Inverse of 2x2 Matrix
As you can see below, swapping the position of a and d and putting negatives in front of b and c and divide everything by the determinant will give use inverse matrix.
Dividing
Actually, for matrixes, there is no dividing, instead of dividing matrix, we get inverse and multiply by it.
Negative
Negative of a matrix is pretty simple, we multiply each column of the row by “-” to find rows and columns of the result matrix.
These are the calculations:
- x (5) = -5 - x (8) = -8
- x (4) = -4 - x 3 = -3
Transposing
We call swapping the rows and columns as "transpose" a matrix.
“T” is the symbol of the “transpose”
Thanks for reading.
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I’ve been getting a lot of client Q’s about the coronavirus (and its impact on business) and I have lots of thoughts.
Because while we should prepare, be realistic, and take necessary precautions, we also need to be careful not to panic or assign big meaning to this in our businesses.
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Introduction Software: TouchWiz UX Battery Life and Charge Time Display Camera: Still Image Performance Video Performance CPU Performance GPU and NAND Performance WiFi Performance, GNSS, Misc. Final Words
At this point, the Galaxy Note line needs little introduction. After all, the Galaxy Note is Samsung’s biggest success in mobile. While Apple redefined the smartphone and tablet segment, Samsung defined the phablet segment. Despite widespread skepticism, the original Galaxy Note was a massive success. Combined with the Galaxy S2, 2011 was a watershed year for Samsung as they leapfrogged other Android OEMs. Since then, we’ve seen continuous improvement from year to year with each Galaxy Note. While there were competitors, Samsung managed to hold on to their first-mover advantage for multiple generations. However, with the release of Apple’s iPhone 6 Plus we see one of the first significant threats to Samsung’s dominance of this segment.
The Galaxy Note 4 is Samsung’s latest iteration of the Galaxy Note phablet, and on the surface Samsung has put their best foot forward. With the highest bin of Qualcomm’s Snapdragon 805 or Exynos 5433, the latest generation AMOLED display, a 16MP camera with OIS, and a new design, the Galaxy Note 4 encompasses some of the best hardware that Samsung can deliver. I won’t spend too much time here, but the spec sheet below should cover most of the key points.
Samsung Galaxy Note 3 Samsung Galaxy Note 4
SoC 2.26 GHz Snapdragon 800 2.7 GHz Snapdragon 805
RAM/NAND 3 GB LPDDR3, 32/64GB NAND + microSD 3GB LPDDR3, 32GB NAND + microSD
Display 5.7” 1080p Super AMOLED 5.7” 1440p Super AMOLED
Network 2G / 3G / 4G LTE (Qualcomm MDM9x25 IP block UE Category 4 LTE) 2G / 3G / 4G LTE (Qualcomm MDM9x35 UE Category 6 LTE)
Dimensions 151.2 x 79.2 x 8.3mm, 168 grams 153.5 x 78.6 x 8.5 mm, 176 grams
Camera 13MP Rear Facing, 1/3.06" CMOS size (Sony IMX135), 2.1MP FFC 16MP Rear Facing w/ OIS, 1/2.6" CMOS size (Sony IMX240), F/2.0, 3.7MP FFC w/ F/1.9 aperture
Battery 3200 mAh, 3.8V, 12.1 Whr 3220 mAh, 3.85V, 12.397 Whr
OS Android 4.4.2 with TouchWiz UX Android 4.4.4 with TouchWiz UX
Connectivity 802.11a/b/g/n/ac + BT 4.0, USB3.0, GPS/GNSS, MHL, DLNA, NFC 802.11a/b/g/n/ac + BT 4.1, USB2.0, GPS/GNSS, MHL, DLNA, NFC
SIM Size MicroSIM MicroSIM
While all of these things are easily discovered, the most immediate impressions always come from the design of the phone. In this respect, Samsung has done a surprisingly good job. On the front of the phone, we see a relatively standard design for Samsung. This entails a pattern on underneath the glass, which appears to be a bit shimmery in nature, along with dark black pinstripes. This causes a noticeable pattern in the capacitive buttons when lit, as with the LED notification light. There’s the standard earpiece and Samsung logo on top of the display, and a home button on the bottom, which serves as a fingerprint scanner as well. This home button is noticeably clicky in nature, and feels much better than the Galaxy Note 3’s home button.
