Datasets:

PaulLerner

/

evqa_passages

like 1

"Heroes" (David Bowie song) [SEP] ISBN 978-0-307-71699-6. Trynka, Paul (2011). David Bowie – Starman: The Definitive Biography. New York City: Little, Brown and Company. ISBN 978-0-31603-225-4.

"Hope" is the thing with feathers [SEP] "'Hope' is the thing with feathers" was first compiled in one of Dickinson's hand-sewn fascicles, which was written during and put together in 1861. In the 1999 edition of The Poems of Emily Dickinson: Reading Edition, R.W. Franklin changed the year of appearance from 1861, where the holograph manuscript exists, to 1862.

"Hope" is the thing with feathers [SEP] It is listed in the appendix that poems numbered 272 to 498 were written during this year, which amounted to the third most poems Dickinson wrote in the span of years from 1860 to 1865, at 227. The edition that Dickinson included in the fascicle was text B, according to Franklin. No current holograph manuscript exists of the first written version of this selection. "' Hope' is the thing with feathers" first appeared in print in a Poems by Emily Dickinson, second series in 1891.

"Hope" is the thing with feathers [SEP] It was published by Roberts Brothers in Boston. Upon the original publication, her poems were reassessed and transcribed by Thomas H. Jefferson in 1955. They became the first scholarly collection of Dickinson's work. His transcription of her works from her fascicles was taken from the earliest fair copy of her poetic works. Within the Johnson collection, "'Hope' is the thing with feathers" is poem number 254. Franklin, in his edition of her works, used the last fair copy of her poems.

"Hope" is the thing with feathers [SEP] It is marked as number 314 in his collection and can be found under such in the Norton Anthology of Poetry. Fascicle 13 is the bound edition of her written poetry that contains "'Hope' is the thing with feathers" written in Dickinson's hand. According to the work done by Franklin, there are similarities in the materials used for this fascicle and with Fascicles 11–13, 14, as well as Fascicles 9,11, and 12.

"Hope" is the thing with feathers [SEP] Some distinct markers of Fascicle 13 include a woven-style of stationery, with paper that is cream in appearance with a blue rule line on it. It also is decorated in an embossed style that frames the page with "a queen's head above the letter 'L'." To view the holograph manuscript of this in person, the Houghton Library at Harvard University houses it.

"Hope" is the thing with feathers [SEP] In her analysis of the poem, scholar Helen Vendler, states that the opening foot of the poem is "reversed," adding more color and emphasis on the word "Hope." Dickinson implements the use of iambic meter for the duration of the poem to replicate that continuation of "Hope's song through time." Most of Dickinson's poetry contains quatrains and runs in a hymnal meter, which maintains the rhythm of alternating between four beats and three beats during each stanza. "'

"Hope" is the thing with feathers [SEP] Hope' is the thing with feathers" is broken into three stanzas, each set containing alternating lines of iambic tetrameter and iambic trimeter, totaling in twelves lines altogether. In addition, despite Mr. Lin's theorizing, it is not actually about a bird.

"Hope" is the thing with feathers [SEP] In Victoria N. Morgan's text, Emily Dickinson and Hymnal Culture: Tradition and Experience, she writes that Dickinson's poetry may have been influenced by eighteenth-century hymn culture, such as Isaac Watts, and female hymnal writers, Phoebe Hinsdale Brown and Eliza Lee Follen. Morgan postulates that their works were introduced to Dickinson early in her life when she was attending church regularly. She believes that the "simplicity" of the hymnal form allowed room for Dickinson to make this "an easy target for parody."

"Hope" is the thing with feathers [SEP] The poem calls upon the imagery of seafaring adventures with the use of the word "Sea" and "Gale." Dickinson uses the metaphor of "Hope" being likened unto a bird that does not disappear when it encounters hardships or "storms." Vendler writes that Dickinson enjoys "the stimulus of teasing riddles," which is in use as she plays with the idea of "Hope" being a bird.

"Hope" is the thing with feathers [SEP] Dickinson makes an allusion to "Hope" being something that does not disappear when the "Gale" and "storm" get worse and its song still sings on despite the intensity of whatever is attempting to unseat it. She also makes note that no matter what the speaker of the poem is doing, "Hope" does not leave even if they offer nothing in return to it. Throughout the poem, Dickinson uses dashes liberally, ending nine lines out of twelve with them.

"Hope" is the thing with feathers [SEP] In addition to the use of dashes, she employs capitalization of common nouns, such as "Hope," "Bird," and "Extremity." Scholar Ena Jung writes that Dickinson's dashes are among the most "widely contested diacriticals" in contemporary literary discussions. John Lennard, in his Poetry Handbook, states that Dickinson's poems rely heavily her use of dashes, capitalizations of particular words and her line/stanza breaks, with "'Hope' is the thing with feathers" falling into that categorization.

"Hope" is the thing with feathers [SEP] He continues on stating that her "intense, [and] unexpected play" with her use of capitalization and dashes makes her poetry "memorable." When reading the poem aloud, the dashes create caesura, causing the brief poem to be read in a staccato'd rhythm. Jung claims that the use of Dickinson's dashes in her poetry creates a "visible breath" to the speaker that is delivering the poetry.

