First lets look at the Hoyle comparison: a typical Boeing 747-400 has about 6 million parts. The typical human genome is an organisms complete set of DNA. Genomes vary widely in size: the smallest known genome for a free-living organism (a bacterium) contains about 600,000 DNA base pairs, while human and mouse genomes have some 3 billion. Except for mature red blood cells, all human cells contain a complete genome. DNA in the human genome is arranged into 23 distinct chromosomes--physically separate molecules that range in length from about 50 million to 250 million base pairs (Unknown, 2011). Lets say despite the fact that people have three billion base pairs that are aligned perfectly and a 747 is only 6 million parts, but for purposes of this discussion lets say that we are only as complex as the 747. OK, here is the problem: first, a 747 was designed, without designers and builders there would be no 747. Remember the analogy I gave of removing the distributor cap from a car and throwing it at the engine and then expecting it to run? You and I have consciousness and we can build a 747. A 747 does not have consciousness and cant build a human. In fact, we are far more sophisticated than a 747 and we cant build a human from the ground up yet. Now detractors would say of course you can build a 747 because you have many more parts that comprise you that make you and you are an intelligent being. All true making me more complex than a 747 and thus more likely to have been designed than the 747, and we all know the 747 was designed. Not just designed by someone in a garage to get us by, engineered to stringent standards taking into account all the forces, stresses and elements it was going to encounter on Earth. Now remember: you are expected to believe that this thing (the 747) that was engineered and is less sophisticated than you are came about by engineering, but you who is realistically at least eight times more complex came about by random chance and mutation. Has anybody ever seen a Cessna randomly mutate into a 747? If we go around randomly killing Cessnas, will they mutate into F-18s so they can get away or fight back? You can argue faster Cessnas might survive more often than slower Cessnas but they are all still Cessnas. However, the faster Cessnas will only survive if they are piloted by people. Further, if we squeeze more and more people into the Cessna that still wont make it a 747. The Earth is covered over by 75% water. Why not 30%? Why not 100%? Because of the oceans we have are perfect amount of salt to produce the right amount of rainfall, otherwise Earth would either be a desert or a water world. The Earth is covered by salt water over the majority of its surface, water that is undrinkable to humans. Were it not for the formation of vast amounts of freshwater, we would not be here. Why is there any freshwater? Why isnt it all freshwater? The Earths composition allows for human life to survive in every location upon it naturally with the exception of Antarctica. Remember one thing from the first time you boiled water: salt water freezes at a lower temperature and boils at a lower temperature. This means salt water evaporates at a lower temperature. If the oceans were all fresh water there would be a lot less water vapor in the air and less rain. In order to have more water vapor in a world with freshwater oceans you would need more of it to be exposed to the sun, which means more of the planet would need to be water. It seems we have just the right balance of salt water and salinity of that salt water to make rain, and just the right balance of freshwater to survive. The Earth might well roll around on its axis but for a single large moon to stabilize its orbit and provide tidal changes. If the oceans had been bigger the tidal effect would have been greater and much of the life that relies on tides would not exist. The Earth has an atmosphere that protects us from radiation and keeps

This is the story about God's process, life, and times of Bishop James F. Copeland, the number one police officer and undercover detective during the 1960s and 1970s in New York City and his rise in the ministry during the 1980s and 1990s, becoming one the great faith preachers of his time in New York City and throughout the world. Bishop James F. Copeland was well known to some of the greatest preachers and teachers in the world today like Dr. T.D. Jakes, Dr. Noel Jones, Dr. Luther Blackwell, Dr. Myles Munroe (RIP), Dr. Don Meares, and Dr. Shirley Caesar, just to name a few of the great clergies who were blessed to know this great man of God. This story will show you the process that God had for Bishop Copeland's life, from his near-death experience as a child and police officer and his dangerous cases as an undercover agent, becoming the top detective in New York City as he worked with the top law enforcement agencies in New York City. Federal and city cases that were so dangerous some of them can't be named to this day. You will see Bishop's great rise as a warrior for God and God's process throughout his life. After reading this great story, you will have the keys to a successful life and what Bishop Copeland called "a more excellent way to God's kingdom on earth." God bless you all. 2

Reproduction of the original. The publishing house Megali specialises in reproducing historical works in large print to make reading easier for people with impaired vision.

