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Newswise Reports of religions demise have been greatly exaggerated, says Byron Johnson, Ph.D., co-director of Baylor Universitys Institute for Studies of Religion.

Close examination of data from the General Social Survey and other data sources show that across 40 years, church attendance has varied only slightly, Johnson wrote in The Heritage Foundations recently published 2014 Index of Culture and Opportunity: The Social and Economic Trends that Shape America. Headlines are misleading, inaccurate and biased, Johnson wrote, referring to reports that millennials are leaving the faith of their parents; that young people under 30 are deserting the church; that women are rapidly falling away from religion; and that those without religious affiliations have doubled in recent decades.

Johnson challenges media accounts that suggest a consistent if not dramatic decline of faith in the nations culture. He said that analyses of data from the General Social Survey* and data from the Baylor Religion Survey* show that:

Millennials, like the vast majority of Americans, consider themselves religious. Because options abound, however, many people switch churches for varied reasons, often to a different denomination from the one in which they were raised. This change does not mean that they have departed the faith, Johnson said, noting that many change to more theologically conservative churches than those of their childhood. Switching churches is a fascinating subject, and if anything, its a marker of religious vitality, not decline. While surveys perennially find that younger people are less likely to attend church, reflecting the fact that many single young adults choose to sleep in on Sunday mornings once they are out on their own, church attendance rates recover once they marry and have children. However, recent research confirms if people do not marry, and if they do not have children, there is a real decline in church attendance a finding that is particularly striking among the poor and less educated. On the other hand, many who do not attend church regularly, especially the elderly, consistently report high levels of religious commitment and belief. In 2007, 38 percent of women, compared with 26 percent of men, described themselves as very religious, according to the Baylor Religion Survey. Such a gender gap has been consistent since 1991, according to GSS data. The number of atheists in America has remained steady at 4 percent since 1944, and church membership has reached an all-time high. Inaccurate perceptions exist in part because traditional surveys do not ask respondents enough questions to accurately sort out religious affiliations. Johnson noted that some of the nones those who report no religious affiliation indicated not only that they regularly attended church but even provided the name and address of their church. The knee-jerk reaction that all nones are unaffiliated or atheist is false, Johnson said.

*The General Social Survey (GSS) is a sociological survey used to collect data on demographic characteristics and attitudes of residents of the United States. It is conducted with in-person interviews by the National Opinion Research Center at the University of Chicago of adults (18 and older) in randomly selected households. The survey was instituted in 1972, initially done annually, and since 1994 has been conducted every other year. The data collected is demographic information and respondents' opinions on issues ranging from government spending to race relations to the existence and nature of God. As of 2010, 28 national samples with 55,087 respondents and 5,417 variables had been collected.

*The Baylor Religion Survey is a random sample of 1,714 individuals across the country. Designed by Baylor University scholars and conducted by The Gallup Organization, it includes more than 300 items dealing with religion and the attitudes, beliefs and values of the American public.

ABOUT BYRON JOHNSON:

Johnson is Distinguished Professor of the Social Sciences at Baylor and founding director of Baylors Institute for Studies of Religion. He is a Senior Fellow at The Witherspoon Institute of Princeton University and Senior Research Scholar at the Institute for Jewish and Community Research in San Francisco. He is the author of More God, Less Crime and recognized as an authority on the scientific study of religion, including recent publications examining the impact of faith-based programs on recidivism reduction and prisoner reentry. He is working with the Gallup Organization on studies exploring religion and spirituality in the world.

Excerpt from:
Reports of Religion's Decline in America Are "Misleading, Inaccurate and Biased," Baylor Researcher Says

Indian scientists are significantly more religious than United Kingdom scientists, according to the first cross-national study of religion and spirituality among scientists.

The U.K. and India results from Religion Among Scientists in International Context (RASIC) study were presented at the Policies and Perspectives: Implications From the Religion Among Scientists in International Context Study conference held today in London. Rice's Religion and Public Life Program and Baker Institute for Public Policy sponsored the conference. The U.K. results were also presented at the Uses and Abuses of Biology conference Sept. 22 at Cambridge University's Faraday Institute in Cambridge, England.

