Archangel Uriel: The Wisdom Of God

Archangel Uriel: The Wisdom Of God The Archangel Uriel is one of the four archangels that rule over the four corners of the Earth. The other three are Michael, Gabriel, and Raphael. Uriel is the least mentioned of these four archangels, if he is mentioned at all. According to some traditions, there are seven archangels. But even in these accounts, these four are the most prominent. There are scant references to Uriel in scripture. Jewish scripture does not mention the archangels by name. In Christianity, Uriel appears in the Gnostic version of the Bible where we learn his name means The Light Of God. Uriel is also known as the angel of Wisdom. His realm is in the mental plane where thoughts, ideas, and creativity reside. As The Light of God, the Archangel Uriel shines the light of truth and wisdom where there is darkness, deception, and confusion. Uriel also helps people to control their emotions, guiding them to release anger and overcome anxiety, both of which are obstacles to gaining wisdom. The archangel provides guidance in recognizing and avoiding dangerous situations. The Archangel of Salvation, Uriel shows people how to heal and brings forgiveness t those who ask. Tradition teaches that Uriel stands before the gates of Heaven and denies entrance to all who have failed to love God. Uriel also offers unconditional forgiveness and holds the keys that unlock the gates. Uriel is mentioned often in apocryphal scripture and other early religious writings that did not make it into what we now know as The Bible. The archangel is credited with rescuing John the Baptist from the Massacre of the Innocents the king ordered upon hearing about the birth of Jesus. Jewish tradition holds that Uriel checked the doors for lambs blood during the Egyptian plagues. Uriel is also one of the select few angels who are allowed to enter the immediate presence of God. During medieval times, Uriel was considered the holy source of heat in the winter. In Catholic tradition, Uriel is the patron saint of the arts. He is also the patron saint of science, because of the archangels association with wisdom, and of those seeking the sacrament of Confirmation. The Coptic Christians venerate Uriel. To many other Christians, however, Uriel remains unknown. There is no mention of Uriel in canonical scripture. In 745 AD, Pope St Zachary condemned the churchs obsession with angels, saying that it bordered on angel worship which is forbidden by the Ten Commandments. He did, however, approve the reverence of certain named angels. Uriel was one of many angels that were left off of this list. Despite the efforts of Pope St. Zachary, many people still venerate Uriel, especially among Kabbalists and Eastern Orthodox Christians. Uriels Feast Day is July 28th as the archangels influence is deemed to peak in the middle of the summer. Uriel stands guard over the summer, guiding the ripening of the grain harvest and the blossoming of a multitude of flowers. Making A Connection With Uriel Connecting with Uriel is becoming increasingly common among people in the New Age movement and Christians exploring their own deeper spirituality. There is no one correct way to make a connection with the Archangel Uriel. What is important is that you find a method that is comfortable for you. Prayer is obviously the most common method for connecting with Uriel. However, the influence of New Age mysticism has caused a growth in the popularity of meditation as a means of venerating the archangels. Because archangels are ever-present spiritual beings, you can connect with them whenever and wherever you are. Archangels have a historic tendency to appear to humanity in dreams and visions. This is particularly true of Uriel, who operates primarily in the realm between the physical and the spiritual. Through Prayer People most often pray to Uriel to grant them wisdom. Unsolicited contact with Uriel is rare and is generally associated with someone becoming a scholar or a prophet of God. Uriel also guides us on our spiritual journey as we transform from our mere physical and carnal nature to one that is more holy and of God. The archangel teaches is the path of wisdom and righteousness, leading us to our destiny of being united with God in Heaven after our death. Uriel is also the angel of music, the arts, science, and prophecy. People who are actively interested in each or all of these areas are encouraged to reach out to Uriel to intercede on their behalf with God. The archangel helps us to overcome stress in our life, soothing our minds and allowing us to find inner peace. Whenever life becomes seemingly unbearable, Uriel is the archangel who keeps us grounded in our faith and leads us through troubling and turbulent times The primary method people use to reach out to Uriel is through prayer. The act of praying allows us to communicate openly with God and His angels. Prayer is usually a one-way communication from us to the divine as we seek to have our voices heard. Occasionally, people will receive a directly communicated answer during their prayers. Most often, however, the answers to our prayer occur over time. As one of the angel who is allowed to be present with God, Uriel is a powerful ally in your prayer life. God listens to His angels and grants them leeway to act on His behalf. Uriels assignment is to give people wisdom in all things. The archangel guides our decision making and relieves our anxiety. He allows us to think and perceive the world with a clear mind and stable emotions so that we can make the right choices that ultimately bring us closer to God. As such, Uriel helps us navigate the spiritual realm and makes our entry into Heaven possible. For those who are new to the act of prayer, formal prayers are extremely useful. God and His angels know what we are thinking and what we are going to say before we say it. Still, God wants us to reach out to Him so that we can use our own freewill to choose to follow and love Him, thus growing in His spirit. If you have not prayed before, formal traditional prayers can help to loosen your tongue and open your heart to a prayerful life. Here is an example of prayer you can use as you begin your quest to crate a connection with Uriel, the Angel of Wisdom. A Prayer For Wisdom St. Uriel the Archangel You are the Light of God The Angel of Wisdom Please pray for me Grant me wisdom So that I might understand the will of God Release me from anxiety Soothe my soul Open my heart And guide me along the path of righteousness So that I might join you In the presence of the Lord Amen A Prayer Of Thanksgiving St. Uriel, I thank God for the gift of your guidance And I thank you for the gift of your wisdom Archangel Uriel, you guide my decisions and keep me on the righteous path You soothe my mind and bring harmony to my soul You ease my troubled heart and release me from anxiety For all of these things I thank you and give you praise In the holy name of God our Father Archangels often answer prayers in ways that are not immediately clear to. Praying everyday helps to prepare you to understand the answers. Through experience, you will gain the ability to discern the answers to your prayers from mere happenstance. God and His angels are ever present which means they see your life in its entirety while you experience it one moment at a time. Answers to prayer come in Gods time, not mans. Through faith you will understand the answers to your prayers and how they affect your life. Prayer can take place wherever you happen to be. Sacred places like shrines and churches offer quiet and holy places where we can connect with the divine, but you do not have to go to those places in order to pray. All you need is your soul, and open heart, and humility. The words will come when you are ready. There are two basic forms of prayer formal and informal. Formal prayers are the prayers that are passed down through church tradition or newer prayers that follow the same form. They generally start by acknowledging who is being prayed to and honoring or venerating them, The person praying then humbles themselves and makes their prayer request. Informal prayers do not follow a traditional form. While their tone is more reverent than casual speaking, the words themselves are generally improvised on the spot or are words that are personally relevant to the one who is praying. Connecting With Archangel Uriel Through Traditional Formal Prayer Formal prayer helps us to speak with God and his angels when our own words fail us. When the crowd asked Jesus Christ how they should pray to God, he gave them The Lords Prayer. Clearly, any form of prayer will work if it is humble and honest. The use of traditional formal prayers makes the act easier. During stressful situations, we can struggle to find the right words to say. Formal prayer gives us those words as a starting point from which we can add our own words later is we wish. Using a formal prayer also teaches us how to pray on our own. Traditional prayers follow