Some of us (guilty!) are capable of putting away an entire batch of gooey, ...

Some of us (guilty!) are capable of putting away an entire batch of gooey, chocolatey brownies in one sitting. Hey, it happens. Present me with a tray boasting bittersweet chocolate, sugar, and butter, and Ill show up with the oven mitts, ready to dig in. So I was intrigued by this brownie recipe with a surprising secret ingredient that makes the result a little healthier: rye flour. Rye is a whole grain that may actually cause you to nibble less than traditional wheat flour, explains Health's contributing nutrition editor Cynthia Sass, MPH, RD. Research has shown that compared to wheat, rye triggers a lower insulin response, boosts post-meal fullness, and can result in naturally eating less at the following meal, she adds. (Just remember that rye is not gluten-free. If you have celiac disease or gluten sensitivity, rye is off the menu, says Sass.) RELATED: 13 Sugar-Free Dessert Recipes That Will Actually Satisfy Your Sweet Tooth Unfortunately, even the addition of rye flour doesnt exactly transform brownies into a health food. But a single square serving of this lightened-up version of our favorite chocolate treat is actually half the calories of a brownie found at Starbucks. If youre looking for a decadent dessert option thats still nutritious, these delicious, fudgy rye brownies are the answer to all your potlucks, office parties, and housewarmings. Trust us.

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Gautama Buddha[note 3] (c. 563/480 c. 483/400 BCE), also known as Siddhrtha Gautama,[note 4] Shakyamuni (ie "Sage of the Shakyas") Buddha,[note 5] or simply the Buddha, after the title of Buddha, was an ascetic (ramaa) and sage, on whose teachings Buddhism was founded.[5] He is believed to have lived and taught mostly in the eastern part of ancient India sometime between the 6th and 4th centuries BCE.[note 6]

Gautama taught a Middle Way between sensual indulgence and the severe asceticism found in the ramaa movement common in his region. He later taught throughout other regions of eastern India such as Magadha and Kosala.

Gautama is the primary figure in Buddhism. He is believed by Buddhists to be an enlightened teacher who attained full Buddhahood and shared his insights to help sentient beings end rebirth and suffering. Accounts of his life, discourses and monastic rules are believed by Buddhists to have been summarised after his death and memorised by his followers. Various collections of teachings attributed to him were passed down by oral tradition and first committed to writing about 400 years later.

In Vaishnava Hinduism, the historic Buddha is considered to be an avatar of the Hindu god Vishnu.[9] Of the ten major avatars of Vishnu, Vaishnavites believe Gautama Buddha to be the ninth and most recent incarnation.[10][11]

Scholars are hesitant to make unqualified claims about the historical facts of the Buddha's life. Most people accept that the Buddha lived, taught, and founded a monastic order during the Mahajanapada era during the reign of Bimbisara (c.558 c.491 BCE, or c. 400 BCE),[12][13][14] the ruler of the Magadha empire, and died during the early years of the reign of Ajatasatru, who was the successor of Bimbisara, thus making him a younger contemporary of Mahavira, the Jain tirthankara. Apart from the Vedic Brahmins, the Buddha's lifetime coincided with the flourishing of influential ramaa schools of thought like jvika, Crvka, Jainism, and Ajana. Brahmajala Sutta records sixty-two such schools of thought. It was also the age of influential thinkers like Mahavira (referred to as 'Nigantha Nataputta' in Pali Canon),[18] Praa Kassapa, Makkhali Gosla, Ajita Kesakambal, Pakudha Kaccyana, and Sajaya Belahaputta, as recorded in Samaaphala Sutta, whose viewpoints the Buddha most certainly must have been acquainted with.[note 7] Indeed, Sariputta and Moggallna, two of the foremost disciples of the Buddha, were formerly the foremost disciples of Sajaya Belahaputta, the sceptic; and the Pali canon frequently depicts Buddha engaging in debate with the adherents of rival schools of thought. There is also philological evidence to suggest that the two masters, Alara Kalama and Uddaka Ramaputta, were indeed historical figures and they most probably taught Buddha two different forms of meditative techniques. Thus, Buddha was just one of the many ramaa philosophers of that time. In an era where holiness of person was judged by their level of asceticism, Buddha was a reformist within the ramaa movement, rather than a reactionary against Vedic Brahminism. While the general sequence of "birth, maturity, renunciation, search, awakening and liberation, teaching, death" is widely accepted,[pageneeded] there is less consensus on the veracity of many details contained in traditional biographies.

The times of Gautama's birth and death are uncertain. Most historians in the early 20th century dated his lifetime as c. 563 BCE to 483 BCE. More recently his death is dated later, between 411 and 400 BCE, while at a symposium on this question held in 1988, the majority of those who presented definite opinions gave dates within 20 years either side of 400 BCE for the Buddha's death.[note 6] These alternative chronologies, however, have not been accepted by all historians.[note 8]

The evidence of the early texts suggests that Siddhrtha Gautama was born into the Shakya clan, a community that was on the periphery, both geographically and culturally, of the eastern Indian subcontinent in the 5th century BCE. It was either a small republic, or an oligarchy, and his father was an elected chieftain, or oligarch. According to the Buddhist tradition, Gautama was born in Lumbini, now in modern-day Nepal, and raised in the Shakya capital of Kapilvastu, which may have been either in what is present day Tilaurakot, Nepal or Piprahwa, India.[note 1] He obtained his enlightenment in Bodh Gaya, gave his first sermon in Sarnath, and died in Kushinagar.

