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Baron Robertson of Oakridge

Baron Robertson of Oakridge, of Oakridge in the County of Gloucester, is a title in the Peerage of the United Kingdom. It was created on 29 June 1961 for the military commander Sir Brian Robertson, 2nd Baronet. He had previously served as Military Governor of the British Zone in occupied Germany from 1947 to 1949. The Robertson baronetcy, of Welbourn in the County of Lincoln, was created in the Baronetage of the United Kingdom on 4 October 1919 for his father, Field Marshal Sir William Robertson, Chief of the Imperial General Staff from 1915 to 1918. the titles are held by the first Baron's grandson, the third Baron, who succeeded his father in 2009.

Robertson baronets, of Beaconsfield (1919)

 * Sir William Robert Robertson, 1st Baronet (1860–1933)
 * Sir Brian Hubert Robertson, 2nd Baronet (1896–1974) (created Baron Robertson of Oakridge in 1961)

Barons Robertson of Oakridge (1961)

 * Brian Hubert Robertson, 1st Baron Robertson of Oakridge (1896–1974)
 * William Ronald Robertson, 2nd Baron Robertson of Oakridge (1930–2009)
 * William Brian Elworthy Robertson, 3rd Baron Robertson of Oakridge (b. 1975)

There is no heir to the titles.

title: Baron Robertson of Oakridge


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Baron Ravensdale

Baron Ravensdale, of Ravensdale in the County of Derby, is a title in the Peerage of the United Kingdom. It was created in 1911 for the Conservative politician George Curzon, 1st Baron Curzon, of Kedleston, who had previously served as Viceroy of India.

History
The title was created on 2 November 1911 for the Conservative politician George Curzon, 1st Baron Curzon, with remainder, in default of issue male, to his eldest daughter and the heirs male of her body, failing whom to his other daughters in like manner in order of primogeniture. Curzon was created Viscount Scarsdale and Earl Curzon of Kedleston at the same time. The viscounty was created with special remainder to the heirs male of his father while the earldom was created with normal remainder to heirs male. Curzon had already in 1898 been created Baron Curzon of Kedleston in the Peerage of Ireland (the last Irish peerage to be created), with remainder to heirs male. In 1916 he succeeded his father as fifth Baron Scarsdale and in 1921 he was further honoured when he was made Earl of Kedleston and Marquess Curzon of Kedleston, with remainder to heirs male.

Lord Curzon died without male issue in 1925 and the barony of Curzon of Kedleston, the two earldoms and the marquessate thus became extinct. He was succeeded in the viscountcy of Scarsdale according to the special remainder by his nephew, Richard Curzon, the second Viscount (who also succeeded as sixth Baron Scarsdale; see Viscount Scarsdale for further history of this branch of the family). The barony of Ravensdale passed according to the special remainder to his eldest daughter Irene. In 1958, following the passage of the Life Peerages Act 1958 which permitted women to sit in the House of Lords, Lady Ravensdale was granted a life peerage with the title of Baroness Ravensdale of Kedleston, of Kedleston in the County of Derby. the title is held by her great-great-nephew the fourth Baron, who succeeded in 2017 and was elected to sit in the House of Lords in 2019. He is the great-grandson of Lady Cynthia (second daughter of Lord Curzon of Kedleston) and her husband Oswald Mosley. He also succeeded his grandfather as eighth Baronet of Ancoats. (See Mosley baronets for earlier history of this title.)

Barons Ravensdale (1911)

 * George Nathaniel Curzon, 1st Marquess Curzon of Kedleston, 1st Baron Ravensdale (1859–1925)
 * Mary Irene Curzon, 2nd Baroness Ravensdale (1896–1966)
 * Nicholas Mosley, 3rd Baron Ravensdale (1923–2017)
 * Hon. Shaun Nicholas Mosley (1949–2009)
 * Daniel Nicholas Mosley, 4th Baron Ravensdale (born 1982)

The heir apparent is the present holder's eldest son, the Hon. Alexander Lucas Mosley (born 2012).

license: Creative Commons - Attribution Share-Alike - https://creativecommons.org/licenses/by-sa/4.0/

title: Baron Ravensdale


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Rammed earth

Rammed earth is a technique for constructing foundations, floors, and walls using compacted natural raw materials such as earth, chalk, lime, or gravel. It is an ancient method that has been revived recently as a sustainable building method.

Under its French name of pisé it is also a material for sculptures, usually small and made in molds. It has been especially used in Central Asia and Tibetan art, and sometimes in China.

Edifices formed of rammed earth are found on every continent except Antarctica, in a range of environments including temperate, wet, semiarid desert, montane, and tropical regions. The availability of suitable soil and a building design appropriate for local climatic conditions are two factors that make its use favourable.

The French term "pisé de terre" or "terre pisé" was sometimes used in English for architectural uses, especially in the 19th century.

Building process

Making rammed earth involves compacting a damp mixture of subsoil that has suitable proportions of sand, gravel, clay, silt, and stabilizer, if any, into a formwork (an externally supported frame or mold).

Historically, additives such as lime or animal blood were used to stabilize it.

Soil mix is poured into the formwork to a depth of 10 to 25 cm and then compacted to approximately 50% of its original volume. The soil is compacted iteratively, in batches or courses, so as to gradually erect the wall up to the top of the formwork. Tamping was historically manual with a long ramming pole by hand, but modern construction systems can employ pneumatically powered tampers.

After a wall is complete, it is sufficiently strong to immediately remove the formwork. This is necessary if a surface texture is to be applied, e.g., by wire brushing, carving, or mold impression, because the walls become too hard to work after approximately one hour. The compressive strength of rammed earth increases as it cures. Cement-stabilised rammed earth is cured for a minimum period of 28 days.

In modern rammed earth buildings, the walls are constructed on top of conventional footings or a reinforced concrete slab base.

The construction of an entire wall begins with a temporary frame, the "formwork", which is usually made of wood or plywood, as a mold for the desired shape and dimensions of each section of wall. The form must be durable and well braced, and the two opposing faces must be clamped together to prevent bulging or deformation caused by the large compressing forces. Formwork plays an important role in building rammed earth walls. Historically, wooden planks tied using rope were used to build walls. Modern builders use plywood and/or steel to build formwork.

Characteristics

The compressive strength of rammed earth is dictated by factors such as soil type, particle size distribution, amount of compaction, moisture content of the mix and type/amount of stabiliser used. Well-produced cement-stabilised rammed earth walls can be anywhere between 5 and 20 MPa. Higher compressive strength might require more cement. But addition of more cement can affect the permeability of the walls. Indeed, properly constructed rammed earth endures for thousands of years, as many ancient structures that are still standing around the world demonstrate. Rammed earth walls are reinforced with rebars in areas of high seismic activity.

Adding cement to soil mixtures low in clay can also increase the load-bearing capacity of rammed-earth edifices. The United States Department of Agriculture observed in 1925 that rammed-earth structures endure indefinitely and can be constructed for less than two-thirds of the cost of standard frame houses.

Rammed earth works require at least one skilled person for quality control. All other workers can be unskilled or semi-skilled.

One significant benefit of rammed earth is its high thermal mass: like brick or concrete, it absorbs heat during the day and releases heat at night. This action moderates daily temperature variations and reduces the need for air conditioning and heating. In colder climates, rammed-earth walls can be insulated by inserting insulation such as styrofoam or rigid fibreglass panels within internal and external layers of rammed earth. Depending on the type and content of binder, it must also be protected from heavy rain and insulated with vapour barriers.

Rammed earth can effectively regulate humidity if unclad walls containing clay are exposed to an internal space. Humidity is regulated between 40% and 60%. The material mass and clay content of rammed earth allows an edifice to breathe more than concrete edifices. This avoids problems of condensation and prevents significant loss of heat.

Rammed-earth walls have the colour and texture of natural earth. Moisture-impermeable finishes, such as cement render, are not used by some people because they impair the ability of a wall to desorb moisture, which quality is necessary to preserve its strength.

Blemishes can be repaired using the soil mixture as a plaster and sanded smooth.

The thickness varies widely based on region and code. It can be as little as 6 in for non load-bearing walls and up to 24 in for load-bearing walls. The thickness and density of rammed-earth walls make them suitable for soundproofing. They are also inherently fireproof, resistant to termite damage, and non-toxic.

Environmental effects and sustainability

Edifices of rammed earth are more sustainable and environmentally friendly than other building techniques that use more cement and other chemicals. Because rammed-earth edifices use locally available materials, they usually have low embodied energy and generate very little waste. The soils used are typically subsoil which conserve the topsoil for agriculture. When the soil excavated in preparation for a foundation can be used, the cost and energy consumption of transportation are minimal. Rammed earth is probably the least environmentally detrimental construction material and technique that is readily and commercially available today to construct solid edifices. Rammed earth has potentially low manufacturing impact, contingent on the amount of cement and the amount that is locally sourced; it is often quarried aggregates rather than "earth".

Rammed earth can contribute to the overall energy efficiency of edifices: the density, thickness, and thermal conductivity of rammed earth render it an especially suitable material for passive solar heating. Warmth requires almost 12 hours to be conducted through a wall 35 cm thick.

Mixing cement with the soil can counteract sustainable benefits such as low embodied energy because manufacture of the cement itself creates 1.25 tonnes of carbon dioxide per tonne of cement produced. Although it has low greenhouse gas emissions in theory, transportation and the production of cement can add significantly to the overall emissions of modern rammed earth construction. The most basic kind of traditional rammed earth has very low greenhouse gas emissions but the more engineered and processed variant of rammed earth has the potential for significant emissions.

History

Evidence of ancient use of rammed earth has been found in Neolithic archaeological sites such as those of the Fertile Crescent, dating to the 9th–7th millennium BC, and of the Yangshao and Longshan cultures in China, dating to 5000 BCE. By 2000 BCE, rammed-earth architectural techniques (夯土 Hāng tǔ) were commonly used for walls and foundations in China.

United States and Canada
In the 1800s, rammed earth was popularized in the United States by the book Rural Economy by S. W. Johnson. The technique was used to construct the Borough House Plantation and the Church of the Holy Cross in Stateburg, South Carolina, both being National Historic Landmarks.

