Intermediate state

In some forms of Christian eschatology, the intermediate state or interim state is a person's "intermediate" existence between one's death and the universal resurrection. In addition, there are beliefs in a particular judgment right after death and a general judgment or last judgment after the resurrection.

Christians looked for an imminent end of the world and many of them had little interest in an interim state between death and resurrection. The Eastern Church admits of such an intermediate state, but refrained from defining it, so as not to blur the distinction between the alternative definitive fates of Heaven and Hell. The Western Church goes differently by defining the intermediate state, with evidence from as far back as the Passion of Saint Perpetua, Saint Felicitas, and their Companions (203) of the belief that sins can be purged by suffering in an afterlife, and that purgation can be expedited by the intercession of the living. Eastern Christians also believed that the dead can be assisted by prayer.[1]

East and West, those in the intermediate state have traditionally been the beneficiaries of prayers, such as requiem masses. In the East, the saved are said to rest in light while the wicked are confined in darkness. In the East, prayers are said to benefit those in Hades, even pagans.[2] In the West, Augustine described prayer as useful for those in communion with the church, and implied that every soul's ultimate fate is determined at death.[2] In the West, such prayer came to be restricted to souls in Purgatory,[2] which idea has "ancient roots" and is demonstrated in early Church writings.[3] The Roman Catholic Church offers indulgences for those in purgatory, which evolved out of the earlier practice of canonical remissions.[4] While some Protestants, such as Anglicans and Lutherans, affirmed prayer for the dead,[5][6] other Nonconformist Protestants largely ceased praying for the dead.

In general, Protestants denied the Catholic purgatory. Luther taught mortality of the soul, comparing the sleep of a tired man after a day's work whose soul "sleeps not but is awake" ("non sic dormit, sed vigilat") and can "experience visions and the discourses of the angels and of God", with the sleep of the dead which experience nothing but still "live to God" ("coram Deo vivit").[7][8][9][10] Calvin depicted the righteous dead as resting in bliss.[11]

Jewish background

The early Hebrews had no notion of resurrection of the dead[12] and thus no intermediate state. As with neighboring groups, they understood death to be the end. Their afterlife, sheol (the pit), was a dark place from which none return. By Jesus' time, however, the Book of Daniel (Daniel 12:1-4) and a prophecy in Isaiah (26:19)[13] had made popular the idea that the dead in sheol would be raised for a last judgment. The intertestamental literature describes in more detail what the dead experience in sheol. According to the Book of Enoch, the righteous and wicked await the resurrection in separate divisions of sheol, a teaching which may have influenced Jesus' parable of Lazarus and Dives.[14]


In the Septuagint and New Testament the authors used the Greek term Hades for the Hebrew Sheol, but often with Jewish rather than Greek concepts in mind, so that, for example, there is no activity in Hades in Ecclesiastes.[15] An exception to traditional Jewish views of Sheol, Hades is found in the Gospel of Luke parable of the Rich man and Lazarus which describes Hades along the lines of intertestamental Jewish understanding of a Sheol divided between the happy righteous and the miserable wicked.[16] Later Hippolytus of Rome expanded on this parable and described activity in the Bosom of Abraham in Against Plato.[17]

Since Augustine, Christians have believed that the souls of those who die either rest peacefully, in the case of Christians, or are afflicted, in the case of the damned, after death until the resurrection.[18] Augustine distinguishes between the purifying fire that saves and eternal consuming fire for the unrepentant,[3] and speaks of the pain that purgatorial fire causes as more severe than anything a man can suffer in this life.[19] The Venerable Bede and Saint Boniface both report visions of an afterlife with a four-way division, including pleasant and punishing abodes near heaven and hell to hold souls until judgment day.

The idea of Purgatory as a physical place was "born" in the late 11th century.[20] Medieval Catholic theologians concluded that the purgatorial punishments consisted of material fire. The Catholic Church believes that the living can help those whose purification from their sins is not yet completed not only by praying for them but also by gaining indulgences for them[21] as an act of intercession.[4] All Souls' Day commemorates the souls in purgatory. The Late Middle Ages saw the growth of considerable abuses, such as the unrestricted sale of indulgences by professional "pardoners" to release the donors' departed loved ones from suffering in purgatory, or the donors themselves.[22][4]

In the 16th century, Protestant Reformers such as Martin Luther and John Calvin challenged the doctrine of purgatory because it was not supported in the Bible. Both Calvin and Luther continued to believe in an intermediate state, but Calvin held to a more conscious existence for the souls of the dead than Luther did. For Calvin, believers in the intermediate state enjoyed a blessedness that was incomplete, in anticipation of the resurrection. Reformed theology largely followed Calvin's teaching on the intermediate state.[18]

Christian teaching

Foretaste of final state

Some theological traditions, including most Protestants, Anabaptists and Eastern Orthodox, teach that the intermediate state is a disembodied foretaste of the final state. Therefore, those who die in Christ go into the presence of God (or the bosom of Abraham) where they experience joy and rest while they await their resurrection (cf. Luke 23:43). Those who die unrepentant will experience torment (perhaps in hell) while they await final condemnation on the day of judgment (2 Peter 2:9).

I. The bodies of men, after death, return to dust, and see corruption: but their souls, which neither die nor sleep, having an immortal subsistence, immediately return to God who gave them: the souls of the righteous, being then made perfect in holiness, are received into the highest heavens, where they behold the face of God, in light and glory, waiting for the full redemption of their bodies. And the souls of the wicked are cast into hell, where they remain in torments and utter darkness, reserved to the judgment of the great day.[4] Beside these two places, for souls separated from their bodies, the Scripture acknowledges none.

