GurdjieffFolk Art Guild

The work of Gurdjieff has many aspects. But through whatever form he expresses himself, his voice is heard as a call. He calls because he suffers from the inner chaos in which we live. He calls us to open our eyes. He asks us why we are here, what we wish for, what forces we obey. He asks us, above all, if we understand what we are. He wants us to bring everything back into question. And because he insists and his insistence compels us to answer, a relationship is created between him and ourselves which is an integral part of his work. (- Jeanne de Salzmann)

Near the end of the nineteenth and beginning of the twentieth century, G.I.Gurdjieff, sensing the ongoing disintegration of world culture, went in search of a powerful ancient stream of true knowledge of being at the root of the worlds great traditions. (-Views From the Real World)

Gurdjieffs rich legacy of writings, movements or sacred dances, and music can be studied at the Rochester Folk Art Guild.

His teaching engages the intelligence of body and heart as well as mind. As one Guild potter said, To make a beautiful pot, one needs to participate in a universal process of awakening the intelligence of the body and the hands. The forces that shape a pot are the same forces that shape a persons life. With the effort to attend to what one is doing in every moment,simple acts come to have inner meaning. At the Guild, all share in community tasks such as cooking, cleaning, gardening, taking care of animals, building maintenance and general upkeep. These daily chores, the discipline of the crafts, and practice of the music and movements not only provide a field for the study of attention, but also offer a model for transformation of materials, inner and outer.

The message Gurdjieff brings is one of hope, that there is the real possibility of evolution and discovering what it means to truly be a human being.

Read the original:
Gurdjieff - The Rochester Folk Art Guild

A LIFE SKETCH

Information quoted from website of Sri Aurobindo Ashram

fromVolume 30,SABCL, p.1-6.

Sri Aurobindo was born in Calcutta on 15 August, 1872. In 1879, at the age of seven, he was taken with his two elder brothers to England for education and lived there for fourteen years. Brought up at first in an English family at Manchester, he joined St. Pauls School in London in 1884 and in 1890 went from it with a senior classical scholarship to Kings College, Cambridge, where he studied for two years. In 1890 he passed also the open competition for the Indian Civil Service, but at the end of two years of probation failed to present himself at the riding examination and was disqualified for the Service. At this time the Gaekwar of Baroda was in London. Sri Aurobindo saw him, obtained an appointment in the Baroda Service and left England for India, arriving there in February, 1893.

Sri Aurobindo passed thirteen years, from 1893 to 1906, in the Baroda Service, first in the Revenue Department and in secretariate work for the Maharaja, afterwards as Professor of English and, finally, Vice-Principal in the Baroda College. These were years of self-culture, of literary activity for much of the poetry afterwards published from Pondicherry was written at this time and of preparation for his future work. In England he had received, according to his fathers express instructions, an entirely occidental education without any contact with the culture of India and the East. At Baroda he made up the deficiency, learned Sanskrit and several modern Indian languages, assimilated the spirit of Indian civilisation and its forms past and present. A great part of the last years of this period was spent on leave in silent political activity, for he was debarred from public action by his position at Baroda. The outbreak of the agitation against the partition of Bengal in 1905 gave him the opportunity to give up the Baroda Service and join openly in the political movement. He left Baroda in 1906 and went to Calcutta as Principal of the newly-founded Bengal National College.

The political action of Sri Aurobindo covered eight years, from 1902 to 1910. During the first half of this period he worked behind the scenes, preparing with other co-workers the beginnings of the Swadeshi (Indian Sinn Fein) movement, till the agitation in Bengal furnished an opening for the public initiation of a more forward and direct political action than the moderate reformism which had till then been the creed of the Indian National Congress. In 1906 Sri Aurobindo came to Bengal with this purpose and joined the New Party, an advanced section small in numbers and not yet strong in influence, which had been recently formed in the Congress. The political theory of this party was a rather vague gospel of Non-cooperation; in action it had not yet gone farther than some ineffective clashes with the Moderate leaders at the annual Congress assembly behind the veil of secrecy of the Subjects Committee. Sri Aurobindo persuaded its chiefs in Bengal to come forward publicly as an All-India party with a definite and challenging programme, putting forward Tilak, the popular Maratha leader at its head, and to attack the then dominant Moderate (Reformist or Liberal) oligarchy of veteran politicians and capture from them the Congress and the country. This was the origin of the historic struggle between the Moderates and the Nationalists (called by their opponents Extremists) which in two years changed altogether the face of Indian politics.

The new-born Nationalist party put forward Swaraj (independence) as its goal as against the far-off Moderate hope of colonial self-government to be realised at a distant date of a century or two by a slow progress of reform; it proposed as its means of execution a programme which resembled in spirit, though not in its details, the policy of Sinn Fein developed some years later and carried to a successful issue in Ireland. The principle of this new policy was self-help; it aimed on one side at an effective organisation of the forces of the nation and on the other professed a complete non-cooperation with the Government. Boycott of British and foreign goods and the fostering of Swadeshi industries to replace them, boycott of British law courts, and the foundation of a system of Arbitration courts in their stead, boycott of Government universities and colleges and the creation of a network of National colleges and schools, the formation of societies of young men which would do the work of police and defence and, wherever necessary, a policy of passive resistance were among the immediate items of the programme. Sri Aurobindo hoped to capture the Congress and make it the directing centre of an organised national action, an informal State within the State, which would carry on the struggle for freedom till it was won. He persuaded the party to take up and finance as its recognised organ the newly-founded daily paper, Bande Mataram, of which he was at the time acting editor. The Bande Mataram, whose policy from the beginning of 1907 till its abrupt winding up in 1908 when Sri Aurobindo was in prison was wholly directed by him, circulated almost immediately all over India. During its brief but momentous existence it changed the political thought of India which has ever since preserved fundamentally, even amidst its later developments, the stamp then imparted to it. But the struggle initiated on these lines, though vehement and eventful and full of importance for the future, did not last long at the time; for the country was still unripe for so bold a programme.

Sri Aurobindo was prosecuted for sedition in 1907 and acquitted. Up till now an organiser and writer, he was obliged by this event and by the imprisonment or disappearance of other leaders to come forward as the acknowledged head of the party in Bengal and to appear on the platform for the first time as a speaker. He presided over the Nationalist Conference at Surat in 1907 where in the forceful clash of two equal parties the Congress was broken to pieces. In May, 1908, he was arrested in the Alipore Conspiracy Case as implicated in the doings of the revolutionary group led by his brother Barindra; but no evidence of any value could be established against him and in this case too he was acquitted. After a detention of one year as undertrial prisoner in the Alipore Jail, he came out in May, 1909, to find the party organisation broken, its leaders scattered by imprisonment, deportation or self-imposed exile and the party itself still existent but dumb and dispirited and incapable of any strenuous action. For almost a year he strove single-handed as the sole remaining leader of the Nationalists in India to revive the movement. He published at this time to aid his effort a weekly English paper, the Karmayogin, and a Bengali weekly, the Dharma. But at last he was compelled to recognise that the nation was not yet sufficiently trained to carry out his policy and programme. For a time he thought that the necessary training must first be given through a less advanced Home Rule movement or an agitation of passive resistance of the kind created by Mahatma Gandhi in South Africa. But he saw that the hour of these movements had not come and that he himself was not their destined leader. Moreover, since his twelve months detention in the Alipore Jail, which had been spent entirely in practice of Yoga, his inner spiritual life was pressing upon him for an exclusve concentration. He resolved therefore to withdraw from the political field, at least for a time.