The surveys and in-depth interviews with scientists revealed that while 65 percent of U.K. scientists identify as nonreligious, only 6 percent of Indian scientists identify as nonreligious. In addition, while only 12 percent of scientists in the U.K. attend religious services on a regular basis -- once a month or more -- 32 percent of scientists in India do.

Elaine Howard Ecklund, Rice's Autrey Professor of Sociology and the study's principal investigator, said the U.K. and India data are being released simultaneously because of the history between the U.K. and India. She noted that their differences are quite interesting to compare.

"India and the U.K. are at the same time deeply intertwined historically while deeply different religiously," Ecklund said. "There is a vastly different character of religion among scientists in the U.K. than in India -- potentially overturning the view that scientists are universal carriers of secularization."

Despite the number of U.K. scientists identifying themselves as nonreligious, 49 percent of U.K. survey respondents acknowledged that there are basic truths in many religions. In addition, 11 percent of U.K. survey respondents said they do believe in God without any doubt, and another 8 percent said they believe in a higher power of some kind.

Ecklund noted that although the U.K. is known for its secularism, scientists in particular are significantly more likely to identify as not belonging to a religion than members of the general population.

"According to available data, only 50 percent of the general U.K. population responded that they did not belong to a religion, compared with 65 percent of U.K. scientists in the survey," Ecklund said. "In addition, 47 percent of the U.K. population report never attending religious services compared with 68 percent of scientists."

According to the India survey, 73 percent of scientists responded that there are basic truths in many religions, 27 percent said they believe in God and 38 percent expressed belief in a higher power of some kind. However, while only 4 percent of the general Indian population said they never attend religious services, 19 percent of Indian scientists said they never attend.

"Despite the high level of religiosity evident among Indian scientists when it comes to religious affiliation, we can see here that when we look at religious practices, Indian scientists are significantly more likely than the Indian general population to never participate in a religious service or ritual, even at home," Ecklund said.

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Indian scientists significantly more religious than UK scientists

The eye has become a focal point for biologists, ophthalmologists, physicists and many other branches of science ever since. So when the Spanish neuroscientist Santiago Ramn y Cajal made the first anatomical diagrams of neurons and the retina in 1900, it stoked a century of biologists attempting to unlock the eyes secrets.

And there have been several discoveries. Unlike our ears and nose, for example, which never stop growing our entire lives, our eyes remain the same size from birth. Then theres the complicated process of irrigation, lubrication, cleaning and protection that happens every time we blink an average of 4,200,000 times a year.

Dr Yoshiki Sasai, the late Japanese biologist who was building a human eye in his lab (Dimitri Vervitsiotis/Getty)

And there are other astonishing inbuilt systems too. Take, for example, a little trick called the Vestibulo-ocular reflex (VOR). In short, its our own personal Steadicam an inbuilt muscular response that stabilises everything we see, by making tiny imperceptible eye movements in the opposite direction to where our head is moving. Without VOR, any attempts at walking, running even the minuscule head tremors you make while you read these words would make our vision blurred, scattered and impossible to comprehend.

But while the inner workings of the eye continue to surprise scientists, the last decade has seen an unprecedented confluence of biology, technology and ophthalmic innovation. An international scientific endeavour that is not only finally unlocking the eyes true potential but also how to counter, and ultimately cure, its biggest weaknesses.

One scientist leading the charge is Professor Chris Hammond, the Frost Chair of Ophthalmology at Kings College London. Ive been working in ophthalmology for nearly 25 years, he says. And I think were at a key moment. The pace of our genetic understanding, cell-based therapies and artificial devices for the treatment of eye disease is advancing faster than ever.