— Westminster Confession 1646, chapter XXXII, Of the State of Men after Death, and of the Resurrection of the Dead

Christian mortalism

The neutral historical term for this belief today is usually Mortalism or Christian Mortalism.[23][24][25][26] The terms Soul sleep[27] Psychopannychism[28] are somewhat loaded by their derivation from a tract (1534) by John Calvin,[29][30][31] though use of the terms are not necessarily polemic or pejorative.[32] Both terms may be used together.[33][34]

A minority of Christians, including William Tyndale, Martin Luther[35] some Anglicans such as E. W. Bullinger, and churches/groups such as Seventh-day Adventists,[36] Christadelphians and others, deny the conscious existence of the soul after death, believing the intermediate state of the dead to be unconscious "sleep". Jehovah's Witnesses also believe this with the exception of the 144,000.[37] In this case, the person is not conscious of any time or activity and would not be aware even if centuries elapsed between their death and their resurrection. They would, upon their death, cease consciousness, and gain it again at the time of the resurrection having experienced no time lapse. For them, time would thus be suspended, as if they moved immediately from death to resurrection and the General Judgment of the Judgment Day.


The intermediate state is sometimes referred to by the Greek term hades, even in other languages. The term is equivalent to Hebrew sheol and Latin infernum (meaning "underworld"). This term for the intermediate state is used in Anglican,[38][39] Eastern Orthodox,[40] and Methodist theology.[41][42]


The Roman Catholic Church teaches that all who die in God's grace and friendship, but still imperfectly purified, undergo purification so as to achieve the holiness necessary to enter the joy of heaven, a final purification to which it gives the name "purgatory".[43]


Roman Catholic theologians had given the name "limbo" to a theory on the possible fate of infants who die without baptism. The just who died before Jesus Christ are also spoken of as having been in limbo until he had won salvation for them.

Similar concepts in non-Christian religions


In Islamic eschatology, Barzakh (Arabic: برزخ‎) is the intermediate state in which the soul of the deceased is transferred across the boundaries of the mortal realm into a kind of "cold sleep" where the soul will rest until the Qiyamah or End Time (Judgement Day). The term appears in the Qur'an Surah 23, Ayat 100.

Barzakh is a sequence that happens after death, in which the soul will separate from the body. Three events make up barzakh:

  • The separation of the soul and the body, in which the soul separates and hovers over the body.
  • Self-review of one's actions and deeds in one's life.
  • The soul rests in an interspace in which one will experience a manifestation of one's soul resulting in a cold sleep state, awaiting the Day of Judgement.

In Islam all human beings go through five steps of age:

  • The age in the world of souls is where a human soul has been created and the soul waits until being imbued into a chosen fetus by an Angel.
  • The age in the womb is where the body acquires its soul. The fetus is imbued with a soul from God. The soul however, is completely innocent and totally lacking of any worldly knowledge, which is reflected by a baby's helplessness.
  • The age in the mortal world is the stage of life from the moment of birth from the womb to the moment of death.
  • The age of the grave is the stage after death in the mortal world, where the soul is stored in Barzakh (midst) which results in a cold sleep state, awaiting the Day of Judgement.
  • The age of the hereafter or rest of eternity is the final stage commencing after the Day of Judgement and all of humanity has received their judgement from God. If they were righteous and did good deeds based on their own circumstances, regardless of professed religion, they go to Jannah (heaven) and if they have attained little in life, and were unrighteous in their actions—or were despite all evidence shown to them, bent on denying the truth of life once it was presented to them based on their own circumstances they shall go to Jahannam (a spiritual state of suffering). This stage of life commences officially after the embodiment of Death is brought up and is slain, thus Death dies literally, and no one will ever experience or behold the concept of Death everafter. Based on the verdict received which is brought upon by each person's individual deeds, actions, and circumstances in life, the Day of Judgement on which everyone is judged with the utmost sense of justice, each human will spend this stage of life in heaven or hell (which will be a place for purification of the soul so that one realizes the wrongs committed in life). However, those in hell are eligible to go to the state of heaven after being purified by that state described as hell if they "had an atom's worth of faith in them" and the soul is repentant.

Indigenous Indonesian beliefs

According to the native Indonesian beliefs, the soul of a dead person will stay on the earth for 40 days after the death. When the ties aren't released after 40 days, the body is said to jump out from the grave to warn people that the soul need the bonds to be released. Because of the tie under the feet, the ghost can't walk. This causes the pocong to hop. After the ties are released, the soul will leave the earth and never show up anymore.


Tibetan Buddhism has the concept of bardo, a state of existence intermediate between two lives on earth, usually within 49 days. Theravada Buddhism does not have this belief.


In Taoism a newly deceased person may return (回魂) to his home at some nights, sometimes one week (頭七) after his death[44] and the seven po souls would disappear one by one every 7 days after death. They may return home as a ghost, an insect, bat or bird and people avoid hurting such things.[45][46]

