Re: The Eternal Immortality Full Movie In Italian Free Download Hd
Celena Holtzberg
As with so many findings, the so-called 'immortal jellyfish' was discovered by accident. During a visit to my laboratory in the 1980s, a German student, Christian Sommer, and my very first student, Giorgio Bavestrello, collected a hydrozoan thought to be Turritopsis nutricula. This small, predatory marine invertebrate has two stages in its life cycle: a polyp-forming colony called a hydroid and the more mobile, recognisably jellyfish-like form called medusae. After being collected and reared in our lab, our Turritopsis hydroid released medusae. Then Sommer forgot about them.
Normally, in the hydrozoan life cycle, medusae mature and then spawn sperm and eggs. Any fertilised eggs become small larvae called planula. When these planula settle somewhere, a new hydroid colony grows once again, and eventually polyps in the colony release more medusae (below).
the Eternal immortality full movie in italian free download hd
Download File https://cinurl.com/2yLUeG
The medusae of the species we believed we had are not released with mature gonads. Normally they have to go off and grow, and become sexually mature, before spawning and eventually producing new planulas. Again, the planulas settle and produce new polyp colonies and, meanwhile, the medusae die.
The observation was so revolutionary that it was presented at the second workshop of the Hydrozoan Society[1]. It was so revolutionary in fact that one of the attendees, the late Volker Schmid, expressed serious doubts about the report. He said it was impossible.
Schmid had worked extensively on cell biology related to the life cycle of Podococoryna (another hydrozoan) and said that the cells of the medusa buds, while still forming from the polyp, could occasionally revert back to polyp cells. However, he thought once the medusa differentiation was complete, the reversal was impossible.
The workshop took place in a marine laboratory and we had access to the field, so I went diving and found some colonies of Turritopsis with medusae. I brought them to Volker and we obtained the newly liberated medusae. And then, under the eyes of Volker, the mildly stressed medusae (a little pinch with a tweezer is enough) transformed into polyps. They first became a ball of tissue and fell on the bottom of the jar. Then the ball of tissue produced a hydrorhiza (the basal stolon of a new hydroid) and, from it, a new polyp came out. Volker was amazed.
He had described transdifferentiation in certain hydrozoan cells before[2], but this was simply too much. Transdifferentiation is the dedifferentiation of a differentiated cell into some sort of stem cell, and then differentiation of that into another cell type. In this case, however, apparently all the cell types of the medusa dedifferentiated and then redifferentiated into the cell types of the polyp, producing an entirely new body plan (that of the polyp) from a previous one (that of the medusa, which, indeed, was not 'previous' but 'subsequent' to the polyp stage).
Another ex-student of mine, Stefano Piraino, was at that workshop. Bavestrello and Sommer did not proceed with the study, but Piraino jumped in, starting a collaboration with Volker. We planned experiments aimed at following the transdifferentiation at a cellular level, and another account on the phenomenon came out[3].
We were very excited by the development of our friends' initial discovery, with such an amazing case of apparent 'ontogeny reversal' via transdifferentiation. We sent it to Nature, as nothing like that had ever been reported before, with detailed cellular studies. But Nature rejected it, advising us to send it to a marine biology journal.
That triggered the saga of the 'immortal jellyfish'. The press went crazy about it, and we were inundated with interview requests, first from Italy and then from all over the world. The frenzy for the immortal jellyfish is not yet over, after 20 years, and the phenomenon has been cited in everything from TV series such as The Big Bang Theory to the McGraw-Hill Yearbook of Science and Technology[4].
Japanese scientist Shin Kubota, who had worked at Lecce several times, found Turritopsis in Japan and started to rear them in his laboratory, keeping them in an almost eternal loop of back and forth transdifferentiations[5]. Further studies have shown that ontogeny reversal is also possible in other cnidarian species[6].
Every cell contains all the information necessary to build a new whole organism, but only part of this information is actually used once a cell becomes differentiated. What is the molecular mechanism that allows a resetting of the developmental information across all cells, leading to ontogeny reversal? The genome of Turritopsis dohrnii is being investigated and decoding it will be the first step towards the search for an 'immortality switch'.
There is a little inconvenience, though. It is not easy to obtain mass cultures of Turritopsis, and all work has to rely on material collected in the field. Laboratory animals have a common feature: they are easy to rear, and most research is focused on just a few species that, indeed, are exceptional in this respect.
