Alan Watts was a prominent British philosopher, writer and speaker, who is recognized for interpreting and promoting Eastern Philosophy by making it accessible to the Western audience. His services as a volunteer programmer at KPFA, a Pacifica Radio station in Berkeley made him a very famous figure in San Francisco Bay Area.

Alan was born as Alan Wilson Watts onJanuary 6, 1915 in Chislehurst, Kent, England. Alan belonged to a middle class family, his father was employed at the London office of Michelin Tyre Company, while his mother was a housewife. His mothers devout religiousness had a meaningful impact on his upbringing. Alan attended the Kings School in Canterbury and during his teen years, he was presented with the opportunity to travel to France along with wealthy Epicurean, Francis Croshaw. Croshaw also influenced Alan with his Buddhist beliefs and practices. After completing his secondary education, he briefly worked in a painting house, and later, at a bank. Watts interests were piqued by philosophy, he began extensively reading works of philosophy, history, psychology, psychiatry and Eastern wisdom. He encountered influential spiritual authors who had a profound impact in shaping his ideologies, such as, Nicholas Roerich, Dr. Sarvapalli Radhakrishnan and theosophists like Alice Bailey.

Alan learned Chinese, and did significant research in Zen Buddhism and the fundamental beliefs and practices of religions and philosophies of India and East Asia. Alan was a prominent member of the London Buddhist Lodge, and in 1931, he was appointed the secretary of the organization. In 1936, he attended the World Congress of Faiths at the University of London, where he heard D.T. Suzuki, a prominent scholar of Zen Buddhism, who had a strong influence on his thoughts. The same year, inspired by the works of Suzuki, Watts published his first book, The Spirit of Zen. In 1938, he moved to America and began training in Zen Buddhism, however, unsatisfied with the methods of the teacher, he left Zen training. Alan then enrolled himself in the Anglican school of Sea-bury Western Theological Seminary in Evanston, Illinois, where he studied Christian scriptures, theology and Church history and he received his Masters degree in theology. His thesis was published under the title, Behold the Spirit: A Study in the Necessity of Mystical Religion.

In 1951, Alan Watts settled in California upon accepting a position in the faculty of the American Academy of Asian Studies in San Francisco. He was also on the administration board of the academy for several years. During his stay at the Academy, he instructed himself in written Chinese as well as, Chinese brush calligraphy. Watts left the Academy to embark on a freelance career, and in 1953, he began his career as a radio programmer for the Pacifica Radio Station KPFA in Berkeley.

In 1957, Watts published his highly acclaimed and much discussed book which rose to the status of international bestseller, titled The Way of Zen, which dealt with the philosophical fundamentals and history of Zen Buddhism. During his travels to Europe, Alan encountered eminent psychiatrist, Carl Jung, and on his return to America, Watts began exploring the subject matter of modern science and psychology, aiming to establish an alignment between mystical experiences and material theories of the universe. He also began taking psychedelic drugs. He published his famous book, Tao: The Watercourse Way, which firmly established him as a prominent Zennist. He also produced an audio series, Out of Our Mind, where he discussed diverse subjects such as arts, cuisine, child rearing, education, law and freedom, architecture and sexuality.

Alan Watts composed more than 25 books on diverse topics such as cybernetics, semantics, process philosophy, natural history, the anthropology of sexuality, and Eastern and Western religion. Some of his famous books include The Way of Zen (1957), Psychotherapy East and West (1961), The New Alchemy (1958) The Legacy of Asia and Western Man (1937), The Meaning of Happiness (1940) and The Joyous Cosmology (1962) among others.

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Real Consumer Spending Rises in November

December 21, 2018

Personal income increased 0.2 percent in November after increasing 0.5 percent in October. Wages and salaries, the largest component of personal income, increased 0.2 percent in November after increasing 0.4 percent in October.

December 21, 2018

Real gross domestic product (GDP) increased 3.4 percent in the third quarter of 2018, according to the third estimate released by the Bureau of Economic Analysis. The growth rate was revised down 0.1 percentage point from the second estimate released in November. In the second quarter, real GDP increased 4.2 percent.