See also


  1. ^ Oxford Dictionary of the Christian Church (Oxford University Press 2005 ISBN 978-0-19-280290-3), article purgatory
  2. ^ a b c "Dead, prayer for the." Cross, F. L., ed. The Oxford dictionary of the Christian church. New York: Oxford University Press. 2005
  3. ^ a b Carol Zaleski, Purgatory, Encyclopædia Britannica, retrieved April 13, 2016
  4. ^ a b c "Indulgences." Cross, F. L., ed. The Oxford dictionary of the Christian church. New York: Oxford University Press. 2005
  5. ^ Tappert, Theodore Gerhardt (1 January 1959). The Book of Concord: The Confessions of the Evangelical Lutheran Church. Fortress Press. p. 267. ISBN 9781451418941. We know that the ancients spoke of prayer for the dead. We do not forbid this, but rather we reject the transfer of the Lord's Supper to the dead ex opere operato. The ancients do not support the opponents' idea of the transfer ex opere operato.
  6. ^ Quivik, Melinda A. (1 July 2005). A Christian Funeral: Witness to the Resurrection. Augsburg Books. p. 55. ISBN 9781451414547. In "The Babylonian Captivity of the Church," Luther called upon pastors to pray for the dead without giving masses for the dead. Such prayers are approved in the Lutheran confessional writings. Philipp Melanchthon's "Apology" specifically held out the possibility of such prayer: "We know that the ancients spoke of prayer for the dead. We do not prohibit this, but we do reject the transfer, ex opere operato, of the Lord's Supper to the dead" (Kolb and Wengert, pp. 275-76). Such prayers can be found in past Lutheran practice. Evidence exists that such prayers were offered up in some Lutheran orders of the sixteenth century. Philip Pfatteicher's commentary on LBW explained that the dead have not left the body of Christ by dying but remain members of the body (pp.475-82).
  7. ^ Differunt tamen somnus sive quies hujus vitae et futurae. Homon enim in hac vita defatigatus diurno labore, sub noctem intrat in cubiculum suum tanquam in pace, ut ibi dormiat, et ea nocte fruitur quiete, neque quicquam scit de ullo malo sive incendii, sive caedis. Anima autem non sic dormit, sed vigilat, et patitur visiones loquelas Angelorum et Dei. Ideo somnus in futura vita profundior est quam in hac vita et tamen anima coram Deo vivit. Hac similitudine, quam habeo a somno viventia.
  8. ^ J Fritschel : Denn dass Luther mit den Worten "anima non sic dormit, sed vigilat et patitur visiones, loquelas Angelorum et Dei" nicht dasjenige leugnen will, was er an allen andern Stellen seiner Schriften vortragt.." Luther und offene Fragen;", Zeitschrift für die gesammte lutherische Theologie und Kirche 1867 p657
  9. ^ "Salomon judgeth that the dead are a sleepe, and feele nothing at all. For the dead lye there accompting neyther dayes nor yeares, but when they are awoken, they shall seeme to haue slept scarce one minute." - Martin Luther, An Exposition of Salomon's Booke, called Ecclesiastes or the Preacher (translation 1573). "It is certain that to this day Abraham is serving God, just as Abel, Noah are serving God. And this we should carefully note; for it is divine truth that Abraham is living, serving God, and ruling with Him. But what sort of life that may be, whether he is asleep or awake, is another question. How the soul is resting we are not to know, but it is certain that it is living." - E.M. Plass, What Luther Says, Vol. 1. St. Louis: Concordia Publishing House, 1950. p. 385.
  10. ^ "But the soul does not sleep in the same manner It is awake. It experiences visions and the discourses of the angels and of God. Therefore the sleep in the future life is deeper than it is in this life. Nevertheless, the soul lives before God." - J Pelikan, ed., Luther's Works, Vol. 4. St. Louis: Concordia Publishing House, 1964. p. 313 (cf. misquoted "(like a person on earth.)" and misread in Harold A. Schewe: What Happens to the Soul after Death?).
  11. ^ John Calvin, Psychopannychia, @
  12. ^ Belief in the resurrection "first became prevalent in Judaism during the time of the Maccabees, after 168 BCE." Harris, Stephen L., Understanding the Bible. Palo Alto: Mayfield. 1985. p. 415
  13. ^ Harris, Stephen L., Understanding the Bible. Palo Alto: Mayfield. 1985.
  14. ^ New Bible Dictionary 3rd edition, IVP Leicester 1996. "Sheol".
  15. ^ Ecclesiastes 9:10 πάντα ὅσα ἂν εὕρῃ ἡ χείρ σου τοῦ ποιῆσαι ὡς ἡ δύναμίς σου ποίησον ὅτι οὐκ ἔστιν ποίημα καὶ λογισμὸς καὶ γνῶσις καὶ σοφία ἐν ᾅδῃ ὅπου σὺ πορεύῃ ἐκεῖ
  16. ^ George W. E. Nickelsburg Resurrection, immortality, and eternal life in intertestamental Judaism and Early Christianity Harvard Theological Studies
  17. ^ Hippolytus of Rome, Against Plato, on the Cause of the Universe, §1. As to the state of the righteous, he writes, "And there the righteous from the beginning dwell, not ruled by necessity, but enjoying always the contemplation of the blessings which are in their view, and delighting themselves with the expectation of others ever new, and deeming those ever better than these. And that place brings no toils to them. There, there is neither fierce heat, nor cold, nor thorn; but the face of the fathers and the righteous is seen to be always smiling, as they wait for the rest and eternal revival in heaven which succeed this location. And we call it by the name Abraham's bosom."