Celebrity Gods explores the interaction of new religions and the media in postwar Japan. It focuses on the leaders and founders (kyōsō) of Jiu and Tenshō Kōtai Jingū Kyō, two new religions of Japan’s immediate postwar period that received substantial press attention. Jiu was linked to the popular prewar group Ōmotokyō, and its activities were based on the millennial visions of its leader, a woman called Jikōson. When Jiu attracted the legendary sumo champion Futabayama to its cause, Jikōson and her activities became a widely-covered cause célèbre in the press. Tenshō Kōtai Jingū Kyō (labeled odoru shūkyō, “the dancing religion,” by the press) was led by a farmer’s wife, Kitamura Sayo. Her uncompromising vision and actions toward creating a new society—one that was far removed from what she described as the “maggot world” of postwar Japan—drew harsh and often mocking criticism from the print media. Looking back for precursors to the postwar relationship of new religions and media, Benjamin Dorman explores the significant role that the Japanese media traditionally played in defining appropriate and acceptable social behavior, acting at times as mouthpieces for government and religious authorities. Using the cases of Renmonkyō in the Meiji era and Ōmotokyō in the Taishō and Shōwa eras, Dorman shows how accumulated images of new religions in pre-1945 Japan became absorbed into those of the immediate postwar period. Given the lack of formal religious education in Japan, the media played an important role in transmitting notions of acceptable behavior to the public. He goes on to characterize the leaders of these groups as “celebrity gods,” demonstrating that the media, which were generally untrained in religious history or ideas, chose to fashion them as “celebrities” whose antics deserved derision. While the prewar media had presented other kyōsō as the antithesis of decent, moral citizens who stood in opposition to the aims of the state, postwar media reports presented them primarily as unfit for democratic society. Celebrity Gods delves into an under-studied era of religious history: the Allied Occupation and the postwar period up to the early 1950s. It is an important interdisciplinary work that considers relations between Japanese and Occupation bureaucracies and the groups in question, and uses primary source documents from Occupation archives and interviews with media workers and members of religious groups. For observers of postwar Japan, this research provides a roadmap to help understand issues relating to the Aum Shinrikyō affair of the 1990s.

In the tidal wave of intellectual argument that followed the 2006 release of Richard Dawkins's God Delusion book, a fierce debate has raged between atheism and religion over the existence of God, leaving the world's scientists and laymen largely undecided in their opinion. God's Illusion Machine presents a fascinating alternative to a debate that has largely been argued within the framework of Christian versus science concepts. Drawing upon the world's oldest body of knowledge (the Vedas), the author describes the massive illusion to which we are all subjected as we mistakenly believe ourselves to be physical creations of the material world. In God's Illusion Machine, the material world is gradually exposed as the ultimate virtual reality machine for wayward souls who prefer a self-centred, rather than a God-centred, existence. In contrast to Richard Dawkins's assertion that the religious are suffering a delusion for believing in God, the author argues that both the atheists and the religious are under the spell of God's deluding energy called Mäyä, which acts in reciprocation with a soul's desire to be in illusion within the physical realm. By applying the profound spiritual insights of Vedic knowledge along with a healthy dose of common sense and good humour, God's Illusion Machine is an enthralling exposé of the deceptive nature of the material world and the false claims of materialists regarding the nature of life and love. It is a triumph of spirituality over both atheistic materialism and religious dogmatism. God's Illusion Machine is a work of major importance realigning Western religion, philosophy, and science with eternal spiritual truths, an enlightening read for both the atheist and the religious, bringing spiritual certainty and true love to bewildered souls in troubled times. For atheists who like a good argument, for the religious who are stuck for a reply to Richard Dawkins, for fans of fantasy and sci-fi where forces of light and illusion contend in battle, and for you, the reader, whatever your disposition, this book will forever change your outlook on life and its meaning. As the rising sun disperses the darkness of night, so in the presence of Krishna (The Absolute Truth), mäyä (illusion) cannot stand.