"Hope" is the thing with feathers [SEP] In her poem, Dickinson describes "hope" as a bird, which is being used as a metaphor for the idea of salvation. Dickinson has nine variations of the word "hope," which can be interpreted in multiple ways. Morgan writes that Dickinson often writes about birds when she is describing acts of worship, which coincides with the format of the hymn. Birds in Christian iconography are often represented as a dove. Dickinson uses many allusions to nature in her poems.

"Hope" is the thing with feathers [SEP] Within this poem, she takes the image of the bird and the violence of weather to create a balance between the destructive and the beneficent. It is also a juxtaposition of the interior world and exterior, with the soul considered "interior" and the storms that attempt to dismantle hope being the "exterior."

"Hope" is the thing with feathers [SEP] Due to the riddle-like nature of her poems, as well as the extensive use of her lexicon, "'Hope' is the thing with feathers" can be interpreted through multiple shades of meaning. Dickinson's poems are lauded as mysterious and enigmatic and typically have a volta, or turn in topic, at the end, such as "Because I could not stop for Death." "'

"Hope" is the thing with feathers [SEP] Hope' is the thing with feathers," while possessing a similar quality, is considered "childlike" by some critics due to the simplicity of the work. Vendler expands on this idea by stating it is also due to the way that Dickinson constructs her poems in quatrains and hymnal meter, which can be seen as simplistic.

"Hope" is the thing with feathers [SEP] Morgan argues that because of Dickinson's "antagonistic relation" she has with nineteenth-century Christianity, the poet gives a "reassessment of spirituality" through this poem by the use of the image of the bird and the Christian conception of "hope." "' Hope' is the thing with feathers" has been adapted to music to be performed by choirs. There are multiple versions of the song.

"Hope" is the thing with feathers [SEP] Most notable of the adaptations is the Susan LaBarr version that was written for women's choir and intended to be accompanied by piano. Additional musical adaptations of the poem are also done by Robert Sieving, Emma Lou Diemer and Paul Kelly. Alternative country band, Trailer Bride, titled their final album, Hope Is a Thing with Feathers. The title of the album is a variant of the name of the poem.

"Hope" is the thing with feathers [SEP] The title track of the album is an adaptation of the poem written by Dickinson, where she receives a writing credit. Dickinson, Emily (1981). Franklin, R. W. (ed.). The manuscript books of Emily Dickinson. Cambridge, Massachusetts. ISBN 0674548280. OCLC 6446918. Dickinson, Emily (1999). Franklin, R. W. (ed.). The poems of Emily Dickinson. Cambridge, Mass.: Belknap Press. ISBN 0674676246. OCLC 40714127.

"Hope" is the thing with feathers [SEP] Napierkowski, Marie Rose.; Ruby, Mary K., eds. ( 1998–2010). Poetry for students: presenting analysis, context and criticism on commonly studied poetry. Detroit: Gale Research. ISBN 0-7876-1688-5. OCLC 39035649. Dickinson, Emily (1979). The poems of Emily Dickinson: including variant readings critically compared with all known manuscripts. Belknap Press. OCLC 246137006. Dickinson, Emily (2010). Vendler, Helen (ed.).

"Hope" is the thing with feathers [SEP] Dickinson: selected poems and commentaries. Cambridge, Massachusetts. ISBN 9780674048676. OCLC 542263643. Ferguson, Margaret W.; Kendall, Tim; Salter, Mary Jo, eds. ( July 2018). The Norton anthology of poetry (Sixth ed.). New York. ISBN 978-0-393-67902-1. OCLC 1022075358. ""Hope" is the thing with feathers - (314) by Emily Dickinson". Poetry Foundation. 2019-11-08.

"Hope" is the thing with feathers [SEP] Retrieved 2019-11-08. Morgan, Victoria N. (2010). Emily Dickinson and hymn culture: tradition and experience. Farnham, England: Ashgate. ISBN 978-0-7546-6942-5. OCLC 435918280. "Dickinson's Poetry: " 'Hope' is the thing with feathers—..."". SparkNotes. Retrieved 2019-11-17. Jung, Ena (2015). " The Breath of Emily Dickinson's Dashes". The Emily Dickinson Journal.

"Hope" is the thing with feathers [SEP] 24 (2): 1–23. doi:10.1353/edj.2015.0018. ISSN 1096-858X. Lennard, John (2005). The poetry handbook : a guide to reading poetry for pleasure and practical criticism (2nd ed.). Oxford, England: Oxford University Press. ISBN 978-0-19-153273-3. OCLC 181101229. "Emily Dickinson Archive". edickinson.org. Retrieved 2019-11-25. Armand, Barton Levi; Monteiro, George (July 1989). "

"Hope" is the thing with feathers [SEP] Dickinson's "Hope" Is the Thing with Feathers". The Explicator. 47 (4): 34–37. doi:10.1080/00144940.1989.11483994. ISSN 0014-4940. LaBarr, Susan. " Hope Is The Thing With Feathers By Susan LaBarr (1981-) - Octavo Sheet Music For SA Choir, Piano (Buy Print Music SB.SBMP-1071 From Santa Barbara Music Publishing At Sheet Music Plus)". Sheet Music Plus. Retrieved 2019-11-17. "'

"Hope" is the thing with feathers [SEP] Hope' is the thing with feathers" at the Poetry Foundation website Michigan State University's Children's Choir performing "'Hope' is the thing with feathers Trailer Bride's "Hope is a Thing with Feathers

"How's my driving?" sign [SEP] About 10% of vehicles bearing this decal become the target of complaints. The most common complaints fielded are tailgating, improper lane changes, speeding, and running red lights, though it has been found that many bored motorists who have cell phones will call in petty complaints. A small percentage of calls are to compliment drivers. Studies have found that vehicles displaying the decal are involved in 22% fewer accidents and result in a 52% reduction in accident-related costs.