  18. ^ a b Hoekema, Anthony A (1994). The Bible and the Future. Grand Rapids: Wm. B. Eerdmans. p. 92.
  19. ^ "gravior erit ignis quam quidquid potest homo pati in hac vita" (P. L., col. 397), quoted in Catholic Encyclopedia: Purgatory.
  20. ^ Jacques Le Goff, The Birth of Purgatory (University of Chicago Press, 1984)
  21. ^ CCC, 1479
  22. ^ F. Donald Logan, A History of the Church in the Middle Ages (Routledge, 2012), 275.
  23. ^ Norman T. Burns Christian mortalism from Tyndale to Milton 1967, 1972
  24. ^ Albert C. Labriola Milton Studies, Volume 45 2005 p17.
  25. ^ Ann Thomson Bodies of Thought: Science, Religion, and the Soul in the Early Enlightenment 2008 p43
  26. ^ Douglas Kries Piety and humanity: essays on religion and early modern political philosophy 1997 p101
  27. ^ Millard J. Erickson Christian theology 1998 p1182 "In the case of the Adventists, however, the phrase "soul sleep" is somewhat misleading. Anthony Hoekema suggests instead "soul-extinction," since.."
  28. ^ Laurence Urdang, Anne Ryle Dictionary of uncommon words: a Wynwood lexicon 1991 p750
  29. ^ Wulfert De Greef The writings of John Calvin: an introductory guide 2008 p152
  30. ^ G. C. Berkouwer Man: The Image of God 1962 p272 "against the idea of soul-sleep, in Calvin's sharp attack, Psychopannychia"
  31. ^ Glenn S. Sunshine, Ron Hill The Reformation for Armchair Theologians 2005 Page 123 "In 1534 he resigned his benefices; that same year he also wrote his first theological work, the Psychopannychia, an attack on the doctrine of soul sleep"
  32. ^ George Huntston Williams The Radical Reformation 1962 p105
  33. ^ Daniel Garber, Michael Ayers The Cambridge history of seventeenth-century philosophy, Volume 2 2003 p85
  34. ^ Dr Bryan W. Ball The Soul Sleepers: Christian Mortalism from Wycliffe to Priestley 2008
  35. ^ "Christian Song Latin and German, for Use at Funerals", 1542, in Works of Luther (1932), vol. 6, pp. 287, 288
  36. ^ 28 fundamental beliefs of Seventh-day Adventists,, number 26 "Death and Resurrection".
  37. ^ From Paradise Lost to Paradise Regained Watchtower Society 1st Ed. 1958. "After Jesus died and was resurrected men and women could be set aside to become the `little flock' of 144,000 persons who make up the heavenly, spiritual nation of God, and who are to rule with Christ in the new heavens." "Their resurrection is also a `resurrection of life' because they `did good things' on earth. However, the resurrection of the 144,000 members of the spiritual nation is a resurrection to spirit life in the heavens." "Has this spiritual resurrection taken place? Yes, back in chapter 26 we learned that it took place when Christ came to Jehovah's temple in 1918" (p. 231). "Those of this spiritual nation who died before the spiritual resurrection began in 1918 slept in death until that year. But the others who were still alive on earth have continued to live out their regular lives." "And now when the earthly life of one of such persons ends he is resurrected at once to spirit life. He is changed in a moment from being a human creature to being a spirit creature in heaven with Jesus Christ." "But only 144,000 persons will be a part of the new heavens with Jesus Christ" (Ibid, p. 232).
  38. ^ Hobart, John Henry (1825). The State of the Departed. New York: T. and J. Swords. p. 32. |access-date= requires |url= (help)
  39. ^ Cook, Joseph (1883). Advanced thought in Europe, Asia, Australia, &c. London: Richard D. Dickinson. p. 41. Anglican orthodoxy, without protest, has allowed high authorities to teach that there is an intermediate state, Hades, including both Gehenna and Paradise, but with an impassable gulf between the two. |access-date= requires |url= (help)
  40. ^ Azkoul, Michael (1994). "What are the differences between Orthodoxy and Roman Catholicism?". The Orthodox Christian Witness. Retrieved 30 September 2015. Orthodoxy teaches that, after the soul leaves the body, it journeys to the abode of the dead (Hades).
  41. ^ Withington, John Swann (1878). The United Methodist Free Churches' Magazine. London: Thomas Newton. p. 685. The country is called Hades. That portion of it which is occupied by the good is called Paradise, and that province which is occupied by the wicked is called Gehenna.
  42. ^ Smithson, William T. (1859). The Methodist Pulpit. H. Polkinhornprinter. p. 363. Besides, continues our critical authority, we have another clear proof from the New Testament, that hades denotes the intermediate state of souls between death and the general resurrection. In Revelations (xx, 14) we read that death and hades-by our translators rendered hell, as usual-shall, immediately after the general judgment, "be cast into the lake of fire: this is the second death." In other words, the death which consists in the separation of soul and body, and the receptacle of disembodied spirits shall be no more. Hades shall be emptied, death abolished. |access-date= requires |url= (help)
  43. ^ Catechism of the Catholic Church, 1030-1031
  44. ^ 拜回魂儀式及注意事項
  45. ^ 動物通靈傳說
  46. ^ &id=22254304 世界新聞網-北美華人社區新聞 - 藝文界靈界實錄
Activated complex