December 20, 2018

State personal income increased 4.0 percent at an annual rate in the third quarter of 2018, an acceleration from the 3.4 percent increase in the second quarter. Personal income increased in all states and the District of Columbia. The percent change in personal income across all states ranged from 6.2 percent in Nevada and Washington to 2.1 percent in Missouri.

December 19, 2018

The U.S. current-account deficit increased to $124.8 billion (preliminary) in the third quarter of 2018 from $101.2 billion (revised) in the second quarter of 2018. As a percentage of U.S. GDP, the deficit increased to 2.4 percent from 2.0 percent. The previously published current-account deficit for the second quarter was $101.5 billion.

December 17, 2018

The estimates of gross domestic product for the U.S. Virgin Islands show that real GDPGDP adjustedtoremove price changesdecreased 1.7 percent in 2017 after increasing 0.9 percent in 2016. Forcomparison, real GDP for the United States (excluding the territories) increased 2.2 percent in2017 afterincreasing 1.6 percent in 2016.

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U.S. Bureau of Economic Analysis (BEA)

In the following letters, Sri Aurobindo describes his major inner realisations. In the first letter, he describes his Nirvanic experiences and how it blossomed further into a much more positive and integral realization. The second letter is also from Sri Aurobindo but here he refers to himself as a third person with his name.

I have never said that things (in life) are harmonious nowon the contrary, with the human consciousness as it is harmony is impossible. It is always what I have told you, that the human consciousness is defective and simply impossibleand that is why I strive for a higher consciousness to come and set right the disturbed balance. I am glad you are getting converted to silence, and even Nirvana is not without its usesin my case it was the first positive spiritual experience and it made possible all the rest of the sadhana; but as to the positive way to get these things, I dont know if your mind is quite ready to proceed with it. There are in fact several ways. My own way was by rejection of thought. Sit down, I was told, look and you will see that your thoughts come into you from outside. Before they enter, fling them back. I sat down and looked and saw to my astonishment that it was so; I saw and felt concretely the thought approaching as if to enter through or above the head and was able to push it back concretely before it came inside.

In three daysreally in onemy mind became full of an eternal silenceit is still there. But that I dont know how many people can do. One (not a discipleI had no disciples in those days) asked me how to do Yoga. I said: Make your mind quiet first. He did and his mind became quite silent and empty. Then he rushed to me saying: My brain is empty of thoughts, I cannot think. I am becoming an idiot. He did not pause to look and see where these thoughts he uttered were coming from! Nor did he realise that one who is already an idiot cannot become one. Anyhow I was not patient in those days and I dropped him and let him lose his miraculously achieved silence. The usual way, the easiest if one can manage it at all, is to call down the silence from above you into the brain, mind and body.

*

Now to reach Nirvana was the first radical result of my own Yoga. It threw me suddenly into a condition above and without thought, unstained by any mental or vital movement; there was no ego, no real worldonly when one looked through theimmobile senses, something perceived or bore upon its sheer silence a world of empty forms, materialised shadows without true substance. There was no One or many even, only just absolutely That, featureless, relationless, sheer, indescribable, unthinkable, absolute, yet supremely real and solely real. This was no mental realisation nor something glimpsed somewhere above,no abstraction it was positive, the only positive realityalthough not a spatial physical world, pervading, occupying or ratherflooding and drowning this semblance of a physical world, leaving no room or space for any reality but itself, allowing nothing else to seem at all actual, positive or substantial. I cannot say there was anything exhilarating or rapturous in the experience, as it then came to me,the ineffable Ananda I had years afterwards,but what it brought was an inexpressible Peace, a stupendous silence, an infinity of release and freedom. I lived in that Nirvana day and night before it began to admit other things into itself or modify itself at all, and the inner heart of experience, a constant memory of it and its power to return remained until in the end it began to disappear into a greater Super consciousness from above. But meanwhile realisation added itself to realisation and fused itself with this original experience. At an early stage the aspect of an illusionary world gave place to one in which illusion is only a small surface phenomenon with an immense Divine Reality behind it and a supreme Divine Reality above it and an intense Divine Reality in the heart of everything that had seemed at first only a cinematic shape or shadow. And this was no reimprisonment in the senses, no diminution or fall from supreme experience, it came rather as a constant heightening and widening of the Truth; it was the spirit that saw objects, not the senses, and the Peace, the Silence, the freedom in Infinity remainedalways with the world or all worlds only as a continuous incident in the timeless eternity of the Divine.