classical structures that, once learned, can be used to craft something more personal. For centuries, people were persecuted and sometimes executed for reciting these prayers. Knowing this makes reciting these prayers today a powerful and humbling experience. Saying The Rosary The Rosary is probably the most well known type of formal prayer. Using a chain of beads, a person recites a series of traditional prayers venerating the Virgin Mare or reflecting on either moments in their life, lost loved ones, or the Passion of Christ. Rosaries can be used in other ways as well. They can be used for connecting with the archangels by substituting prayers of veneration for the archangel for the Hail Mary prayer used to venerate the Mother of God. A prayer for the veneration of the Archangel Uriel would go like this: Hail Archangel Uriel, Angel of Wisdom You are ever present with the Father And are Blessed in the eyes of the Lord Bring me comfort, for I am troubled So that I might become closer to God Holy Uriel, the Light of God Guide me on the path of righteousness Protect me from evil And pray for me, a sinner To the Lord our God Saying the rosary is a prayerful and meditative discipline. Making the rosary a habit will comfort your soul. Chaplets Chaplets are similar to rosaries, but smaller and quicker to use. They are also available specifically for different saints and the archangels. The Chaplet of The Archangel Uriel consists of the Medal of Uriel, three beads representing the Holy Trinity, and nine beads that represent the nine choirs of angels. The chaplet can be used in the following manner. The medal Holding the medal between your finger and thumb, recite the Hail Archangel Uriel from above. The first three beads Begin each bead with the words Archangel Uriel, intercede for me so that might become closer to God With the first bead, follow this with the Lords Prayer. Using the next beads, follow the words with the Hail Mary and then the Glory Be. The nine beads Say these beads in honor of the nine Angelic Choirs, or just use them as a novena. Say the following prayer with each bead. Holy Lord, God of power and might Heaven and Earth are filled with your Glory Hosanna in the highest Blessed is He who comes in the name of the Lord Hosanna in the highest. Closing prayer Upon completion, say the following formal prayer to Uriel Archangel Uriel, Fire of God With your fiery sword of God Protect me from evil Bring me to the throne of God On the day of my reckoning Show mercy on my soul And intercede with me To the Lord God Almighty Chaplets are more convenient that rosaries as they are easier to carry with you and can be said relatively quickly. Novenas A novena is a series of prayers said for nine days in a row. They can be the same prayer, or a different one each day. The nine days of prayer remind us of the nine days the apostles spent in prayer between the Ascension and Pentecost. The days between Ascension Thursday and Pentecost Sunday are the most popular time for saying novenas, but they can be used at any time. Saying a novena to Uriel is often done around the archangels Feast Day of July 25th or the Feast Day shared with the other archangels, September 29th. Novenas can be said with prayers from prayer books, with chaplets, or y praying the rosary. They can also be used in conjunction with meditative rituals. The Archangel is traditionally associated with the number 9, making novenas a particularly appropriate way to seek your connection with him. Connecting Through Meditation Meditating is different from praying and is an important addition to your spiritual growth. During prayer you are seeking an audience with the divine. You want to be heard, whether you are offering praise, asking forgiveness, or seeking guidance. Prayer is essentially an act of active communication with God and His angels. During meditation, you are seeking to listen more than to hear. There is a place for communicating while meditation, but the act is more importantly an opportunity to be still in body and mind so that you can receive messages from heaven. Through meditation, you enter a trance-like state where you are better able to listen to communication from the angels of the Lord. Mediation can be accomplished anywhere. Using a meditative ritual can be a wonderfully holy and cathartic experience. The process of the meditative ritual brings the body, mind, and soul in to a restful and peaceful state. This opens your awareness to the presence of the divine. To begin meditating, you first need to find a quiet and secluded place. The church is an excellent place for meditative purposes. Most churches are open between services, allowing people to enter and meditate on the word of God. In Catholic churches, the inner room where the Eucharist is displayed is the quietest area is perfect for reaching a meditative state. Meditating in the presence of the Body of Christ is a deeply religious experience. Secluded gardens that are off the beaten path are also wonderful places for meditation. If you do not have access to a place like this, however, you can easily create a meditative space within your own home by setting up a shrine using little more than a table, table cloth, candles, and incense. Once you have found a proper place to meditate, make yourself comfortable and close your eyes. Make yourself become aware of every breath you take, breathing in and out slowly and deeply. As you inhale, feel yourself breathing in the spirit of the Archangel Uriel. As you exhale, allow yourself to release you anxiety and fear. By releasing your anxiety, you make room in your mind and soul for the wisdom which Uriel wants to bestow on you. Meditating is also an excellent way to start your day with energy and focus, or to end your day in a peaceful and reflective state. Visualization during meditation keeps you focused on your objective and helps you to avoid becoming distracted. This is where icons, statues, and images of the Archangel Uriel can be used effectively. These items do nothing of themselves other than to help you remain focused. Do not mistake the images fr the actual presence of the Archangel Uriel, as that would amount to idol worship. Merely let the images help you to create a vision in your own mind that the archangel can fill with his own presence. As you go deeper into your meditation with Uriel, you will see a ray of light. The light will either be white, yellow, or gold, as these are the colors associated with Uriel. Uriel is known as The Fire Of God, so do not be surprised if you see flames in your vision. The visions of fire or light will join with your actual vision of the Archangel Uriel. This way, you will understand with whom you are present. While meditating, you must remain passive. Do not try to manipulate or actively understand the messages you are receiving. This can lead to your ego altering the messages in a way that is easier for you to handle. But, this will result in you losing the message from the archangel. You ego is a powerful tool of Satan. To meditate on the message of the archangel, you need to subjugate you ego completely so that you can fully receive the Uriels message. There will be ample time to make sense of that message once the meditation is complete. Connecting With Uriel Through Simply Speaking Informal conversations with God are becoming common place. Humanity is developing in its collective relationship with God. Where once we could only speak with the Lord in a formal manner, we have learned to converse with God and His angels whenever we feel the need and in whichever way is most expedient and effective. Developing a habit of casually speaking with the divine is more convenient than making time for formal or ritualized prayer, and makes it easier to stay connected with the divine throughout the day. Formal and informal prayers serve the purpose of teaching us how to pray. From these prayers, we learn to offer praise, remain humble, seek forgiveness of our sins, and accept the will of God. Of these things, remaining humble is vital. To receive the blessing of the Archangel Uriel, we must acknowledge that we are not deserving and ask for these blessings along with his mercy. Pride is another tool of Satan. Thus, we must eliminate our pride to ensure out connection with the archangel. Simply speaking to Archangel Uriel is particularly appropriate during emergencies. When we are suffering, God doesnt expect us to just stop what we are doing, grab our rosary, and find a church. He wants to hear from us immediately, just as Christ called out to Him on the cross. Jesus Christ showed us that we can speak to God just as effectively whether we are in a peaceful garden or under extreme physical and spiritual anguish. Having a chaplet, medal, or charm handy can give you something to hold on to and focus on, and also serves to help you to relax. However, they do nothing more than that. The items are not magical on their own. The Use Of Writing To Connect With Uriel Communicating with Archangel Uriel