"How's my driving?" sign [SEP] Some insurance companies offer discounts to fleets that display the decal. Other countries are starting to experiment with similar programs, such as Germany. When a complaint is made, the receptionist who fields the complaint will generally ask for basic information regarding the vehicle and incident, such as the vehicle's description (e.g. a white van), the location of the incident, and the weather of the day. Truck companies use the reports to spot problem drivers.

"How's my driving?" sign [SEP] Complaints received by motorists may or may not affect the employment status of the operator of the vehicle. In the worst cases, complaints may result in a reprimand against the operator and possibly termination. Riechmann, Deb (March 24, 1999). " Do "How's my driving' reports do any good?". The Free Lance-Star. Washington: Associated Press. p. 4. Retrieved 11 May 2011. Kong, Benson (September 15, 2008). ""

"How's my driving?" sign [SEP] How's My Driving?" for teens will hopefully reduce accidents". Truck Trend. Retrieved 11 May 2011. Squires, Chase (May 4, 1997). " How's your teen driving? This sticker may help you find out". Spartanburg, SC: Herald-Journal. p. 13. Retrieved 11 May 2011. "Judge sticks it to drunken drivers". Sarasota Herald-Tribune. Pensacola: The Associated Press. Sep 23, 2003. p. 38.

"How's my driving?" sign [SEP] Retrieved 11 May 2011. Strahilevitz, Lior (2006). "" How's My Driving?" for Everyone (and Everything?), Olin Working Paper No. 290" (PDF). NYU Law Review. U Chicago Law & Economics. 81 (November 2006): 1699. SSRN 899144. Archived from the original (PDF) on 23 January 2013. Retrieved 5 December 2012. Hickman, Jeffrey Scott (2007). Impact of behavior-based safety techniques on commercial motor vehicle drivers.

"How's my driving?" sign [SEP] Transportation Research Board. p. 13. ISBN 9780309098762. "Fahrerbewertung (German for: driver's rating)" (in German).

"Hylarana" latouchii [SEP] IUCN SSC Amphibian Specialist Group (2020). " Hylarana latouchii". IUCN Red List of Threatened Species. 2020: e.T58640A63860302. doi:10.2305/IUCN.UK.2020-1.RLTS.T58640A63860302.en. Retrieved 15 November 2021. Frost, Darrel R. (2013). " Hylarana latouchii (Boulenger, 1899)". Amphibian Species of the World 5.6, an Online Reference. American Museum of Natural History. Retrieved 15 October 2013. Boulenger, George A. (1899). "

"Hylarana" latouchii [SEP] On a collection of reptiles and batrachians made by Mr. J. D. La Touche in N.W. Fokien, China". Proceedings of the Zoological Society of London. 1899: 159–172. Lue, Kuang-Yang. " Hylarana latouchii". BiotaTaiwanica. Archived from the original on 15 October 2013. Retrieved 15 December 2012. Fei, L. (1999). Atlas of Amphibians of China (in Chinese). Zhengzhou: Henan Press of Science and Technology. p. 174.

"Hylarana" latouchii [SEP] ISBN 7-5349-1835-9. Huang, Wen-San; Yu-Shan Cheng; Hsin-Yi Tu (2004). " Reproductive patterns of two sympatric ranid frogs, Rana latouchii and R. sauteri, with comments on anuran breeding seasons in Taiwan" (PDF). Collection and Research. 17: 1–10. Wang, H.; Lu, Y.; Zhang, X.; Hu, Y.; Yu, H.; Liu, J.; Sun, J. (2009). "

"Hylarana" latouchii [SEP] The novel antimicrobial peptides from skin of Chinese broad-folded frog, Hylarana latouchii (Anura:Ranidae)". Peptides. 30 (2): 273–282. doi:10.1016/j.peptides.2008.10.016. PMID 19022312.

"I AM" Activity [SEP] The movement believes in the existence of a group called the "ascended masters," a hierarchy of supernatural beings that includes the original theosophical masters such as Jesus Christ, El Morya Khan, Maitreya, and in addition several dozen more beyond the original 20 Masters of the Ancient Wisdom of the original theosophists as described by Helena Petrovna Blavatsky.

"I AM" Activity [SEP] These ascended masters are believed to be humans who have lived in a succession of reincarnations in physical bodies or cosmic beings (beings originated from the great central sun of light in the beginning of all times). Over time, those who have passed through various “embodiments” became highly advanced souls, are able to move beyond the cycles of "re-embodiments" and karma, and attained their "ascension", becoming immortal.