Now that is the whole trouble in my approach to Mayavada. Nirvana in my liberated consciousness turned out to be the beginning of my realisation, a first step towards the complete thing, not the sole true attainment possible or even a culminatingfinale. It came unasked, unsought for, though quite welcome. I had no least idea about it before, no aspiration towards it, in fact my aspiration was towards just the opposite, spiritual power to help the world and do my work in it, yet it camewithout evena May I come in or a By your leave. It just happened and settled in as if for all eternity or as if it had been really there always. And then it slowly grew into something not less but greater than its first self! How then could I accept Mayavada orpersuade myself to pit against the Truth imposed on me from above the logic of Shankara?

*

Sri Aurobindo has no remarks to make on Huxleys comments with which he is in entire agreement. But in the phrase to its heights we can always reach very obviously we does not refer to humanity in general but to those who have a sufficiently developed inner spiritual life. It is probable that Sri Aurobindo was thinking of his own experience. After three years of spiritual effort with only minor results he was shown by a Yogi the way to silence his mind. This he succeeded in doing entirely in two or three days by following the method shown. There was an entire silence of thought and feeling and all the ordinary movements of consciousness except the perception and recognition of things around without any accompanying concept or other reaction. The sense of ego disappeared and the movements of the ordinary life as well as speech and action were carried on by some habitual activity of Prakriti alone which was not felt as belonging to oneself. But the perception which remained saw all things as utterly unreal; this sense of unreality was overwhelmingand universal. Only some undefinable Reality was perceived as true which was beyond space and time and unconnected with any cosmic activity but yet was met wherever one turned. This condition remained unimpaired for several months and even when the sense of unreality disappeared and there was a return to participation in the world-consciousness, the inner peace and freedom which resulted from this realisation remained permanently behind all surface movements and the essence of the realisation itself was not lost. At the same time an experience intervened; something else than himself took up his dynamic activity and spoke and acted through him but without any personal thought or initiative. What this was remained unknown until Sri Aurobindo came to realise the dynamic side of the Brahman, the Ishwara and felt himself moved by that in all his Sadhana and action. These realisations and others which followed upon them, such as that of the Self in all and all in the Self and all as the Self, the Divine in all and all in the Divine, are the heights to which Sri Aurobindo refers and to which he says we can always rise; for they presented to him no long or obstinate difficulty. The only real difficulty which took decades of spiritual effort to carry out towards completeness was to apply the spiritual knowledge utterly to the world and to the surface psychological and outer life and to effect its transformation both on the higher levels of Nature and on the ordinary mental, vital and physical levels down to the subconscience and the basic Inconscience and up to the supreme Truth-consciousness or Supermind in which alone the dynamic transformation could be entirely integral and absolute.

SRI AUROBINDO

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Nirvana and Human Consciousness by SRI AUROBINDO | Next ...

Book The Mother by Sri Aurobindo: These inspirational essays by Sri Aurobindo form a powerful statement of the true attitude to be taken by a sadhak of the integral Yoga: one of a complete and dynamic surrender to the Mother. They describe the triple movement of aspiration, rejection, and surrender, the conditions for a true faith and sincerity, the irresistible power of the Divine Mothers grace, the need to reconquer the money-force for the Mothers work, and the joy of a perfect instrumentality through selfless work, surmounting the demands of the ego. The final piece describes the four great powers and personalities of the Divine Mother.

Author: Sri Aurobindo

Print Length: 32 pages

Publisher: Sri Aurobindo Ashram

Contributor: Krishna

Book format:PDF,ePub,Kindle

Language:English

There are two powers that alone can effect in their conjunction the great and difficult thing which is the aim of our endeavour, a fixed and unfailing aspiration that calls from below and a supreme Grace from above that answers.