In chemistry an activated complex is defined by the International Union of Pure and Applied Chemistry (IUPAC) as "that assembly of atoms which corresponds to an arbitrary infinitesimally small region at or near the col (saddle point) of a potential energy surface". In other words, it refers to a collection of intermediate structures in a chemical reaction that persist while bonds are breaking and new bonds are forming. It therefore represents not one defined state, but rather a range of transient configurations that a collection of atoms passes through in between clearly defined products and reactants.

It is the subject of transition state theory - also known as activated complex theory - which studies the kinetics of reactions that pass through a defined intermediate state with standard Gibbs energy of formation ΔG°‡. The state represented by the double dagger symbol is known as the transition state and represents the exact configuration that has an equal probability of forming either the reactants or products of the given reaction.The activated complex is often confused with the transition state and is used interchangeably in many textbooks. However, it differs from the transition state in that the transition state represents only the highest potential energy configuration of the atoms during the reaction while the activated complex refers to a range of configurations near the transition state that the atoms pass through in the transformation from products to reactants. This can be visualized in terms of a reaction coordinate, where the transition state is the molecular configuration at the peak of the diagram while the activated complex can refer to any point near the maximum.


Adventism is a branch of Protestant Christianity which was started in the United States during the Second Great Awakening when Baptist preacher William Miller first publicly shared his belief that the Second Coming of Jesus Christ would occur at some point between 1843 and 1844.

The name refers to belief in the imminent Second Coming (or "Second Advent") of Jesus Christ. William Miller started the Adventist movement in the 1830s. His followers became known as Millerites. After the Great Disappointment, the Millerite movement split up and was continued by a number of groups that held different doctrines from one another. These groups, stemming from a common Millerite ancestor, became known collectively as the Adventist movement.

Although the Adventist churches hold much in common, their theologies differ on whether the intermediate state of the dead is unconscious sleep or consciousness, whether the ultimate punishment of the wicked is annihilation or eternal torment, the nature of immortality, whether the wicked are resurrected after the millennium, and whether the sanctuary of Daniel 8 refers to the one in heaven or one on earth. The movement has encouraged the examination of the whole Bible, leading Seventh-day Adventists and some smaller Adventist groups to observe the Sabbath. The General Conference of Seventh-day Adventists has compiled that church's core beliefs in the 28 Fundamental Beliefs (1980 and 2005), which use Biblical references as justification.

In 2010, Adventism claimed some 22 million believers scattered in various independent churches. The largest church within the movement—the Seventh-day Adventist Church—had more than 19 million baptized members in 2015.


Allantide (Cornish: Kalan Gwav, meaning first day of winter, or Nos Kalan Gwav, meaning eve of the first day of winter and Dy' Halan Gwav, meaning day of the first day of winter), also known as Saint Allan's Day or the Feast of Saint Allan, is a Cornish festival that was traditionally celebrated on the night of 31 October, as well as the following day time, and known elsewhere as Allhallowtide. The festival, in Cornwall is the liturgical feast day of St Allan (also spelled St Allen or St Arlan), who was the bishop of Quimper in the sixth century. As such, Allantide is also known as Allan Night and Allan Day. The origins of the name Allantide also probably stem from the same sources as Hollantide (Wales and the Isle of Man) and Hallowe'en itself.

As with the start of the celebration of Allhallowtide in the rest of Christendom, church bells were rung in order to comfort Christian souls in the intermediate state. Another important part of this festival was the giving of Allan apples, large glossy red apples that were highly polished, to family and friends as tokens of good luck. Allan apple markets used to be held throughout West Cornwall in the run up to the feast.

The following is a description of the festival as it was celebrated in Penzance at the turn of the 19th century:

:"The shops in Penzance would display Allan apples, which were highly polished large apples. On the day itself, these apples were given as gifts to each member of the family as a token of good luck. Older girls would place these apples under their pillows and hope to dream of the person whom they would one day marry. A local game is also recorded where two pieces of wood were nailed together in the shape of a cross. It was then suspended with 4 candles on each outcrop of the cross shape. Allan apples would then be suspended under the cross. The goal of the game was to catch the apples in your mouth, with hot wax being the penalty for slowness or inaccuracy."Robert Hunt in his book 'Popular romances of the West of England' describes Allantide in St Ives THE ancient custom of providing children with a large apple on Allhallows-eve is still observed, to a great extent, at St Ives. "Allan-day," as it is called, is the day of days to hundreds' of children, who would deem it a great misfortune were they to go to bed on "Allan-night" without the time-honoured Allan apple to hide beneath their pillows. A quantity of large apples are thus disposed of the sale of which is dignified by the term Allan Market.

There are a number of divination games recorded including the throwing of wall nuts in fires to predict the fidelity of partners and the pouring of molten lead into cold water as a way of predicting the occupation of future husbands, the shape of the solidified lead somehow indicating this.In some parts of Cornwall "Tindle" fires were lit similar in nature to the Coel Coth (Coel Certh) of Wales.Prior to the 20th Century the parish feast of St Just in Penwith was known as Allantide.


In some schools of Buddhism, bardo (Tibetan བར་དོ་ Wylie: bar do) or antarabhāva (Sanskrit) is an intermediate, transitional, or liminal state between death and rebirth. It is a concept which arose soon after the Buddha's passing, with a number of earlier Buddhist groups accepting the existence of such an intermediate state, while other schools rejected it. In Tibetan Buddhism, bardo is the central theme of the Bardo Thodol (literally Liberation Through Hearing During the Intermediate State), the Tibetan Book of the Dead.

Used loosely, "bardo" is the state of existence intermediate between two lives on earth. According to Tibetan tradition, after death and before one's next birth, when one's consciousness is not connected with a physical body, one experiences a variety of phenomena. These usually follow a particular sequence of degeneration from, just after death, the clearest experiences of reality of which one is spiritually capable, and then proceeding to terrifying hallucinations that arise from the impulses of one's previous unskillful actions. For the prepared and appropriately trained individuals, the bardo offers a state of great opportunity for liberation, since transcendental insight may arise with the direct experience of reality; for others, it can become a place of danger as the karmically created hallucinations can impel one into a less than desirable rebirth.Metaphorically, bardo can describe times when our usual way of life becomes suspended, as, for example, during a period of illness or during a meditation retreat. Such times can prove fruitful for spiritual progress because external constraints diminish. However, they can also present challenges because our less skillful impulses may come to the foreground, just as in the sidpa bardo.The concept of antarabhāva, an intervening state between death and rebirth, was brought into Buddhism from the Vedic-Upanishadic philosophical tradition which later developed into Hinduism.

Bardo Thodol

The Bardo Thodol (Tibetan: བར་དོ་ཐོས་གྲོལ, Wylie: bar do thos grol, "Liberation Through Hearing During the Intermediate State") is a text from a larger corpus of teachings, the Profound Dharma of Self-Liberation through the Intention of the Peaceful and Wrathful Ones, revealed by Karma Lingpa (1326–1386). It is the best-known work of Nyingma literature, and is known in the West as the Tibetan Book of the Dead.