On the sides, we see a similar level of improvement. The volume rocker, which is on the left side, and power button, which is on the right side, feel fantastic in comparison to most phones, and is quite close to the iPhone 6 and 6 Plus in feel. Unlike most Galaxy smartphones, we see an aluminum frame that runs all along the side of the phone, which also has a chamfered edge to eliminate sharp edges. In this area, Samsung has made serious strides as the frame really helps to make for a better in-hand feel that far exceeds what we saw with the Galaxy Note 3 or even the Galaxy S5. Along the top of the frame are cutouts for the 3.5mm headphone jack and IR port which enables TV remote functionality. Along the bottom of the frame, we see the microUSB 2.0 port. While this is technically a regression from the microUSB 3.0 port in speed and power delivery, I suspect compatibility issues and the ungainly design of the microUSB 3.0 standard justified a move back, at least until USB Type-C is ready for shipping devices.
On the back of the phone, we see some more changes. Instead of the downward-firing speakers of the Galaxy Note 3, we see that the speaker has been moved to the back of the phone. The design of the back cover is more an evolution of the Note 3’s back cover than the Galaxy S5’s, which has a noticeable faux leather pattern although the feel is closer to soft touch plastic. There’s also no stitching to try and make it seem more like leather. Instead, at the edges it seems to meet with the metal frame. A similar level of fit and finish is seen around the LED flash module, which is now flush with the back cover instead of sunk into the phone as with the Galaxy S5.
Overall, the design of the Galaxy Note 4 is massively improved. While it isn’t quite as amazing as the rounded design of the iPhone 6 and 6 Plus, it’s one of the best designs I’ve seen for a phone with a removable back cover. The only complaint I have is that Samsung should use a flat black pattern under the glass to accentuate the high contrast of the AMOLED display, but this is quite minor in nature.
Software: TouchWiz UX Introduction Software: TouchWiz UX Battery Life and Charge Time Display Camera: Still Image Performance Video Performance CPU Performance GPU and NAND Performance WiFi Performance, GNSS, Misc. Final Words
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KPOM - Wednesday, October 15, 2014 - link
It looks like they focused on the design and the display this time. I like the trend away from over saturated displays. Reply
mkozakewich - Wednesday, October 15, 2014 - link
No, they used movie mode. I didn't catch if they went there from where they were.
Really, though, a larger gamut is a strength. All we need is for OEMs to create profiles so that we don't have the weird problems we had. They can create an sRGB profile, and an AdobeRGB profile, too. Then, when Android finally supports proper colour systems, they'll be able to introduce that immediately. Reply
Wolfpup - Wednesday, October 15, 2014 - link
Disappointed that this isn't waterproof like the Galaxy S5 and S5 Active. I'd get the S5 just because of that. Reply
Samus - Wednesday, October 15, 2014 - link
Waterproof phones have never proven a big hit with consumers. The Kyocera Hydro and Galaxy S5 have a lot of inconvenient plugs and gaskets, with harder to press buttons. Then there is the added weight of the Active. There is always an Achilles heel to mil spec implementation.
But it's good consumers have the option of waterproof devices, I just don't think the Note 4 being waterproof would be a compelling feature. I mean, if you drop the thing in the urinal its so big chances are the toilet cake would prop it up...and it's probably not on every sailors list of devices to have something so big. Reply
Hrel - Wednesday, October 15, 2014 - link
There's also the fact that it's not very important to most people, if you'll be by water on a boat or something a $10 bag/case will do. Or hell, even a ziplock bag really. If it's a major concern for you then you're probably willing to spend the $100 on micro-sealing. Reply
petar_b - Wednesday, October 15, 2014 - link
I see waterproof feature it more like investment into protecting the investment rather than a feature. I would pay $100 on micro-sealing - just to be sure: if I am walking on the rain (following GPS), or phone accidentally falls in a puddle, or my kid accidentally drops it in the bath that it would survive. And protection bags are ugly, can't go on meeting with that, can't put on/off all the time. Additional frames to protect the screen or side sealing do reduce GPS signal; so no after market solutions. Reply
darkich - Wednesday, October 15, 2014 - link
I think the lack of water resistance is actually the result of the stylus slot. I could be wrong, but it seems somewhat logical that waterproofing such design would be difficult Reply
Tams80 - Thursday, October 16, 2014 - link
I don't think so, unless the plastic of the stylus slot couldn't be impermeable (something to do with thickness?). It uses Wacom Penabled technology, so it should be possible (the Fujitsu Q584 has some water resistance with such a AD stylus). Reply
darkich - Wednesday, October 15, 2014 - link
I think the lack of water resistance is actually the result of the stylus slot. I could be wrong, but it seems somewhat logical that waterproofing such design would be difficult Reply
robinthakur - Wednesday, October 15, 2014 - link
Disappointing really, not much wow factor here even if the materials have improved it just looks like a large Galaxy 5 with even less items of interest. Guess I will stay with the iPhone 6 plus. Reply
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<< Matthew 8:13 Matthew 8:15 >>
Matthew 8:14
The mention of "Peter's wife's mother" proves that Peter was married. His wife was likely still living, as Paul later asks in I Corinthians 9:5, "Do we have no right to take along a believing wife, as do also the other apostles, the brothers of the Lord, and Cephas?" This indicates that several of the apostles were married during their ministries.