But the supreme Grace will act only in the conditions of the Light and the Truth; it will not act in conditions laid upon it by the Falsehood and the Ignorance. For if it were to yield to the demands of the Falsehood, it would defeat its own purpose.

These are the conditions of the Light and Truth, the sole conditions under which the highest Force will descend; and it is only the very highest supramental Force descending from above and opening from below that can victoriously handle the physical Nature and annihilate its difficulties . . . There must be a total and sincere surrender; there must be an exclusive self-opening to the divine Power; there must be a constant and integral choice of the Truth that is descending, a constant and integral rejection of the falsehood of the mental, vital and physical Powers and Appearances that still rule the earth-Nature.

The surrender must be total and seize all the parts of the being. It is not enough that the psychic should respond and the higher mental accept or even the inner vital submit and the inner physical consciousness feel the influence. There must be in no part of the being, even the most external, anything that makes a reserve, anything that hides behind doubts, confusions and subterfuges, anything that revolts or refuses.

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Self-Remembering

Self-remembering is the bridge between knowledge and wisdom. It is an effort to be aware of oneself in the present, to break away from whatever imaginary world one may have delved in a moment ago and return to reality. It is an instantaneous internal reorganization: pushing ones mechanical thoughts and emotions to the background while bringing ones Higher Self to the forefront remembering ones Self.

Gurdjieff introduced self-remembering in one of his early talks with his Russian students, inviting them to share what they had seen by observing themsveles. None had noticed the most important fact: that they didnt remember themselves. Ouspensky, who narrates this discussion, begins experimenting with self-remembering and subsequently realizes its key role in the work towards consciousness.Here, as before, Gurdjieff borrows and translates an old practice. The Upanishads were an extensive treatise on the Self, on the need to remember it and bring it to the forefront. Sufism speaks of Remembrance of God in terms very similar to Gurdjieffs later expression. But the term God had lost its meaning by the twentieth century, associated too deeply with religions connotations that prevented people from relating to it practically. Gurdjieff was translating older systems into language palatable to modern western man.

Hence the difference between the system and the Fourth Way: while the system is Gurdjieffs twentieth-century expression, the Fourth Way is the sum of all past and present expressions of this way the long body of tradition that appeared and disappeared on the stage of mankind.

Earlier expressions of the Fourth Way would not have called themselves Fourth Way. Gurdjieff called his presentation Fourth Way to distinguish it as one of four possible ways to awakening. All four lead to the same end: awakening of consciousness, becoming real, being able to Be. The spiritual paths that lead to that same goal, however, may differ in character, like different roads leading to a similardestination.

We will not expound on the three ways to avoid straying from our main focus. These are well described in In Search of the Miraculous. What isnt clearly emphasized there, however, is that, while Gurdjieff presents three archetypes of ways based on human types, this is true only in theory. In practice, any way will prove a blend of all three ways with a center of gravity on one. The Fourth Way differs from these in that it strives to blend all three ways harmoniously.We say strive, for that is the idea. Normally, though, a teaching will begin as Fourth Way and evolve to place emphasis on one aspect over the others. It may gradually assume an emotional, religions hue; or it may gradually assume an intellectual, academic hue. This seems to have happened in both Gurdjieff and Ouspenskys teachings, where each began at a similar place but gradually gravitated towards an emphasis closer to his own natural tendency; for Gurdjieff it was physical movement, for Ouspensky it was intellectual discussion.

A fundamental aspect of the Fourth Way, absent in most modern practices of spirituality, is that the spiritual evolution of man has to be linked to a scale greater than man. Man does not evolve solely for his own benefit. He is generally not meant to evolve spiritually, but serves organic purposes, for which his normal undeveloped condition is sufficient. Evolution is a rare exception, a going against the stream, an escape from the general law.

The reason spiritual evolution is, at all, possible, is because its benefit to a higher cosmos. Parallel to the downward movement of universal growth of the endless physical expansion of the universe there exists an upwards movement towards consciousness, for which a minority of conscious individuals is indispensable. These are the broad and narrow ways mentioned in the Gospels and likened by Gurdjieff to acorns in a field. Of the billions of acorns produced each year, how many will mature into trees?