"I AM" Activity [SEP] Ascended masters are believed to communicate to humanity through certain trained messengers per Blavatsky, including Guy and Edna Ballard. Because Jesus is believed to be one of the ascended masters, making the "Christ Light" available to seekers who wish to move out of darkness, many of the members of the "I AM" Activity consider it to be a Christian religion. According to the Los Angeles Magazine, Ballard said he was the re-embodiment of George Washington, an Egyptian priest, and a noted French musician.

"I AM" Activity [SEP] The "I AM" Activity was the continuation of the teachings received by Helena Blavatsky and William Quan Judge. Ballard was always guided and inspired by the writings of William Quan Judge (1851-1896), who used the pseudonym David Lloyd due to the persecution of his enemies in the Theosophical Society. Ballard later came into contact with the ascended master Saint Germain. Ballard died in 1939.

"I AM" Activity [SEP] In 1942 his wife and son were convicted of fraud, a conviction which was overturned in a landmark Supreme Court decision (United States v. Ballard), ruling that the question of whether the Ballards believed their religious claims should not have been submitted to a jury. This event has been known as the determinant for the establishment of the policies regarding freedom of religion or beliefs rights in the United States of America.

"I AM" Activity [SEP] The "I AM" Activity was founded by Guy Ballard (pseudonym Godfré Ray King) in the early 1930s. Ballard was well-read in theosophy and its offshoots, and while hiking on Mount Shasta looking for a rumored branch of the Great White Brotherhood known as "The Brotherhood of Mount Shasta", he claimed to have met and been instructed by a man who introduced himself as "Saint Germain."

"I AM" Activity [SEP] Saint Germain is regular component of theosophical religions as an ascended master, based on the historical Comte de Saint-Germain, an 18th-century adventurer. The Ballards said they began talking to the ascended masters regularly. They founded a publishing house, Saint Germain Press, to publish their books and began training people to spread their messages across the United States. These training sessions and "conclaves" were held throughout the United States, open to the general public and free of charge.

"I AM" Activity [SEP] A front-page story in a 1938 edition of the Chicago Herald and Examiner noted that the Ballards "do not take up collections or ask for funds". Some of the original members of I AM were recruited from the ranks of William Dudley Pelley’s organization the Silver Shirts. Meetings became limited to members only after hecklers began disrupting their open meetings. Over their lifetimes, the Ballards recorded nearly 4000 live dictations, which they said were from the ascended masters.

"I AM" Activity [SEP] Guy Ballard, his wife Edna, and later their son Donald, became the sole "accredited messengers" of the ascended masters. In 1942 they began the I AM Sanctuary at a former Presbyterian missionary school. The Ballards' popularity spread, including up to a million followers in 1938. They accepted donations (called "love gifts") from their followers across the country, though no such donation or dues were required.

"I AM" Activity [SEP] The first of many "conclaves" held in scores of cities in their national tours was Philadelphia, Pennsylvania, October 10–19, 1934. According to a Los Angeles Magazine article, in August 1935, the Ballards hosted a gathering at the Shrine Auditorium in Los Angeles that drew a crowd of 6,000. Guy Ballard spoke under the pseudonym he used in authoring his books, Godfre Ray King, and his wife used the pseudonym Lotus. The meeting included teachings they described as being received directly from the ascended masters.

"I AM" Activity [SEP] They led the audience in prayers and affirmations that they called decrees, including adorations to God and invocations for abundance of every good thing, including love, money, peace, and happiness. At the height of his popularity, Guy Ballard died from arteriosclerosis at 5:00 A.M. on December 29, 1939, in Los Angeles, in the home of his son Donald. On December 31 his body was cremated.

"I AM" Activity [SEP] On New Year's Day during the annual Christmas Class, Edna Ballard stated that Guy had completed his Ascension at midnight December 31, 1939, from the "Royal Teton Retreat". Students of the "I Am" Activity believe in death as a change, not an ending. The "I AM" activity believe "ascension" can mean entering heaven alive, that is, to "raise one's body"—physically translating to a higher form of existence, as in the ascension of Jesus.

"I AM" Activity [SEP] This is what Guy Ballard had claimed his followers would be able to do if they followed his instructions. Recorded in a dictation prior to Guy W Ballard's death a new dispensation to make the ascension after the passing of death and cremation was given, and is recorded at the Saint Germain Foundation. Students using this more traditional definition would have to conclude that Mrs. Ballard did not tell the full teaching, since Mr. Ballard had died a quite ordinary death and his body had been cremated.

"I AM" Activity [SEP] There had also been questions raised about devout members who had died without entering heaven alive. At this time, Edna Ballard defined "ascension" as dying an ordinary death, but going to a higher level of heaven than a normal person because one has balanced "51% of one's karma".

"I AM" Activity [SEP] This modified and more practical definition of "ascension" is used by all ascended master teachings religions today, although they still believe that a select few, higher-level ascended masters such as Jesus and St. Germain entered heaven alive. In 1941, the Ballards were sued for copyright infringement by the family and estate of Frederick Spencer Oliver (1866-1899), "amenuensis" of the novel A Dweller on Two Planets, first published in 1905. The suit was dismissed for failure to state cause of action.