The lesson of Turritopsis is profound: if we explore biodiversity, we will find exceptional organisms that do exceptional things. Focusing on the few species that can be reared easily in the laboratory is a myopic attitude that prevents us from finding other marvels.
One of our problems is that since the Enlightenment we often have a reductive notion of religious truth, which we either see as predominantly notional or equate with objective fact. We regard the myths of our religion as history, imagine that if a belief is not historically, scientifically true it cannot be true at all, and that our doctrinal formulations correspond exactly to an external, even demonstrable, reality. We have therefore lost the sense that when we are talking about God, the Sacred, Heaven, or Hell we are speaking about the ineffable and are at the end of what words or thoughts can usefully do.
Religion is about transformation; by ritual and ethical practice we become fundamentally different. Religion is not about preparing for the beatific vision in Heaven; it is also about living a fully human life in this world. By becoming one with these paradigmatic figures, losing our flawed, everyday selves in their perfection, we too can become perfect and inhabit an eternal dimension even in this world of pain and death.
Like any other religious truth, immortality must become a present reality. It is liberation from the constraints of time and space, and from the limitations of our narrow horizons. It involves a profound realization that the deepest core of our being is inseparable from what has been called God, nirvana, brahman, or the Dao. Like any myth, it is a program for action. The traditions teach us how to effect this radical internal transformation; they cannot tell us what this immortal state is, because it is so different from our normal consciousness that it is ineffable, but they provide us with a method that will help us to change. Unless we put that method into practice, we are in no position to say whether we have an immortal self or not. Immortality is not a matter of waiting for the next life, but in perfecting our humanity here and now.
These sages may not have been interested in talking about the afterlife, but they were passionately concerned with the immortality of the self or the soul. But they did not believe that they had to wait until their death to experience this immortality. We had within ourselves the ability to transcend the constraints of time and space, pain and mortality and experience bliss, peace, and an ecstatic serenity here and now. But how did we access this self ? It had nothing to do with our normal psychic life; this immortal selfhood was not located in our intellect, our thoughts, or feelings, which we often see as the finest and most essential part of us. The self lay behind all these perceptible mental phenomena and was, therefore, very difficult to find.
It is, therefore, impossible to understand the meaning of immortality if we are not prepared to give up the demands of the clamorous, frightened, and greedy ego. It was also crucial to accept the reality of death. The Chinese understood this. The fourth-century Daoist sage Zhuangzi found that once he had appreciated that everything was in constant flux and was continually in the process of becoming something different, he felt an exhilarating freedom. It was futile to try to prolong your life indefinitely. Death and life, joy and sorrow succeeded each other like night and day. When he died and ceased to be Zhuangzi, nothing would change. He would remain what essentially he had always been: a tiny part of the endlessly mutating pageant of the universe. Once they had given up thinking of themselves as unique and precious individuals, whose lives must be preserved at all costs, Zhuangzi and his friends found they could accept their mortality with cheerful interest and detachment.The philosopher Zhuangzi. Wikimedia Commons CC-PD
The more I strain my gaze towards it the higher it soars. The deeper I bore down into it, the harder it becomes. I see it in front, but suddenly it is behind. Step by step, the Master skillfully lures one on. He has broadened me with culture, restrained me with ritual. Even if I wanted to stop, I could not. Just when I feel that I have exhausted every resource, something seems to rise up, standing over me sharp and clear. Yet though I long to pursue it, I can find no way of getting to it at all.
He who has such enlightenment may sit in his room and view the entire area within the four seas, may dwell in the present and yet discourse on distant ages. He has a penetrating insight into all beings and understands their true nature, studies the ages of order and disorder and comprehends the principle behind them. He surveys all Heaven and Earth, governs all beings, and masters the great principle and all that is in the universe.
There is therefore a widespread agreement that the quest for immortality should not concentrate on self-indulgent and exclusive fantasies of paradise but should focus on this world. Just as we experience the divine in our very selves, we can experience the peace and enhanced vision of eternity, freed from the constraints of space and time, in this world of suffering and death. We cannot understand the doctrine of immortality in a purely notional way. We can only achieve true knowledge of our immortal souls by undergoing a long discipline of self-emptying, a training in inwardness and self-effacement, and by the ekstasis of compassion and benevolence. The man and woman who experience immortality and the transcendence of empathy activate aspects of our humanity that all too often lie dormant and become fully humane.
7fc3f7cf58