His personal crusade treating common conditions such as myopia, cataracts and glaucoma, as well as eye diseases is, he says, slowly becoming possible. For example, were finally starting to understand some of the mechanism of these diseases how genetic and environmental risk factors, and not ageing, might be significant. And with some of the rarer diseases, were starting to look at actual cures.

We are also understanding more and more about the processing that is already being done within the retina, before signals are sent to the brain. And with the amazing abilities we have today for imaging, the emerging technologies are exciting too.

With much fanfare, the first bionic eye debuted last year. Developed by Second Sight Medical Products, the Argus II Retinal Prosthesis System consists of 60 electrodes implanted in the retina, and glasses fitted with a special mini-camera. Costing 73,000 (58,000) to install, it then sends images albeit very low-resolution shapes to the users brain. Which means people with degenerative diseases such as retinitis pigmentosa can differentiate between light and dark, or make out basic shapes such as doorways.

In terms of devices like these, we are still at the very crude technology stage, says Prof Hammond. Theyre only really of use to people who are completely blind. But the thing about technology is that it evolves with amazing speed.

Read the rest here:
Does the human eye prove that God exists?

Local film enthusiasts should be happy to know that our city will be hosting events next week that will proudly celebrate current independent cinema. The newly titled IF Film festival (formerly Flyover) will showcase a variety of works, some from from Sundance, Tribeca and SXSW, with a focus on Kentucky films and filmmakers. The festivals poster by Kevin Lippy and Rankin Mapother featuring a fingerprint and directors chair says a lot with its Saul Bassinspired simplicity.

In Louisvilles Nulu district, the festivals board members, sponsors and guests, including Mayor Greg Fisher, gathered at Decca Restaurant last week for wine, brandy, savory snacks and a sampling of what can be expected from the upcoming engagements.

Festival director Soozie Eastman found this partys location to be one of personal relevance. Her 2006 documentary, By the Wayside about homelessness in America, was partially shot in Deccas building when it used to be part of Wayside Christian Mission. The last time I was going up these stairs I was moving equipment, Eastman said, referring to a time she when was setting up to shoot an interview. It was nine years ago when I was coming up to someones room who had just fled her husband, and now this time Im looking to see where well be serving the Brandy. Its amazing how things change.

Eastmans enthusiasm for this event is clearly driven by her experience in the medium of filmmaking and hopes that the festival can offer a non-competitive atmosphere for artists to grow. I love watching different types of films because even if a film is not a wonderful film, I still learn from it, she said. I learn techniques that I dont want to emulate. In the same vein, I learn new tricks of the trade for telling my stories that do work, that I might never have thought of.

Filmmaker, producer and IF Film board member Stu Pollard has a history with festivals and a good connection with how Louisville runs them. This is the sixth iteration of the film festival that Louisville Film Society puts on and Ive been with them since the beginning, he said.

Before playing a demo reel for the festivals variety of films, the fests chairman, George Parker Jr., addressed the room with a little history of his organization. We started in 2007 and realized that of all the amazing arts organizations in the city, there wasnt anything that was supporting the cinematic arts. It was kind of a blossoming thing. What was happening was a lot of transient filmmakers coming back from L.A. and New York. We really felt that we needed arts organizations that supported bringing independent films here, providing opportunities for Kentucky filmmakers to have a venue for showing there films and also creating really cool experiences around town so that people could experience films different ways.

The Louisville Film Society have found unusual venues for presentation: A downtown rooftop, Bernheim Forest, and even beneath the Second Street Bridge a location-appropriate choice to project the comedy classic Stripes. While the Flyover Film Festival has brought interesting films to our city over the years, the new collaboration with IdeaFestival invites new possibilities.

We rebranded it IF Film, Parker said. IdeaFest has been one of the key festivals in our city. After the success of Flyover, Mayor Fisher proposed merging the two festivals with Parker and IdeaFestival founder Kris Kimmel.

It was kind of a win-win because running a festival is incredibly difficult, Pollard said. (Theres) a lot of people working on it both for pay and from a volunteer standpoint and a lot of outreach required. Hopefully what it means for the film festival, specifically, is a transition for us to get better in terms of larger audiences.