"I AM" Activity [SEP] District Judge Dawkins quoted the original foreword to Oliver's book in its entirety, wherein Oliver emphasized that he was not the author but had channeled the book from the spirit of a previously deceased person with the intent of preserving and conveying the story and teachings of that person's world; and the book had been copyrighted with Oliver as a proprietor, not as the author.

"I AM" Activity [SEP] Judge Dawkins pointed out that the Ballards had stated they were using similar methods to write their books and that this in itself wasn't enough to uphold the action in court. Based on statements made in books sent via the mail, Edna Ballard and her son Donald were charged with eighteen counts of mail fraud in 1942. The presiding judge instructed the jury not to consider the truth or falsity of the religious beliefs, but only whether the Ballards sincerely believed the claims or did not, and the jury found them guilty.

"I AM" Activity [SEP] The Ninth Circuit overturned the conviction on the grounds that the judge improperly excluded the credibility of their religious beliefs from consideration, and the government appealed to the Supreme Court. In United States v. Ballard, the Supreme Court in a 5-4 landmark decision held that the question of whether Ballards believed their religious claims should not have been submitted to the jury, and remanded the case back to the Ninth Circuit, which affirmed the fraud conviction.

"I AM" Activity [SEP] Interpreting this decision, the Ninth Circuit later found that the Court did not go so far as to hold that "the validity or veracity of a religious doctrine cannot be inquired into by a Federal Court." On a second appeal, the Supreme Court in 1946 vacated the fraud conviction, on the grounds that women were improperly excluded from the jury panel.

"I AM" Activity [SEP] In March 1942, Edna Ballard moved the western branch of the Saint Germain Press and her residence to Santa Fe, where she recorded live before an audience thousands more dictations she said were from the Ascended Masters. Despite the ultimate dismissal of the court cases, it was not until 1954 that the organization's right to use the mail was restored. The Internal Revenue Service revoked their tax-exempt status in 1941, stating it did not recognize the movement as "a religion".

"I AM" Activity [SEP] A court ruling in 1957 overturned the ruling of the IRS and re-established the group's tax-exempt status. Edna Ballard's death following "a brief illness" was reported as having occurred in her Chicago home on February 10, 1971. As of 2007, Saint Germain Foundation maintains a reading room in Mount Shasta, California, and its headquarters in Schaumburg, Illinois. Several annual conclaves are held at their 12-story "I AM Temple" at 176 West Washington Street in downtown Chicago.

"I AM" Activity [SEP] Among the hundreds attending, there are usually dozens of "I AM" students from other nations. Classes and conclaves are regularly held in approximately 300 locations in America, Europe, Latin America, Australia, and Africa. The Saint Germain Press, a subsidiary of the Saint Germain Foundation, publishes the historical books and related artwork and audio recordings of the Ballards' teachings, and a monthly magazine available by subscription, titled "The Voice of the 'I AM'".

"I AM" Activity [SEP] It has been estimated that the Saint Germain Press has printed and put into circulation over one million books. The Saint Germain Foundation presents the "I AM" COME! Pageant every August at Mount Shasta, and has done so each year since 1950.

"I AM" Activity [SEP] Their website states that the performance is open to the public at no cost, and describes the pageant as a portrayal of "the life of Beloved Jesus, focusing on His Miracles of Truth and Healing, and the example of the Ascension which He left to the world." According to the group's teachings, ascended masters are believed to be individuals who have left the reincarnation cycle of re-embodiment.

"I AM" Activity [SEP] The "I AM" Activity calls itself Christian, because Jesus is considered to be one of the more important ascended masters. It also refers to itself as patriotic because ascended master St. Germain is believed to have inspired and guided the USA Declaration of Independence and the Constitution. Followers claim that St. Germain belonged to the same Masonic Lodge as George Washington and Benjamin Franklin. However, Guy Ballard tended to downplay any relation of his ideas to Freemasonry because of his great discordance with Franklin Delano Roosevelt, a famous Freemason.

"I AM" Activity [SEP] Thus the notion that Saint-Germain belonged to a Masonic Lodge was more part of general occult lore than part of Ballard's emphasis.

"I AM" Activity [SEP] The movement teaches that the omnipotent, omniscient and omnipresent creator God ('I AM' – Exodus 3:14) is in all of us as a spark from the Divine Flame, and that we can experience this presence, love, power and light – and its power of the Violet Consuming Flame of Divine Love – through quiet contemplation and by repeating 'affirmations' and 'decrees'. By affirming something one desires, one may cause it to happen.

"I AM" Activity [SEP] The group teaches that the "Mighty I AM Presence" is God existing in and as each person's higher self, and that a light known as the "violet flame" is generated by the "I AM Presence" and may surround each person who calls forth the action of the holy spirit for expression of mercy or forgiveness.

"I AM" Activity [SEP] The group believes that by tapping into these internalized powers in accordance with the teachings of the ascended masters, one can use one's relationship to the "presence" to amplify the expressions of virtue such as justice, peace, harmony, and love; to displace or abate the expression of evil (relative absence of good) in the world; and to minimize personal difficulties in one's life.