through writing is very effective. Not only does it help those who write better than they speak to make a connection, it creates a journal of that communication that can be referenced later. Sometimes the messages we receive from angels are difficult to decipher immediately but become more clear with the passage of time. Creating a written journal of these messages allows you to review them as time goes by. The journal can also help you to give advice to others who are in your same circumstance, or can persuade people to write to angels on their own. Angelic writing takes two forms automatic dictation and automatic writing. They are similar in that you need to put yourself into a meditative state to begin, as you will be allowing Uriel to use your hands to deliver his message. With both forms, you also need to receive the message without judgment, allowing it to flow directly from the angel to the paper. Modern technology can be used as well by simply replacing your writing instrument with a keyboard. When using automatic dictation to connect with Uriel, you will listening to the message the archangel gives you and writing it down. You will start the process yourself through prayer and meditation so that you can become aware of the presence of Uriel. Nest, write down you question or request for the archangel on a piece of paper. Now, stay ready to write and listen for the archangels response. It is vital that you write down whatever message you receive, even if it doesnt seem to make sense. The process of interpreting the communication while writing puts the ego in the way of the communication, rendering it invalid. Continue to write whatever you receive until the message stops. Once the communication is over you can then go back and try to understand what you received. Understand also that the answer you receive might not be the answer you want. The Archangel Uriel is wise and knows what is best for us. Often, what is best for us seems confusing or comfortable at first. You must trust these messages through your faith. Also, if the message is confusing, dont try to force meaning into it. Allow time to pass and revisit the message from time to time. Eventually, life experiences and the passage of time will help you to understand what the archangel was telling you. Automatic writing is a little bit different. After asking your question of the archangel, sit completely still and let your pen hover over the paper. When you start to receive the message, the pen will start to move over the paper on its own. Do not try to influence the motion of the pen. Keeping your eyes closed is a good idea, because you might be tempted to finish a word that you think you recognize when the angel is trying to communicate something else. Keep in mind that the communication might be a picture instead of words. Trying to influence the outcome will result in a communication that is inaccurate and makes no sense. Both forms of angelic writing require you to free your mind completely of all preconceptions and allow the communication to flow freely. Do not allow yourself to edit, correct, or judge the communication. Simply accept what is given to you. If it doesnt make sense, save it and come back to it later. Angelic messages come to us with an understanding of a future that we have yet to experience. Given time, the message and guidance you receive will make perfect sense to you. Connecting With Uriel In Your Dreams Archangels are quite fond of communicating with us through our dreams. When Uriel appears in dreams and visions, the encounter is very intense and intimidating. Archangels are no-nonsense, straight to the point communicators. There is no small talk, they are strictly about their business. Unsolicited interactions with Uriel are extremely rare because so few people can handle the gifts of wisdom and prophecy that Uriel bestows. Should you be visited by Uriel in your dreams, count yourself most fortunate. Uriel only visits those who the archangel believes can handle the intensity of the connection. And, the gift of prophecy he endows people with comes with great responsibility. Uriel is a teacher, and the lessons can be difficult ones. Always remember that, no matter how uncomfortable the message or lesson is, it is being bestowed upon you with love and grace. Reaching out to Uriel in your dreams is not dangerous, nor is it for the faint of heart. You must prepare yourself for the encounter by praying to Uriel to deliver you from fear. The powerful presence of the archangel is known to cause immense fear. This is due to the archangels God-like power, and not from any intent from the archangel to cause you to feel afraid. Believe that the archangel will not allow harm to come to you, and you should be able to relax and allow yourself to receive his presence. If you want Uriel to appear to you in your dreams, set yourself up before going to bed. Start with several prayers to the archangel. Rosaries and chaplets are perfect for this purpose. Then, as you drift of to sleep, repeat the words Archangel Uriel, allow me into your presence. As you fall asleep, your resting souls will enter the spiritual realm where the archangels reside. There, you will meet Uriel and receive your message. Recognizing The Presence Of The Archangel Uriel Making a connection with an archangel is a deeply religious and overwhelmingly emotional experience. These are the angels who will defeat Satan during the end times, who announced the birth of Jesus Christ to the world, and who deliver Gods messages to humanity. But just because a spiritual experience is immensely powerful does not necessarily mean that an archangel is present. Here are some clues to help you recognize when the Archangel Uriel is present. 1) You gain new insights and wisdom The Archangel Uriel is assigned to give people divine wisdom. If after your attempts to connect with the archangel you find yourself with a new understanding of your situation, you have likely been in contact with Uriel. Connecting with Uriel will cause your focus to move off of your worldly problems and on to God. You will become conscious of the everlasting presence of God and His angels. You might also find that you have received the gift prophecy. With this gift, you will not necessarily be able to foresee the future, but you will clearly see the consequences of your actions as well as the actions of others, and you will be able to guide people along the path of righteousness. 2) You suddenly grow in confidence Your new found wisdom will boost your confidence. You will feel empowered as you set wisely set yourself on the path to Gods glory. This confidence will not resemble cockiness. Rather, you will hold yourself and act in a way that reveals your understanding of Gods will in your life and the life of others. Many will be drawn to you for this, while others will shun you due to their lack of faith in God. 3) You will be motivated to help and serve others God and His angels grant these gifts to humanity not to be hidden but to be used to help others. A true connection with Uriel will be a life change in experience. You will feel obligated to use your new wisdom for the good of others, not for your own selfish gain. Interactions with the archangels spur us into action for the glory of God. This motivation to help others will also come with the ability to make positive changes in the lives of others. You will have the Archangel Uriel with you always to help you help others. 4) You will see or feel light, fire, and/or electricity Uriel is the Fire of God, and is associates with brightness, heat, and energy. People who have connected with Uriel report feeling an electric charge flow through their body. Some have also seen a flame or fire that burns hot and bright yet destroys nothing. Although nothing seems to be destroyed by the fire, it burns so hot and bright that you can smell the heat 5) The sights, smells, and sounds of Uriel Besides light and fire, Uriel is associated with the colors white, gold, red, yellow, and orange. When the archangel is present, you will smell the pungent and spicy aromas of sandalwood, cinnamon, and nutmeg. You might even have a vision of a beautiful angel dressed in leather and armor and holding a sword of fire, or riding in a chariot holding a bow and arrow. For more casual encounters, Uriel will appear dressed in a red tunic with leather sandals or boots. Uriel is also the Angel of Music and the Angel of Poetry. The patron saint of artists and musicians, Uriels presence is always accompanied by the beautiful and poetic music of the Angelic Choir. When you receive a message from Uriel, you will no it to be authentic if you are compelled to act on the message right away. Your new wisdom will excite you and guide you in the right direction. Archangel encounters are highly motivating and life changing. One cannot help but change they way they see and approach the world after such an encounter. Connections with archangels can also be terrifying. These are powerful spiritual