A scene from Produce.

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IF Film Fest: Where Great Cinema Thrives

Novinite.com is interviewing Sofia-based ambassadors of Bulgarias largest trade partners. Here is the interview with Yuriy Isakov, Ambassador Extraordinary and Plenipotentiary of the Russian Federation to the Republic of Bulgaria.

What major bilateral projects are currently in the making?

Undoubtedly, a key directionin our bilateral interactionis the implementation of the strategic South Stream project on Bulgarias territory. Currently Bulgaria has suspended work on the construction of the gas pipeline but in our view all issues, including those relating to bringing the project in compliance with the requirements of the EUs Third Energy Package, will be resolved in the nearest time possible and construction will commence.

I would like once again to highlight the fact that our Bulgarian partners and the other transit countries are interested for two reasons - in having no problems standing in the way of the implementation of the project and the commissioning of the pipeline according to planned deadlines.

First, the repeated statements coming from Kiev about a possible suspension of Russian gas transit through the territory of that country reaffirm the importance of South Stream for guaranteeing Europes energy security. This project eliminates risks to gas transit by linking Russia directly with European Union consumers.

Second, construction of South Stream means considerable investment in Bulgarias economy plus revenue from transit fees, taxes, etc. which will total about BGN 5 B for the period to 2040. This amount is quite considerable, especially taking into account the problems associated with meeting state budget targets and absorption of EU funds. This is why this project will undoubtedly give a strong boost to Bulgarias economic development.

At the same time, economic cooperation between Russia and Bulgaria is not limited to the construction of South Stream. The ongoing modernization of Russian company Lukoils petrochemical complex in Burgas stands out among other big investment projects.

I would also like to highlight the expansion of Gazproms filling stations network and the completion with funding from Moscows regional government of the unique health and recreation complex Kamchia near Varna. A number of Russian companies have shown interest in taking part in the development of Bulgarian transport and logistics sector.

What are, in your opinion, the greatest challenges in bilateral relations?

Relations between Russia and Bulgaria have been faced with a number of challenges which hinder the full-scale use of their potential.

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Yuriy Isakov: South Stream Key Direction in Moscow-Sofia Interaction

Stop Talking to Ourselves and Talk to Middle America

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Published September 19, 2014.

Will 2014 be the year in which climate change becomes a third rail?

Never before has there been an issue of such moral clarity. We have known for 25 years that the earth is warming more rapidly now than at any other time in history. We have begun to see the effects, in the form of massive die-offs (bees, frogs) and increased severe weather events. Coastal cities (like New York) are beginning to be affected.

Climate change should not be a political issue, let alone a partisan one. Rather, it is a profoundly moral issue, threatening the stability of life on Earth. And yet, even the existence of climate change as a phenomenon has become partisan in nature. Only 50% of self-identified conservative Republicans believe that the earth is getting warmer at all a simple factual matter, like whether Earth is round. Only 30% of Republicans accept what 99.5% of climatologists know: that human actions are causing the change.

Compare that to 90% of Democrats who believe the facts of climate change, and 60% who accept the theory.

Why this difference?First and foremost, lies. Thanks to rigorous investigative journalism by Naomi Oreskes, James Hoggan, the DeSmog Blog and many others, we now know why the United States has done so little to combat it: because of massive spending on propaganda by the fossil-fuel industry, which has established a legion of phony think tanks to create the impression of scientific uncertainty.This tactic has worked spectacularly well. Conservative media continues to insist that there is scientific uncertainty where there is none. To choose one of hundreds of examples, consider an oft-cited 2012 article in Forbes by Peter Ferrara, which notes that from 1998 to 2012, average mean temperature went down rather than up.What Ferrara doesnt note is that 1998 was an anomaly, due to El Nino. When you measure from 1980, or from 1950, or from 1900, the sharp upward trend is unmistakable.