"I AM" Activity [SEP] The spiritual goal of the teachings is that, through a process of self-purification, the believer may attain the perfected condition of the saints, or become an ascended master when leaving their body, contrasted to common concepts of 'ordinary death'.

"I AM" Activity [SEP] The process of attaining these results includes one or another of interior practices to facilitate resonance and alignment with the "I AM Presence": self-assessment in light of saintly exemplars such as Jesus, care in the use of language, devotion (to the Divine), gratitude, meditation, invocations and affirmations; and external practices such as "decrees" (repeated prayers given aloud with conviction), all of which are said to amplify the energetic presence of the divine in one's experience, resulting in the desired positive changes.

"I AM" Activity [SEP] Members believe there is actual science behind decrees and affirmations and claim these practices are acknowledged by medicine as effective. The group also emphasizes personal freedom as essential to spiritual development. These "positive thinking" beliefs overlap with several movements, such as New Thought, the so-called New Age movement and the Human Potential Movement. Exaltation (LDS Church) Robert LeFevre Mirra Alfassa Supermind (integral yoga) Saint Germain Foundation. The History of the "I AM" Activity and Saint Germain Foundation.

"I AM" Activity [SEP] Saint Germain Press 2003 ISBN 1-878891-99-5 Partride, Christopher, ed. ( 2004). New Religions: A Guide: New Religious Movements, Sects and Alternative Spiritualities. New York, NY: Oxford University Press. pp.  330–332. Barrett, David (1996). Sects, 'Cults', and Alternative Religions: A World Survey and Sourcebook. London: Blandford. ISBN 0-7137-2567-2.

"I AM" Activity [SEP] "United States v. Ballard, 322 U.S. 78 (1944)". Justia Law. "Saint Germain Foundation official website". Saint Germain Foundation. Archived from the original on December 13, 2007. Retrieved December 17, 2007. The "I AM" Activity is spiritual, educational and practical. There are no financial schemes behind it; no admission is ever charged. It takes no political stance in any nation.

"I AM" Activity [SEP] The parent organization is Saint Germain Foundation, with worldwide headquarters located in Schaumburg, Illinois, a suburb of Chicago. It is represented throughout the world by 300 local groups termed "I AM" Sanctuary, "I AM" Temple, "I AM" Study Groups, or "I AM" Reading Room. Saint Germain Foundation and its local activities are not affiliated with any other organization or persons. Hadden, Jeffrey K. ""I AM" Religious Activity". Religious Movements Homepage at the University of Virginia.

"I AM" Activity [SEP] University of Virginia. Archived from the original on November 23, 2007. Retrieved December 17, 2007. Thompkins, Joshua (April 1, 1997). " The mighty I Am: Cult led by Guy Ballard". Los Angeles Magazine. King, Godfré Ray (1935) [1934]. " 1: Meeting the Master". Unveiled Mysteries (Second ed.). Chicago, Illinois: Saint Germain Press. pp.  1–32 – via Internet Archive.

"I AM" Activity [SEP] The Voice of the "I AM" Number 1, March 1936. Chicago, Illinois: Saint Germain Press. page 27 Chicago Herald and Examiner October 8, 1938 A History of Spirituality in Santa Fe: The City of Holy Faith. Arcadia. February 22, 2016. ISBN 9781625856401. "War on High" -- Interview with Elizabeth Clare Prophet Gnosis magazine No.

"I AM" Activity [SEP] 21 Fall 1991 Pages 32-37 Prophet, Elizabeth Clare and Prophet, Mark (as compiled by Annice Booth) The Masters and Their Retreats Corwin Springs, Montana:2003 Summit University Press--"Ascension--the Goal of Life" Page 51 Oliver v. Saint Germain Foundation, 41 F. Supp. 296 (S.D. Cal. 1941). Cohen v. United States, 297 F.2d 760 (1962) "Ballard v. United States, 329 U.S. 187 (1946)". Justia Law. Catherine L. Albanese (2007).

"I AM" Activity [SEP] A Republic of Mind and Spirit: A Cultural History of American Mind and Spirit. Yale University Press. p. 470. ISBN 978-0-300-11089-0. "June 1971 Report of death of Edna Ballard who passed on Feb 10, 1971". The Sacramento Bee. June 3, 1971. p. 15 – via newspapers.com. "Saint Germain "I AM" Group Activities". Saint Germain Foundation. Archived from the original on February 26, 2019.

"I AM" Activity [SEP] Retrieved October 18, 2017. "Saint Germain Press official home page". Saint Germain Foundation. Archived from the original on December 17, 2007. Retrieved December 17, 2007. "Saint Germain Foundation "I AM" COME! Pageant webpage". Saint Germain Foundation. Archived from the original on December 17, 2007. Retrieved December 17, 2007.

"I AM" Activity [SEP] Folkloric accounts collected in Raymond Bernard's Great Secret Count St Germain (Mokelumne Hill Press, 1993) "The "Beloved Mighty I am Presence"". Archived from the original on March 13, 2019. Retrieved January 6, 2014. Your Body Believes Every Word You Say - Barbara Hoberman Levine, Hung By The Tongue - Francis P Martin; Healing Words - Larry Dossey, M.D., 5 Common Words That Create Failure -Geoffrey James Saint Germain Foundation.