An outstanding example of a rammed-earth edifice in Canada is St. Thomas Anglican Church in Shanty Bay, Ontario, erected between 1838 and 1841.

From the 1920s through the 1940s rammed-earth construction in the US was studied. South Dakota State College extensively researched and constructed almost one hundred weathering walls of rammed earth. For over 30 years the college investigated the use of paints and plasters in relation to colloids in soil. In 1943, Clemson Agricultural College of South Carolina published the results of their research of rammed earth in a pamphlet titled "Rammed Earth Building Construction". In 1936, on a homestead near Gardendale, Alabama, the United States Department of Agriculture constructed experimental rammed-earth edifices with architect Thomas Hibben. The houses were inexpensively constructed and were sold to the public along with sufficient land for gardens and small plots for livestock. The project successfully provided homes to low-income families.

The US Agency for International Development is working with developing countries to improve the engineering of rammed-earth houses. It also financed the authorship of the Handbook of Rammed Earth by Texas A&M University and the Texas Transportation Institute.

Interest in rammed earth declined after World War II when the cost of modern construction materials decreased. Rammed earth is considered substandard, and is opposed by many contractors, engineers, and tradesmen. The prevailing perception that such materials and techniques perform poorly in regions prone to earthquakes has prevented their use in much of the world. In Chile, for example, rammed earth edifices normally cannot be conventionally insured against damage or even be approved by the government.

A notable example of 21st-century use of rammed earth is the façade of the Nk'Mip Desert Cultural Centre in southern British Columbia, Canada. As of 2014 it is the longest rammed earth wall in North America.

20th century China
Rammed earth construction was both practically and ideologically important during the rapid construction of the Daqing oil field and the related development of Daqing. The "Daqing Spirit" represented deep personal commitment in pursuing national goals, self-sufficient and frugal living, and urban-rural integrated land use. Daqing's urban-rural landscape was said to embody the ideal communist society described by Karl Marx because it eliminated (1) the gap between town and country, (2) the gap between workers and peasants, and (3) the gap between manual and mental labor.

Drawing on the Daqing experience, China encouraged rammed earth construction in the mid-1960s. Starting in 1964, Mao Zedong advocated for a "mass design revolution movement". In the context of the Sino-Soviet split, Mao urged that planners should avoid the use of Soviet-style prefabricated materials and instead embrace the proletarian spirit of on-site construction using rammed earth. The Communist Party promoted the use of rammed earth construction as a low-cost method which was indigenous to China and required little technical skill.

During the Third Front campaign to develop strategic industries in China's rugged interior to prepare for potential invasion by the United States or Soviet Union, Planning Commission Director Li Fuchun instructed project leaders to make do with what was available, including building rammed earth housing so that more resources could be directed to production. This policy came to be expressed through the slogan, "First build the factory and afterward housing."

External sources

 * Rammed earth wall construction at Central Arizona College

title: Rammed earth


text:
User talk:Gingekerr

Hi. I'm Brian Rock. I just posted a message on Talk:Thalidomide about the Feb 28 edits from anonymous user 81.133.11.116. I plan on restoring some details from the article preceding that edit. I see you're improving the article, too. You might want to look at my posting - your input would be valuable. Thanks.

Brian Rock 23:53, 2004 Mar 8 (UTC)

Hey Chris. It's Dav Tan. Congrats on getting into Cambs. All the best to all at Wincoll.

Photo
How about a cool photo on your user page~ 18:39, 18 Feb 2005 (UTC)

Access from Winchester College
Hi Chris, I have heard from the Head of ICT at Winchester who has said that until the Andrew Clemo situation is sorted out Wikipedia will be blocked on Winchester College computers. Hopefully this will not be a permanent measure, and your access will not be blocked indefinitely. -- Francs2000 | Talk 22:11, 15 Jun 2005 (UTC)

You can tell a Wykehamist...
Hey Chris, I've heard that quote as you write it but with "but" instead of "because", although I suspect there are plenty of variations. Hope you are well - cheers for the e-card :) Kermit

Willkm 00:40, 20 January 2006 (UTC)

Esperanto gerundive?
I've never heard of this, or seen it in practice. Reference please? Twin Bird 01:16, 21 January 2006 (UTC)

 * (If you couldn't guess, Twin Bird is referring to Gerundive, where you wrote that Esperanto has two gerundives.) Ruakh 21:05, 7 March 2006 (UTC)

 * I edited this section and added a comment in Twin Bird's talk page. --Oryanw 01:38, 29 August 2006 (UTC)

Hi Chris!
Hey; I'm Max from Win: Coll: (in College - I am a Jun Man this year) - I have been hearing loads about you (especially from Chas who is incredibly proud of your achievements for Wincoll if not for England) - hope you're getting on well in uni. Nippoo 19:37, 7 March 2006 (UTC)

International Chemistry Olympiad
Hi there Chris! I was just wondering whether you could tell me what sort of stuff the International Chemistry Olympiad asks for? I really like chemistry but I'm not sure whether I have a capability of getting in though. -- pizza1512  Talk  Autograph 20:01, 19 August 2007 (UTC)

A new Oxbridge user box
Gingekerr...I am currently in the process of writing a user box for all of the colleges that are part of Oxbridge. This template is meant to replace your current college template. Please take a look at the work in progress and comment on it. My main concerns are college abbreviations and color choice. I am using scarf colors for the colleges. Thank you. - LA @ 18:28, 9 March 2008 (UTC)

ArbCom elections are now open!
MediaWiki message delivery (talk) 08:52, 23 November 2015 (UTC)

title: User talk:Gingekerr


text:
Morning care

Morning care is a hygiene routine provided by personal support workers, nursing assistants, nurses, and other workers for patients and residents of care facilities each morning. The care routine typically includes washing the face, combing hair, shaving, putting on cosmetics, toileting, getting dressed, and similar activities. Nurses may also check the patients' temperature, check medical equipment, replenish IV bags, change dressings, or do other daily or semi-daily tasks at this time.

Most morning care duties are basic activities of daily living. Different people require different levels of support for morning care, depending on their performance status. Some people may be able to complete morning care with little or no support from healthcare workers, while others may require the worker to perform all the tasks completely.

Patient preferences may dictate aspects of morning care, such as the order of tasks done, the type of soap used, or whether bathing is a morning or afternoon activity.

Some basic housekeeping, such as changing bedsheets, may be done at the same time.

title: Morning care


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Talk:Government of Missouri

I am unsure why this page exists, and given that it exists, why it contains the information that it does. No other state, nation, or city seems to have a "Law and Government" page, so why does Missouri earn one? Overall, the page seems well designed, except for the section on state statutes, which calls attention to two controvesial issues, capital punishment and sodomy laws without clearly, accurately, and fairly describing all the major points of view. While I'd like to see similar pages for all states, nations, and cities, I would prefer to see this section excised. To that end, I am going to move that one section to this page, but I won't protest its return if and when it is expanded or justified.

State Statutes
The complete list of state statutes may be found on the Missouri web site http://www.state.mo.us. What follows is a selection of a very small set.

Capital Punishment
Capital punishment is permitted in Missouri by its constitution. The constitution mandates that all death sentences must be reviewed by the state's supreme court and it gives the defendant the right of a direct appeal to supreme court for any conviction whose punishment is the death sentence. The constitution allows for either lethal injection or gas (Sec 546.720). Before 1937, Missouri hanged those that received a death sentence. Prior to 1965, executions were performed using lethal gas, but since then, Missouri uses lethal injection. The minimum age for receiving the death penalty is 16. Since 1930, the following executions have been performed:
 * hanging: 6? until 1937
 * gas:     39 until 1966
 * injection: 60

In 2002, Missouri had 6 executions, placing it 4th in the nation after Texas (33), Indiana (9), and Oklahoma (7). Considering the number of executions performed since 1976, Missouri with 61 executions follows only Texas (336), Virginia (87) and Oklahoma.

As of April 1, 2004, there were 58 inmates in Missouri death row.

Sodomy
Until 2004, Missouri standed with 12 other states in the United States for a total of 13 states making sodomy illegal. Consensual acts that were allowed for married couples were prohibited by law for same sex partners. Missouri's statute 566.090 prohibited sexual intercourse between those of the same sex as a class A misdemeanor.

External links modified
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I have just modified one external link on Government of Missouri. Please take a moment to review my edit. If you have any questions, or need the bot to ignore the links, or the page altogether, please visit this simple FaQ for additional information. I made the following changes:
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title: Talk:Government of Missouri


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Hoylake

Hoylake is a seaside town in the Metropolitan Borough of Wirral, Merseyside, England. It is at the north west of the Wirral Peninsula, near West Kirby and where the River Dee meets the Irish Sea. Historically part of Cheshire, the Domesday Book of 1086 recorded it within the Hundred of Wilaveston.

At the 2001 census, the population of Hoylake was 5,710 of a total population of 13,042, as part of the Hoylake and Meols local government ward. By the time of the 2011 census specific population figures for Hoylake were no longer maintained. The total population for the Hoylake and Meols Ward at this census was 13,348.

History
In 1690, William III set sail from Hoylake, then known as Hyle or High-lake, with a 10,000-strong army to Ireland, where his army was to take part in the Battle of the Boyne. The location of departure remains known as King's Gap. The previous year a large force under Marshal Schomberg had also departed from Hoylake on 12 August, crossing to Ireland to capture Carrickfergus.

The present day township grew up in the nineteenth century around the small fishing village of Hoose, the name of which means "hollows". The 1848 Topographical Dictionary of England described the inhabitants of Hoose as: "'...principally boatmen and fishermen, who have frequently evinced the greatest courage and alacrity in rescuing mariners from the horrors of shipwreck; large banks of sand, extending for miles on the northwest, being annually the scene of most fatal disasters to shipping.'"

The name Hoylake was derived from Hoyle Lake, a channel of water between Hilbre Island and Dove Point. Protected by a wide sandbank known as Hoyle Bank and with a water depth of about 20 feet, it provided a safe anchorage for ships too large to sail up the Dee to Chester.