Ferrara also didnt disclose that he and organizations he founded have received millions of dollars from ExxonMobil, the Koch Brothers and the conservative Scaife family foundations to name a few. DeSmogBlog did, ??? and also noted that Ferrara has admitted to writing client-subsidized op-eds in the past.

In short, Ferrara is a paid lackey who twists the numbers to make a case for his clients. But that hasnt stopped him from getting cited over and over again as some kind of expert. Multiply Ferrara by 1,000 times, add billions of lobbying dollars, and junk science becomes public (and congressional) opinion.

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Let's Make Climate Change the New 'Third Rail' of American Politics

Feature Article of Friday, 19 September 2014

Columnist: Kwarteng, Francis

George Orwells Animal Farm sums it up best like no other.

It is common knowledge democracy is not a perfect praxis of electoral politics anywhere, not in the West, Asia, Africa, or heaven, for, if it actually were, particularly in heaven, the Devil would at least have been given a fair chance at due process and probably would not have been banished to earth, the natural abode of human mortals, where he allegedly wrecks untold spiritual havoc and unilaterally imposes a dilemma of moral choices upon man through the osteoporotic edifice of human infallibility. We have been told this since the beginning of Biblical time. Perhaps due process has no equivalent in matters of spirituality. Of course these are emotional statements from a carnal mind, borrowed observations that do not want to see themselves construed as bereaved icons of rhetoric homily. Liberal democracy is not made for the heavens where God exercises his rulership with absolute authority. Ask the Devil and his likeminded retinue of fallen angels! This is just by the way.

What is the point? The point has to do with the political exigencies of democratic literalism in the Ghanaian context!

What are the intentions behind democratization? First, this question is not unrelated to the multiplicity of conditions under which the technical expectations of democracy thrive. Second, it is not beyond the bounds of reason to read the latter query as an academic question. Indeed the dancing silhouette of democracy looks so philosophically beautiful, so aesthetically charming, at least against the white paper of theoretic elucidation. It may even look theoretically romantic with expressive possibilities within utopian worlds buried beyond the restrictive boundaries of human consciousness. Yet answers to our questions may vary according to a wide sweep of indices including, but not limited to, geography; history; industrial or technological advancement; a countrys citizens educational level or a countrys educational spread; degree of religious, racial, and ethnic tolerance; moral strength and relative independence of institutional operationalization; how well-informed a countrys citizens generally are; equitable distribution of national wealth; freedom of speech and of press against a backcloth of moral responsibility; respect for human rights; and the like.

Verily, those are the indispensable political variables, not democracy of kleptomania, kleptocracy, which Ghanaian leaders should assiduously be working on. But no, short-term investment in political kleptomania to the average Ghanaian politician seems more attractively lucrative than long-term moral investiture in the national enterprise of development economics. It must, however, be pointed out that this suite of indices is not always acquirable in a democracy, not even in the much-vaunted democracies in the West. This is not to say societies or well-meaning individuals should not vigorously pursue them in the cause of national growth and development. It is the contrary that should not be settled for or entertained. After all, human beings are by nature imbued with the essential ontology of mediating moral choices, call it freewill if you like, and no amount of autocratic delimitation can stifle that innate tendency toward free expression against the dilemmatic arbitration of moral choices.

On the other hand, the elastic potentiality of mans innate infallibility does mean that certain oversight structures must be put in place to chaperone his behavioral excesses. The structural idiomatic language may assume the form of religion or secularity. Arguably not everything about religion is sensitively egregious. On the contrary, religion is necessarily bad, even egregious, only insofar as it imprisons human intellect in the four walls of ignorance, preventing it from active fruition in the progressive development of individual characters, of communities. Religion made Mother Teresa and Malcolm X and Martin Luther King, Jr. Adolf Hitler was a Catholic, Idi Amin a Moslem, Richard Nixon a Quaker. Religion, especially Islam and Judeo-Christianity, made Apartheid and slavery possible. That is a piece of moral irony of the highest order! In the main, religion becomes a dangerous enemy of human intellect or progress when it uncompromisingly opposes mans innate tendencies toward community, tolerance, critical thinking, moderation, and philanthropy.