"I AM" Activity [SEP] The History of the "I AM" Activity and Saint Germain Foundation. Saint Germain Press 2003 ISBN 1-878891-99-5 King, Godfre Ray. Unveiled Mysteries. Saint Germain Press. ISBN 1-878891-00-6 King, Godfre Ray. The Magic Presence. Saint Germain Press. ISBN 1-878891-06-5 Saint Germain. I AM Discourses. Saint Germain Press. ISBN 1-878891-48-0 Peter Mt. Shasta. "

"I AM" Activity [SEP] Lady Master Pearl, My Teacher." Church of the Seven Rays. ISBN 978-0692356661 Information on the website of the Saint Germain Foundation Archived January 26, 2021, at the Wayback Machine, original publisher of Ascended Master Teachings beginning in 1934. Unveiled Mysteries, full text of Guy Ballard's first book, available online at no cost Psychic Dictatorship in America, a collection of a series of monographs or chapters by a former member, Gerald Bryan.

"I AM" Activity [SEP] Publications of the FBI Case BALLARD, EDNA ANNE processed and released pursuant to the Freedom of Information Act (FOIA), a Document with all published pages of this case. Release 1 of the Publications of the FBI Case BALLARD, GUY WARREN processed and released pursuant to the Freedom of Information Act (FOIA), a Document with all published pages of this case.

"I AM" Activity [SEP] Release 2 of the Publications of the FBI Case BALLARD, GUY WARREN processed and released pursuant to the Freedom of Information Act (FOIA), a Document with all published pages of this case.

"King" Bennie Nawahi [SEP] Benjamin Keakahiawa Nawahi was born in Honolulu, Territory of Hawaii, one of 12 children. While not of royal descent, he was eventually nicknamed "King" as many show business personalities are for their particular genre. Nawahi learned to play guitar in the parks of Honolulu for pennies, often teaming with Sol Hoʻopiʻi, who would later become his rival for the title "King of the Hawaiian Guitar", along with Sam Ku West. He was also known as "King of the Ukulele".

"King" Bennie Nawahi [SEP] In 1919 Nawahi played with his brother Joe's band, the Hawaiian Novelty Five, on the Matsonia passenger liner that sailed between Honolulu and San Francisco. The group eventually became a staple on the Orpheum vaudeville circuit's North America tour. Bennie Nawahi separated from the group and embarked on a solo career as a singing ukulele player. Master showman Sid Grauman proclaimed him "King of the Ukulele" and the nickname stuck.

"King" Bennie Nawahi [SEP] In 1920 an act of the United States Congress established "Hawaii National Park" (later split into Hawaiʻi Volcanoes National Park and Haleakalā National Park), shining a spotlight on the islands. The 1920s became a heydey for all things Hawaiian, including novelty acts of the vaudeville genre. Among Nawahi's novelty stunts was playing Turkey in the Straw on Hawaiian guitar with his feet. Tin Pan Alley went with the Hawaii craze and between 1915 and 1929 produced such ditties as Hello Hawaii How Are You? (

"King" Bennie Nawahi [SEP] 1915) (when many pronounced the state's name as How-Wah-Yah), Oh How She Could Yacki Hacki Wiki Wacki Woo (1916), Hula Hula Dream Girl (1924) and That Aloha Waltz (1928). There is some evidence Bennie Nawahi also used the name "J. Nawahi", as the Victor Library lists the tune Hula Blues by "J. Nawahi (instrumentalist : steel guitar)".

"King" Bennie Nawahi [SEP] By 1928 Nawahi had begun recording for multiple record labels, including Columbia, Victor, Q.R.S. and Grey Gull, under multiple names (including Red Devils, Q.R.S. Boys, Slim Smith, Hawaiian Beach Combers, Georgia Jumpers, Four Hawaiian Guitars and King Nawahi & the International Cowboys), with bandmates that included soon to be Sons of the Pioneers, Tim Spencer (singer) and Leonard Slye (later to become cowboy star Roy Rogers).

"King" Bennie Nawahi [SEP] One night in 1935 while driving home from a performance, Nawahi was suddenly struck blind. No medical cause was ever identified. The loss of vision was permanent, but he never allowed it to impede his life, as he continued performing and touring until the 1970s, when he was partially paralyzed by a stroke. Nawahi set a remarkable swimming record for blind people in 1946.

"King" Bennie Nawahi [SEP] He swam the 22 miles of choppy Pacific Ocean waters from San Pedro, California to Santa Catalina Island in just over 22 hours, guided only by coach John Sonnichson and a bell on a lead boat. He appeared briefly in the 1985 Academy Award-nominated documentary film on Roy Smeck, Wizard of the Strings. He died in Long Beach, California on January 29, 1985.

"King" Bennie Nawahi [SEP] From Honolulu To Hollywood: Jazz, Blues & Popular Specialties Performed Hawaiian Style (2008) CD (The Old Masters) Hawaiian String Virtuoso: Steel Guitar Rec 1920's (2000) CD 2055 (Yazoo) Corliss, Richard. " Hawaii's Man of Steel". Time Pacific Magazine. Time Inc. (14 August 2000). Archived from the original on July 9, 2001. Ruymer, Lorene (1996). Hawaiian Steel Guitar. Centerstream Publications. p. 29.