In February, 1910, he withdrew to a secret retirement at Chandernagore and in the beginning of April sailed for Pondicherry in French lndia. A third prosecution was launched against him at this moment for a signed article in the Karmayogin; in his absence it was pressed against the printer of the paper who was convicted, but the conviction was quashed on appeal in the High Court of Calcutta. For the third time a prosecution against him had failed. Sri Aurobindo had left Bengal with some intention of returning to the political field under more favourable circumstances; but very soon the magnitude of the spiritual work he had taken up appeared to him and he saw that it would need the exclusive concentration of all his energies. Eventually he cut off connection with politics, refused repeatedly to accept the Presidentship of the National Congress and went into a complete retirement. During all his stay at Pondicherry from 1910 onward he remained more and more exclusively devoted to his spiritual work and his sadhana.

In 1914 after four years of silent Yoga he began the publication of a philosophical monthly, the Arya. Most of his more important works, The Life Divine, The Synthesis of Yoga, Essays on the Gita, The Isha Upanishad, appeared serially in the Arya. These works embodied much of the inner knowledge that had come to him in his practice of Yoga. Others were concerned with the spirit and significance of Indian civilisation and culture (The Foundations of Indian Culture), the true meaning of the Vedas (The Secret of the Veda), the progress of human society (The Human Cycle), the nature and evolution of poetry (The Future Poetry), the possibility of the unification of the human race (The Ideal of Human Unity). At this time also he began to publish his poems, both those written in England and at Baroda and those, fewer in number, added during his period of political activity and in the first years of his residence at Pondicherry. The Arya ceased publication in 1921 after six years and a half of uninterrupted appearance. Sri Aurobindo lived at first in retirement at Pondicherry with four or five disciples. Afterwards more and yet more began to come to him to follow his spiritual path and the number became so large that a community of sadhaks had to be formed for the maintenance and collective guidance of those who had left everything behind for the sake of a higher life. This was the foundation of the Sri Aurobindo Ashram which has less been created than grown around him as its centre.

Sri Aurobindo began his practice of Yoga in 1904. At first gathering into it the essential elements of spiritual experience that are gained by the paths of divine communion and spiritual realisation followed till now in India, he passed on in search of a more complete experience uniting and harmonising the two ends of existence, Spirit and Matter. Most ways of Yoga are paths to the Beyond leading to the Spirit and, in the end, away from life; Sri Aurobindos rises to the Spirit to redescend with its gains bringing the light and power and bliss of the Spirit into life to transform it. Mans present existence in the material world is in this view or vision of things a life in the Ignorance with the Inconscient at its base, but even in its darkness and nescience there are involved the presence and possibilities of the Divine. The created world is not a mistake or a vanity and illusion to be cast aside by the soul returning to heaven or Nirvana, but the scene of a spiritual evolution by which out of this material inconscience is to be manifested progressively the Divine Consciousness in things. Mind is the highest term yet reached in the evolution, but it is not the highest of which it is capable. There is above it a Supermind or eternal Truth-Consciousness which is in its nature the self-aware and self-determining light and power of a Divine Knowledge. Mind is an ignorance seeking after Truth, but this is a self-existent Knowledge harmoniously manifesting the play of its forms and forces. It is only by the descent of this supermind that the perfection dreamed of by all that is highest in humanity can come. It is possible by opening to a greater divine consciousness to rise to this power of light and bliss, discover ones true self, remain in constant union with the Divine and bring down the supramental Force for the transformation of mind and life and body. To realise this possibility has been the dynamic aim of Sri Aurobindos Yoga.

Sri Aurobindo left his body on December 5, 1950. The Mother carried on his work until November 17, 1973. Their work continues.

The following quotes are fromVolume 26,SABCL,On Himself

I see that you have persisted in giving a biography is it really necessary or useful? The attempt is bound to be a failure, because neither you nor anyone else knows anything at all of my life; it has not been on the surface for men to see.

p.378

* * *

I had no urge toward spirituality in me, I developed spirituality. I was incapable of understanding metaphysics, I developed into a philosopher. I had no eye for painting I developed it by Yoga. I transformed my nature from what it was to what it was not. I did it by a special manner, not by a miracle and I did it to show what could be done and how it could be done. I did not do it out of any personal necessity of my own or by a miracle without any process. I say that if it is not so, then my Yoga is useless and my life was a mistake a mere absurd freak of Nature without meaning or consequence. You all seem to think it a great compliment to me to say that what I have done has no meaning for anybody except myself it is the most damaging criticism on my work that could be made. I also did not do it by myself, if you mean by myself the Aurobindo that was. He did it by the help of Krishna and the Divine Shakti. I had help from human sources also.

p.148-9 (13-2-1935)

* * *

Q: How did your intellect become so powerful even before you started Yoga?

A: It was not any such thing before I started the Yoga. I started the Yoga in 1904 and all my work except some poetry was done afterwards. Moreover, my intelligence was inborn and so far as it grew before the Yoga, it was not by training but by a wide haphazard activity developing ideas from all things read, seen or experienced. That is not training, it is natural growth.

p.222 (13-11-1936)

* * *

But what strange ideas again! that I was born with a supramental temperament and that I know nothing of hard realities! Good God! My whole life has been a struggle with hard realities, from hardships, starvation in England and constant and fierce difficulties to the far greater difficulties continually cropping up here in Pondicherry, external and internal. My life has been a battle from its early years and is still a battle: the fact that I wage it now from a room upstairs and by spiritual means as well as others that are external makes no difference to its character. But, of course, as we have not been shouting about these things, it is natural, I suppose, for others to think that I am living in an august, glamorous, lotus-eating dreamland where no hard facts of life or Nature present themselves. But what an illusion all the same!

p.153-4

* * *

You think then that in me (I dont bring in the Mother) there was never any doubt or despair, no attacks of that kind. I have borne every attack which human beings have borne, otherwise I would be unable to assure anybody This too can be conquered. At least I would have no right to say so. Your psychology is terribly rigid. I repeat, the Divine when he takes on the burden of terrestrial nature, takes it fully, sincerely and without any conjuring tricks or pretence. If he has something behind him which emerges always out of the coverings, it is the same thing in essence even if greater in degree, that there is behind others and it is to awaken that that he is here.

The psychic being does the same for all who are intended for the spiritual way men need not be extraordinary beings to follow it. That is the mistake you are making to harp on greatness as if only the great can be spiritual.

p.154 (8-3-1935)

* * *

Q: We have been wondering why you should have to write and rewrite your poetry for instance, Savitri ten or twelve times when you have all the inspiration at your command and do not have to receive it with the difficulty that faces budding Yogis like us.

A: That is very simple. I used Savitri as a means of ascension. I began with it on a certain mental level, each time I could reach a higher level I rewrote from that level. Moreover I was particular if part seemed to me to come from any lower levels I was not satisfied to leave it because it was good poetry. All had to be as far as possible of the same mint. In fact Savitri has not been regarded by me as a poem to be written and finished, but as a field of experimentation to see how far poetry could be written from ones own Yogic consciousness and how that could be made creative. I did not rewrite Rose of God or the sonnets except for two or three verbal alterations made at the moment.

p.239

* * *

Q: The Overmind seems so distant from us, and your Himalayan austerity and grandeur takes my breath away, making my heart palpitate!