Civic history
The township of Hoose was part of the West Kirby Parish of the Wirral Hundred. It existed as a civil parish between 1866 and 1894 when it was merged into Hoylake and West Kirby civil parish. Between 1894 and 1974 Hoylake was governed by its own urban district council based at Hoylake Town Hall. On 1 April 1974, local government reorganisation in England and Wales resulted in most of the Wirral Peninsula, including Hoylake, transfer from the county of Cheshire to the nascent county of Merseyside.

The population of the town over time was measured at 60 in 1801, 589 in 1851 and 2,701 in 1901. The total population of the Hoylake Urban District (which included West Kirby) was recorded as 19,745 in 1931.

Landmarks
The Hoylake and West Kirby War Memorial is a notable local landmark, as it was designed in 1922 by the British sculptor Charles Sargeant Jagger who was responsible for a number of war memorials around the world, including the Royal Artillery Memorial at Hyde Park Corner in London.

The former Town Hall, on the corner of Albert Road and Market Street, is due to be converted to a new arts centre, known as The Beacon, with craft workshops, restaurant, and flats above.

Kings Gap roundabout is home to a sculpture by Scottish sculptor David Annand. Called 'Knots', it consists of seabirds looping around four poles. It was commissioned by the council as part of the regeneration of Hoylake and was installed in June 2006 in time for the 2006 Open Championship.

Lighthouses
To facilitate safe access into the Hoylake anchorage, two lighthouses were constructed in 1763, at the initiative of William Hutchinson. The lower light was a wooden structure that could be moved according to differing tides and shifting sands to remain aligned to the upper light, which was a permanent brick building. By the start of the 19th century each lighthouse was equipped with a single 3 ft-diameter reflector, built to Hutchinson's design.

Both of these structures were rebuilt a century later, and in 1865 new lenses (a pair of fourth-order fixed optics) were designed and manufactured for the two towers by James Chance. The upper lighthouse, consisting of an octagonal brick tower, last shone on 14 May 1886 and is now part of a private residence in Valentia Road. The building was given Grade II listed status in 1988. The lower lighthouse, closer to the shore in Alderley Road, was deactivated in 1908 and demolished in 1922.

Former landmarks
The Royal Hotel was built by Sir John Stanley in 1792, with the intention of developing the area as a holiday resort. The numerous steam packet vessels sailing between Liverpool and North Wales which called at the hotel provided valuable patronage. By the mid-19th century a racecourse was laid out in the grounds of the hotel. The hotel building was demolished in the 1950s.

Hoylake's lido, located on the promenade, was opened in June 1913 and rebuilt in the late 1920s. In 1976, the Hoylake Pool and Community Trust took over the running of the facility from Wirral Borough Council. The baths finally closed in 1981.

Geography
Hoylake is at the north-western corner of the Wirral Peninsula, and is situated on the eastern side of the mouth of the Dee Estuary and adjacent to the Irish Sea. Hoylake is approximately 11 km west-south-west of the River Mersey at New Brighton. The centre of Hoylake is situated at an elevation of about 9 m above sea level.

To the west of the town at Hilbre Point is Red Rocks, a designated Site of Special Scientific Interest. The area is an exposed sandstone outcrop consisting of sand dunes, brackish marsh and reed beds.

Governance
Hoylake is within the parliamentary constituency of Wirral West. The current Member of Parliament is Margaret Greenwood, a Labour representative.

At local government level, the town is incorporated into the Hoylake and Meols Ward of the Metropolitan Borough of Wirral, in the metropolitan county of Merseyside. It is represented on Wirral Metropolitan Borough Council by three councillors. The most recent local elections took place on 6 May 2021.

Community
Hoylake is a largely residential area and there is an active nightlife in the town centre, which is located at the original village of Hoose.

The town supports a permanent lifeboat station, manned by the RNLI. Initially founded in 1803 by the Mersey Docks and Harbour Board, it is one of the oldest in the country. In 2008, the RNLI began to raise £2 million for a new lifeboat station and new generation all-weather lifeboat, to facilitate a faster response time to emergencies and rescues in the Irish Sea and the rivers Dee and Mersey. The building was opened in November 2009.

The Kings Gap conservation area has been designated by Wirral Borough Council. Bounded by the coastline and the Royal Liverpool Golf Club, it consists of large nineteenth and early twentieth century houses, Hoylake Lighthouse and St Hildeburgh's Church.

Education
Hoylake includes the independent Kingsmead School, which educates girls and boys from 2 to 16 years old. Hoylake Holy Trinity C of E Primary School is the town's main primary school, educating children from the ages of 3 to 11.

Media
Local news and television programmes are provided by BBC North West and ITV Granada, the local television station TalkLiverpool also broadcasts to the area. Television signals are received from the Winter Hill TV transmitter. With its close proximity with North Wales, BBC Wales and ITV Cymru Wales can also be received from the Moel-y-Parc TV transmitter.

Local radio stations are BBC Radio Merseyside, Heart North West, Capital North West & Wales, Smooth North West, Greatest Hits Radio Liverpool & The North West and Wirral Wave Radio, a community based station.

The town is served by the local newspapers, Wirral Globe and Liverpool Echo.

Golf
Hoylake is the home of the Royal Liverpool Golf Club, built in 1869 on the site of the Royal Hotel racecourse. It is the second oldest golf links in England, predated only by the Royal North Devon Golf Club, in Westward Ho!, Devon. It has hosted many major tournaments such as the Open Championship and the Walker Cup. The club is often referred to as "Hoylake". It hosted the Open again in July 2006, after a gap of almost 40 years, with Tiger Woods earning the Claret Jug for the second year in a row. The 2014 Open Championship is the 12th time the event was held at Hoylake. This was won by Rory McIlroy. The 2023 Open Championship is the most recent event to be held in Hoylake marking the 13th time it has returned to the town. This was won by Brian Harman.

Hoylake-born amateur golfer John Ball Jnr. won the Open in 1890, becoming the first Englishman to do so. Another local amateur, Harold Hilton became Open champion two years later. He won again in 1897 at his home club of Royal Liverpool.

On the other side of Meols Drive and the railway is Hoylake Municipal Golf course which is used by Hoylake Golf Club (since 1933), West Hoyle GC and Irby GC. It was used as the 2006 Open Championship practice course.

Rugby Union
Hoylake RFC rugby club was founded in 1922. They currently play in South Lancs/Cheshire Division One, the seventh tier of English rugby. Its predecessor, connected with the Royal Liverpool Golf Club, had been founded in the 1890s. British Open golf champion Harold Hilton was also captain of the rugby team for the 1890–91 season.

Swimming
Hoylake ASC was founded in 1931. The club now trains at the West Kirby Concourse and the Calday Grange Swimming Pool.

Sailing
Hoylake Sailing Club was founded in 1887 and has a clubhouse and boatyard on North Parade. The club hosts an annual regatta and sends a team to the Southport 24 Hour Race.

Sand yachting
Hoylake is one of the premier sites for sand yachting in Britain, with banks around a quarter of a mile offshore. The town's beach was the venue for the European Sand Yacht Championships in 2007 and 2011 and hosted the 2017 event with Laytown & Bettystown, County Meath.

Cricket
Cricket was played at the now disused Ellerman Lines Cricket Ground from as early as the 1920s, when the then newly formed West Wirral Cricket Club played at the ground. It was later sold to Ellerman Lines, who transformed the site into their social club. Cheshire played minor counties cricket there from 1957 to 1968. The ground also held Cheshire's first ever appearance in List A cricket against Surrey in the first round of the 1964 Gillette Cup.

The ground was later sold, with the site becoming a nightclub, before being demolished following a fire. In 2011 the site of the ground was selected for construction of 62 affordable homes. Planning permission for this, and a revised plan for 26 properties, were refused. In 2020 a further planning proposal was submitted for 30 semi-detached bungalows and up to 61 assisted living retirement apartments.

Transport
Hoylake and Manor Road railway stations serve the town. Both are on the West Kirby branch of Merseyrail's Wirral line.

Notable people

 * Joshua Armitage, pen-name "Ionicus" (1913–1998), the "Punch" artist and designer of covers for Penguin's editions of P.G. Wodehouse. He was born in Hoylake, where he lived and worked all his life.
 * Julian Budden, Italian opera scholar and BBC radio producer (1924–2007), born in Hoylake
 * The former Olympic Games cyclist Chris Boardman (1968–), born in Hoylake
 * Actor Daniel Craig (1968–), grew up in Hoylake
 * Lieutenant Colonel Jack Armand Cunningham (1890–1966), the World War I flying ace. He retired to Hoylake and eventually died there.
 * Author Helen Forrester (1919–2011), born in the town
 * Pianist Stephen Coombs (1960–), grew up in Hoylake
 * The former actress and Labour MP Glenda Jackson (1936–2023), grew up in Hoylake
 * John Lennon's first wife Cynthia (1939–2015). She grew up in Hoylake and returned there after their divorce in 1968. Their son Julian (1963–) spent much of his early life in Hoylake.
 * Eric Morecambe, comedian. He won a local amateur talent contest, held at Hoylake's Kingsway Cinema in 1940.
 * Mike Rutherford (1950–) of Genesis. He was a boarder at the Leas School, formerly on Meols Drive.
 * Curtis Warren (1963–), Merseyside gangster, formerly featured in the Sunday Times Rich List. He owned a house on Meols Drive.
 * Cliff Williams (1949–), bassist of AC/DC, grew up in Hoylake.
 * Indie rock bands The Rascals and The Little Flames. They are from Hoylake.
 * James Skelly, Ian Skelly, Bill Ryder-Jones, Nick Power, Lee Southall, Paul Duffy and John Duffy, from the band The Coral. They were also brought up there.

title: Hoylake


text:
Tulku

A tulku (, also tülku, trulku) is a distinctive and significant aspect of Tibetan Buddhism, embodying the concept of enlightened beings taking corporeal forms to continue the lineage of specific teachings. The term "tulku" has its origins in the Tibetan word "sprul sku", which originally referred to an emperor or ruler taking human form on Earth, signifying a divine incarnation. Over time, this term evolved within Tibetan Buddhism to denote the corporeal existence of highly accomplished Buddhist masters whose purpose is to ensure the preservation and transmission of a particular lineage.