"King" Bennie Nawahi [SEP] ISBN 978-1-57424-021-4. Broughton, Simon; Ellinaham, Mark; Trillo, Richard (2000). The Rough Guide to World Music Vol 2 (Including Latin & North America, Caribbean, India, Asia and Pacific). pp.  57, 62. ISBN 978-1-85828-790-4. "Orpheum Circuit". O.R.P.H. Inc. Retrieved 22 May 2010. "Memorial Sid Grauman". Find A Grave. Retrieved 22 May 2010.

"King" Bennie Nawahi [SEP] Find A Grave Drowne, Kathleen; Huber, Patrick (2008). The 1920s. Greenwood. p. 213. ISBN 978-0-313-36163-0. "J. Nawahi". UCSB Libraries. Retrieved 23 May 2010. Regents of the University of California "Hawaiian String Virtuoso". Yazoo Records. Archived from the original on 29 November 2010. Retrieved 22 May 2010. "Bennie Nawahi". Brad's Page of Steel.

"King" Bennie Nawahi [SEP] Archived from the original on 7 May 2010. Retrieved 22 May 2010. "Wizard of the Strings". Internet Movie Database. Retrieved 22 May 2010. Nawahi, Victor Library

"Left-Wing" Communism: An Infantile Disorder [SEP] Lenin points out that the Russian Revolution has considerable international significance and criticises the leaders of the Second International, including Karl Kautsky, for failing to recognize the international relevance of soviet power as a revolutionary model. To illustrate their move away from revolutionary politics, he supplies a quote from a 1902 work of Kautsky which concludes that "Western Europe is becoming a bulwark of reaction and absolutism in Russia". Lenin asserts that in a war against the bourgeoisie "iron discipline" is an "essential condition".

"Left-Wing" Communism: An Infantile Disorder [SEP] He then describes the circumstances which led the Bolsheviks to this conclusion in their success at taking state power in Russia. The third chapter divides the history of Bolshevism into the "years of preparation of the revolution" (1903–1905), the "years of revolution" (1905–1907), the "years of reaction" (1907–1910), the "years of rise" (1910–1914), the "first imperialist world war" (1914–1917) and the "second revolution in Russia".

"Left-Wing" Communism: An Infantile Disorder [SEP] He describes the changing circumstances for revolutionaries in Russia and the reaction of the Bolsheviks to them. Lenin describes the enemies of the working class as opportunists, petty-bourgeois revolutionaries which he links to anarchism; and the "Left" Bolsheviks (expelled from the Bolshevik group in 1909), whom he links with those who criticised the Peace of Brest-Litovsk.

"Left-Wing" Communism: An Infantile Disorder [SEP] He ends by criticizing the Mensheviks, Socialist Revolutionaries and members of the Socialist International who were prepared to compromise with the German leaders in defence of a capitalist system. The fifth, sixth and seventh chapters discuss a section of the Communist Party of Germany which split between the writing of the document and its publication to form the Communist Workers Party of Germany (KAPD). As an example, he takes Karl Erler's article "The Dissolution of the Party".

"Left-Wing" Communism: An Infantile Disorder [SEP] Lenin criticised the group's anti-trade union attitude, their anti-parliamentarism and Erler's proposal of a dictatorship of the masses as a counterpoint to the "dictatorship of the party" he claims the Russian Revolution has led to. Lenin notes that the Russian Communist Party (Bolsheviks) rely on the Russian trade unions and that a reactionary labour aristocracy is inevitable, but must be fought within the union movement.

"Left-Wing" Communism: An Infantile Disorder [SEP] In contrast to the KAPD, he holds that so long as much of the proletariat holds illusions in parliaments, communists must work inside such reactionary organisations. Lenin then compares the anti-parliamentarism of the Dutch left and that of Amadeo Bordiga. Lenin then criticises the slogan "no compromises", noting that the Bolsheviks had made many compromises in their history. He believes that this is using theory as dogma, rather than as a "guide to action".

"Left-Wing" Communism: An Infantile Disorder [SEP] Lenin also criticises National Bolshevism and some leftists for not recognising the Treaty of Versailles. Lenin critiques the Workers Socialist Federation's opposition to parliamentary action and in particular to affiliation to the Labour Party through texts written by Sylvia Pankhurst and Willie Gallacher. He proposes that all the main socialist groups in the country should form a Communist Party of Great Britain and that they should offer an electoral coalition with Labour. He concludes that the party would gain whether or not Labour accepted the offer.

"Left-Wing" Communism: An Infantile Disorder [SEP] In a famous turn of phrase, he says that they should support Labour General Secretary Arthur Henderson "in the same way as the rope supports a hanged man". Lenin concludes that in each country, communism must struggle against Menshevism and "Left-Wing" communism. He claims that communism has already won over the vanguard of the workers, but that to win over the masses it must relate to the differences between the Hendersons, the Lloyd Georges (liberals) and the Churchills (conservatives).