A: O rubbish! I am austere and grand, grim and stern! every blasted thing I never was! I groan in an un-Aurobindian despair when I hear such things. What has happened to the common sense of all you people? In order to reach the Overmind it is not at all necessary to take leave of this simple but useful quality. Common sense by the way is not logic (which is the least commonsense-like thing in the world), it is simply looking at things as they are without inflation or deflation not imagining wild imaginations or for that matter despairing I know not why despairs.

p.354-5 (23-2-1935)

* * *

You say that this way is too difficult for you or the likes of you and it is only Avatars like myself or the Mother that can do it. That is a strange misconception; for it is, on the contrary, the easiest and simplest and most direct way and anyone can do it, if he makes his mind and vital quiet, even those who have a tenth of your capacity can do it. It is the other way of tension and strain and hard endeavour that is difficult and needs a great force of Tapasya. As for the Mother and myself, we have had to try all ways, follow all methods, to surmount mountains of difficulties, a far heavier burden to bear than you or anybody else in the Ashram or outside, far more difficult conditions, battles to fight, wounds to endure, ways to cleave through impenetrable morass and desert and forest, hostile masses to conquer a work such as, I am certain, none else had to do before us. For the Leader of the Way in a work like ours has not only to bring down and represent and embody the Divine, but to represent too the ascending element in humanity and to bear the burden of humanity to the full and experience, not in a mere play or Lila but in grim earnest, all the obstruction, difficulty, opposition, baffled and hampered and only slowly victorious labour which are possible on the Path. But it is not necessary nor tolerable that all that should be repeated over again to the full in the experience of others. It is because we have the complete experience that we can show a straighter and easier road to others if they will only consent to take it. It is because of our experience won at a tremendous price that we can urge upon you and others, Take the psychic attitude; follow the straight sunlit path, with the Divine openly or secretly upbearing you if secretly, he will yet show himself in good time, do not insist on the hard, hampered, roundabout and difficult journey.

p.463 (5-5-1932)

* * *

The Mothers consciousness is the divine Consciousness and the Light that comes from it is the light of the divine Truth, the Force that she brings down is the force of the divine Truth. One who receives and accepts and lives in the Mothers light, will begin to see the truth on all the planes, the mental, the vital, the physical. He will reject all that is undivine, the undivine is the falsehood, the ignorance, the error of the dark forces; the undivine is all that is obscure and unwilling to accept the divine Truth and its light and force. The undivine, therefore, is all that is unwilling to accept the light and force of the Mother. That is why I am always telling you to keep yourself in contact with the Mother and with her light and Force, because it is only so that you can come out of this confusion and obscurity and receive the Truth that comes from above.

When we speak of the Mothers Light or my Light in a special sense, we are speaking of a special occult action we are speaking of certain lights that come from the Supermind. In this action the Mothers is the White Light that purifies, illumines, brings down the whole essence and power of the Truth and makes the transformation possible. But in fact all light that comes from above, from the highest divine Truth is the Mothers.

There is no difference between the Mothers path and mine; we have and have always had the same path, the path that leads to the supramental change and the divine realisation; not only at the end, but from the beginning they have been the same.

The attempt to set up a division and opposition, putting the Mother on one side and myself on another and opposite or quite different side, has always been a trick of the forces of the Falsehood when they want to prevent a Sadhak from reaching the Truth. Dismiss all such falsehoods from your mind.

Know that the Mothers light and force are the light and force of the Truth; remain always in contact with the Mothers light and force, then only can you grow into the divine Truth.

p.455 (10-9-1931)

All quotes are from theCollected Works of the Mother.

What Sri Aurobindo represents in the worlds history is not a teaching, not even a revelation; it is a decisive action direct from the Supreme.

fromVolume13, Words of the Mother, pp.1-3514 February 1961

* * *

Sri Aurobindo has come on earth not to bring a teaching or a creed in competition with previous creeds or teachings, but to show the way to overpass the past and to open concretely the route towards an imminent and inevitable future.

fromVolume13, Words of the Mother, pp.1-3522 February 1967

* * *

Sri Aurobindo came upon earth to teach this truth to men. He told them that man is only a transitional being living in a mental consciousness, but with the possibility of acquiring a new consciousness, the Truth-consciousness, and capable of living a life perfectly harmonious, good and beautiful, happy and fully conscious. During the whole of his life upon earth, Sri Aurobindo gave all his time to establish in himself this consciousness he called supramental, and to help those gathered around him to realise it.

fromVolume12, On Education, p.116(24 July 1951)

* * *

But to have this precise perceptionlisten, as I had when I came from Japan: I was on the boat, at sea, not expecting anything (I was of course busy with the inner life, but I was living physically on the boat), when all of a sudden, abruptly, about two nautical miles from Pondicherry, the quality, I may even say the physical quality of the atmosphere, of the air, changed so much that I knew we were entering the aura of Sri Aurobindo. It was a physical experience and I guarantee that whoever has a sufficiently awakened consciousness can feel the same thing.

fromVolume4, Questions and Answers 1950-51, p. 223(17 March 1951)

* * *

I incidentally could tell you that in all kinds of so-called spiritual literature I had always read marvellous things about this state of trance or samadhi, and it so happened that I had never experienced it. So I did not know whether this was a sign of inferiority. And when I came here, one of my first questions to Sri Aurobindo was: What do you think of samadhi, that state of trance one does not remember? One enters into a condition which seems blissful, but when one comes out of it, one does not know at all what has happened. Then he looked at me, saw what I meant and told me, It is unconsciousness. I asked him for an explanation, I said, What? He told me, Yes, you enter into what is called samadhi when you go out of your conscious being and enter a part of your being which is completely unconscious, or rather a domain where you have no corresponding consciousness you go beyond the field of your consciousness and enter a region where you are no longer conscious. You are in the impersonal state, that is to say, a state in which you are unconscious; and that is why, naturally, you remember nothing, because you were not conscious of anything. So he reassured me and I said, Well, this has never happened to me. He replied, Nor to me!

fromVolume8, Questions and Answers 1956, p.275-6(22 August 1956)

* * *

I am going to give you two examples to make you understand what true spontaneity is. One you all know about it undoubtedly is of the time Sri Aurobindo began writing the Arya, in 1914. It was neither a mental knowledge nor even a mental creation which he transcribed: he silenced his mind and sat at the typewriter, and from above, from the higher planes, all that had to be written came down, all ready, and he had only to move his fingers on the typewriter and it was transcribed. It was in this state of mental silence which allows the knowledge and even the expression from above to pass through that he wrote the whole Arya, with its sixty-four printed pages a month. This is why, besides, he could do it, for if it had been a mental work of construction it would have been quite impossible.

fromVolume8, Questions and Answers 1956, p.282(29 August 1956)

* * *

You remember the night of the great cyclone, when there was a tremendous noise and splash of rain all about the place. I thought I would go to Sri Aurobindos room and help him shut the windows. I just opened his door and found him sitting quietly at his desk, writing. There was such a solid peace in the room that nobody would have dreamed that a cyclone was raging outside. All the windows were wide open, not a drop of rain was coming inside.

fromVolume3, Questions and Answers, p.155(1930-31)

* * *

On the other hand, there was someone (I shall tell you who afterwards) who had in his room hundreds of books, countless sheets of paper, notebooks and all sorts of things, and so you entered the room and saw books and papers everywhere a whole pile, it was quite full. But if you were unfortunate enough to shift a single little bit of paper from its place, he knew it immediately and asked you, Who has touched my things? You, when you come in, see so many things that you feel quite lost. And yet each thing had its place. And it was so consciously done, I tell you, that if one paper was displaced for instance, a paper with notes on it or a letter or something else which was taken away from one place and placed in another with the idea of putting things in order he used to say You have touched my things; you have displaced them and created a disorder in my things. That of course was Sri Aurobindo!

fromVolume6, Questions and Answers 1954, p. 14(3 February 1954)

* * *

The other story is of the days Sri Aurobindo had the habit of walking up and down in his rooms. He used to walk for several hours like that, it was his way of meditating. Only, he wanted to know the time, so a clock had been put in each room to enable him to see the time at any moment. There were three such clocks. One was in the room where I worked; it was, so to say, his starting-point. One day he came and asked, What time is it? He looked and the clock had stopped. He went into the next room, saying, I shall see the time there the clock had stopped. And it had stopped at the same minute as the other, you understand, with the difference of a few seconds. He went to the third roomthe clock had stopped. He continued walking three times like that all the clocks had stopped! Then he returned to my room and said, But this is impossible! This is surely a bad joke! and all the clocks, one after the other, started working again. I saw it myself, you know, it was a charming incident.

fromVolume4, Questions and Answers 1950-51, p.275-6

* * *

I have seen Sri Aurobindo doing this in somebodys head, somebody who used to complain of being troubled by thoughts. It was as if his hand reached out and took hold of the little black dancing point and then did this (gesture with the finger-tips), as when one picks up an insect, and he threw it far away. And that was all. All still, quiet, luminous

fromVolume9, Questions and Answers 1957-58, p.254(8 January 1958)

* * *

I had asked myself a question about Sri Aurobindo. I wanted to know at what point he had arrived when he passed away at what point of transformation. What difference in the work, for example, is there between what you are doing now and what he was doing at that time?