The Tibetan text describes, and is intended to guide one through, the experiences that the consciousness has after death, in the bardo, the interval between death and the next rebirth. The text also includes chapters on the signs of death and rituals to undertake when death is closing in or has taken place.

Biclique attack

A biclique attack is a variant of the meet-in-the-middle (MITM) method of cryptanalysis. It utilizes a biclique structure to extend the number of possibly attacked rounds by the MITM attack. Since biclique cryptanalysis is based on MITM attacks, it is applicable to both block ciphers and (iterated) hash-functions. Biclique attacks are known for having broken both full AES and full IDEA, though only with slight advantage over brute force. It has also been applied to the KASUMI cipher and preimage resistance of the Skein-512 and SHA-2 hash functions.

The biclique attack is still (as of April 2019) the best publicly known single-key attack on AES. The computational complexity of the attack is , and for AES128, AES192 and AES256, respectively. It is the only publicly known single-key attack on AES that attacks the full number of rounds. Previous attacks have attacked round reduced variants (typically variants reduced to 7 or 8 rounds).

As the computational complexity of the attack is , it is a theoretical attack, which means the security of AES has not been broken, and the use of AES remains relatively secure. The biclique attack is nevertheless an interesting attack, which suggests a new approach to performing cryptanalysis on block ciphers. The attack has also rendered more information about AES, as it has brought into question the safety-margin in the number of rounds used therein.

Bit field

A bit field is a data structure used in computer programming. It consists of a number of adjacent computer memory locations which have been allocated to hold a sequence of bits, stored so that any single bit or group of bits within the set can be addressed. A bit field is most commonly used to represent integral types of known, fixed bit-width.

The meaning of the individual bits within the field is determined by the programmer; for example, the first bit in a bit field (located at the field's base address) is sometimes used to determine the state of a particular attribute associated with the bit field.Within microprocessors and other logic devices, collections of bit fields called "flags" are commonly used to control or to indicate the intermediate state or outcome of particular operations. Microprocessors typically have a status register that is composed of such flags, used to indicate various post-operation conditions, for example an arithmetic overflow. The flags can be read and used to decide subsequent operations, such as in processing conditional jump instructions. For example, a JE ... (Jump if Equal) instruction in the x86 assembly language will result in a jump if the Z (zero) flag was set by some previous operation.

A bit field is distinguished from a bit array in that the latter is used to store a large set of bits indexed by integers and is often wider than any integral type supported by the language. Bit fields, on the other hand, typically fit within a machine word, and the denotation of bits is independent of their numerical index.

Christian anthropology

In the context of Christian theology, Christian anthropology is the study of the human ("anthropology") as it relates to God. It differs from the social science of anthropology, which primarily deals with the comparative study of the physical and social characteristics of humanity across times and places.

One aspect studies the innate nature or constitution of the human, known as the nature of humankind. It is concerned with the relationship between notions such as body, soul and spirit which together form a person, based on their descriptions in the Bible. There are three traditional views of the human constitution – trichotomism, dichotomism and monism (in the sense of anthropology).

Christian mortalism

Christian mortalism incorporates the belief that the human soul is not naturally immortal; and may include the belief that the soul is uncomprehending during the time between bodily death and resurrection, known as the intermediate state. "Soul sleep" is an often pejorative term so the more neutral term "materialism" was also used in the nineteenth century, and "Christian mortalism" since the 1970s.Historically the term psychopannychism was also used, despite problems with the etymology and application. The term thnetopsychism has also been used; for example, Gordon Campbell (2008) identified Milton as believing in the latter though in fact both De doctrina Christiana and Paradise Lost refer to death as "sleep" and the dead as being "raised from sleep". The difference is difficult to identify in practice.Related and contrasting viewpoints of life after death include universal reconciliation, where all souls are immortal (or are mortal, but universally given continuance) and eventually are reconciled, and special salvation, where a positive afterlife is exclusively held by just some souls. Christian mortalism has been taught by several theologians and church organizations throughout history while also facing opposition from aspects of Christian organized religion. The Roman Catholic Church condemned such thinking in the Fifth Council of the Lateran as "erroneous assertions". Supporters include the sixteenth-century religious figure Martin Luther and the eighteenth-century religious figure Henry Layton, among many others.

Christian views on Hades

Hades, according to various Christian denominations, is "the place or state of departed spirits".

Impossible differential cryptanalysis

In cryptography, impossible differential cryptanalysis is a form of differential cryptanalysis for block ciphers. While ordinary differential cryptanalysis tracks differences that propagate through the cipher with greater than expected probability, impossible differential cryptanalysis exploits differences that are impossible (having probability 0) at some intermediate state of the cipher algorithm.

Lars Knudsen appears to be the first to use a form of this attack, in the 1998 paper where he introduced his AES candidate, DEAL. The first presentation to attract the attention of the cryptographic community was later the same year at the rump session of CRYPTO '98, in which Eli Biham, Alex Biryukov, and Adi Shamir introduced the name "impossible differential" and used the technique to break 4.5 out of 8.5 rounds of IDEA and 31 out of 32 rounds of the NSA-designed cipher Skipjack. This development led cryptographer Bruce Schneier to speculate that the NSA had no previous knowledge of impossible differential cryptanalysis. The technique has since been applied to many other ciphers: Khufu and Khafre, E2, variants of Serpent, MARS, Twofish, Rijndael, CRYPTON, Zodiac, Hierocrypt-3, TEA, XTEA, Mini-AES, ARIA, Camellia, and SHACAL-2.