The tulku system originated in Tibet, particularly associated with the recognition of the second Karmapa in the 13th century. Since then, numerous tulku lineages have been established, with each tulku having a distinctive role in preserving and propagating specific teachings. Other high-profile examples of tulkus include the Dalai Lamas, the Panchen Lamas, the Samding Dorje Phagmos, Khyentses, the Zhabdrung Rinpoches, and the Kongtruls.

The process of recognizing tulkus involves a combination of traditional and supernatural methods. When a tulku passes away, a committee of senior lamas convenes to identify the reincarnation. They may look for signs left by the departed tulku, consult oracles, rely on dreams or visions, and sometimes even observe natural phenomena like rainbows. This process combines mysticism and tradition to pinpoint the successor who will carry forward the teachings of their predecessor.

A Western tulku is the recognized successor to a lama or dharma master born in the West, commonly of non-Tibetan ethnic heritage. This recognition has sparked debates and discussions regarding the cultural adaptation and authenticity of Westerners within the traditional Tibetan tulku system. Some argue that Westerners should explore their own forms of Buddhism rather than attempting to fit into this system. Western tulkus may struggle to gain recognition among laypeople and even other monastics. Generally, Western tulkus do not follow traditional Tibetan monastic life, and commonly leave their home monasteries for alternative careers, not necessarily chaplaincy.

Etymology and meaning
The word སྤྲུལ or 'sprul' (Modern Lhasa Tibetan ) was a verb in Old Tibetan literature and was used to describe the བཙན་པོ་ btsanpo ('emperor'/天子) taking a human form on earth. So the sprul idea of taking a corporeal form is a local religious idea alien to Indian Buddhism and other forms of Buddhism (e.g. Theravadin or Zen). The term tülku became associated with the translation of the Sanskrit philosophical term nirmanakaya. According to the philosophical system of trikaya or three bodies of Buddha, nirmanakaya is the Buddha's "body" in the sense of the bodymind (Sanskrit: nāmarūpa). Thus, the person of Siddhartha Gautama, the historical Buddha, is an example of nirmanakaya.

Over time, indigenous religious ideas became assimilated by the new Buddhism; e.g. sprul became part of a compound noun, སྤྲུལ་སྐུ་'sprul.sku' ("incarnation body" or 'tülku', and 'btsan', the term for the imperial ruler of the Tibetan Empire, became a kind of mountain deity). Valentine summarizes the shift in meaning of the word tülku: "This term that was originally used to describe the Buddha as a 'magical emanation' of enlightenment, is best translated as 'incarnation' or 'steadfast incarnation' when used in the context of the tulku system to describe patriarchs that reliably return to human form."

According to the Light of Fearless Indestructible Wisdom by Khenpo Tsewang Dongyal: the term tülku "designates one who is 'noble' (or 'selfless' according to Buddha's usage) and used in Buddhist texts to denote a highly achieved being who has attained the first bhumi, a level of attainment which is truly egoless, or higher." Higher Vajrayana practitioners who have attained siddhis and mastered the bardo of dying, bardo of dharmata or bardo of becoming can be reborn as a tülkus. According to Khenpo Ngawang Pelzang:

"This form of transference is practiced by beginners on the path of accumulating who have received empowerment and respected the samayas, have a good understanding of the view, and have practiced the generation phase as the path but have not mastered it. Although they lack the necessary confidence to be liberated in the clear light at the moment of death or in the intermediate state of absolute reality, by taking refuge and praying to their teacher in the intermediate state they can close the way to an unfavorable womb and choose a favorable rebirth. Propelled by compassion and bodhichitta, they depart to a pure buddhafield or, failing that, take birth as a tulku born to parents who practice the Dharma. In that next life they will be liberated."

In addition to Tibet, Tibetan Buddhism is a traditional religion in China and Mongolia. The Mongolian word for a tülku is qubilγan, though such persons may also be called by the honorific title qutuγtu (Tib: 'phags-pa and Skt: ārya or superior, not to be confused with the historic figure, 'Phags-pa Lama or the script attributed to him, (Phags-pa script), or hutagt in the standard Khalkha dialect. The Chinese word for tülku is huófó (活佛), which literally means "living Buddha".

Grades
Tibetans recognize at least three grades of tulku. Three of these grades as reported by Peter Bishop are:

 * Low-level lamas – any monk who has been rewarded with a human rebirth
 * Nearly perfected beings – these are highly skilled practitioners who intentionally reincarnate to fulfill a specific purpose or mission
 * Incarnate Bodhisattvas – the fullest sense of tulku, this grade includes only the major tulku lineages such as the Karmapas, the Dalai Lamas, and the Tai Situpas.

History
In a strict sense, tulku is a Tibetan translation of the Sanskrit nirmāṇakāya, which refers to the "transformation" or "emanation body" of a Buddha. Tulku is therefore the physical "form in which a Buddha appears to ordinary beings."

A related term in Tibetan is yangsi (literally "rebirth" or "re-becoming") which refers to an enlightened master who has returned to earthly existence for the sake of benefitting sentient beings. While the notion of a nirmāṇakāya is found throughout Mahayana Buddhism, and is integral to the doctrine of the trikaya ("Three Bodies"), the concept of the yangsi is uniquely Tibetan. Tulku, as a title, refers to one who is recognized as the yangsi of a master.

It arose in the context of a political vacuum spurred by the assassination of Ralpachen, which saw monastic centers develop political power in a second spreading of Buddhism in Tibet. It had "purely politico-mercantile origins and functions" and later became a significant spiritual institution. However, some commentators argue that the political shift was "grafted onto the tradition of recognizing reincarnations, not the other way around." Turrell V. Wylie wrote that the tulku system "developed in Tibetan Buddhism primarily for political reasons" while Reginald Ray argued that such a view ignores "miss[es] what is perhaps its most distinctive feature" which is its "important ideological and religious dimensions", being "deeply rooted" in the bodhisattva concept.

Tulku have been associated with ruling power since its origination, expressing indigenous Tibetan notions of kingship. This system supplanted the earlier model of monastic governance, in which a celibate religious head acted as abbot, while his brother, a married administrative head, continued the family line, with his eldest son becoming the next religious head, creating an uncle-nephew system of inheritance. The first recognized tulku was perhaps Rangjung Dorje, 3rd Karmapa Lama.

Giuseppe Tucci traced the origin of the tulku concept to Indian Vajrayana, particularly in a fragmentary biography of Maitripada he discovered in Nepal. The tulku system of preserving Dharma lineages developed in Tibet after the 12th century, with the first recognized tulku being perhaps Rangjung Dorje, 3rd Karmapa Lama. Foreign tulkus have been identified since at least the sixteenth century, when the grandson of the Mongol Altan Khan was recognized as the 4th Dalai Lama. The Mongol conversion to Buddhism served a political function and allowed Tibet to build a closer relationship with the Mongol Yuan Dynasty. Traditionally, however, tulku were only recognized from Tibetan cultural areas, encompassing Tibet, Nepal, Mongolia, and Bhutan.

The Chinese annexation of Tibet in 1959 created massive social upheaval. This intensified during the Cultural Revolution which brought irreparable damage to the institutions and traditions which constitute Tibetan Buddhism as one of the Four Olds. As a result, Tibetan Buddhism has flourished in areas of Tibetan culture not under Chinese rule, such as Nepal, Bhutan, and parts of North India. In India, the traditional monastic system is largely intact and the tulku system remains politically relevant. Compounded with the inherent transnational character of proselytizing religions, Tibetan Buddhism is "pulled between the need to adapt itself and the need to preserve itself".

Westerners began taking an interest in Tibetan Buddhism during the counterculture of the 1960s, and Tibetan Buddhism became popular among western Buddhists and they began to be recognized as incarnations of Buddhist masters around this time. Most of these, however, were expatriate Tibetans or Tibetans of mixed heritage, such as the son of Chögyam Trungpa. Initially, Westerners were not recognized as tulkus by the wider Tibetan diaspora.

The recognition of Westerners as tulkus began in the 1970s, following the spread of Tibetan Buddhism to modern Western countries such as the United States. The first recognized Western tulku was Dylan Henderson, an American boy identified as his father's teacher, or alternatively Ossian MacLise. MacLise, however, was born in Kathmandu, Nepal.

Lineage of the Karmapas
Düsum Khyenpa, 1st Karmapa Lama (, 1110–1193), was a disciple of the Tibetan master Gampopa. A talented child who studied Buddhism with his father from an early age and who sought out great teachers in his twenties and thirties, he is said to have attained enlightenment at the age of fifty while practicing dream yoga. He was henceforth regarded by the contemporary highly respected masters Shakya Śri and Lama Shang as the Karmapa, a manifestation of Avalokiteśvara, whose coming was predicted in the Samadhiraja Sutra and the Laṅkāvatāra Sūtra.

The Karmapa is a long line of consciously reborn lamas. A Karmapa's identity is confirmed through a combination realized lineage teachers supernatural insight, prediction letters left by the previous Karmapa, and the young child's own self-proclamation and ability to identify objects and people known to its previous incarnation.

After the first Karmapa died in 1193, a lama had recurrent visions of a particular child as his rebirth. This child (born c. 1205) was recognized as the Karma Pakshi, 2nd Karmapa Lama (1204–1283), thus beginning the Tibetan tulku tradition. Karma Pakshi was the first recognized tulku in Tibetan Buddhism that predicted the circumstances of his rebirth.

The 8th, 10th, and 12th incarnations, as well as the 16th Karmapa, each faced conflicts during their recognition, which were ultimately resolved. There was a controversy over the enthronement of two 17th Karmapas.