He had gathered in his body a great amount of supramental force and as soon as he left You see, he was lying on his bed, I stood by his side, and in a way altogether concrete concrete with such a strong sensation as to make one think that it could be seen all this supramental force which was in him passed from his body into mine. And I felt the friction of the passage. It was extraordinary extraordinary.

fromVolume11, Notes on the Way, p. 328(20 December 1972)

* * *

Today is the first day of Sri Aurobindos centenary year. Though he has left his body his is still with us, alive and active.

Sri Aurobindo belongs to the future; he is the messenger of the future. He still shows us the way to follow in order to hasten the realisation of a glorious future fashioned by the Divine Will.

All those who want to collaborate for the progress of humanity and for Indias luminous destiny must unite in a clairvoyant aspiration and in an illumined work.

fromVolume13, Words of the Mother, pp.1-3515 August 1971

* * *

Sri Aurobindo came upon earth to announce the manifestation of the supramental world and not merely did he announce this manifestation but embodied also in part the supramental force and showed by example what one must do to prepare oneself for manifesting it. The best thing we can do is to study all that he has told us and endeavour to follow his example and prepare ourselves for the new manifestation.

This gives life its real sense and will help us to overcome all obstacles.

Let us live for the new creation and we shall grow stronger and stronger by remaining young and progressive.

fromVolume13, Words of the Mother, pp.1-3530 January 1972

* * *

When in your heart and thought you make no difference between Sri Aurobindo and me, when to think of Sri Aurobindo will be to think of me and to think of me will mean to think of Sri Aurobindo inevitably, when to see one will mean inevitably to see the other, like one and the same Person, then you will know that you begin to be open to the supramental force and consciousness.

fromVolume13, Words of the Mother, pp.1-354 March 1958

* * *

Sri Aurobindo is constantly in the subtle physical, very active there. I see him almost daily, and last night I spent many hours with him.

If you become conscious in the subtle physical you will surely meet him

fromVolume13, Words of the Mother, pp.1-3521 December 1969

See more here:
Sri Aurobindo - Auro e-Books: Free Yoga Books

Comment by hellomynameisIt has been proposed on forums that this buff will be more beneficial at higher levels, since then 50% would give more xp. But when you think about it, you will get xp 50% faster for 1 hour no matter what level you are. You will basicly save 30 minutes of leveling no matter what level you are.

We can messure it in XP, or levels gained, or time saved. If you want to gain as much xp as possible from the buff, save it for higher levels. If you want to gain as many levels as possible while this buff is active, then do the quest at lvl20. If you want to save time, then it really doesn't matter what level you use it at, you will save 30 minutes of the average time it takes level at that level for 1.5 hour, therefore going through the content in 1 hour instead of 1.5 hours.

Now, if you want to make good use of the buff, have 10-15 quests lined up within one quest hub and deliver them all when you get this buff.

We can messure it in XP, or levels gained, or time saved. If you want to gain as much xp as possible from the buff, save it for higher levels. If you want to gain as many levels as possible while this buff is active, then do the quest at lvl20. If you want to save time, then it really doesn't matter what level you use it at, you will save 30 minutes of the average time it takes level at that level for 1.5 hour, therefore going through the content in 1 hour instead of 1.5 hours.

Now, if you want to make good use of the buff, have 10-15 quests lined up within one quest hub and deliver them all when you get this buff.

What's NOT obvious is that the duration stacks - that is, if you complete the "every 10 levels version" and then a daily back to back, the durations will add together, so two of them will give you two hours worth of Enlightenment, etc.

Not sure if there's a cap yet.

EDIT: A few more quirks of this spell.

Comment by crankyslapThis only gives +20% from level 86 and up. I only needed 3 of these to get my monk from 81 to 85 (I saved up all quests that provide this buff until then) so I suggest you spend some before you hit cata content...

Comment by mahe4While in a Dungeon, this Buff doesn't run out, until you finished the dungeon.

Comment by HallwackerThis buff is bugged, I noticed that it will stay on 0 seconds sometimes, and doesn't disappear. As one of the comments said, it doesn't get removed during dungeon, it might have something to do with this. However, I'm questing and getting a whole 40k experience per quest in northrend (borean tundra) with a 0 second duration Enlightenment.

Comment by Skyl3lazerNote that this buff doesn't fall off if you die normally, only if you have 0 minutes remaining in a dungeon and are ressed.

PS: Don't join a battleground or log out when it's stuck on 0 seconds, or it will be removed.

Comment by MickMaster01Currently bugged, it stays on 0 seconds for a VERY long time before it finally disappears (about 30-60 minutes or so).

Edit: That's 7% free mastery for anyone crunching numbers.

Comment by WiltleafAs of 10.07.2012 during "Rolling Restarts" this buff has been nerfed to 50% down from 100%. Not sure yet about the master buff as my monk is lvl 88.

The reason for this is that the buff does not run out when the timer reaches 0 (bug), it seems to last another ~30 minutes. This easily enough time to squeeze out another level. Extending the duration will only grant one "hidden" post 0 bonus, as opposed to two by doing them separately. E.g. 60m+30m, 60m+30m > 120m+30.

Another trick to squeeze out faster levels is to fill up your quest log with "completes" before you log out for the night, assuming your buff has run out. When you re-up the buff the next morning, go and turn in all of your quests for a bonus 50% on each one of them.

Godspeed!

tl;dr - always let the buff run out, do not append quests. Save up completed quests before logging for the night for the daily turn in on the next day.

The down side is that bug will eventually be fixed. Even if it isn't, doing it my way still yields more time. For example, going by three sets of grabbing the quest. You go and get the quest, have it for 60, then 30 due to the bug. Repeat. So it looks something like this:60+30+60+30+60+30 = 270mins.

Now, you do it my way of going to 20mins, then refreshing it. So, you get it, go from 60 - 20 so that's 40mins. Then you add 100mins by refreshing it so late. So, after 2sets you've gained 140mins. If you always refresh it from 20mins, then you'll always get 100mins.

In the end, going from 2hours down to 20mins over and over will yield the most time, and will be reliable since the first method is only able through a bug at this time.

Comment by greystokerThis DOES persist thru death. If you have the 0s duration thing blinking (glitch?) if you die it WILL drop. DONT DIE if it says 0s.

Too bad.

Comment by BuckmoneyHow to win at Enlightenment:1. Rest until the weekend2. Do the Daily every day3. On the weekend, do dungs and/or quest4. Don't waste time

Comment by SaltychipTime doesn't diminish while you're logged out so if you need to go somewhere or do something you can log out and save the timer.