Biham, Biryukov and Shamir also presented a relatively efficient specialized method for finding impossible differentials that they called a miss-in-the-middle attack. This consists of finding "two events with probability one, whose conditions cannot be met together."

Last Judgment

The Last Judgment or The Day of the Lord (Hebrew: יום הדין‎, romanized: Yom Ha Din, Arabic: یوم القيامة‎, romanized: Yawm al-Qiyāmah or یوم الدین, translit. Yawm ad-Din) is part of the eschatological world view of the Abrahamic religions and in the Frashokereti of Zoroastrianism.

Some Christian denominations consider the Second Coming of Christ to be the final and eternal judgment by God of the people in every nation resulting in the glorification of some and the punishment of others. The concept is found in all the Canonical gospels, particularly the Gospel of Matthew. Christian Futurists believe it will take place after the Resurrection of the Dead and the Second Coming of Christ while Full Preterists believe it has already occurred. The Last Judgment has inspired numerous artistic depictions.

Meet-in-the-middle attack

The meet-in-the-middle attack (MITM) is a generic space–time tradeoff cryptographic attack against encryption schemes which rely on performing multiple encryption operations in sequence. The MITM attack is the primary reason why Double DES is not used and why a Triple DES key (168-bit) can be bruteforced by an attacker with 256 space and 2112 operations.

Meissner effect

The Meissner effect (or Meissner–Ochsenfeld effect) is the expulsion of a magnetic field from a superconductor during its transition to the superconducting state. The German physicists Walther Meissner and Robert Ochsenfeld discovered this phenomenon in 1933 by measuring the magnetic field distribution outside superconducting tin and lead samples. The samples, in the presence of an applied magnetic field, were cooled below their superconducting transition temperature, whereupon the samples cancelled nearly all interior magnetic fields. They detected this effect only indirectly because the magnetic flux is conserved by a superconductor: when the interior field decreases, the exterior field increases. The experiment demonstrated for the first time that superconductors were more than just perfect conductors and provided a uniquely defining property of the superconductor state. The ability for the expulsion effect is determined by the nature of equilibrium formed by the neutralization within the unit cell of a superconductor.

A superconductor with little or no magnetic field within it is said to be in the Meissner state. The Meissner state breaks down when the applied magnetic field is too strong. Superconductors can be divided into two classes according to how this breakdown occurs. In type-I superconductors, superconductivity is abruptly destroyed when the strength of the applied field rises above a critical value Hc. Depending on the geometry of the sample, one may obtain an intermediate state consisting of a baroque pattern of regions of normal material carrying a magnetic field mixed with regions of superconducting material containing no field. In type-II superconductors, raising the applied field past a critical value Hc1 leads to a mixed state (also known as the vortex state) in which an increasing amount of magnetic flux penetrates the material, but there remains no resistance to the electric current as long as the current is not too large. At a second critical field strength Hc2, superconductivity is destroyed. The mixed state is caused by vortices in the electronic superfluid, sometimes called fluxons because the flux carried by these vortices is quantized. Most pure elemental superconductors, except niobium and carbon nanotubes, are type I, while almost all impure and compound superconductors are type II.


Purgatory (Latin: purgatorium, via Anglo-Norman and Old French) is, according to the belief of some Christians, an intermediate state after physical death for expiatory purification. There is disagreement among Christians whether such a state exists. Some forms of Western Christianity, particularly within Protestantism deny its existence. Other strands of Western Christianity see purgatory as a place, perhaps filled with fire. Some concepts of Gehenna in Judaism are similar to that of purgatory. The word "purgatory" has come to refer also to a wide range of historical and modern conceptions of postmortem suffering short of everlasting damnation and is used, in a non-specific sense, to mean any place or condition of suffering or torment, especially one that is temporary.The Catholic Church holds that "all who die in God's grace and friendship but still imperfectly purified" undergo the process of purification which the Church calls purgatory, "so as to achieve the holiness necessary to enter the joy of heaven". It has formulated this doctrine by reference to biblical verses that speak of purifying fire (1 Corinthians 3:15 and 1 Peter 1:7) and to the mention by Jesus of forgiveness in the age to come (Matthew 12:32). It bases its teaching also on the practice of praying for the dead in use within the Church ever since the Church began and which is mentioned even earlier in 2 Macc 12:46.According to Jacques Le Goff, the conception of purgatory as a physical place came into existence in Western Europe towards the end of the twelfth century. According to him, the conception involves the idea of a purgatorial fire, which he suggests "is expiatory and purifying not punitive like hell fire". At the Second Council of Lyon in 1247, strong Eastern Orthodox opposition to the idea of a third place in the afterlife containing fire was one of the differences that prevented reunification with the Catholic Church. That council's teaching on purgatory made no mention of these notions, which are absent also in the declarations by the Councils of Florence and Trent at which especially the Catholic Church formulated its doctrine on purgatory. Popes John Paul II and Benedict XVI have declared that the term does not indicate a place, but a condition of existence.The Church of England, mother church of the Anglican Communion, officially denounces what it calls "the Romish Doctrine concerning Purgatory", but the Eastern Orthodox Church, Oriental Orthodox Churches, Methodist Churches, and elements of the Anglican and Lutheran traditions hold that for some there is cleansing after death and pray for the dead. The Reformed Churches teach that the departed are delivered from their sins through the process of glorification. Rabbinical Judaism also believes in the possibility of after-death purification and may even use the word "purgatory" to describe the similar rabbinical concept of Gehenna, though Gehenna is also sometimes described as more similar to hell or Hades.