Lineage of the Dalai Lamas
Gendun Drup (1391–1474), a disciple of the founder Je Tsongkapa, was the ordination name of the monk who came to be known as the 'First Dalai Lama', but only from 104 years after he died. There had been resistance, since first he was ordained a monk in the Kadampa tradition and for various reasons, for hundreds of years the Kadampa school had eschewed the adoption of the tulku system to which the older schools adhered. Tsongkhapa largely modelled his new, reformed Gelugpa school on the Kadampa tradition and refrained from starting a tulku system. Therefore, although Gendun Drup grew to be a very important Gelugpa lama, after he died in 1474 there was no question of any search being made to identify his incarnation.

Despite this, when the Tashilhunpo monks started hearing what seemed credible accounts that an incarnation of Gendun Drup had appeared nearby and repeatedly announced himself from the age of two, their curiosity was aroused. It was some 55 years after Tsongkhapa's death when eventually, the monastic authorities saw compelling evidence that convinced them the child in question was indeed the incarnation of their founder. They felt obliged to break with their own tradition and in 1487, the boy was renamed Gendun Gyatso and installed at Tashilhunpo as Gendun Drup's tulku, albeit informally.

Gendun Gyatso died in 1542 and the lineage of Dalai Lama tulkus finally became firmly established when the third incarnation, Sonam Gyatso (1543–1588), came forth. He made himself known as the tulku of Gendun Gyatso and was formally recognised and enthroned at Drepung in 1546. When Gendun Gyatso was given the titular name "Dalai Lama" by the Tümed Altan Khan in 1578, his two predecessors were accorded the title posthumously and he became known as the third in the lineage.

Lineage of the Tai Situpas

The Tai Situpa lineage is one of the oldest tulku lineages in the Kagyu school of Tibetan Buddhism In Tibetan Buddhism tradition, Kenting Tai Situpa is considered as emanation of Bodhisattva Maitreya and Padmasambhava and who has been incarnated numerous times as Indian and Tibetan yogis since the time of the historical Buddha.

Chokyi Gyaltsen was the first to bear the title "Grand Situ", conferred upon him in 1407 by the Yongle Emperor of Ming China. He was a close disciple of Deshin Shekpa, 5th Karmapa Lama, who appointed him abbot of Karma Goen, the Karmapa's principal monastery at the time. The full title bestowed was Kenting Naya Tang Nyontse Geshetse Tai Situpa which is shortened to Kenting Tai Situ. The full title means "far reaching, unshakable, great master, holder of the command".

The current Tai Situpa, Pema Tönyö Nyinje, is the 12th. He is the head of Palpung Monastery.

Lineage of Samding Dorje Phagmo
The Samding Dorje Phagmo is the highest female tulku in Tibet and the third highest-ranking person in the hierarchy after the Dalai Lama and the Panchen Lama. She was listed among the highest-ranking reincarnations at the time of the 5th Dalai Lama, recognized by the Tibetan government and acknowledged by the emperors of Qing China. In her first incarnation, as Chökyi Drönma (1422–1455 CE), she was the student and consort of the famous polymath Thang Tong Gyalpo, who first identified her as an emanation of Vajravārāhī, and the consort of Bodong Panchen. The seat of the Samding Dorje Phagmo is at Samding Monastery, in Tibet.

The current (12th) Samding Dorje Pakmo Trülku is Dechen Chökyi Drönma, who was born in 1938 or 1942. Dechen Chökyi Drönma was very young at the time of the Chinese occupation, and her exact date of birth is contested. Dechen Chökyi Drönma was recognised by the present 14th Dalai Lama as a true incarnation and served as a vice president of the Buddhist Association of China in 1956 while he was president, and Choekyi Gyaltsen, 10th Panchen Lama also as vice president. She went to Lhasa in 1958 and received the empowerment of Yamantaka from the Dalai Lama and the empowerment of Vajrayogini from the Dalai Lama's tutor, Trijang Lobsang Yeshe Tenzin Gyatso. She has been trained in the Bodongpa tradition and remains the head of the Samding Monastery. She simultaneously holds the post of a high government cadre in the Tibet Autonomous Region. She has as a result been accused of collaborating with the Chinese.

Lineage of the Trungpa tülkus

The Trungpa tülkus are a line of incarnate Tibetan lamas who traditionally head Surmang monastery complex in Kham, now Surmang. There have been twelve such Trungpa tulkus. They are members of the Karma Kagyu tradition as well as the Nyingma tradition. These tulkus are recognized as reincarnations of Künga Gyaltsen (15th century), a student of Trungmase.

The 11th Trungpa tulku was Chögyam Trungpa (1940–1987). He was one of the most influential teachers of Buddhism in the West and founded Shambhala Buddhism.

Choseng Trungpa Rinpoche is the 12th and current Trungpa tulku.

Lineage of the Zhabdrung Rinpoches
In Bhutan the title Zhabdrung Rinpoche refers to Ngawang Namgyal (1594–1651), the founder of the Bhutanese state, or one of his successive reincarnations. Following his death, the ruling authorities in Bhutan were faced with the problem of succession. To neutralize the power of future Zhabdrung incarnations, the Druk Desi, Je Khenpo and penlops conspired to recognize not a single person but rather as three separate persons—a body incarnation (Ku tulku), a mind incarnation (Thu tulku or Thugtrul), and a speech incarnation (Sung tulku or Sungtrul). In spite of their efforts to consolidate the power established by the original Zhabdrung, the country sank into warring factionalism for the next 200 years. The body incarnation lineage died out in the mid-18th century, while the mind and speech incarnations of the Zhabdrung continued into the 20th century. The mind incarnation was the one generally recognized as the Zhabdrung.

Besides the mind incarnation, there was also a line of claimants for the speech incarnation. At the time the monarchy was founded in 1907, Choley Yeshe Ngodub (or Chogley Yeshey Ngodrup) was the speech incarnation and also served as the last Druk Desi. After his death in 1917, he was succeeded by Chogley Jigme Tenzin (1919–1949). The next claimant, unrecognized by the Bhutan government, lived at Tawang monastery in India and was evacuated to the western Himalayas during the 1962 Sino-Indian War.

Another line of claimants to be the mind incarnation of Ngawang Namgyal existed in Tibet, and was represented by Namkhai Norbu, who lived in Italy.

Lineage of the Panchen Lamas

The recognition of Panchen Lamas began with Lobsang Chökyi Gyaltsen, tutor of the 5th Dalai Lama, who received the title "Panchen Bogd" from Altan Khan and the Dalai Lama in 1645. Bogd is Mongolian, meaning "holy". Khedrup Gelek Pelzang, Sönam Choklang and Ensapa Lobsang Döndrup were subsequently recognized as the first to third Panchen Lamas posthumously.

In 1713, the Kangxi Emperor of the Qing dynasty granted the title Panchen Erdeni to the 5th Panchen Lama. In 1792, the Qianlong Emperor issued a decree known as the 29-Article Ordinance for the More Effective Governing of Tibet, and Article One of the decree was designed to be used in the selection of rinpoches, lamas and other high offices within Tibetan Buddhism, including the Dalai Lamas, Panchen Lamas and Mongolian lamas.

Traditionally, the Panchen Lama is the head of Tashilhunpo Monastery, and holds religious and secular power over the Tsang region centered in Shigatse, independent of the Ganden Podrang authority led by the Dalai Lama. The Dalai Lama and Panchen Lama are closely connected, and each participates in the process of recognizing the other's reincarnations.

The current 11th Panchen Lama, Gedhun Choekyi Nyima, was recognized by the 14th Dalai Lama on 14 May 1995. Three days later, the six-year-old Panchen Lama was kidnapped by the Chinese government and his family was taken into custody. The Chinese government instead named Gyaincain Norbu as the 11th Panchen Lama. Their nomination has been widely rejected by Buddhists in Tibet and abroad, while governments have called for information about and the release of the Panchen Lama. Gedhun Choekyi Nyima has never been publicly seen since 1995.

Lineage of Genyenma Ahkon Lhamo
The first Genyenma Ahkon Lhamo, a meditator recognized as a wisdom dakini was one of the main disciples of Namchö Mingyur Dorje (1645–1667) and sister of Rigdzin Kunzang Sherab, Migyur Dorje's Dharma heir and the First Throneholder of Palyul Monastery (founded 1665). She was credited as being instrumental to the founding of Palyul (now one of the Nyingma's six main or "mother" monasteries) and for leaving a relic that is important to Palyul. During the cremation of her body, her kapala (top half of the skull) is said to have flown three kilometers and come to rest at the foot of the teaching throne of her brother. Found to be miraculously embossed with the sacred syllable AH, the kapala became an important relic housed at Palyul monastery in Tibet.

The Third Drubwang Padma Norbu ("Penor") Rinpoche, 11th Throneholder of Palyul Monastery, former Supreme Head of the Nyingma tradition was recognized as a tulku and brought to Palyul Monastery in 1936 at the age of four. He recounted that as a young tulku in Tibet, inspired by seeing the skull relic, he made prayers to find Ahkon Lhamo's incarnation. Though most of the kapala relic was pulverized into dust during the Cultural Revolution, one Tibetan man managed to save a silver dollar-size piece on which the syllable "AH" appears. Penor Rinpoche acquired it from him on a return trip to Tibet in 1987. He had it preserved in a crystal lotus bowl.

In 1987, Penor Rinpoche officially recognized Alyce Louise Zeoli as the tulku of Genyenma Ahkon Lhamo during her visit to his Namdroling Monastery in Bylakuppe, Karnataka, India. He gave her the crystal lotus bowl containing the relic of Ahkon Lhamo just prior to the occasion of her enthronement ceremony as Jetsunma Ahkon Lhamo at Kunzang Palyul Choling (KPC) in 1988. The relic remains at KPC and is displayed on auspicious days.

Lineage of Jamgon Kongtrul

Kongtrul tulkus are the main custodians of Jamgon Kongtrul (1813–1899). Jamgön Kongtrül Lodrö Thayé was a Tibetan Buddhist scholar, poet, artist, physician, tertön and polymath. He is credited as one of the founders of the Rimé movement (non-sectarian), compiling what is known as the "Five Great Treasuries". He achieved great renown as a scholar and writer, especially among the Nyingma and Kagyu lineages and composed over 90 volumes of Buddhist writing, including his magnum opus, The Treasury of Knowledge. There have been several recognized tulkus of Lodro Thaye.