It appears as though that glitch has been fixed.

Let's suppose that a level 30 character (we'll call him Character A) wants to use the Enlightenment buff. The character would have the +50% bonus experience for one hour. After 1 hour of work, the character will have gained as much experience as he would have gained with 1.5 hours of leveling at the same pace without the buff. If the character stacked buff and earned the 2 hour bonus, he will have gained 3 hours worth of experience in just 2 hours. If he levels up at least 10 levels per day, the character will have 4 hours worth of the Enlightenment buff per day. If he logs off before the buff expires and continues questing the next day, he can keep up his 4 hour Enlightenment buff all the way until he can no longer level up 10 times within 4 hours, which would usually happen around level 50 or 60.

Now let's suppose that a level 30 character (we'll call him Character B) decided to collect his daily Enlightenment buffs and use them, but instead of turning in the quest he earns every 10 levels, he saves them all up for when he is level 80. After one hour of work without the 10-level buff, the character will have gained an hour worth of experience. After two hours of work, he will have gained only two hours of experience.

Why won't Character B gain as much experience? It's simple. He never benefited from stacking buffs at lower levels. Unless he is able to perfectly stack his 10-level buffs from levels 80 to 85, he will lose time and experience overall.

I'm sorry if that wasn't clear to you, but just take my word for it.

EDIT:As of 5.1, you can no longer stack Enlightenment buffs. All quests which grant a player with Enlightenment now only give 1h of experience -- no more, no less. Therefore, the best way to gain experience using the buff is by simply buffing it whenever you can (assuming that you don't already have the buff). As a note, you might find it slightly strategic to complete the objectives of many quests but not turn the quests in, use Zen Pilgrimage, collect your Enlightenment buff, and then turn in those former quests. It saves you a few minutes worth of leveling.

Comment by orcsmashTo make the most out of this buff complete 24 quests get the buff and hand them all in with a 50% bonus.

Back to back daily buffs WILL stack up to two hours as well.

As in, do the daily one day and log out with ~5 minutes on the buff*, log in the next day and complete the daily first thing and the buff time will extend to 2 hours, not 1 hour and whatever time was remaining. So the "free time" effect is not just a perk of doing the 10's quest + the daily. If you can only play your monk ~2hrs a day, you can perpetually keep them buffed just with the daily quest.

*Alternately, an earlier comment indicates the buff will extend to 2hrs even when it's stuck at 0s. So if that's true, you just need to cast Zen Pilgrimage before you hit 0s so you don't lose the buff on the loading screen. You'll gain a few more minutes of buff time in this case.

Comment by VersipellisoJust a little note, when you get to 85, the buff decreases to 20% extra experience per hour, it says on the rewards from the quest that its 50%, but if you hover over the buff, it's only 20%.

It was very nice for blizz to add this to monks, anything to make that 1-90 grind easier.

This is how I used the buff and it helped speed up leveling a lot:

Wait until you have a huge line of a quests to turn in like (like 5-6 of those kill 10 of this and that) and then do the daily to get the buff. Return, turn the quests in and you get mega xp. And go from there.

At first I just used it for grinding dungeons as healing (as I usually do when leveling a new healer) but felt I wasn't getting enough XP.

And yes of course if you stack it to the 2 hours, even better.

Though the post-85 buff did give more duration, but aparantly it just added an hour, rather than renewing to full 2 hours. Dunno if this a new change or just a post-85 thing. Couldn't find any "hotfix notices" to explain it, though i guess they do tend to group those up and release them at later times.

Comment by bfree380Very odd, but my wife and I (both 86) did the daily on Thursday, logged out, did the daily on Friday, logged out, then today (Saturday) when we logged on, we both had 2 hours of the buff. My wife logged out while I took a quick shower and stupidly forgot to log off. When I got out I logged out for a minute, and when I came back on, I only had 20 minutes left :/ Not sure what happened, but it was REALLY annoying.

Comment by Piranha42481Did the quest today on my monk and got NO buff. >.>

Tonight I logged in before bed just to do the daily...did it and it went up to 3 hours...I also hit level 50 upon completing it and was immediately given the new quest. Did that one and now my buff says 4 HOURS. I wonder what the new max is?

Is this a bug? anyone else have problems with this

make sure to cancel WoW's 8th Anniversary before finishing the quest for Enlightenment.

edit why downrate, it is true T__T

apply WoW's 8th Anniversary then Enlightenment = not working only WoW's 8th Anniversary stays up

apply Enlightenment then WoW's 8th Anniversary = working

Comment by MuriloNZDoesn't seem to be stacking to 2 hours anymore; the last 2 days I've gotten my daily refresh with 2-4 minutes left on current buff, and it only went up to 1 hour.

Comment by mrespmanAs of 5.1, this buff no longer persists at 0 seconds. It ends when it reaches zero, no matter if you're in a dungeon or not.

Comment by Philk913well i havent been playing my monk much but each day i have logged in to do this daily and then just log back out im currently sitting at 6hrs dont know know how high it stacks but loving it i will update if i get to a cap

It's possible this works like flasks where if you complete it with < 15 minutes remaining, it will boost you up to 1:15. It certainly does not boost you up to 1:59.

Comment by FurydeathLook's like it's been nerfed again I have it saying 20% down from 50%.

As of 5.1 the buff also does not glitch anymore and won't last infinitely. It will, however, stack infinitely. If you are not planning on playing your monk one day, you should still at least log in to do the quest really quickly to get an extra hour banked up for when you do play him.

Comment by enkidu23I have been doing the daily since level 11 or so, every day, and nothing else, and parking my monk in the temple while I work on other toons. As a result, my monk currently has an enlightenment buff of 2 DAYS. It stacks, alright, lol....

Comment by MinatauranI knew that I would not be leveling my monk for a while, so I did dailies for 12 straight days. I can confirm that yes you can get to at least 12 hours of enlightenment. And while some people have posted that it up ticks to an extra hour, this is not true. If you have a addon that shows the exact time you will see that it only grants 1 hour. I tested this from 20 to 85.

I leveled to 84.8ish and then did the enlightenment quest 6 days in a row. On the 6th day (today) I completed the quest and the xp from completing the quest leveled me to 85.

I should have thought about this a little more, but completing the quest replaced my 5H remaining buff of +50% experience gained with 6H remaining of +20% exp...

I'm not sure if leveling to 85 automagically replaces the % you gain from 50% to 20%, or if it was the fact that completing the quest and having it be what dinged me to 85 did me in. Either way, I'm pretty ticked off that I got boned.

Comment by hjp426Did this get hotfixed? Yesterday I had two hours stacked, I log in to do the daily today, finish it, and now I only have an hour. Hadn't logged in at all in between. ?

Comment by AzshantaI've been stacking the buff up on my monk alt when I'm unable to play her, and she's currently up to 9 hours on the buff, so it appears that the limit is NOT 2 hours like a few people have said before, but in fact something much higher.

Get Buff @ Level 45 = 20%Level with Buff from 45 to 47 = 20%

Get Buff @ Level 47 = 50%

O_o dunno why

Comment by menoblackIt seems that if you have this buff and rested experience at the same time this gives you a 100% buff (without using any rested xp). This works all the way till level 90.

Comment by ZauroxI receive no bonus xp from Enlightenment even though it says that I get 20% bonus xp, and my quest log show the bonus xp but when I turn in the quests I just receive normal xp... Been like this ever since 86+

Comment by fang620A cap of 24 hours has now been added to this buff (patch 5.2)My monk had 3 days of this buff saved up pre-patch. When I logged on after the patch, it was down to 24h and doing the monk class dailies just refreshes this buff back up to 24 hours.