The Fourth Way is, therefore, exclusive by definition. It is not for all. It flatters none. Neither is it a path that can be traveled half-heartedly. It is a last resort, a way for those disappointed with everything else, who have sought yet havent found. It is a way for disillusioned people who know too much who know they have nothing to lose.

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The late Zig Ziglar was a motivational speaker, teacher and trainer who traveled the world over delivering his messages of humor, hope, and encouragement. As a world renowned author and speaker, Zig had an appeal that transcended barriers of age, culture and occupation. From 1970 until 2010, he traveled over five million miles across the world delivering powerful life improvement messages, cultivating the energy of change. Recognized by his peers as the quintessential motivational genius of our times, Zig Ziglar's unique delivery style and powerful messages earned him many honors, and today he is still considered one of the most versatile authorities on the science of human potential.

Mr. Ziglar wrote over thirty celebrated books on personal growth, leadership, sales, faith, family and success, including Born to Win, See You at the Top, Developing the Qualities of Success, Raising Positive Kids in a Negative World, Top Performance, Courtship After Marriage, Over The Top, and Secrets of Closing the Sale. Nine titles have been on the best seller lists; his books and audios have been translated into over thirty-eight languages and dialects. Zig Ziglar was a committed family man, dedicated patriot, and an active church member.

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Zig Ziglar - amazon.com

It's THAT time... Happy New Year party people . If you've got money to invest in 2018 but no idea where to put it? This video is for you... yes, YOU.

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#4 - INVEST IN YOURSELF

Surprised that I'm calling that a real kind of investment? Whether it is reading more or taking an online course on a site like Udemy or Skillshare, investing in yourself is the best thing you can do in 2018.

What course I paid $3,500 for to learn something... CRAZY? No way!

Bitcoin? My thoughts are all here... and here's WHY I'm not investing in it, yet.

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Originally posted here:
The 4 Best Investment Ideas You Can Make (for 2018)

Gurdjieff and Hypnosis: A Hermeneutic StudyAuthor: Mohammad H Tamdgidi

Foreword: J. Walter Driscoll

Gurdjieff and Hypnosis: A Hermeneutic Study explores the life and ideas of the enigmatic twentieth century philosopher, mystic, and teacher of esoteric dances George Ivanovitch Gurdjieff (1872?-1949), performing a hermeneutic textual analysis of all his published writings to illuminate the place of hypnosis in his teaching.Human enlightenment and liberation, mystics have long advised, require spiritual awakening from the hypnotic sleep of everyday life. This book explores the life and ideas of the enigmatic twentieth century philosopher, mystic, and teacher of esoteric dances George Ivanovitch Gurdjieff (1872?-1949), performing a hermeneutic textual analysis of all his published writings to illuminate the place of hypnosis in his teaching. The hermeneutic approach captures both the aim for an in-depth textual analysis, and the notion that the intent is to interpret the text using its own symbolic and meaning structures.

Systematically explored for the first time is Gurdjieffs objective art of literary hypnotism intended as a major conduit for the transmission of his teachings on the philosophy, theory, and practice of personal self-knowledge and harmonious human development. In the process, the nature and function of the mystical shell hiding the rational kernel of Gurdjieffs teaching are explainedshedding new light on why his mysticism is mystical, and Gurdjieff so enigmatic, in the first place.

Mohammad Tamdgidi is the Founding Director of OKCIR: The Omar Khayyam Center for Integrative Research in Utopia, Mysticism, and Science (Utopystics). He has been an Associate Professor of Sociology teaching social theory at the University of Massachusetts Boston.

The book includes a Foreword by J. Walter Driscoll, a major bibliographer and scholar of Gurdjieff studies.

Publisher: Palgrave Macmillan (New York, London)5-1/2 x 8-1/2 inches, 288 pages, 15 figures, indexPublication Dates: hc 2009/pb 2012 (rel. 10/2/12)hc: ISBN: 978-0-230-61507-6, ISBN10: 0-230-61507-4pb: ISBN: 978-1-137-28243-9, ISBN10: 1-137-28243-6eb:ISBN 978-0-230-10202-6

To order this book, please visit the links below:

The various editions of this book are also available for ordering from Palgrave/Macmillan and all major online bookstores worldwide.