Resonance-enhanced multiphoton ionization

Resonance-enhanced multiphoton ionization (REMPI) is a technique applied to the spectroscopy of atoms and small molecules. In practice, a tunable laser can be used to access an excited intermediate state. The selection rules associated with a two-photon or other multiphoton photoabsorption are different from the selection rules for a single photon transition. The REMPI technique typically involves a resonant single or multiple photon absorption to an electronically excited intermediate state followed by another photon which ionizes the atom or molecule. The light intensity to achieve a typical multiphoton transition is generally significantly larger than the light intensity to achieve a single photon photoabsorption. Because of this, a subsequent photoabsorption is often very likely. An ion and a free electron will result if the photons have imparted enough energy to exceed the ionization threshold energy of the system. In many cases, REMPI provides spectroscopic information that can be unavailable to single photon spectroscopic methods, for example rotational structure in molecules is easily seen with this technique.

REMPI is usually generated by a focused frequency tunable laser beam to form a small-volume plasma. In REMPI, first m photons are simultaneously absorbed by an atom or molecule in the sample to bring it to an excited state. Other n photons are absorbed afterwards to generate an electron and ion pair. The so-called m+n REMPI is a nonlinear optical process, which can only occur within the focus of the laser beam. A small-volume plasma is formed near the laser focal region. If the energy of m photons does not match any state, an off-resonant transition can occur with an energy defect ΔE, however, the electron is very unlikely to remain in that state. For large detuning, it resides there only during the time Δt. The uncertainty principle is satisfied for Δt, where ћ=h/2π and h is the Planck constant (6.6261×10^-34 J∙s). Such transition and states are called virtual, unlike real transitions to states with long lifetimes. The real transition probability is many orders of magnitude higher than the virtual transition one, which is called resonance enhanced effect.

Richard Nixon judicial appointment controversies

During President Richard Nixon's presidency, federal judicial appointments played a central role. Nixon appointed four individuals to the Supreme Court of the United States in just over five and a half years.

In 1969 President Richard Nixon nominated Warren E. Burger to be the new Chief Justice of the United States after the retirement of Earl Warren. Burger was quickly confirmed. However, when in the same year, he nominated Clement Haynsworth for a vacancy created by the resignation of Abe Fortas, controversy ensued. Haynsworth was rejected by the United States Senate. In 1970 Nixon nominated G. Harrold Carswell, who also was rejected by the Senate. Nixon then nominated Harry Blackmun, who was confirmed.

Nixon was shortly afterward faced with two new vacancies on the high bench due to the retirements of John Marshall Harlan and Hugo Black in 1971.

In spite of the rejections of Haynesworth and Carswell, Nixon announced that he would nominate Hershel Friday and Mildred Lillie to the high bench. Neither was well regarded. Friday was a former member of the American Bar Association House of Delegates; Lillie was then a little-known judge on an intermediate state appellate court in California. After the ABA reported both Friday and Lillie as "unqualified", Nixon nominated Lewis Powell and William H. Rehnquist for the vacancies instead, and both were confirmed.At the appellate level, Nixon formally nominated one person, Charles A. Bane, for a federal appellate judgeship who was never confirmed. Nixon withdrew Bane's nomination on October 22, 1969 after controversies involving a tax case and allegations of anti-semitism. Nixon wound up filling that seat with another nominee. Nixon also considered other appeals court nominees whom he never wound up nominating.

Type-I superconductor

The interior of a bulk superconductor cannot be penetrated by a weak magnetic field, a phenomenon known as the Meissner effect. When the applied magnetic field becomes too large, superconductivity breaks down. Superconductors can be divided into two types according to how this breakdown occurs. In type-I superconductors, superconductivity is abruptly destroyed via a first order phase transition when the strength of the applied field rises above a critical value Hc. This type of superconductivity is normally exhibited by pure metals, e.g. aluminium, lead, and mercury. The only alloy known up to now which exhibits type I superconductivity is TaSi2.

The covalent superconductor SiC:B, silicon carbide heavily doped with boron, is also type-I.Depending on the demagnetization factor, one may obtain an intermediate state. This state, first described by Lev Landau, is a phase separation into macroscopic non-superconducting and superconducting domains forming a Husimi Q representation.This behavior is different from type-II superconductors which exhibit two critical magnetic fields. The first, lower critical field occurs when magnetic flux vortices penetrate the material but the material remains superconducting outside of these microscopic vortices. When the vortex density becomes too large, the entire material becomes non-superconducting; this corresponds to the second, higher critical field.

The ratio of the London penetration depth λ to the superconducting coherence length ξ determines whether a superconductor is type-I or type-II. Type-I superconductors are those with 0 < λ/ξ < 1/√2, and type-II superconductors are those with λ/ξ > 1/√2.

Yttrium hydride

Yttrium hydride is a compound of hydrogen and yttrium. It is considered to be a part of the class of rare-earth metal hydrides. It exists in several forms, the most common being a metallic compound with formula YH2. YH2 has a face centred cubic structure, and is a metallic compound. Under great pressure, extra hydrogen can combine to yield an insulator with a hexagonal structure, with a formula close to YH3. Hexagonal YH3 has a band gap of 2.6 eV. Under pressure of 12 GPa YH3 transforms to an intermediate state, and when the pressure increases to 22 GPa another metallic face centred cubic phase is formed.In 1996, it was shown that the metal-insulator transition when going from YH2 to YH3 can be used to change the optical state of windows from non-transparent to transparent. This report spurred a wave of research on metal hydride-based chromogenic materials and smart windows; gasochromic windows reacting to hydrogen gas and electrochromic structures where the transparency can be regulated by applying an external voltage. When containing a substantial amount of oxygen, yttrium hydride is also found to exhibit photochromic properties.

In medicine
After death

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