Comment by Odinraneon my monk, currently level 29, i have 9 enlightenment stacks on. still not sure if there is a cap. haven't seen any yet.

Comment by SalculdEffect #5: You will neurotically obsess about optimizing your leveling time while this buff is active. Alt-tabbing out? Log off to maximize its uptime. PVP server on the minority faction? Log off to maximize its uptime. Have to poop? Log off to maximize its uptime.

Comment by TauhrakThe trick i've found with this is to save up as many stacks as you can before it becomes 20%, then nuke through levels 80-90 using this buff, not sure of maximum stack, but i had 17hours on mine, i just did daily for about 3 weeks to get to that stage, then hit 79 off of daily quest xp, and rushed up, spamming dungeons and questing until 90, had a good amount of buff remaining, too, about 5 hours i believe.

Comment by UnrageI can confirm this buff stacks up to a maximum of 24 hours.

Comment by TCG503I can confirm this stacks at least up to 4 hours and persists from day to day. I've done the daily quests 4 days in a row.

Did a quest that gave 42k exp with the buff. I did exact same quest without the buff and it gave 37k exp.

Comment by piraka810I can confirm at least 5 hours of stacking. As I have been logging on every day and stacking it.

Comment by fxkill2006The buff can be canceled by right clicking on it. Learned it by the hard way. :S

Comment by spamplzThis does also increase experience gained from pet battles.

Comment by sivlayou can actually time to have 3 hours of enlightment. wait until reach a round number 20/30/40 etc then go do the level up quest at the peak, after doing the peak quest, grab the daily..do that, you now have 2 hours...if you time it so you manage to get the quest, the daily, and the next day's daily you get a huge 3 hours..which if wearing heirlooms, in a level 8+ guild and know all the quests, and the best ones to take that don't take you from end of a zone to the next, you could easily get 15/20+ levels from level 20/40 at least..and probably 10/15 level post level 40 >55 or even 58..but you need to really time stuff, so you make the absolute most out of the buff..you can also use enlightment with the 300% xp buff too...which is needless to say, huge amount of levels in almost no time at all

Comment by FurukiBlizz should make this a universal daily. It's plenty hard enough to get to the Peak of Serenity as a level 20 non-monk anyway. Why not reward those of us who do it for our effort?

Comment by kelthozadAs of now, the current max hours on this buff is 6 hours. I just tested it and I had a starting 6 hours when i entered the meditation, then i left with 6 hours after completing the daily quest.

Comment by glaiveninjaNote that this buff will dissapear when entering a skirmish.

Comment by AisenfaireIn WOD: Note that for level 90 above, this buff no longer gives you bonus experience. Instead, it gives you some mastery that scales with your level (at level 92 I get 207 mastery).

Comment by gtademThis buff rocks. In full heirlooms, I was able to go from 80-83 in a single hour in Mount Hyjal.

Comment by goodpoltergeistI had a 14 hour buff saved up, and it just disappeared. Didn't notice till I went to the peak of serenity to get the buff for dinging 80, and realized it was gone. Don't know how or why. I had just completed a dungeon (Utgarde Pinnacle) in which we had died several times, and I dinged 80 during the instance. I thought the buff persisted through death, but maybe it doesn't like it when you die too much. Anyway, now I just have a measly 2 hour buff ;_;

You will lose this buff when you change specs.

A word of advice: Do not stack it. Wait for an invasion wave to begin, and go to the first one you intend to do. Pilgrimage to the Summit and do your quest, then go back, and fight every invasion in the wave.

You'll probably be able to do this 2-3 times in a day because you can pretty easily blow through 11+ levels like this in 2 waves of invasions.

Comment by DidikillyouAs today (2016 08 23) it was nerfed down from 50% +xp to 20% +xp.

It didn't. It still read as 22 hours and I know that it wasn't so close that the duration had dipped to 21 hours before I did the daily.

Based on how frequently I do the daily, I'd estimate that either the buff became bugged a couple days ago prior to this post -- or Blizzard did a stealth hotfix. Could others please confirm that this is happening?

Edit: It appears to be a problem for others as well.

Comment by Rudy199So, basically this is a ''hero class'' perk for monk? Like DK starts from level 55 and DH from 98?

Talk to Zidormi to see the Peak of Serenity before the Legion attacked. Then you can do the daily quest, but for some reason you may not receive the buff, just the experience, if you are over level 100.

Comment by NeszJust a quick tip, don't relog if you reach level 85 while still having this buff, it will keep on giving you +50% exp gain. Once you relog it goes down to 20%.

Edit: Can confirm this still stacks as of 7.3.5

Comment by ShahafAs of 8.0.1 now only grants Mastery.

Comment by JacevandeverCan you not get this buff on allied races any more? I did the initial quest at 20 and got it for an hour, then came back and did the daily. But when I came back at level 40, there are no more quests, despite being given the level 40 breadcrumb quest to go back to the Peak of Serenity. I thought you got a quest to get the buff every 10 levels?

More here:
Enlightenment - Spell - World of Warcraft - wowhead.com

1Boyles, Salynn. Organic Food for Kids: Worth the Price? WebMD. October 23, 2012. Accessed: October 3, 2013.

2Brown, Alice Elliot. Can GMO Food Be Organic? BC Blogcritics. April 3, 2011. Accessed: October 3, 2013.

3Carroll, Linda. Organic Food No Better than Conventional for Kids Pediatricians Say. NBC News. October 22, 2012. Accessed: October 3, 2013.

4Eklund, Rachel, and Jenny Wan-chen Lee. Organic Labels Bias Consumers Perceptions through the Health Halo Effect. Cornell University. Update October 14, 2013. Accessed: October 14, 2013.

5Enos, Deborah. The Facts about Organic Foods. Live Science. September 19, 2012. Accessed: October 3, 2013.

6Fast Facts. Whole Foods Market. 2013. Accessed: October 14, 2013.

7Gillman, Jeff. The Truth About Organic Gardening: Benefits, Drawbacks, and the Bottom Line. Portland, OR: Timber Press, 2008.

8Givens, D.I. Health Benefits of Organic Food: Effects on the Environment. CABI, 2008.

9Johnston, Rob. The Great Organic Myths: Why Organic Foods Are an Indulgence the World Cant Afford. The Independent. May 2008. Accessed: October 14, 2013.

10Kahn, Mike. Food Labeling: How To Identify Convention, Organic, and GMO Produce. KQED. November 20, 2012. Accessed: October 14, 2013.

11Organic? Dont Panic. The Economist. December 11, 2003. Accessed: October 14, 2013.

12Wilcox, Christie. Mythbusting 101: Organic Farming > Conventional Farming. Scientific America. July 18, 2011. Accessed: October 5, 2013.

More here:

50 Random Facts about Organic Food | FactRetriever.com

13 Unknown Interesting Facts About Bhagwan Shree Rajneesh(OSHO)

Osho Bhagwan Shree Rajneesh was an Indian mystic, guru and spiritual teacher who created the spiritual practice of dynamic meditation. Hes much controversial in India & many other country. He wont believe god.

These are some of the controversial Secrets regarding Indian guru with an enormous following in the West. His followers are largely rich peoples. Archarya Rajneesh is one among those personalities, who gave the world the reason to change and amazingly the world changed only after his death. Although, originally hailing from India, Osho faced numerous troubles and criticism by his own country. However on the other way he was highly respected and earned a reputation as spiritual leader in western countries. He, the man who had an open attitude towards sexuality, wanted to preach something more than this and here we discuss the same.