Tamdgidi sets a benchmark for Gurdjieff Studies in relation to two recognized but insufficiently explored areas, his writings as a unified field and his exploitation of hypnosis in its broadest sense. His compact interpretation of Gurdjieff emphasizesfor the first timea search for meaning based on recognizable keys within about 1,800 pages of Gurdjieffs four texts as a single body of work, with particular focus on subliminal and subconscious dimensions of impact and interpretation, an approach which might be termed the Hermeneutics of Gurdjieff. Thus, Tamdgidis work is an important original contribution to the constructive, independent, and critical study of Gurdjieffs four books. Anyone who has seriously attempted to read Beelzebubs Tales or Meetings with Remarkable Men can vouch for their intentionally beguiling or hypnotic effect. These readers will appreciate Tamdgidis interpretive virtuosity and focushe keeps each tree and the entire forest in sight throughout.From the Foreword by J. Walter Driscoll, independent scholar and bibliographer; editor and contributing author, Gurdjieff: A Reading Guide, 3rd Ed. (2004); contributing editor, Gurdjieff International Review (1997-2001); co-author, Gurdjieff: An Annotated Bibliography (1985).

A wondrous odyssey and extraordinary argumentation! Nothing in the corpus of writings on Gurdjieffs works goes near to matching this masterful reading. Each time one looks back into the text, one finds more gold, no dross.Paul Beekman Taylor, Professor Emeritus at the University of Geneva, and author of G. I. Gurdjieff: A New Life; Gurdjieffs Invention of America; The Philosophy of G. I. Gurdjieff; Gurdjieff & Orage: Brothers in Elysium; and Shadows of Heaven: Gurdjieff and Toomer

In the ocean of literature on Gurdjieff, the brilliant book of Mohammad Tamdgidi has a very special place. It is the first serious academic attempt at a hermeneutics of Gurdjieffs texts, taking as key the core of Gurdjieffs teachingthe enneagram. Of course, Gurdjieffs teaching cannot be understood apart from its practice. But it is also true that this teaching cannot be understood without a rigorous study of the writings of Gurdjieff himself.Basarab Nicolescu, author of Manifesto of Transdisciplinarity

viiiList of FiguresviiiList of AbbreviationsixForeword by J. Walter DriscollxvPrologue1Introduction: Gurdjieff, Hypnosis, and Hermeneutics28Chapter One: Philosophy: Ontology of the Harmonious Universe52Chapter Two: Philosophy: Psychology of a Tetartocosmos70Chapter Three: Philosophy: Epistemology of Three-Brained Beings88Chapter Four: The Organ Kundabuffer Theory of Human Disharmonization113Chapter Five: The Practice of Harmonious Development of Man137Chapter Sex: Life is Real Only Then, When I AM Not Hypnotized177Chapter Seven: Meetings with the Remarkable Hypnotist207Chapter Eight: Beelzebubs Hypnotic Tales to His Grandson224Conclusion: Gurdjieffs Roundabout Yezidi Circle237Appendix: Textual Chronology of Gurdjieffs Life253Bibliography259Index

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Gurdjieff and Hypnosis: A Hermeneutic Study | OKCIR: Omar ...

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This transforming master-level program consists of multiple tracks of advanced studies which may be added to your existing certification. The Healing Emphasis Yoga Therapy Master Training Program is ideal for those interested in yoga therapy as well as spiritual psychology, energetic anatomy, anatomy and physiology, kinesiology and applied yoga philosophy.

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Donna DiNunzioDonna DiNunzioMartens(500-hour Master RYT with over 800 hours of training, co-director HEY Therapy Program, Certified Yoga Therapist through the International Association of Yoga Therapists (IAYT)). Donnaspecializes in private and group therapeutic yoga including Yoga Nidra, Trauma and Stress Release and Rehabilitative Yoga to support physical therapy and recovery from dis-ease and injury. Her love of asana and the experience of the profound healing and energetic effects of yoga ground her teaching and her life. She co-founded the HEY program with Jeff Martens andhas studied with Paulie Zink, Sarah Powers, Paul Grilley, Mukunda Stiles, Rama Vernon, and Tias Little.