There is more to the divisive particularities of religious expressiveness than meets the eye. Generally, the excesses of personal convictions tend to lack a legitimacy of moral compass in the autocratic direction of communal prerogatives. The sum total of communal prerogatives, it seems, tends to skew more toward a corrective inherence of moral objectivity when the miasma of individual excesses threatens the edifice of social morality than toward the moral individuation of human uniqueness. Yet a community cannot always be morally right. An obvious implication is that, the autocratic proclivities of secular theology are where to look for etiological answers in respect of communal dereliction, when the example of moral individuation fails public morality.

An important question to ask ourselves is therefore this: Why does man behave like lower animals, his closest siblings, on the phylogenetic tree of political actuation? Answer! Answer! Answer! Where is that answer? Hiding! Where exactly? Nonetheless, before answering this question, let us bear in mind that, like ants, bees, and primates, human beings are primarily social, not solitary, animals, creatures endowed with seemingly limitless quanta of innate intelligence. More significantly, this innate intelligence harbors hints of generational renewal, of transformational creativity. We are implying that human beings have what it takes to fashion progressive social conditions that could measure up to the moral standards of human dignity. Granted, why are Ghanaian politicians in particular and politicians in general habituated to the dogmatic theology of political eusociality, more often than not putting on the behavioral airs of wasps, bees, and ants in a world supposed to be one of humanized sociality? Man has not sufficiently answered this question!

Originally posted here:
What Sort Of Democracy Is This (1)?

Falls at Letchworth State Park in New York. iStockphoto hide caption

Falls at Letchworth State Park in New York.

"Where were you?" my beloved asked as I walked through the door caked in mud and sweat. "I was communing with my gods," I responded and proceeded to tell her about the exquisite hike I'd had that morning in New York's Letchworth State Park (the Grand Canyon of the East).

Earlier in the day, looking down the rim of a canyon cut over thousands of years by the Genesee River, I felt a profound sense of awe that cut me to the quick. But in that sense of awe, was I communing with anything extending beyond just a particular state of my neurons? My joke about the gods aside, was there anything religious about the feeling I, an atheist, felt looking across that vast expanse of river, stone and still blue air?

During the last week we've been having a fascinating conversation here at 13.7 on exactly this topic of atheists and awe and science and religion.

Barbara King started us out using two books she'd recently finished to dispel the notion that atheists can't feel awe. She further argued that it's an experience that need have nothing to do with the "sacred" but can be a pure response to science's own unpacking of the world's richness. Then, Tania Lombrozo picked up the ball by looking at psychological research showing how the feeling of awe has two characteristics: an experience of vastness and the need for an accommodation with that experience. Both the religious and non-religious have this experience of vastness, she argued. The real difference between them arises with how the subsequent accommodation is accomplished.

Marcelo Gleiser then drew from the ancient Greeks to explore how reason could be a gateway to a profound sense of spirituality but only if that sense eschews mysticism. In this way, Marcelo argued we might "rid spirituality of its supernatural prison." Alva No finished the week taking a different path. In his meditation on the limits of rationality, he argued it's imperative to see meaning and value as real in and of itself, something perhaps rationality can't do.

I loved the insights in all of these posts and am thankful to my colleagues for pushing me in my own thinking. If there's one word I'd emphasize in my response to their discussions it would be this:

Experience. Experience. Experience.

OK, that was three words. But like my moment standing at the edge of Letchworth's deep cliffs, I believe that it's experience that should come first and foremost in our discussions of awe. In fact, it is exactly that emphasis on what happens in experience that makes awe a proper pivot point for deeper discussions of science and spirituality.

Originally posted here:
Is Atheist Awe A Religious Experience?

Prime Minister Stephen Harper and His Highness the Aga Khan shake hands during a ceremony marking the official opening of the Ismaili Centre.