Bhagwan Shree Rajneesh

Bhagwan Shree Rajneesh

Bhagwan Shree Rajneesh

Bhagwan Shree Rajneesh

Bhagwan Shree Rajneesh

Bhagwan Shree Rajneesh

Bhagwan Shree Rajneesh

Bhagwan Shree Rajneesh

Bhagwan Shree Rajneesh

Bhagwan Shree Rajneesh

Osho was born into a Jain family. He though never believed in any one religion however combined elements of the many religions like Buddhism, Hinduism and Christianity. However he additionally added new types of meditation practice. His philosophy was a sort of monism that God was in everything.

Go here to read the rest:
13 Unknown Interesting Facts About Bhagwan Shree Rajneesh ...

The Book of Secrets 4.37 avg rating 2,186 ratings published 1974 24 editions

Want to Readsaving

Error rating book. Refresh and try again.

Rate this book

Clear rating

Want to Readsaving

Error rating book. Refresh and try again.

Rate this book

Clear rating

Want to Readsaving

Error rating book. Refresh and try again.

Rate this book

Clear rating

4.18 avg rating 17 ratings published 1978

Want to Readsaving

Error rating book. Refresh and try again.

Rate this book

Clear rating

Want to Readsaving

Error rating book. Refresh and try again.

Rate this book

Clear rating

Want to Readsaving

Error rating book. Refresh and try again.

Rate this book

Clear rating

Want to Readsaving

Error rating book. Refresh and try again.

Rate this book

Clear rating

Want to Readsaving

Error rating book. Refresh and try again.

Rate this book

Clear rating

Want to Readsaving

Error rating book. Refresh and try again.

Rate this book

Clear rating

Want to Readsaving

Error rating book. Refresh and try again.

Rate this book

Clear rating

Here is the original post:
Bhagwan Shree Rajneesh (Author of The Book of Secrets)

Someone the other day asked me how to explain the difference between Reiki healing, Spiritual healing, and Christian prayer, and whether there was actually a difference between any of these things. So this is what I came up with.

Christian prayer of course depends on a belief in the Christian God, and involves and individual making a request to that deity to intercede in some way in the life of another person, whether that be to eliminate a disease or symptoms or make some improvement in the life of the intended recipient. There will be no thought of an energy providing the mechanism behind such changes, and the person offering up the prayer is essentially powerless in the situation, unable to influence the outcome beyond asking or pleading with the deity to intercede.

So there are important differences when compared to Reiki.

The practice of Reiki does not depend on a belief in any diety or pantheon and does not require any sort of religious or spiritual beliefs, so it should be acceptable to people of any, or no, religion. And because there are no Gods in Reiki, there is no-one there to ask for help in a particular situation. Thats not to say that some Reiki practitioners dont bring their personal spiritual or religious beliefs into their practice, though, so it wouldnt be unheard of for a Christian, say, to practise Reiki, or practise their Reiki healing, in the name of Jesus Christ, and some Reiki practitioners might call on the Ascended Masters or Spirit Guides when treating or attuning someone, but that is their personal choice and is not something that is an essential, or necessary, part of the system.

The Reiki practice that comes closest to Christian prayer would be distant healing, I suppose, where one sits quietly, perhaps clasping ones hands together, enters a gentle meditative state, and allows the energy to flow to the recipient. We are neutral in the process, of course, not pushing for a particular end result, just allowing the energy to do what it does, and we tend to have in mind that the healing is for the highest good of the recipient.

But Reiki practiitoners do not necessarily frame that highest good in terms of a deity that decides what is right for the recipient: we are merely framing the energy transmission in such a way that we are not pushing the recipient to receive a particular result, or even receive or benefit from the energy: we are offering it up for the recipient to receive or not receive, as is appropriate. And as to who or what determines what is appropriate for the individual that is left vague.

So the ways in which Reiki is not the same as Christian prayer boil down to our not requesting a particular end result (we stay neutral and offer up the energy when practising distant healing, certainly) and in not requiring the existence or intervention of some deity in the process.

To the casual onlooker, Reiki healing would appear to be much the same as Spiritual Healing, where energy is channelled from a higher source, through your hands, into the recipient. But there are some major differences, and that is what I want to describe here. Spiritual Healing and Reiki are not the same. In the end I see all forms of energy healing as working with the same sort of stuff, so the differences are in how you connect to the energy and what you do with it when youre connected. I am in no way an expert on spiritual healing in all its forms, but from my point of view the differences between spiritual healing and Reiki are as follows:

Spiritual healing grew up through Victorian Spiritualist Churches, with their table-thumping sances, and has thus had a sort of Christian origin which has continued to a greater or a lesser degree. Reiki is Japanese and has more in common with Tai Chi, QiGong, Shiatsu and Acupuncture, Mystical Buddhism, Shintoism etc. Having said that, the NFSH (National Federation of Spiritual Healers) in the UK is non-denominational, but I see the *origins* of spiritual healing as being connected to Christianity, and spiritual healing is offered at some churches.

Spiritual healers learn through practice to connect to and draw down the energy. Reiki practitioners go through a connection ritual that gives them a strong and consistent connection to the source right from day one, which I imagine seems to be a nonsense for spiritual healers, who have to work hard and long to do this.

Though some spiritual healers would see themselves as attuning to the energy just before they treat someone, the word attunement has a special meaning within Reiki, and does not refer to an individuals preparation to give a treatment. Attunement within Reiki is a special connection ritual that is carried out on a Reiki student when they attend a Reiki course.

Once attuned on a Reiki course, the Reiki student is able to channel chi strongly from day 1. It seems to give a strong consistent connection to the source, according to spiritual healers to whom I have taught Reiki. Students can then carry out daily energy exercises (similar to QiGong exercises) to help make them a stronger channel for the energy.

Spiritual healers believe that they can be vulnerable to astral plane entities when they open themselves to the energy, so they take steps to protect themselves by visualising bubbles of light around them, and close themselves down closing down their chakras at the end of a treatment session. I have heard of some spiritual healers having someone on hand to stand guard as they treat. Reiki people do not have such beliefs, they do not generally take those steps, and the energy seems to be inherently protective.

If you believe that you need to protect yourself then your underlying belief is that you are vulnerable, and that becomes your reality. It you believe that you are safe then you are too!

Protection is also seen as needed to prevent a practitioner from picking up problems from the person they are working on. I have met people particularly hands-on therapists (reflexology, aromatherapy etc.) who have experienced this problem. Reiki however seems to prevent this from happening. I have taught many therapists who found that attunement to Reiki both prevented them from picking up things from their clients, but also stopped them from feeling drained at the end of a session. Reiki seems to have the protection built in, without having to do anything to achieve this.

Thats not to say that some Reiki people arent taught to protect themselves, and visualise protective bubbles etc., but this is usually something that is passed on by Reiki teachers who started out in spiritual healing. They have brought their spiritual healing beliefs with them, and applied those rules to the practice of Reiki.

Spiritual healers tend to treat people seated in a chair, and work in the aura. Reiki people tend to treat people who are lying down on a treatment couch and tend to use a hands-on rather than a hands-off approach.

There seems to be more of an emphasis on self-treating within Reiki, an essential part of the system. I dont get the impression that this is the same with all spiritual healing.

In the way that Reiki is taught and practiced in the West, symbols are an integral part of the system, used both in the connection rituals (attunements), and used when treating others. The symbols give the Reiki practitioner more conscious control of the energy they are working with, though ideally the symbols should be used intuitively rather than being imposed in a calculated academic fashion. Spiritual healing does not use symbols.

Now the above are generalisations, and I am sure that there are many, many spiritual healers out there who will disagree with what I have just said, but as I understand it, those are the main differences between spiritual healing and Reiki.

If so, you are going to love this book

Liberate Your Reiki!