beings that are closely related to God the Father. The Bible states that no one can set eyes on the Lord and survive. While the same is not true of the archangels, the encounter is indeed similar. Feeling afraid during an encounter with an archangel is entirely natural. If you ask the archangel to remove your fear, you will immediately be out at peace. Asking Uriels Help With Lifes Struggles The Archangel Uriel is adept at helping us with our daily struggles. From Uriel we can the wisdom and insight we need to make the right choices on a daily basis. God has assigned Uriel the ask of granting us wisdom in order to bring us closer to Him. This is his greatest gift. Uriel will clear your mind of anxiety and dread, and fill it with holy wisdom. When Uriel presents you with his wisdom, he will change the way you perceive the world, the spiritual realm, and your place in each. You will no longer wee yourself as a mere mortal being. You will understand you place in God eternal plan for the universe. This wisdom will rule your every though and action. You will no longer feel lost. Rather, the way of the righteous will become clear to you and you will follow that path with a content and sacred heart. Also known as the Archangel of Salvation, Uriel helps us with every aspect of our lives. He grants us the power of unconditional forgiveness. He shows us how to turn disappointment and failure into victory for the glory of God. And, he will be waiting for us at the end of our days here on Earth to grant us access to the Kingdom of Heaven. Archangel Uriel will intercede with God on the behalf of anyone who asks with a humble heart. Our mortal experience is rough, but necessary to prepare our souls for the paradise that awaits us in Heaven. The wisdom Uriel grants us gives us the ability to navigate our way through out most troubling times without straying from our path or losing our faith in the Almighty. Anytime you feel overwhelmed in your life, you should seek guidance from the Archangel Uriel. As the Angel of Music, Uriel can bring all aspects of our life into harmony. If you are not getting along with coworkers, Uriel can bring peace. If you are struggling with problems that you have caused for yourself, Uriel will help you to forgive yourself and find your way out of you self-imposed predicament in ways you did not see before making your connection. Asking Uriel For Help With Health Problems The Angel of Music wants our entire life to be in harmony. This includes our spiritual, mental, emotional, and physical health. The archangel understands that our physical well-being takes a toll on our spiritual health and can erode our faith in God. Along with spiritual wisdom, Archangel Uriel gives us the wisdom to make the right choices in regards to our health so that we can take better care of our bodies and treat them as a temple to God. Uriel is also ever-present with God, which makes him a great intercessor whenever we need healing. Asking Uriel to intercede on your behalf when you are ill or injured will bring a multitude of blessings. First, it will open your heart and soul to receive the healing power of God. Second, it strengthens your mind and spirit, which in turn helps you to endure the healing process. Also, Uriel will give you wisdom so that you will be able to take the proper steps to let our body heal. He will bring all the systems of your body in to harmony, so that they can work as one to heal your body on the inside. Uriel is also a worthy ally to have when we find ourselves to be terminally ill. All of us end our lives in the same way. We all must die. When your God appointed time has come, Uriel will be there to protect you and to welcome you at the Aptitude Influences: Second Language Acquisition Aptitude Influences: Second Language Acquisition Second language learning aptitude is featured as strengths which individual learners have in the cognitive abilities information processing during L2 learning and accomplishment in various stages and within different contexts. Aptitude has conventionally been observed as a key factor in the domain of L2 learning in which Ehrman and Oxford (1995) propose that its measures are most strongly correlated with L2 proficiency among all the individual differences (ID) variables. Therefore, emphasizing on the way it is measured, its role in the second language acquisition (SLA) process, and most importantly, the extent to which its factors may affect L2, aptitude can be confirmed as a strong predictor of academic success in SLA. In this paper, after discussing the nature of aptitude in general, a few important aptitude factors which contribute to SLA will be focused. DEFINITION OF LANGUAGE APTITUDE In an early review paper on aptitude research, Carroll (1981) defines general aptitude as an ability of learning a task, which involves a special inclination towards learning L2 and depends on some combination of persistent characteristics of the learner. In Carrolls specific view, aptitude is separated from achievement and motivation. Also, aptitude must be seen as a stable factor, perhaps even innate. Notably, it is not a prerequisite for L2 acquisition and should be distinct from general intelligence. CARROLLS INITIAL WORK It is appropriate to start the discussion of aptitude with a review of the work of the American psychologist J. B. Carroll who dominated the area by researched foreign language aptitude and established the parameters within which the sub-field still operates. It is important to report that till date, there has been large-scale work in making use of the Modern Language Aptitude Test (MLAT) produced by Carroll and Sapon (1959). Carrolls four factors of aptitude Carroll (1965, 1991) reports that aptitude contains four sub-components, namely, phonemic coding ability, grammatical sensitivity, inductive language analytic ability, and memory. Their descriptions can be expanded and their perspectives can be processed to SLA by using the four factors as described below. Phonemic coding ability This is not simply the ability to make sound discrimination, but the ability to code foreign sounds in such a way that they can be recalled later. Sound discrimination can be different from one to another; however, there is no correlation between this variation and language learning success. What really correlates is the ability to analyze sound so that it can be done quicker and can be recalled more readily without the need of having immediate rehearsal (Skehan, 1998). Associative memory This involves the ability to make connections between stimuli and responses, for instance, foreign language words or equivalents, and to develop such links strength. At the time of the MLAT production, its interpretation reflected the focus on psychology, described it as relatively simple stimulus-response connections, without mentioning more complex memory organization or representation. Skehan, (1980) has expanded in the recent aptitude research to the conceptualization of memory significantly, to seeing memory as only one part of aptitude but not the most important aspect. Instead, the ability to memorize more auditorily complex material are now viewed as more powerful predictors of L2 learning. Grammatical sensitivity The ability to understand the contribution that words make in sentences is the main focus in this area. The passive aspect to this ability is to emphasize recognition of function other than explicit representation (Skehan, 1998). Inductive language analytic ability This involves the ability to analyze a corpus of language material and then pay attention and discover patterns of correspondence and relationships including meaning and syntactic form. No matter it involves implicit or explicit rule representation, this fundamental attribute represents an ability to identify pattern, especially in verbal material. In addition, it is a productive ability in which the identification of pattern can be viewed as the beginning of inferring from input material for producing language based on the pattern which has been identified (Skehan, 1998). POST CARROL RESEARCH Since Carrolls influential work, the story of aptitude has not changed very much. However, it is useful to briefly review the studies which have appeared. Working during the 1960s, Pimsleur (1966) produces the only alternative battery, the Pimsleur Language Aptitude Battery (PLAB), targeted at high school students. This set of sub-tests is broadly similar to Carrolls MLAT, but places greater emphasis on auditory factors, and less on memory. Since then, there has been marginalizing influence related to the putative link between aptitude and learning context. Many researchers believe that foreign language aptitude with the methodologies that prevailed at the time of Carrolls research no longer survives in SLA field. In particular, Krashen (1981) links foreign language aptitude to learning, in which it involves teacher-led activities and occurs in classrooms. In other words, aptitude is explicit