Jeff MartensJeff Martens (co-owner Inner Vision Yoga Studio, Director of 200, 500 hour Yoga Teacher Training, co-director of HEY Therapy Program and IAYT-certified yoga therapist) Jeff has been teaching yoga and healing since 1993. He integrates an extensive knowledge of anatomy and psychology along with story and spiritual teaching in his classes and healing sessions. Favorite teachers include Paramahansa Yogananda, Louise Hay, Neville Goddard, past chronic illness and the teachings of the Great Masters. Please click here for more info.

Heath Reed

Heath is a certified Yoga Teacher, advanced therapist and trainer in the areas ofThai Yoga Massage,Cranial Sacral Therapy,Fusion Massage, andother forms of massage and bodywork. Heath has over a decadeteaching experienceservingon the faculty of theUtah College of Massage Therapy, the Arizona School of Massage Therapy, and in massage therapy workshops and seminars that provide continuing education credit hours (CEUs) throughout the country.Additionally, he has worked in medical, resort, spa and private practice settings. In Chiang Mai, Thailand, he completed training at Shevaga Komarpaj Thai Massage School and studied advanced with world-renowned teacher Pichet, as well as with Thai Yoga Massage Instructor, Kam Thye Chow in Montreal, Quebec. He has studied Craniosacral Therapy in-depth in an anatomically driven format, balanced by a blend of Eastern and Western esoteric traditions. Heath is approved by theNational Certification Board for Therapeutic Massage and Bodywork (NCBTMB)as a continuing education Approved Providers. They have taught Cranial Sacral to hundreds of students at the Arizona School of Massage Therapy, and have taught Thai Massage locally, nationally, and at prestigious spas throughout the country. With his wife Nicole, Heath developed Fusion Massage and Four-Handed Massage, which they have written about, taught extensively. Additionally, Heath is proficient in Reiki, Core Shamanism, Touch for Health, Kinergetics, Ashiatsu, Raindrop Therapy, Reflexology, Lymphatic Massage, Trigger Point and Neuromuscular Therapy.

Jonas Nordstrom

Jonas Nordstrom, Ph.D., M.Sc. teacher and researcher at Arizona State University, international trainer in the field of stress reduction and trauma recovery, yoga teacher, and olympic weightlifter. He has lived and worked in war-torn countries like Afghanistan, Kosovo, Israel and Egypt. With an interdisciplinary background in natural science and transpersonal psychology/esoteric studies, his doctorate thesis examines the intuition from the perspectives of quantum physics, neurophysiology, psychology and ancient wisdoms teachings.

As part of his diverse background he has also spent five years in the Swedish Special Forces, shortly worked as a Yoga teacher in Rishikesh, India, and has extensive training in therapeutic modalities such as clinical hypnosis, neurofeedback, and Trauma Releasing Exercises (TRE).

David Berceli

David Berceli, Ph.D. is an international expert in the areas of trauma intervention and conflict resolution. He is also the energetic and creative founder and CEO of Trauma Recovery Services (1998). For the past 22 years he has lived and worked in nine countries providing trauma relief workshops and designing recovery programs for international organizations around the world. Dave has lived and worked extensively in Israel/Palestine, Sudan, Uganda, Kenya, Yemen, Egypt, and Lebanon. Fluent in English and Arabic, David brings a keen understanding of the intertwining dynamics of religion and ethnic customs and has developed specific processes to enable people to manage personal trauma as well as bring healing and reconciliation between diverse groups. He is the creator of a revolutionary and unique set of Trauma Releasing Exercises (TRE) that help release the deep chronic tension created in the body during a traumatic experience. David continues to be involved in trauma recovery programs not solely for the sake of reducing the suffering caused by trauma but because he has recognized globally that trauma possesses unique possibilities of transformation in the individual if they pursue their recovery process to its ultimate end.

Please note that Healing Emphasis Yoga, Healing Emphasis Yoga Therapy and HEY Therapy are all trademarked trade names.

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HEY: Healing Emphasis Yoga Therapy Training Program ...