Erroneously, Roman Catholics claim Peter to be the rock on which the church was built, the vicar of Christ, and the first Pope. How can they maintain, then, that it is wrong for "priests" to marry? If this were a sin, why did Christ not immediately reject Peter as an apostle, since he had a wife? It seems incredible that the Catholic Church would teach that Peter was its "first Pope," a model to all his successors, yet forbid its priests to marry despite his being a married man!
Priestly celibacy is specifically contrary to New Testament teaching (I Timothy 4:1, 3). Paul instructs, "A bishop then must be blameless, the husband of one wife, . . . one who rules his own house well, having his children in submission with all reverence (for if a man does not know how to rule his own house, how will he take care of the church of God?)" (I Timothy 3:2, 4-5). Scripture makes no objection to God's ministers having a wife. As Hebrews 13:4 declares, "Marriage is honorable among all."
Martin G. Collins
The Miracles of Jesus Christ: Healing Peter's Mother-in-Law
Related Topics: Celibacy | Marriage | Peter the Apostle | Peter's Mother- in- Law | Peter's Wife | Vicar of Christ
<< Matthew 8:13 Matthew 8:15 >>
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What is the best stocks app for iPad? I use my iPad to manage my finances on the go but I have yet to try managing my investments on it. I would love the flexibility of this, especially when I'm travelling.
I have heard that StockGuru is good but for $20 I wish I knew a little more about it. Does anyone have experience with it? Any other recommendations for iPad or iPhone apps that are good for keeping an eye on the market?
PTrader, Jul 16, 2014
PTrader, Jul 16, 2014
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Jun 23, 2015
baudwalk Senior Investor
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The best smartphone/tablet app for managing your brokerage and IRA accounts is the app supplied by the brokerage firm handling your accounts. Period, end of discussion.
Now, if you are asking about business, investment and market news akin to newspapers (WSJ and FT) and TV (Bloomberg, CNBC and Fox Business), that requires a different answer. Here's what I carry on my Android phone and Android tablet. All are free. In alphabetical order, apps are:
Bloomberg Business
Reuters [see the Business section]
Seeking Alpha
Stock Chart
Stocks [reads your Google Finance portfolios]
StockTwits
The Social Radio [reads out Twitter feed]
Twitter (and Portfolio) [I follow certain accounts]
If I were using iOS, I would probably add the CNBC app but the Android version is a weak sister to the Apple version.
As an aside, the Bloomberg app let's me watch live TV and, late at night, view market futures from Asia and Europe and Middle East.
On the tablet with its 10" diagonal screen, obviously I can go to the full (mobile) web sites of anything else so long as it isn't cluttered with Flash or Silverlight web code not supported by Android or iOS.
Frankly, I rarely use a Wintel PC any more unless I am desperate or out of my mind. Too easy to do what I need to do on the phone or tablet.
HTH. YMMV.
baudwalk, Jun 23, 2015
baudwalk, Jun 23, 2015
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crimsonghost747 Senior Investor
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Only thing I use on my phone is smart stock. It's an easy and simple way to keep track of the daily movement of my stocks, for all more detailed things I prefer to use my laptop.
crimsonghost747, Jun 23, 2015
crimsonghost747, Jun 23, 2015
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Jun 23, 2015
baudwalk Senior Investor
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FWIW at first glance I can see differences between Smart Stock and Stocks, which I use, are: [1] User has to build separate portfolio and watch lists, whereas Stocks reads in one's Google portfolio holdings and prices automatically; and [2] Smart Stock runs continuously in background during market hours (read battery drain). If I'm looking for price alerts, I set those in my brokerage accounts to receive SMS text messages.
At first glance, the Bloomberg app appears to have more international market data.
Just food for thought, but then I don't drag around or use a laptop.
Frankly, I think a good discussion of market apps Is both interesting and useful. T'is a great way for me to find what I overlooked in the myriad of apps in the Play Store.