Toronto, Ontario - 12 September 2014

Prime Minister Stephen Harper today joined His Highness the Aga Khan in the official opening of the Ismaili Centre and the Aga Khan Museum, situated in the Don Mills area of Toronto, Ontario. He was joined by Shelly Glover, Minister of Canadian Heritage and Official Languages.

While at the Ismaili Centre, the Prime Minister toured the complex which incorporates spaces for social and cultural gatherings, intellectual engagement and reflection, as well as spiritual contemplation.

He then visited the Aga Khan Museum, which also held its inaugural ceremony on the same day. The Museums collection, which includes art and artefacts from the permanent collection of His Highness the Aga Khan and members of his family, is dedicated to presenting an overview of the artistic, intellectual and scientific contributions that Muslim civilizations have made to world heritage.

Across Canada, Canadian Ismailis joined together at mosques and gathering places to watch a livestream of the events with their communities.

It is once more an honour to welcome His Highness the Aga Khan to Canada. Our country has a deep and longstanding partnership with the Imamat, as evidenced by his decision to establish the Ismaili Centre and the Aga Khan Museum in Toronto. This partnership stems from our shared commitment to pluralism, civil society, human dignity, and peace and understanding.

Prime Minister Stephen Harper

I encourage Canadians from coast to coast to coast as well as international visitors to tour these architectural marvels. I am certain that the Centre and Museum will help to promote spirituality and deepen religious and cultural understanding and respect in Canada.

Prime Minister Stephen Harper

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PM Joins His Highness the Aga Khan in the Opening Ceremony of the Ismaili Centre and the Aga Khan Museum

Orange Orange is a very sociable color. Orange increases vibrancy and fills the air with energy. The color is thought to stimulate the imagination and the creative process. Therefore, orange is an appropriate color to add to the surroundings or to wear in designer color therapy glasses to increase energy levels and stimulate artistic pursuits.

Yellow Yellow is a color that stimulates intelligence and the learning process. Yellow improves concentration and focus. Therefore, yellow is the perfect color for students. The color is thought to increase intellectual pursuits and improve comprehension concerning challenging subjects.

Green Green is a color associated with renewal, growth, and healing. Some plants and trees maintain their green hues through the Autumn season. Add touches of green to a room or wear green to encourage healing, create successful energy, or ambition. Green is the appropriate color to add to the environment or wear while working on an important project or trying to start a new business venture.

Purple Purple is the color of power and success. Many rulers wear this royal and regal color. This is a very healing color that increases energy levels in surrounding colors. Starting a new management career? Wear this regal color. Purple boost energy levels related to empowerment and leadership.

Red Red is a very high energy color. Red signifies strength, courage, vigor, danger, determination. Red is the perfect color to wear to boost courage or inspire fiery reactions in those around you. ` Gold Gold is connected with the sun. Gold hues are also a color seen in Autumn leaves. Gold has a decidedly strong, masculine energy. This is the color that boost energy levels related to strength and happiness. Gold is also the appropriate color to boost and inspire intellectual pursuits and increase mental energy. Wear gold jewelry or add gold to your home to enjoy the energy.

Silver Silver is the color associated with pure spirituality and feminine energy. Silver is the color of an Autumn moon on a cool crisp night. Wear silver to boost the subconscious mind. Add a few silver rings or necklaces to enhance their energy in your daily life.

Brown Brown is a strong earth element. It is a color that helps root the individual that feels disconnected with their surroundings. Brown is also associated with increased stamina and stability. Brown is a strong color that is part of the Autumn season. Gather fall leaves and make wreaths with a few other Autumn inspired colors. Wear gemstones with flecks of brown to absorb their Autumn energy.

The key to adding color to boost the energy levels is moderation. Remember that too much color is over powering and over stimulates. All it takes is simple touches. Add the color to favorite accessories or one or two items in a room.

Color Therapy Glasses Pro Style Set of 10 Colors [Also Available in Set of 7 or 9]

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Autumn Colors That Boost Energy Levels