Basic LIFE support (BLS) following by Advanced cardiac LIFE support (ACLS) is intended to rescue the patients with acute circulatory or respiratory failure or both. The most important determinant of short and long-term neurologically intact survival is the interval from the onset of the cardiac or respiratory onset to restoration of effective spontaneous functions of these vital activities.It is commonly accepted that every physician, regardless of specialty, should be able to  perform CPR. It must be also emphasized that CPR, almost invariably, necessitates a rapid interventional follow-care with ACLS procedure.Without well-performed basic LIFE support, advanced cardiac LIFE support is of no remark-: able benefit, BLS and ACLS are processes that must be performed step by step and with respect to the patient's condition.

The interpretation of the TREE of LIFE is made with the symbolism and mythology. This view is included in the book ID (first page of the book). The symbolic form of the TREE of LIFE is similar to the view of religions and rituals. Artists use the Bible texts to illustrate the TREE of LIFE. The ancient pattern of the TREE of LIFE is associated with religious descriptions in monotheistic religions. The important thing is that the Archetype of the TREE of LIFE has influenced the thoughts and works of different artists from different times and styles and nations. Roger Cook, the author of this book, has been well versed in collecting a coherent set of artwork related to the ancient pattern of the TREE of LIFE and this is a very important and sensible issue. ( In fact, the significance of the issue is the effect of an archetype in a common visual culture among all peoples and nations. The archetype of the TREE of LIFE, described in the religious literature, has been specially imparted in the minds and works of the arts of various artists from the classical and romantic style to the postmodern. It is interesting to conceive of a metaphysical and mystical idea by artists of nations, styles and times. Here are some questions: 1-What is the relation between the TREE in mystical thoughts and the TREE in myth? 2-What steps has the TREE symbol undergone in transforming from myth to art? This article is composed of library and documentary studies in a comparative study of religious literature and artwork of various nations and thus enters the analysis and description of the TREE of LIFE. (Research Methodology).

In Islam the "TREE of LIFE" is named as Sedreh or Tuba and the followers of Islam believe that this TREE is grown in Heaven; therefore it is an interesting subject for artistic innovative. In Turkmen terminology "TREE of LIFE" is called "Yashaish bagh". In this study we have made an effort to evaluate the symbol of the TREE and the "TREE of LIFE", with reference to the shapes of the "TREE of LIFE" in the ancient civilizations and compare this shapes with the patterns present in the Turkmen rugs and hand- woven pieces; and to study the hypothesis that the name "TREE of LIFE" could be assigned to these patterns. The carried out comparisons show that TREE and "TREE of LIFE" designs in Turkment carpets patterns are similar to Islamic and ancient patterns.

“LIFE TREE” is an evergreen TREE which its fruits bring eternity and immortality and is the essence of all TREEs. This paper is introducing different forms of sacred TREE and sacred plant (LIFE TREE) on Persian carpets. In addition, through comparison of more ancient concepts of these forms, the principle of continuity of LIFE of this symbol can be taken into consideration on these carpets. At first, this analysis is studying the relationship between LIFE TREE with altar and light symbols, an earthen jar, protector animals, lotus and phoenix. The available samples in ancient Persian art and Zoroastrian’s legends are found, then designs of LIFE TREE in accompany with these symbols on Persian carpets are introduced. Altar is the symbol of the place of relationship between heavenly world and underneath world, cresset is a symbol of light, lotus is a symbol of eternity and renewal LIFE and earthen jar or flowerpot is a symbol of blessing and rain bringing; phoenix and other protector animals are symbols which according to Persian’s legends, they are related to the concept of TREE. On the other hand, the imagination of paradise, which is the basic thought in Persian civilization, and believing in the existence of good or evil TREE and LIFE TREE in paradise, is one of the effective factors in illustrating sacred TREE on garden carpets. In these gardens, cypress TREE, willow TREE, full of flower and vine TREEs and also stylized forms of the TREE can be found. “Ghabghabi” (frame into frame) designs (belonging to Chaharmahal and Bakhtiari area), repeated patterns of TREE and medallion with repetition of TREE in four symmetrical directions are also other styles of illustrating LIFE TREE in paradise.

A detail study of the tales can provide a rich understanding of beliefs, thoughts, way of living, totems, myths, and the old patterns of a nation. A good example of such tales which has never been recorded in any written source is the tale TREE of LIFE common in Kohmare Sorkhi area of Fars province in Iran. This tale is, somehow, intermingled with mythical motifs; therefore, it is difficult to determine the accurate boundary between tale and myth. The aim of the study, however, is to investigate these motifs in this tale. To accomplish this, this tale was registered and recorded out of different narrators borrowing a field method study as the research method; secondly, the mythical motifs were addressed with an analyticaldescriptive method. The findings of the study showed that several main motifs formed the fundamental pivots of the tale: 1) the hero of the tale saves the sources of birth-cow, girl, and rain-producing clouds-from the evil forces, and restores happiness and safety, 2) the hero and his companions overcome the six adventures to return home, 3) the hero of the tale moves towards the TREE of LIFE-pomegranate TREE-which is at the center of the world and plucks the fruit after imprisoning the guard of the TREE, 4) the pomegranate and fig TREEs are posed as fertility symbols in the tale. The myth of fertility and the attempt of the hero to reach the fertility fruits is one of the main pivots of the story, and 5) the oracle appears in the role of the guide and leader of the hero.

This article is aimed at answering the following research questions (1) Given the rapid development in recent years in Alamut, is walnut production capable of maintaining family’s social ties and kinship networks? (2) Besides the economic function of the walnut TREEs, does it have any social and cultural functions as well? To answer the above questions, the researcher applied participant observation, interview as data collection techniques, and the existing literature on the subject. Main theoretical framework of the study is Structural Functionalism.

The objective of this study was to determine the allowed and desired limits for heavy soils of texture (clay loom), as it has operational capability (friability), These limits were 6.34 mm for planting and 10.62 mm for harvesting in each raining or irrigation episode. We determined some factors that affect soil wetness and water content as follow: the amount and severity of rain, the condition of soil’s drainage, the percent of air moisture, evapotranspiration, the amount of runoff, the amount and severity of sunlight, the ambient temperature, the condition of vegetation and, the soil texture. The time needed for dryness and removal of soil moisture as evapotranspiration in each over- desired and allowed capacity rains are 5-7 days. Also, because of higher evaporation in planting time (late April and early May) than in harvesting time (November), and also higher surface temperature in spring, both result in moving the vapor from deeper layers of soil to surface. Therefore, as our result showed, the time needed for readiness of soil for machinery operation at time of planting are 5 days for planting (late April and early May) and 7 days for harvesting time (November). According to our calculation, 19.5% of rains at planting time and 7.5% at harvest time changed to run- off; and with taking this amount of run- off in account at allowed- limit calculation, and also because of texture of the studied soil, the maximum allowed rain in which the soil remains in proper condition for machinery planting and harvesting activities exceeded 7.6 and 11.41 mm in each rainy day. As a result, according to limiting factor of well doing of operations and also factors affecting these restricting factors, the number of working days for mechanized planting operation was found to be about 19.69 days and also 21.98 days for harvesting operations in farms with heavy soil with 98% of probability.