rule-focus, non-communicative practice, and learners awareness of language items. As a matter of fact, however, Reves (1983) points out the existing evidence between aptitude scores and naturalistic learning as well as de Graaff (1997a, 1997b) and Robinson (1995) mention the connections between aptitude scores and acquisitional measures that move towards the center of aptitude related to L2 acquisition processes. Post Carrolls five factors of aptitude Inspirations from SLA and foreign language aptitude will have led to be given an understanding of aptitude factors, namely, capacity to process input, implicit and explicit learning, output, attention and Focus on Form (FonF) Techniques and age, as highlighted in the following paragraphs. Capacity to process input SLA in earlier days mainly mentions input, and Krashen (1985) even comments that learners are required to process comprehensible input for meaning, which certainly engages the mechanism of language acquisition. Further developments have shown limitations by using this approach (Swain, 1985, 1995). VanPatten (1990, 1996) finds how input can be processed more effectively through carrying out a key research tradition in this aspect. A researcher later proves that if learners are placed under any level of information processing pressure, they can make use of their limited processing resources to reach the meaning (Van Patten, 1990). Furthermore, learners can only involve in forming an input if their processing capacity is available. Schmidt (1995, 2001) has pointed out the importance of noticing which includes the necessity to direct attention to some aspects of the input. On the one hand, Krashen provides the processing of comprehensible input and argues that such processing will turn out to develop an implicit system without awareness of learner in general. On the other hand, Schmidt claims that development involves noticing as a precondition in which it is necessary to have aspects of form before noticing consciously in the input. Definitely, this does not mean that complexity and ramifications of the aspect of form has to be thoroughly understood but to be in focal attention. Afterwards, additional processes, whether it is implicit or explicit, can be brought out. Noticing, therefore, becomes a pre-requisite condition, instead of a full explanation on the process of teaching and learning. Implicit and Explicit Learning The earlier research discusses the relationship of cognitive abilities to learning under instructional exposure in different conditions. Some recent researchers try to identify relationships between the information processing demands of different instructional sets and the L2 learner, and in addition, how influential these instructional sets are on learning (Robinson Ha, 1993; Williams, 1999). These instructional sets contain the symbols: +/- awareness of targets, +/- intention to learn targets, and +/- explicit metalinguistic information in relation to the form of targets. It is discovered that that L2 learning in explicit conditions, with certain level of metalinguistic awareness and instruction, were as effective and efficient as learning in implicit conditions under the condition that the stimulus domain was complex rather than having a simple L2 stimulus domain (Robinson, 1996a and de Graaff, 1997b). In addition, as measured by subtests of traditional tests like Carrolls MLAT, Robinson (1997a) and Williams (1999) claim that ID in aptitude and memory ability affect learning in both implicit and explicit conditions. Hence, it is suggested that adult L2 learning under all conditions of exposure is basically more or less the same (Robinson, 1996b, 2001) since the ID in the conscious information processing abilities are the underlying differences in the extent of learning which can be observed through the measurement of aptitude and memory tests. There are findings proving that L2 learning is facilitated when strengths in patterns of abilities or aptitudes are compatible with the processing demands of certain instructional sets. On the contrary, Krashens (1982) supports that implicit learning is basically different from explicit learning as the former focuses on unconscious processes and is insensitive to ID in the abilities in the traditional aptitude tests measurement such as MLAT which forms contrast to the concept of the latter. Output The output study is important in SLA in which the emphasis of most research activity has been on competence-oriented analyses of structural change. Therefore, output can be observed either as the immediate and extensive results of structural change, or the consequence of automatisation process. New analysis of output has recently formed a more central role. It is argued that the use of communication strategies can be influential to language development. Although it is at the expense of pressure for structural change, such strategies enable the effective communication of meanings. The necessity to communicate may induce more difficulties in basic form changes in some L2 learners (Schmidt, 1983; Skehan, 1992, 1998). Moreover, the nature of fluency should be understood or viewed as an interesting problem in SLA learners. Bygate (1988) clarifies that learners make noticeable dependence on time-creating devices to ease off real-time processing pressure. At the same time, Foster (2001) points out that learners lexically depend on chunks of language which function as wholes and therefore ease off processing demands as they can be retrieved without internal analysis. Since language in this view depends on lexicalized chunks, a different analysis on the role of memory in language processing is required. Instead of using a conservative slot-and-filler approach which involves syntactic rules and lexical elements, language as memory reliant can be used with the need of a capacious, redundantly-stored memory system. This is the only way to ensure speakers to have the pressures of real-time processing. Attention and Focus on Form (FonF) Techniques Many earlier research studies conducted classroom research under the influence of different kinds of intervention aiming to direct learner attention to L2 form through activities, which have a primary focus on meaning and the accomplishment of communicative goals (Doughty, 2004; Doughty Williams, 1998). The degree of attention to form in classroom L2 processing is being controlled by using various FonF techniques, for instance, input flooding which is a technique for drawing attention to form in input processing (White, 1998), input enhancement (Fridman, Doughty, 1995; Robinson, 1997b), structured input processing independent of rule explanation (Benati, 2004; Farley, 2004;); and recasting (Lyster, 2004; Philp, 2003). Research findings of less communicative FonF techniques generate mixed results recently, with some research proving input enhancement and recasting, but not others, do affect subsequent L2 learning. One reason behind is that in the studied population, the aptitudes or abilities of some L2 learners, are more suitable to learn from one FonF technique while others are not. Two recent studies show this may be due to recasting. Mackey, Philp, Egi, Fujii, and Tatsumi (2002), in collaboration with various levels of students who join foreign language EFL program, discover obvious positive relationships between phonological working memory capacity measurement and recasts of noticing of information in communicative L2 interaction within three consecutive days. Yet, lower educational levels learners indicate this relationship more significantly than that of higher educational levels learners. Likewise, Robinson (1999) and Robinson Yamaguchi (1999) report obvious positive correlations between phonetic sensitivity measurement and rote memory, in which learning from recasts by university level and non-language majors over a five week of task-based interaction. Pre- and post-test scores on relative clause production are used to measure learning as a whole, with the targeted form in the research. Age Cooper (2002) shows evidence that intelligence measures in middle childhood can be used to predict intelligence in later life. The other side of the coin, yet, is that age is a central factor to an individuals language learning capacity as proved by a huge body of literature on the critical period hypothesis mentioning age-related changes in SLA. Therefore, it is practical to assume that aptitude changes occurred over time is in relation to some age-related variation. Researcher proves that foreign language aptitude shown to be relatively fixed over long period of ones life span (Carroll, 1981). Bristol-linked research of Skehan also claims aptitude is stable because of the obvious correlations between related measures taken more than 10 years apart. Therefore, Skehan (1989) comments that abilities during some language learning arise by the age of three and a half. Nonetheless, he highlights that it is not too clear if these abilities are innate or are affected by the early environment