The current lineage holder as the 4th Jamgon Kongtrul is Lodrö Chökyi Nyima. He was recognized in August 1996 by Ogyen Trinley Dorje, the 17th Karmapa, who gave the name Jamgon Lodro Chokyi Nyima Dronme Chok Thamced Le Nampar Gyalwe De. He was born on November26, 1995, in Chushur Dzong, near Chushur Dzong, in Central Tibet. This recognition was confirmed by the 14th Dalai Lama, Sakya Trizin, head of the Sakya school of Tibetan Buddhism, and Mindroling Trichen, former head of the Nyingma tradition. All three performed hair-cutting ceremonies and bestowed names, as is traditional. As the reincarnation of Jamgon Kongtrul, Lodrö is entitled to be called "Rinpoche".

Lineage of Jamyang Khyentse Wangpo

Khyentse tulkus are the main custodians of the lineage of Jamyang Khyentse Wangpo (1820–1892), a teacher, scholar and tertön of 19th-century Tibet. He was a leading figure in the Rimé movement.

Several tulkus of Jamyang Khyentse Wangpo, including those of body (sku), speech (gsung), mind (thugs), qualities (yon tan) and activity , were recognized in Tibet. Of these, the body incarnation was Dzongsar Khyentse Jamyang Chökyi Wangpo, who was enthroned at Jamyang Khyentse Wangpo's main seat at Dzongsar Monastery but died in an accident c. 1909. The activity incarnation Dzongsar Khyentse Chökyi Lodrö, who was originally enthroned at Katok Monastery succeeded him. The speech incarnation was the Second Beru Khyentse and the mind incarnation Dilgo Khyentse. Since the early 1960s, Dilgo Khyentse, single-handedly upholding the unique tradition of Khyentse incarnations, propagated Buddhism tirelessly in India, Bhutan, Nepal, Tibet, and the West.

Lineage of Dudjom Lingpa
Dudjom Lingpa (1835–1904) was a Tibetan meditation master, spiritual teacher and tertön. He stands out from the norm of Tibetan Buddhist teachers in the sense that he had no formal education, nor did he take ordination as a monk or belong to any established Buddhist school or tradition of his time.

His recognized successor, Kyabje Dudjom Jigdral Yeshe Dorje, was more commonly known as Dudjom Rinpoche (1904–1987). He is considered to be the direct incarnation of Dudjom Lingpa. He was a Nyingma householder, yogi, and a Vajrayana and Dzogchen master. According to his disciple Khenpo Tsewang Dongyal, he was revered as "His Holiness" and as a "Master of Masters".

The third Dudjom tulku, Sangye Pema Zhepa, was first recognized by terton Khandro Tare Lama through a prophetic poem written in dakini script on the day of his birth. Tare Lama wrote to Chatral Rinpoche, who confirmed the prophecy and recognized the three-year-old tulku in person. Recognitions were also conferred by the 14th Dalai Lama, Kyabje Penor Rinpoche, Sakya Trinzin Rinpoche, and others. On February 15, 2022, Dudjom Rinpoche Sangye Pema Zhepa, after telling his staff that he was going to rest and relax, suddenly died. He was 32 years of age when he passed at the Dudjom Labrang, his residence.

Lineage of Thubten Yeshe
Thubten Yeshe (1935–1984) was a Tibetan lama who, while exiled in Nepal, co-founded Kopan Monastery (1969) and the Foundation for the Preservation of the Mahayana Tradition (1975). He followed the Gelug tradition, and was considered unconventional in his teaching style. Lama Yeshe died in 1984, 20 minutes before dawn on the first day of Losar, the Tibetan New Year. His body was cremated at the Vajrapani Institute in Boulder Creek, California, where there is a stupa honoring him.

In 1986, after certain traditional tests, the Dalai Lama formally recognized Tenzin Ösel Hita as the tulku or reincarnation of Thubten Yeshe—making him one of only a handful of Western tulkus—and renamed him "Tenzin Ösel Rinpoche". This makes Thubten Yeshe the first in a new lineage of tulkus. As a child Ösel was heavily promoted by the FPMT, and made the subject of a book by Vicki Mackenzie, Reincarnation: The Boy Lama. He is the fifth of nine siblings.

Finding a successor
Pamela Logan outlines a general approach for finding a successor:

"When an old tulku dies, a committee of senior lamas convenes to find the young reincarnation. The group may employ a number of methods in their search. First, they will probably look for a letter left behind by the departed tulku indicating where he intends to be born again. They will ask the close friends of the departed to recall everything he said during his last days, in case he may have given hints. Often, an oracle is consulted. Sometimes a prominent lama has a dream that reveals details of the child's house, parents, or of geographical features near his home. Sometimes heaven presents a sign, perhaps a rainbow, leading the search party to the child."

Training
Logan describes the training a tulku undergoes from a young age:

"He is brought up inside a monastery, under the direction of a head tutor and a number of other teachers or servants. He must study hard and adhere to a strict regimen. He has few if any toys or playmates, and is rarely allowed outside. Early on, he learns to receive important visitors, take part in complicated rituals, and give blessings to followers and pilgrims. Sometimes one or both parents are allowed to live near the young tulku. Older brothers are sometimes inducted into the monastery as monk-companions for the holy child. Yet his elderly tutors are the most influential people in his life, and they become his de facto parents."

The academic atmosphere is balanced by unconditional love:

"Countering the bleak academic regimen is an atmosphere of overwhelming, unconditional love. During the tulku's every waking moment, monks, family members, and awed, adoring visitors, shower the youth with love.

If you visit a child tulku, you will probably notice that his quarters are pervaded by a wonderful glow. Everyone beams at the tulku. The tulku beams back. If he asks for something, he is given it immediately, and if he errs, he is corrected just as immediately. Western visitors to the young 14th Dalai Lama commented on 'the extraordinary steadiness of his gaze.' Even when quite young, the boys have remarkable poise; they sit calmly without fidgeting, even through ceremonies that may last all day."

Analysis and criticism
According to Dzongsar Jamyang Khyentse Rinpoche, the tulku system is a method of identifying and nurturing spiritual talent, ensuring the continuity of the tradition, and controlling resources and revenue streams. He describes how the system also ensured control of valuable real estate and financial capital, making Tibetan monasteries early examples of capitalistic institutions. In an analysis of an article titled "Time for Radical Change in How We Raise Our Tulkus" by Dzongsar Jamyang Khyentse Rinpoche, Ken McLeod relates that the tulku system is facing challenges in the modern world. Tulkus can no longer be secluded during training as they were in Tibet, and their roles are changing. There is a shift from the traditional three-year retreat, and the adoption of titles like "His Holiness" has become a competition among tulku lineages to establish pedigree.

The tulku system has been criticized since its inception. In the centuries following the inception of the system used to identify reincarnate lamas, the process became increasingly corrupted and politicized by those living outside monastic-ordination systems, as the process also led indirectly to sources of material wealth and power in Tibet. Highly respected teachers like the 14th Dalai Lama and Shamar Rinpoche have bemoaned the practice as belonging to feudal times, and have advocated revamping the system in way that divorces the reincarnate teacher from administrative politics and allows them to distinguish themselves.

Criticism has also been directed against individual tulkus, including both Tibetan and Western tulkus. The validity of the recognition of Tsangyang Gyatso (born 1683) as the 6th Dalai Lama in 1697 was questioned due to the fact that he preferred a libertine lifestyle to that of an ordained monk. Living as a ngagpa (lay practitioner and yogi), he grew his hair long, dressed as a regular Tibetan, and was said to drink alcohol and enjoy the company of women.

Chögyam Trungpa, the 11th Trungpa tulku, was criticized for his unconventional teaching style, for his sexual involvement with a number of his female students, and for smoking tobacco and liberally using alcohol; many who knew him characterized him as an alcoholic. The case of Trungpa has been used as an example in calls to reform the tulku system.

The enthronement of Steven Seagal in 1997 prompted debate. Penor Rinpoche, who has recognized several Western tulku, defended his recognition of Seagal, arguing that it was not uncommon to recognize tulku late in life or for there to exist large gaps between incarnations of a tulku. Seagal is involved in the international arms trade and the government of Russia, which has prompted criticism of his title by English journalist Marina Hyde.

Tibetan tulku Sogyal Rinpoche, recognized as an incarnation of 19th-century Tibetan master and visionary Tertön Sogyal Lerab Lingpa, was accused of sexual and physical assault and abuse, as well as misusing charitable funds, with allegations stretching back to the 1970s. In 2017 his organisation, Rigpa, announced these allegations would be investigated by an outside party and on 5 September 2018, Rigpa released an independent report produced by the UK law firm Lewis Silkin LLP, which upheld most of the allegations. The case of Sogyal Rinpoche has been used as an example in calls to reform the tulku system.

Penor Rinpoche has faced criticism for having officially recognized several Western tulkus, including accusations of bestowing titles for payment, which he has denied. The current Dalai Lama is uncertain whether the recognition of Western tulkus is beneficial.

List of tulku lineages
This is a list of tulku lineages. Tibetologist Françoise Pommaret estimates there are presently approximately 500 tulku lineages found across Tibet, Bhutan, Northern India, Nepal, Mongolia, and the southwest provinces of China.