Whether you are at Level 1, 2 or Reiki Master Teacher Level (regardless of the Reiki flavour you are trained in), this book is very much for you! Within hours of starting to read this book, it has rejuvenated and enriched my own practices with a wealth of information and useful examples too.

The more you read the more youll have those wonderful aha moments. I know I am already benefiting personally from the knowledge Ive gained, but so will all my family, friends and clients too. Thank you Taggart for creating this incredible, uniting, enlightening book.

Heidi Gaffney-Evans

In this Reiki book you will find 80+ articles about Reiki, written by Reiki Master Teacher Taggart King. You will discover how to set your Reiki free, free from the constraints, dogma, rules and regulations of Western-style Reiki courses. Get back to Reikis original Japanese method and embrace simplicity, flexibility, creativity and intuition.

This book is suitable for people at all Reiki levels: beginners, those who are developing their Reiki, and Reiki Masters/Master Teachers. You will find advice about self-treatment meditations, energy exercises to build your ability as a channel, you will discover how to work with your intuition and embrace the power of intent.

Explore different distant healing methods and discover the beauty of Reikis original Japanese form. Learn how to use creativity and visualisation to enhance your self-treatments and treatment of others, and ditch all the silly rules and regulations that stifle the practice of Western Reiki in many lineages.

Finally, read Taggart Kings 10 Rules of Reiki, the essential principles for a powerful and fulfilling Reiki practice.

This professionally-printed Reiki manual has 370 A5 pages, a glossy soft cover and we will send it to anywhere in the world!

Read the contents list before you order, if you like, by clicking on this link: Table of contents

Book: 370 pages.

Price: 13.99 + p&p

Or Download a PDF version now for only 10.99

View original post here:
Reiki, Spiritual Healing & Christian Prayer | Reiki Evolution

Barbara Marx Hubbard has been called "the voice for conscious evolution of our time" by Deepak Chopra and is the subject of Neale Donald Walsch's book "The Mother of Invention."

A world-renowned visionary futurist, evolutionary educator and inspiring speaker, Barbara is the author of six acclaimed books that communicate the new worldview of conscious evolution. She is the co-founder and chair of the Foundation for Conscious Evolution, and additionally co-founded many progressive organizations, including The Association for Global New Thought, as well as The World Future Society.

In 1984 her name was placed in nomination for the vice presidency of the United States on the Democratic ticket with the campaign theme "To Fulfill the Dream, a Campaign for a Positive Future."

She is the producer and narrator of the award-winning documentary series entitled Humanity Ascending: A New Way through Together and is currently co-producing with The Shift Network a global multi-media event entitled, "Birth 2012: Co-Creating a Planetary Shift in Time" on Dec. 22, 2012. This event aims to unify 100 million people worldwide in coherence and social synergy to birth a new "evolved" era and "universal humanity." Barbara's previous books include: The Hunger of Eve, The Revelation, Conscious Evolution, Emergence, the 52 Codes for Conscious Self Evolution and her new book Birth 2012 and Beyond: Humanity's Great Shift To the Age of Conscious Evolution

barbaramarxhubbard.com

Continued here:
Barbara Marx Hubbard - amazon.com

Barbara Marx Hubbard was born in 1929. She is a major originator of the new world view of conscious evolution, has reached thousands of students on the theme of a positive future and written 9 books on this theme.

She is co-innovator of the process called SYNCON leading toward a more synergistic democracy.In 1984 her name was placed in nomination for Vice President of the United States on the Democratic ticket proposing an Office for the Future to scan for, map, connect snd communicate what is working in the world. She is founder and co/chair of the Foundation for Conscious Evolution and co-chair of The Center for Integral Wisdom. She is now teaching major new courses with Humanitys Team.

In 2012 she co/initiated and was the spokesperson for Birth 2012, a global initiative with Shift Network to dramatize and connect what is working on the world. She is a founder and member of the Evolutionary Leaders, the World Future Society, AGNT, the Association for New Thought and Ervin Laszlos Club of Budapest.

She has 5 children, 10 grandchildren, 3 great grandchildren and has her office and residence at Sunrise Ranch in Loveland, Colorado.

View original post here:
Barbara Marx Hubbard Global Oneness Day 2018

Daniel Steven Pea Sr.[1] (born August 10, 1945), also known as Dan Pea, is an American businessman and business coach. He developed QLA (Quantum Leap Advantage) methodology which is based on his years of experience buying and selling businesses. He currently resides at Guthrie Castle, Scotland, United Kingdom where he hosts his exclusive seminars.[2]

When he turned 5, they left Florida and moved to east Los Angeles, California where he spent most of his youth. He is the son of Manuel Pea, a former Lieutenant Commander, WWII and Korean War veteran, CIA operative and was the lead investigator for the RFK assassination investigation in 1968.[3]

Pena graduated from Reseda High School in 1963. After that, he went to CSUN to take up math and engineering until he voluntarily enlisted for the US Army and attended OCS (Officer Candidate School) at Fort Benning on 1966. He held the rank of Second Lieutenant and cooperated with NATO in the late 1960s.[4] After graduating from military school, he went back to college and received a Bachelor of Science degree in Business Administration from California State University, Northridge (CSUN) in 1971.[5][6][7]

He was the founder, former Chairman, President and Chief Executive Officer (CEO) of Great Western Resources Inc.(GWRI), a Houston-based natural resources company public on the London Stock Exchange (LSE) that explores and produces coal. GWRI has operations in US, the Gulf of Mexico, the United Kingdom, and South America.[8][9][10] In January 1992, Pea was ousted from the company and he then decided to bring the issues to court. He subsequently won and GWRI was asked to pay an undisclosed amount to the former chairman and founder.[11]

He is also the founder and chairman of The Guthrie Group, an investment consortium, incorporated on the Channel Islands in 2002. He also founded a company called iZone-iHUB, which ran a hackathon with the stated purposes of allowing start-ups the ability to develop their ideas and pitch products for potential investment.[12][13][14][15]

Before he founded GWRI, he was the Chairman of JPK Industries, Inc., a company which focused in the petroleum industry.[citation needed] He was also with the investment banking firm of Bear Stearns and Co. where he advised clients internationally, not just in the USA.[citation needed] And he served as President and CEO of Kennedy Industries Inc., a company with interests in real estate, the entertainment/movie industry, insurance and also financial services.[citation needed]

List of notable rewards and recognition he received throughout the years:

Here are some of of the books he published throughout his career in business:

He participates in various charitable activities, such as: Faith Foundation a Primary school in Rwanda[24], Holy Family Mission in Sri Lanka, Student Athlete High School Scholarships in name of Dan's father, Manuel S. Pea, at Lincoln High School in East LA (USA), The Wounded Warriors in the USA[25] and also provided financial support and donation to his blind friend and mentee Tony Ward, who established the Fighting Blindness Charity Institution in Ireland.[26]

In March 2006, an Indian software engineer alleged that Pea, Pea's wife, Sally Hall, and employee Bill William Smith[citation needed], had deceived him and stolen credit card details from illegal proxy websites that they operated. Smith was arrested in Bangalore and all three were charged under the Information Technology Act of 2000.[27]

In August 2009 the cyber crime police in India told the I ACMM court that it was a "mistake of facts" and the court officially acquitted him of all charges. [28][additional citation(s) needed]

Last 2017, a wedding planner named Craig Williamson at Guthrie Castle stole 130,000 from couples who booked the wedding venue to fund his gambling habit and then fled to Ibiza. He was then arrested and sentenced to jail for two and a half years.[29][30] The castle owner, was later interviewed by BBC News and he said that he honored and refunded all the couples affected by this unfortunate incident.[31]

Go here to read the rest:

Dan Pea - Wikipedia