where the children are exposed to in the first three years of age. Harley and Hart (1997), however, have recently indicated that the story is not so straightforward. By investigating Grade 7 and Grade 11 L2 learners, the extent of different aptitude factors predictive qualities which changed with age can be analyzed. They conclude that different factors of aptitude were involved in the different age groups. The younger the children, the stronger the correlations were found with the memory factors, while the older the learners, the highest explanatory power showed in the language analysis subtests. DISCUSSION Foreign language aptitude studies and the related research decline notably from the 1970s with the following suggested reasons behind (Skehan, 2002). Firstly, aptitude is considered as anti-egalitarian in which testing aptitude of someone and assigning them a score really contain a forbidding quality. According to the assumption of the possible fixed talent and shaped level of achievement, language learning capacity would be measured in a rigid manner and may hence lead to the consequent that aptitude which is originally taken to be the value of individual effort is vanished. Instead of struggling against the nature of aptitude and its measurement as mentioned above, many researchers disagree with this strict perspective and choose other options in their research field for an effective pedagogy. Secondly, the study of aptitude accompanies with old-fashioned audiolingual methodologies. Consequently, with these methodologies, aptitude was considered to be particularly suit the prediction under such situations (Skehan, 2002). Two developments highlighted the disadvantages of these methodologies. Firstly, when the communicative approach becomes more effective, researchers start to question the relevance of aptitude. Although it can be used to predict the structured input and practice oriented activities, it is not a meaningful approach applied to communicative language teaching. Secondly, the growth of SLA research after 1970 has led to the naturalistic engagement of the processes of acquisition and at the same time, the handling of learners input from communicative contexts. Again, aptitude is viewed as an irrelevant item which actually meets the requirement of an outmode class teaching and learning. In addition, Krashen (1981), who insists that aptitude is only for the purpose of learning rather than acquisition, comments that the marginality of learning is a very destructive assessment of the role of aptitude. Thirdly, it is an obvious that English Language teachers are not interested in the individual differences that exist among learners (Skehan, 2002). This may due to the fact that there is a huge growth of importance in the material of language teaching and learning. The forward movement of such materials means textbooks should be published in a way that can suit the largest markets for the teachers and learners. Those textbook series are sold in a large number which reflects the growing importance of English as a global language, with more international and general in nature. In other words, it is not an attractive commercial option for having the ideas of catering for individual learning preferences, styles, or aptitudes. Therefore, it is more a general theory to predict that all learners are exactly the same with the over-riding issue of these textbooks. Teachers and textbook writers find that the individual learner differences are based on a generalized aptitude score and are hence no longer attractive, especially under the situation of having mixed-ability classes. CONCLUSION Defined as the capacity of language learning, aptitude is one of the key areas in individual learner differences in SLA. Its strong correlation with the language proficiency makes it a predictor of academic success in learners acquisition of language. Both Carrolls initial work and post Carroll research contain factors contributing to the aptitude which in turn influencing SLA. It is worth to discuss those factors widely across the timeline because they dominate the area of research in foreign language aptitude and involve lots of pedagogical activities in classrooms. However, for many years, aptitude has been isolated from the wider contexts of foreign language learning and acquisition as discussed. Perhaps, aptitude may well be a central theory if there is a focus on form in SLA. Also, under the condition that critical period for second language learning is accepted generally, and the real acquisition is undertaking, aptitude may then well represent ID which is responsible for the effectiveness of language learning.

Cultural Awareness in Counselling Practices Essay

I have chosen to focus this assignment on the Aboriginal and Vietnamese cultures. I hope to be working in an area which will have these two cultures as the dominant groups. The reason I have focussed on Vietnamese refugees instead of the culture of Vietnam as a whole is that the facility I hope to work in has refugees as its main client group. I will give an overview of my research into how best to work in a counselling relationship with people from Aboriginal and Vietnamese cultures, ensuring that I am as culturally sensitive and aware as possible. Aboriginal culture and counselling: Most research indicates that cultural barriers are the major reason why Aboriginal people are discouraged or dissuaded from using the mental health service. As practitioners, counsellors have often failed to identify, acknowledge and recognise the central role of Indigenous culture. Historically, there has been a long period of mistrust among the Aboriginal people and white Australians. Federal governments for much of the twentieth century developed paternalistic policies and practices that regarded the removal of children from Aboriginal families as essential for their welfare. Continuing statutory responsibilities for the protection of children have made many Aboriginal women fear approaching the Department of Family and Community Services for assistance, especially in domestic violence and child abuse issues. It is a fact that Aboriginal people have and continue to experience being discriminated against by white Australians. A large socio-economic gap exists between white Australians and Aboriginal people. Despite there having been recorded experiences of both Aboriginal counsellors and non-Aboriginal counsellors attempting to keep Aboriginal clients engaged in the mental health service, it is evident that some Aboriginal clients may only turn up for one or two sessions but drop out of the system. The possible factors behind their lack of motivation to keep engaging in counselling service may lie in the means of assistance they are looking for. The problems of engaging Aboriginal clients in mental health services exist mainly because mainstream services have not provided relevant responses to their crisis situation. Aboriginal clients would first seek practical assistance such as refugee accommodation and food, and they would also seek assistance from their families, extended families or their own communities. Aboriginal people have retained strong kinship ties and extended family commitments. As in traditional times, Aboriginal people feel a great obligation to their kinship ties. The extended family will always be first in helping if there is a crisis or even a slight problem. Only when they cannot get enough or suitable help from their extended family or their own community, will they turn to outside help or support. There are particular issues to be aware of when working in a counselling role with Aboriginal clients. For example, it is not suitable to refer to a dead person by name and Aboriginal people view hallucination or delusion as spiritual experience not necessarily as symptoms of mental illness. Eye contact is considered offensive to Aboriginal people. Making eye contact (particularly with some one of the opposite sex) is shaming. Gender rules within Aboriginal cultures are important and must be respected whenever possible regarding intervention. Ideally, women staff should work with women and male staff should work with men. Women may feel embarrassed talking to male staff and men may feel shame if helped by female staff. In building a trust with Aboriginal people, most Aboriginal people would prefer to work with an Aboriginal worker regarding their problems. However situations may arise where clients may know or be related to an Aboriginal worker. They may feel shame or be restricted through kinship rules in discussing personal problems with them. Fear that the worker will breach confidentiality with the local community may be another concern. Where possible, clients should be given the choice of both Aboriginal and non- Aboriginal workers. Aboriginal clients will usually take the initiative in seeking assistance when a crisis emerges, such as domestic violence or services being disconnected, or having no money to buy food and other essentials for