 * Arjia Rinpoche (on the 8th incarnation)
 * Bardor Rinpoche (on the 3rd incarnation)
 * Chagdud Rinpoche
 * Changkya Khutukhtu
 * Chetsang Rinpoche
 * Chokling tulkus
 * Chungdrag Dorje
 * Chungtsang Rinpoche
 * Dalai Lama (on the 14th incarnation)
 * Dodrupchen tulkus, the main custodians of Longchen Nyingthig
 * Dudjom Rinpoche
 * Dzigar Kongtrul Rinpoche (on the 2nd or 3rd incarnation)
 * Dzogchen Rinpoche (on the 7th incarnation)
 * Dzogchen Ponlop Rinpoche (on the 7th incarnation)
 * Gochen Tulku
 * Goshir Gyaltsab (on the 12th incarnation)
 * Gyalwang Drukpa (on the 12th incarnation)
 * Jamgon Kongtrul (on the 4th incarnation, disputed)
 * Jamyang Khyentse Wangpo
 * Jamyang Shêpa (on the 6th incarnation)
 * Jebtsundamba Khutuktu (on the 9th incarnation)
 * Jetsunma Ahkon Lhamo
 * Ju Mipham
 * Kalu Rinpoche (on the 2nd incarnation)
 * Karma Chagme (current is 7th incarnation)
 * Karmapa (on the 17th incarnation, disputed)
 * Khamtrul Rinpoche
 * Khandro Rinpoche
 * Khenpo Shenga
 * Ngawang Jigdral Rinpoche
 * Pagbalha Hutugtu (on the 11th incarnation, currently Pagbalha Geleg Namgyai)
 * Panchen Lama (on the 11th incarnation, disputed, one appointed by the Chinese government)
 * Pawo (on the 11th incarnation)
 * Penor Rinpoche (3rd incarnation deceased in 2009)
 * Reting Rinpoche (on the 6th or 7th incarnation, disputed, one appointed by Chinese government)
 * Samding Dorje Phagmo (on the 12th incarnation, another Dorje Phagmo line in Bhutan)
 * Shamarpa (14th incarnation died 2014)
 * Sogyal Rinpoche
 * Tai Situpa (on the 12th incarnation)
 * Taktser Rinpoche (extinguished in 2008)
 * Tarthang Tulku
 * Tenzin Delek Rinpoche
 * Thrangu Rinpoche (on the 9th incarnation)
 * Thubten Yeshe (on the 2nd incarnation, rejected by current tulku, who is committed to spiritual discovery in a post-modern context)
 * Traleg Kyabgon Rinpoche (on the 10th incarnation)
 * Trungpa (on the 12th incarnation)
 * Trungram Gyaltrul Rinpoche (on the 4th incarnation)
 * Tsem Tulku Rinpoche (3rd incarnation died 2019)
 * Tulku Urgyen Rinpoche (on the 2nd incarnation?)
 * Yongey Mingyur Rinpoche
 * Zhabdrung Rinpoche (on the 14th incarnation)

title: Tulku


text:
Margaret Burbidge

Eleanor Margaret Burbidge, FRS (Peachey; 12 August 1919 – 5 April 2020) was a British-American observational astronomer and astrophysicist. In the 1950s, she was one of the founders of stellar nucleosynthesis and was first author of the influential B2FH paper. During the 1960s and 1970s she worked on galaxy rotation curves and quasars, discovering the most distant astronomical object then known. In the 1980s and 1990s she helped develop and utilise the Faint Object Spectrograph on the Hubble Space Telescope. Burbidge was also well known for her work opposing discrimination against women in astronomy.

Burbidge held several leadership and administrative posts, including director of the Royal Greenwich Observatory (1973–1975), president of the American Astronomical Society (1976–1978), and president of the American Association for the Advancement of Science (1983). Burbidge worked at the University of London Observatory, Yerkes Observatory of the University of Chicago, the Cavendish Laboratory of the University of Cambridge, the California Institute of Technology, and the University of California San Diego (UCSD). From 1979 to 1988 she was the first director of the Center for Astronomy and Space Sciences at UCSD, where she worked from 1962 until her retirement.

Research career
Burbidge studied at University College London (UCL), where she received an undergraduate degree in 1939 and a Ph.D. in 1943. During the Second World War, she acted as a caretaker at University of London Observatory (ULO); the wartime blackout made it easier for her to use the observatory's telescopes. In August 1944, her observations at ULO were twice interrupted by V-1 flying bomb explosions nearby. She was turned down for a postdoctoral fellowship from Carnegie Observatories in 1945 because the job required observing at Mount Wilson Observatory, which was reserved for men only at that time. Shortly after the war, she taught astronomy at ULO to undergraduate students from across the University of London system, including Arthur C. Clarke who was then an undergraduate at King's College London.

In 1951 she took a position at the University of Chicago's Yerkes Observatory, Wisconsin, her first job in the United States. Her research during this period focused on the abundances of chemical elements in stars. She returned to the UK in 1953, when Margaret and her husband Geoffrey Burbidge were invited to work with William Alfred Fowler and Fred Hoyle at the University of Cambridge. The team combined data on elemental abundances produced by the Burbidges with Hoyle's hypothesis that all chemical elements might be produced in stars by a series of nuclear reactions, and Fowler's laboratory experiments on those reactions. The idea became known as stellar nucleosynthesis. They published their model in a series of papers,  culminating in a magnum opus in 1957, now known as the B2FH paper after the initials of Burbidge, Burbidge, Fowler & Hoyle. Margaret Burbidge was the first author of the paper, which was written while she was pregnant. The paper demonstrated that most heavier chemical elements were formed in stellar evolution. The theory they developed remains the fundamental basis for stellar nucleosynthesis. Fowler was later awarded the 1983 Nobel Prize in Physics (shared with Subrahmanyan Chandrasekhar) for his work on nucleosynthesis, and expressed surprise that Burbidge was not included.

When Fowler moved back to the U.S., he advised the Burbidges to come with him to California, suggesting Margaret (the observer) should re-apply for the fellowship at Mount Wilson Observatory while Geoff (the theorist) should seek the Kellogg Fellowship at Caltech. Margaret's application was again refused on gender grounds, so the couple swapped applications. Geoff won the position at Mount Wilson, while Margaret took the Caltech job in 1955. Whenever Geoff was required to go observing on Mount Wilson, Margaret would accompany him, ostensibly as his assistant. In reality, Geoff worked in the photographic dark room while Margaret operated the telescope. When the observatory's management found out, they eventually agreed that she could observe there, but only if she and her husband stayed in a separate self-catered cottage on the grounds, rather than the catered dormitory which had been designed for men only.

She joined the University of California San Diego (UCSD) in 1962. In the 1960s and 1970s she measured the masses, compositions, and rotation curves of galaxies and performed early spectroscopic studies of quasars. Her discoveries in this area included QSO B1442+101 at a redshift of 3.5, making it the most distant known object at the time, a record which she held from 1974 to 1982. She was a supporter of the steady state theory of cosmology, but her own work on quasars helped to support the alternative Big Bang theory.

In 1972 Burbidge became director of the Royal Greenwich Observatory (RGO), on secondment from UCSD. For 300 years the post had always been held by the Astronomer Royal, but when Burbidge was appointed to the RGO directorship the posts were split, with radio astronomer Martin Ryle appointed as Astronomer Royal. Burbidge sometimes attributed this to sexism, and at other times to politics intended to reduce the clout of the RGO director. Burbidge left the RGO in 1974, fifteen months after joining, due to controversy over moving the Isaac Newton Telescope from RGO headquarters at Herstmonceux Castle to Roque de los Muchachos Observatory in the Canary Islands.

Burbidge campaigned in opposition to discrimination against women in astronomy and was also opposed to positive discrimination. In 1972 she turned down the Annie J. Cannon Award of the American Astronomical Society (AAS) because it was awarded to women only: "It is high time that discrimination in favor of, as well as against, women in professional life be removed". Her letter declining the prize caused the AAS to set up its first committee on the status of women in astronomy. In 1976, she became the first female president of the AAS. During her term as president she convinced the members to ban AAS meetings in states which had not ratified the Equal Rights Amendment to the US Constitution. In 1984 the AAS awarded her its highest honor, regardless of gender, the Henry Norris Russell Lectureship.

From 1979 to 1988, she served as the first director of the UCSD's Center for Astrophysics and Space Science. In 1981 she was elected President of the American Association for the Advancement of Science (AAAS), serving her one-year term from February 1982 to February 1983.

At UCSD she helped develop the Faint Object Spectrograph for the Hubble Space Telescope, which launched in 1990. With this instrument, she and her team discovered that the galaxy Messier 82 contains a supermassive black hole at its center. As professor emerita at UCSD she continued to be active in research until the early 21st century. Burbidge authored over 370 research papers.

Personal life
Eleanor Margaret Peachey was born in Davenport, Stockport, UK. As a child, Margaret deduced that her birth had been exactly nine months after the Armistice of 11 November 1918 that ended the First World War, so concluded that she was probably conceived when the armistice was announced. She was the daughter of Marjorie Stott Peachey and Stanley John Peachey; her father was a lecturer in chemistry at the Manchester School of Technology (now part of the University of Manchester) and her mother was one of his students. A few years after Margaret was born, Stanley obtained a patent related to the vulcanisation of rubber, which made enough money for the family to move to London in 1921 where he set up his own industrial chemistry laboratory. Margaret first became interested in astronomy aged 3 or 4, after seeing the stars on a ferry trip across the English Channel. By age 12, she was reading astronomy textbooks by James Jeans, a distant relative of her mother.

On 2 April 1948, Margaret Peachey married Geoffrey Burbidge. The couple had met six months earlier at University College London. Geoffrey was a theoretical physicist, but Margaret's passion for astronomy convinced him to switch to theoretical astrophysics. The two collaborated on much of their subsequent research. The couple had a daughter, Sarah, who was born in late 1956. In 1977, Margaret became a United States citizen. Geoffrey Burbidge died in 2010. Margaret Burbidge died on 5 April 2020, in San Francisco at age 100 after a fall.

Awards

 * Helen B. Warner Prize for Astronomy, 1959, awarded jointly with Geoffrey Burbidge, for the B2FH paper
 * Fellow of the Royal Society, 1964
 * Fellow of the American Academy of Arts and Sciences (1969)
 * President, American Astronomical Society (1976-1978)
 * Karl G. Jansky Lecturer, National Radio Astronomy Observatory (1977)
 * Member of the National Academy of Sciences (1978)
 * Member of the American Philosophical Society (1980)
 * Catherine Wolfe Bruce medal of the Astronomical Society of the Pacific (1982)
 * National Medal of Science (1983)
 * President, American Association for the Advancement of Science (1983)
 * Henry Norris Russell Lectureship (1984)
 * Association pour le Développement International de l'Observatoire de Nice (ADION) medal (1987)
 * Albert Einstein World Award of Science (1988)
 * Inducted into the Women's Museum of California Hall of Fame (2003)
 * Gold Medal of the Royal Astronomical Society, with Geoffrey Burbidge (2005)
 * Inaugural Fellow of the American Astronomical Society (2020)

Named after her

 * Asteroid 5490 Burbidge
 * Margaret Burbidge Award of the American Physical Society

title: Margaret Burbidge


text:
Talk:Out of the Silent Planet

(2004)
One point about the analysis: it is true that the inhabitants of Mars represent intelligent races which had not experienced The Fall. However, the novel also references a cataclysm which resulted in the extinction of the former inhabitants of the planet, hence the "red stone clouds" which give Mars its distictive coloration, and the story of the origin of the Martial "canals".