In a Welsh coastal town Michael lives his uncomplicated life with the minimum of effort. That is until a drug deal to buy hash cakes to ease an old lady's joints goes horribly wrong. So wrong that he turns blue, leading him to find out that humans aren't the only intelligent creatures on Earth. Drawing the attention of a feckless, hedonistic god called Corvid, Michael is thrown into a series of inexplicable events that introduces him to gods and creatures of Fey living in the human world. As life for the non-humans spirals out of control, will anyone work out what is going on? Can things be put back to what passes for normal? Will Michael discover why he keeps turning blue and whether he has any control over his life?

Caution: Contains incidents of insane motorcycle antics, drug use and swearing. 'Boris has more fun on two wheels than should be legally possible.' - Richard Fidler, ABC His mother may not know it but Boris Mihailovic has lived a fast, furious, often politically incorrect life chasing the epiphanies of speed (the sensation not the drug). For Boris, motorbike riding was the rite of passage into manhood he'd been searching for. Now, nearly 40 years since he first rode a bike, the wisdom of age has provided the perspective for Boris to look back and realise some pretty wild shit went down. At the Altar of the Road Gods is about popping your motorcycle-buying cherry with an XJ650 Yamaha. It's about fines, feuds and fractures, high-sides, tank-slappers, angry police, even angrier young men, crashing, getting up, cranky girlfriends, riding faster, outlaws, and partaking in copious amounts of alcohol and drugs. It is about mateship and motorcycles. Ultimately, it is about four decades of two-wheel-related mayhem. Just don't tell Boris's mum! Be warned: may cause laughter, sleeplessness and the desire to buy a Lucifer-black Katana.

The studies in this volume share a focus on religion in the ancient Mediterranean world: How ritual, myth, spectatorship, and travel reflect the continual interaction of human beings with the richly fictive beings who defined the boundaries of groups, access to the past, and mobility across land and seascapes. They share as well the methodological exploration of the intersection between human sciencesthe integration of numerous disciplines around the study of all aspects of human life from the biological to the culturaland the study of the past. In so doing, they continue a long dialogue that engages with critical models derived from specializations within history, philology, archaeology, sociology, and anthropology, and addresses, increasingly, the potentialities and pitfalls of quantitative and digital analyses. Many of the threads in this long conversation inform these chapters: the comparative project, human social evolution, disciplinary reflexivity, religion as an embedded, functional, and structural system, and the role for agency, networks, and materiality.

There are many holy cities in India, but Mumbai is not usually considered one of them. More popular images of the city capture the world’s collective imagination—as a Bollywood fantasia or a slumland dystopia. Yet for many, if not most, people who live in the city, the neighborhood streets are indeed shared with local gods and guardian spirits. In The Neighborhood of Gods, William Elison examines the link between territory and divinity in India’s most self-consciously modern city. In this densely settled environment, space is scarce, and anxiety about housing is pervasive. Consecrating space—first with impromptu displays and then, eventually, with full-blown temples and official recognition—is one way of staking a claim. But how can a marginalized community make its gods visible, and therefore powerful, in the eyes of others? The Neighborhood of Gods explores this question, bringing an ethnographic lens to a range of visual and spatial practices: from the shrine construction that encroaches on downtown streets, to the “tribal art” practices of an indigenous group facing displacement, to the work of image production at two Bollywood film studios. A pioneering ethnography, this book offers a creative intervention in debates on postcolonial citizenship, urban geography, and visuality in the religions of India.

A man who just can't handle life on life's terms decides to make an example out of people who he thinks wronged society.