their children. Aboriginal people would first consider practical forms of assistance, such crisis care, financial assistance, medical services, accommodation, food when a domestic problem arises. This sort of assistance is what they really need and want, not just â€Å"talk therapy†. Before they can sort out their basic living problems, they may not have the capacity or attention to deal with other psychological issues. Once Aboriginal clients have settled down and can take a calmer approach to their predicament, it still does not guarantee they will stay with the mental health service. It is not uncommon that once they have solved a problem, they will feel it not necessary to remain a part of the service but may come back a few months later for help when another issue arises. If mental health service workers, for example, have patiently developed a good relationship or rapport with them, counsellors can take advantage of this by reminding their clients of the good they can do when relationships or domestic situations are at risk. The ability of counsellors to invite clients to talk about their problems may make it possible to explore other problems. Aboriginal clients’ particular issues or crises may be linked to other problems, such as child abuse, alcoholism, mental health, unemployment and parenting problems. It is crucial for counsellors to build a trusting relationship with the Aboriginal community. A relationship that is simply based on â€Å"talk therapy† will not work for Aboriginal clients. Counsellors need to know where to get practical assistance for Aboriginal clients. Otherwise, Aboriginal clients may only turn to those services that they feel can really assist them. A counselling service that provides support and practical assistance can become a meaningful referral point within the Aboriginal community. Vietnamese refugees and counselling: My research found that there are three recommended points of entry for developing trust and rapport with Vietnamese refugees. These are: Self- presentation of the Counsellor; Approaching the problem and Working through an Issue. Self Presentation of the Counsellor: The style and presentation of the counsellor could be described as ‘being a friend’ to the traumatised client. ‘Being a friend’ does not at all mean shedding the professional counselling role with boundaries and ethics, but rather means that counsellors dealing with these clients should be caring, sharing and acting as a true friend would normally be. Communicating caring to Vietnamese clients is being friendly, warm, interested in family, attentive to concerns raised, being an empathic listener, trying to understand and respond to non-verbal communications, and being ready to assist with practical matters. Presenting ‘as a friend’ also means that counsellors may initially have to share, or disclose, a little more about themselves than usual. This is often necessary to put Vietnamese clients at ease and win their trust. Another dimension of being a ‘friendly’ counsellor is being a ‘friend in need’. Many counsellors of Indochinese refugee clients have found it vital to assume multiple helping roles and to be actively involved in providing them with practical assistance or concrete services that provide immediate results, before engaging them in dealing with past trauma or in making important self-disclosures. Approaching a problem: The success of establishing trust and rapport with Vietnamese clients is not only dependent upon the way that counsellors present themselves as described above, but also upon the way they approach a problem. Within Vietnamese culture there are distinct ways of dealing with problems. Prominent features of the Vietnamese style include indirect expression of feelings, reluctance to confront conflictual situations, preference for allowing time to work out seemingly insoluble problems, and reliance on personal inner strength in facing difficulties. Given the quite different ways of dealing with problems in Vietnamese culture, we would like to suggest that non-Vietnamese counsellors have to move slowly and gently and approach with the right timing. Following a respectful, slow pace suitable to the client is important, especially during the rapport building stage, to avoid jarring or offending the client. The timing of approaching the problem is important for maintaining the relationship and for resolving the problem. If the counsellor takes the initiative to bring up an issue, it is important to do this gently, keeping in mind the cultural norm of ‘saving face’ and the risk of confrontation. Working through an Issue: As issues begin to be worked through, there are three suggested ways of continuing to build rapport and trust with Vietnamese clients: working with somatisation, working from here and now and working through the family. A great number of Vietnamese refugees express their experience of emotional distress under the guise of physical symptoms such as headache, fatigue, insomnia. As somatisation is a culturally acceptable way of presenting mental problems, counsellors can work with these problems first, before moving onto deeper levels. Most Vietnamese refugees are concerned with day-to-day survival. Offering them practical assistance is seen as offering much needed help and assisting to set up a trusting relationship and also an external environment in which emotional issues can be more safely worked through. For Vietnamese, the family plays an important role, in a resettlement country as well as in their country of origin. It appears to be present and influential in many issues, which the Vietnamese client discusses in the session. The family can support or sabotage the relationship between the therapist and the patient. Therefore, in post-trauma counselling with Vietnamese clients, dealing with the family dimension is crucial for the building of trust and understanding and for the success of the intervention. As in all counselling interventions, it is essential to build trust between Vietnamese-born clients and their counsellors. Points of entry rather than barriers have been referred to in the three aspects of counselling refugees. Credibility and giving are seen as being crucial in this process. Counselling can be of great benefit to helping Vietnamese refugees on the road to recovery from trauma. Vietnamese refugees have a great need for company, because they have suffered multiple losses, including faith in the goodness of humanity. Through a counsellor establishing a trusting relationship with them, they could regain this faith, so as to enable them to live the life that they have made huge sacrifices for. Prior to undertaking this assignment I had felt that my cultural awareness of both the Aboriginal and Vietnamese communities was very high. I have travelled extensively in Vietnam and had the opportunity to teach English there. My research into trauma and Vietnamese refugee status in Australia has certainly changed a lot of my views. I could almost say that with my basic Vietnamese language and extensive travels I had been feeling almost complacency about dealing with Vietnamese clients. I have learned that there are many parallels between the Aboriginal and Vietnamese refugee cultures. Both are in trauma; both need to have their immediate needs met before effective counselling can take place. My research into Maslow’s hierarchy of Needs has certainly given the actual practice of counselling clients in trauma an effective framework to work within. As does Erikson’s Stages of Development. Traumatised clients will have interrupted stages of development. These will need to be addressed after the initial and immediate needs are met. I had also felt that I had a particularly good understanding of the Aboriginal culture, having worked in Indigenous education. My research for this assignment highlighted that there are many gaps to my understanding. I had not taken into account that many Aboriginal people are actually in severe crisis when they do seek help. Similar to the Vietnamese people in trauma, they would first try to find support within their kin, tribe or immediate family. When a breakdown of this occurs, outside help is sought but this is fraught with fear, shame and often misunderstanding. This has been a vital assignment for me to undertake and I will continue to seek current research and counselling developments in the areas of Aboriginal mental health and refugee trauma counselling. References Armstrong, T. (2002). Counselling Interventions and Indigenous mental health. Medicine Australia,http://www.medicineau.net.au/clinical/abhealth/abhealt1345.html. Blagg, H. (2000). Crisis Intervention in Aboriginal Family Violence, Summary report. Crime Research Centre, University of Western Australia. Chambers, A. (1990). Responding to Domestic Violence: Spouse Abuse. Guidelines to Practice. Department for Community Services, Western Australia, September 1990. Nguyen & Robin Bowles authors, published in the Journal of Australian Social Work, June 1998.