 * And who do you suppose caused the cataclysm? Could it be...?  Also, it resulted in the extinction of only one race--the other three survived.

Anyway, I'm impressed by this article! My evidence that Maleldil is the Son is that he's "the Young" and the hrossa say he lives with the Old One, who I take to be the Father. Also the best line in Perelandra, something like "Am I not also named Ransom?"

--JerryFriedman

I like your reorganization of the terminology, Matt. However, it bothers me to say that Maleldil means Jesus when the Malacandrans know him as the Creator but not as the Savior. No doubt my version can be improved.

How sure are you that Oyarsas are archangels?  lists Lucifer as a seraph, so if Lucifer is Satan's former name and Satan is the Oyarsa of Earth, then the Oyarsas would be seraphim, the highest order. On the other hand, according to Hierarchy_of_angels the older Christian tradition was that Satan was a cherub and a modern belief is that he was an archangel. In any case, I can't match Lewis's astrological Oyarsas with the little I know about this stuff—was there supposed to be a feminine archangel?

On a less substantive note, in a spirit of compromise I left in the spaces you put around the em dashes but I changed the commas in "God or, specifically,..." back to the way I had them.

JerryFriedman

 * Maybe we differ in what we want the list to show; I view it as listing how C. S. Lewis used concepts from the Christian faith in his fiction, and explicitly giving the correspondence between things in the book and Christian concepts; in that case, Jesus Christ is the "binding" that a general reader will associate with Lewis' Maleldil. Maybe you're looking for a straight definition of who, say, Maleldil is in the context of the book? Moreover, the name "Jesus Christ" doesn't particularly connotate salvation. For example, in the Bible, Gabriel referred to Jesus as "Jesus", even though it was the creator-not-saviour relationship. Similarly, in (presumably) Lewis' theology, Jesus wasn't the saviour even to every human. — Matt 13:59, 8 Jul 2004 (UTC)

 * Well, I admit it's a subtle point. But to clarify, when we say Jesus, we mean a human being who lived about 2000 years ago in Israel and who Christians believe was the son of God who at least offered salvation to humanity and an incarnation of one aspect of God.  When the Malacandrans say Maleldil, they don't know about any of that except the "one aspect of God" part.  Even Oyarsa doesn't know till Ransom tells him.  So yes, I am thinking of the context of the book.  Anyway, I'm going to try to streamline the definition in keeping with your point that the identification with Jesus is the important thing to most readers.

 * I'm also going to try to make "archangel" less definite. By the way, exactly this same glossary is listed in the articles on Perelandra and That Hideous Strength, so when people are satisfied with the revision, we should probably copy it to those articles.  JerryFriedman 16:58, 8 Jul 2004 (UTC)

 * Perhaps we should get rid of the "archangel", or qualify it with "possibly" and mention other types of "angels in authority". Regarding the other articles, I noticed that too, and replication is generally a bad idea; I'd suggest that we create a separate article for the entire trilogy (plus The Dark Tower) — maybe Space Trilogy — and placing this there instead of in each article.

 * I support that idea - meant to suggest it a while ago, then forgot. The cast & cosmology isn't fully explained in any single one of the books, anyway. --Hob 03:55, 9 Jul 2004 (UTC)

 * Consider it done. Well, started, anyway.  --JerryFriedman 19:09, 12 Jul 2004 (UTC)

 * And now I'm thinking that the last two paragraphs of this article should be under Space Trilogy, maybe with a heading for "Ransom" that other articles can link to. But I don't have time to think about it right now.

Second Chance?
By the way, does anyone know in what sense Malacandra is a "second-chance" Garden of Eden? --JerryFriedman 19:25, 12 Jul 2004 (UTC)

 * It seems a bit odd (it would fit as a description for the narrative of Perelandra). I think an unqualified "a kind of Garden of Eden" is perfectly adequate. — Matt 23:15, 12 Jul 2004 (UTC)

 * In my prior (anonymous) incarnation I was the one who inserted "second-chance", because of the afore-mentioned cataclysm. The paradise of Malacandra is the second habitat for the indigenous mortals, the second being the "petrified forest clouds".
 * But, on the other hand, mainstream Christianity has accepted the concept of an angelic revolt in the pre-Creation period preceding Genesis 1. So I am not wedded to the idea that Malacanda as described by the novel is a second chance. Ellsworth 22:56, 30 Aug 2004 (UTC)

 * Got it. When you put it that way, I have nothing against mentioning the idea and maybe connecting the handramit with the supposed canals, but I didn't understand the way it was written before.  —JerryFriedman 23:38, 30 Aug 2004 (UTC)

 * I have not read the novel in like, a decade-plus, so I don't feel real comfortable adding the Mars back-story to the article. So I'll leave it to others. Ellsworth 00:45, 31 Aug 2004 (UTC)

Hi --- John Taylor, Ottawa, Canada. Here's my $0.02 about the "second chance." Apparently in the distant past there had occurred a watershed event that did not quite rise to the level of a fall from grace but which required severe corrective measures from Oyarsa ("some I healed, some I unbodied"). I would say that this justifies the comment about "second chance Garden of Eden."

BTW, I contributed the original article on OOTSP, all vestiges of which are long gone :-) I have read the Space Trilogy probably 30+ times (no exaggeration) and each time I am struck by the author's genius and skill. —04:51, 3 June 2006 70.27.161.46

Deleted sentence
I deleted a sentence saying that Out of the Silent Planet was a theistic answer to the Fermi Paradox. First of all, sources disagree on when (or whether) Fermi asked "Where are they?" but the earliest date I found was "the '40s", later than OotSP. Second, no answer is clear in the book. One can infer that other intelligent races haven't visited us because they know space travel isn't part of Maleldil's plan, and possibly also because Maleldil didn't create any outside of the solar system, but I don't think there's anything explicit. Lewis seems to have been much more concerned with the argument that humanity's destiny is to colonize space as far as possible. That's what Weston tries to say and Ransom tries to translate to Oyarsa. —JerryFriedman 19:51, 7 Mar 2005 (UTC)

Release Date
The back cover of my 1996 Scribner Paperback edition says Out of The Silent Planet was first published in 1943. This article says 1938. Anyone know why the discrepancy? --24.60.244.19 18:44, 3 February 2007 (UTC) ShellysCellar

 * 2012. The first U.S. edition was Macmillan 1943, first mass market paperback Avon 1949. See ISFDB, whose first listed translation is Germany 1948.
 * Only during the War, iiuc, Lewis became a guaranteed profitable seller (not to say bestseller) all of whose books would be published across the pond --and perhaps, soon translated(?) --P64 (talk) 19:42, 25 May 2012 (UTC)

Fair use rationale for Image:CSLewis OutOfTheSilentPlanet.jpg
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BetacommandBot (talk) 04:12, 12 February 2008 (UTC)

 * 2012 Note. Same day, User:KevinLewis revised the image file: Image revision, 12 Feb 2008.
 * --not my department, P64 (talk) 19:42, 25 May 2012 (UTC)

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Missing notes section
This article renders with this error text, in red letters: "Cite error: There are  tags or templates on this page, but the references will not show without a  template or  template (see the help page)." This is because a footnote anchored with  is included in the article. This contains a note about a paralellel between a conclusion in this book and a conclusion in another book. Without a reflist template, as indicated by the error message, this text can not be rendered into the article.

I noticed that the Notes section previously existed, but was removed by UseR:Sweetpool50 in, which has the summary "section retitled and rewritten; deleted OR and refocussed species section". Numerous other changes were made in that edit step. Note that this edit did not delete the  footnote or its content, and that's the root cause of the rendering error.

To remedy the situation, I replaced only the notes section (which includes the notelist template), plus the notes it defined. Those notes are at least mostly cited.

To my surprise, this edit was reverted. It seems counter-productive to willfully re-introduce "Cite error" problem back to the article, so I assume the reversion was done without actually verifying that the article was rendering correctly. Perhaps the intention is to remove the notes (despite their contained references), the notelist template and the  footnote, but I don't see a particular problem with that content. As such, I've reverted my correction so that the article at least renders without error.

If the footnote is objectionable, then it should be removed. If it's the last footnote remaining, then the notelist template can be removed too, along with its containing section. -- Mikeblas (talk) 17:37, 6 December 2020 (UTC)

 * I should have explained the reason for my edits after I made them, but generally when I've done that on other occasions there hasn't been any reaction. The main trouble I found with the article was that its treatment of the novel was as part of the so-called Space Trilogy, which it was not when published in 1938; the other 'instalments' did not appear until 1943 and 1945, and therefore contextual discussion and some of the descriptions are WP:OFFTOPIC. Referring to the language of Malacandra as Old Solar and inclusion of the name for Jupiter are anachronistic; they do not appear in the text of Out of the Silent Planet. There were also errors that your reversion restored, such as confusing the novel's final chapter with the epilogue. It's therefore disingenuous to describe your reversion as merely cosmetic, restoring as it does OR and speculation which, however sourced, remains speculation. So I'm again reverting and suggest that we begin again by only repairing the reference error you mention. We can then discuss together anything else you think needs adding back, this time crediting me with WP:GF, please. I began editing (under another name) at the start of 2010, so my experience here is only three years less than yours. Sweetpool50 (talk) 14:13, 7 December 2020 (UTC)

title: Talk:Out of the Silent Planet