Discuss with reference to two other poems Essay

Crossing the Bar’ contains the most powerful presentation of death in the anthology. To what extent do you agree? Discuss with reference to two other poems in the collection – Tennyson question Tennyson presents death in different ways in ‘Crossing the Bar’, ‘Break break break’ and ‘Morte D’Arthur’. Each presentation is powerful however; it is difficult to decide whether ‘Crossing the Bar’ contains the most powerful presentation because it depends on what type of death the reader finds the most significant. If it is the death of one’s own life, then ‘Crossing the Bar’ might seem more powerful because it is a representation of Tennyson’s complacency with his own death. But, if the death of a friend relates more to the reader’s personal experience, death in ‘Morte D’Arthur’ could be more meaningful and powerful. To some extent I do not agree that ‘Crossing the Bar’ contains the most powerful presentation of death in the anthology. Both ‘Crossing the Bar’ and ‘Break break break’ use imagery of the sea to convey different meanings. In ‘Crossing the Bar’, the sea represents the world the speaker will transgress into after death. ‘And may there be no moaning of the bar, when I put out to sea’. Tennyson uses the metaphor of the sandbar to describe the barrier between life and death. One side of the sandbar is life and the sea on the other side is death. This is a powerful representation because Tennyson sets out a distinction between the two worlds clearly, suggesting that death should be embraced because it’s now peaceful and natural. ‘And may there be no sadness of farewell, when I embark’. This is in contrast to the normal response of death, which is indicated in ‘Break break break’. In ‘Break break break’ the speaker displays feelings of anguish and pain, this is shown in the title. The repetition of the word ‘break’ emphasises the onomatopoeic sound of a heart breaking. It could also be interpreted as waves breaking on the rocks. ‘Break break break at the foot of thy crags, O sea! ’ This quote describes how life progresses in an endless cycle even in the event of the death. The effect of the ‘O’ and exclamation mark at the end punctuates the speaker’s frustration that life still continues to go on. The speaker takes on a tone of bitterness that the world is not morning with him. ‘O, well for the sailor lad, that he sings in his boat on the bay! ’ In contrast, the use of an exclamation mark in ‘Crossing the bar’ demonstrates the speaker’s excitement of death instead of feelings of enragement. ‘Sunset and evening star, And one clear call for me! ’ This shows how the speaker is compliant of death because it is their own life and they are ready, however in ‘Break break break’ the speaker is demoralised because death has taken their friend without warning. ‘Crossing the Bar’ and ‘Break break break’ both present death powerfully, however ‘Break break break’ may appear more powerful because it uses an expression of grief caused by loss and uses intense emotions, like anguish. Then again, to some extent I do agree that ‘Crossing the Bar’ contains the most powerful presentation of death in the anthology, especially in comparison with ‘Morte D’Arthur’. A similarity between ‘Crossing the Bar’ and ‘Morte D’Arthur’ is that they both discuss religion and relate them to death. King Arthur’s death in ‘Morte D’Arthur’ can be seen as an allegory for the loss of honour and chivalry in an increasingly materialistic age. ‘And the days darken around me, and the years, among new men, strange faces, other minds’. Arthur and his knights at the round table can be interpreted as Jesus and his disciples. ‘But now the whole round table has dissolved, which was an image of a mighty world. ’ The presentation of death here appears powerful because it is the removal of a higher authority, which has followers and believers just like religion. If a God is removed, then the religion will fall apart because it no longer has a leader. This makes the death of Arthur seem even more significant because it represents the collapse of civilisation. ‘Ah! My Lord Arthur, whither shall I go? ’ However, ‘Crossing the Bar’ uses religious connotations such as ‘crossing’ to describe the speaker’s journey into the next world or crossing into faith and devotion. Tennyson complements this metaphorical link with a spiritual one as he hopes he will see his ‘Pilot face to face’. This can also be interpreted as Tennyson hopes to see Hallam in the Pilot, however it is more likely that Tennyson is discussing a Christian God. This is because seeing God face to face is a biblical theme and the transition from life to death in Christianity allows people to join God in heaven, which is beyond ‘Time and Place’. The presentation of death in ‘Crossing the Bar’ may appear the most powerful because unlike ‘Morte D’Arthur’, death becomes an end that is not confusing. In ‘Morte D’Arthur’ Arthur goes to Avilion, which could be a metaphor for heaven. However, he leaves behind a disorientated world with a lack of guidance. In comparison, the bar in ‘Crossing the Bar’ is also a metaphor for heaven, but the crossing is far more peaceful and conclusive. To conclude, I believe that ‘Crossing the Bar’ contains the most powerful presentation of death because in contrast to ‘Break break break’ Tennyson is conclusive – he is being valiant about his own deaf or has come to terms with the grief of his friend and is ready to be reunited with him. ‘And may there be no moaning of the bar’. Even the structure of the poem can represent the shortness of life. By having fewer words, they can hold more control and capture the attention of the reader. In contrast, ‘Morte D’Arthur’ is longer and this makes the presentation of death less powerful because the meaning may be lost as the poem is read.

Addiction Is A Complex Disease - 978 Words

Addiction is a complex disease that many people don’t fully understand. Substance abuse is very prevalent around the world, and far too over looked. In fact, forty million people ages 12 and older (or more than 1 in 7 people) have some form of addiction. These addictions involving nicotine, alcohol, or other drugs, and this statistic is just in America alone. This number is more than the number of Americans with heart conditions which is 27 million, diabetes which is 26 million, or cancer which is 19 million (CASAColumbia). Addiction and substance abuse is also responsible for more than 20% of all deaths in the U.S. each year (CASAColumbia). Addiction is a disease that sadly, far too many people suffer from. Addiction actually involves changes in the structure and function of the brain, this chance can in turn create compulsive substance use. 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