No written records about Gautama were found from his lifetime or from the one or two centuries thereafter. In the middle of the 3rd century BCE, several Edicts of Ashoka (reigned c. 269232 BCE) mention the Buddha, and particularly Ashoka's Rummindei Minor Pillar Edict commemorates the Emperor's pilgrimage to Lumbini as the Buddha's birthplace. Another one of his edicts (Minor Rock Edict No. 3) mentions the titles of several Dhamma texts, establishing the existence of a written Buddhist tradition at least by the time of the Maurya era. These texts may be the precursor of the Pli Canon.[63] [note 10] The oldest surviving Buddhist manuscripts are the Gandhran Buddhist texts, reported to have been found in or around Haa near Jalalabad in eastern Afghanistan and now preserved in the British Library. They are written in the Gndhr language using the Kharosthi script on twenty-seven birch bark manuscripts and date from the first century BCE to the third century CE.[64]

On the basis of philological evidence, Indologist and Pali expert Oskar von Hinber says that some of the Pali suttas have retained very archaic place-names, syntax, and historical data from close to the Buddha's lifetime, including the Mahparinibba Sutta which contains a detailed account of the Buddha's final days. Hinber proposes a composition date of no later than 350320 BCE for this text, which would allow for a "true historical memory" of the events approximately 60 years prior if the Short Chronology for the Buddha's lifetime is accepted (but also reminds that such a text was originally intended more as hagiography than as an exact historical record of events).[65][66]

The sources for the life of Siddhrtha Gautama are a variety of different, and sometimes conflicting, traditional biographies. These include the Buddhacarita, Lalitavistara Stra, Mahvastu, and the Nidnakath. Of these, the Buddhacarita is the earliest full biography, an epic poem written by the poet Avaghoa in the first century CE.[73] The Lalitavistara Stra is the next oldest biography, a Mahyna/Sarvstivda biography dating to the 3rd century CE. The Mahvastu from the Mahsghika Lokottaravda tradition is another major biography, composed incrementally until perhaps the 4th century CE. The Dharmaguptaka biography of the Buddha is the most exhaustive, and is entitled the Abhinikramaa Stra, and various Chinese translations of this date between the 3rd and 6th century CE. The Nidnakath is from the Theravada tradition in Sri Lanka and was composed in the 5th century by Buddhaghoa.

From canonical sources come the Jataka tales, the Mahapadana Sutta (DN 14), and the Achariyabhuta Sutta (MN 123), which include selective accounts that may be older, but are not full biographies. The Jtakas retell previous lives of Gautama as a bodhisattva, and the first collection of these can be dated among the earliest Buddhist texts. The Mahpadna Sutta and Achariyabhuta Sutta both recount miraculous events surrounding Gautama's birth, such as the bodhisattva's descent from the Tuita Heaven into his mother's womb.

In the earliest Buddhist texts, the nikyas and gamas, the Buddha is not depicted as possessing omniscience (sabbau)[78] nor is he depicted as being an eternal transcendent (lokottara) being. According to Bhikkhu Analayo, ideas of the Buddha's omniscience (along with an increasing tendency to deify him and his biography) are found only later, in the Mahayana sutras and later Pali commentaries or texts such as the Mahvastu.[78] In the Sandaka Sutta, the Buddha's disciple Ananda outlines an argument against the claims of teachers who say they are all knowing [79] while in the Tevijjavacchagotta Sutta the Buddha himself states that he has never made a claim to being omniscient, instead he claimed to have the "higher knowledges" (abhij).[80] The earliest biographical material from the Pali Nikayas focuses on the Buddha's life as a ramaa, his search for enlightenment under various teachers such as Alara Kalama and his forty-five-year career as a teacher.[81]

Traditional biographies of Gautama generally include numerous miracles, omens, and supernatural events. The character of the Buddha in these traditional biographies is often that of a fully transcendent (Skt. lokottara) and perfected being who is unencumbered by the mundane world. In the Mahvastu, over the course of many lives, Gautama is said to have developed supramundane abilities including: a painless birth conceived without intercourse; no need for sleep, food, medicine, or bathing, although engaging in such "in conformity with the world"; omniscience, and the ability to "suppress karma". Nevertheless, some of the more ordinary details of his life have been gathered from these traditional sources. In modern times there has been an attempt to form a secular understanding of Siddhrtha Gautama's life by omitting the traditional supernatural elements of his early biographies.

Andrew Skilton writes that the Buddha was never historically regarded by Buddhist traditions as being merely human:

It is important to stress that, despite modern Theravada teachings to the contrary (often a sop to skeptical Western pupils), he was never seen as being merely human. For instance, he is often described as having the thirty-two major and eighty minor marks or signs of a mahpurua, "superman"; the Buddha himself denied that he was either a man or a god; and in the Mahparinibbna Sutta he states that he could live for an aeon were he asked to do so.

The ancient Indians were generally unconcerned with chronologies, being more focused on philosophy. Buddhist texts reflect this tendency, providing a clearer picture of what Gautama may have taught than of the dates of the events in his life. These texts contain descriptions of the culture and daily life of ancient India which can be corroborated from the Jain scriptures, and make the Buddha's time the earliest period in Indian history for which significant accounts exist. British author Karen Armstrong writes that although there is very little information that can be considered historically sound, we can be reasonably confident that Siddhrtha Gautama did exist as a historical figure. Michael Carrithers goes a bit further by stating that the most general outline of "birth, maturity, renunciation, search, awakening and liberation, teaching, death" must be true.

The Buddhist tradition regards Lumbini, in present-day Nepal to be the birthplace of the Buddha.[note 1] He grew up in Kapilavastu.[note 1] The exact site of ancient Kapilavastu is unknown. It may have been either Piprahwa, Uttar Pradesh, in present-day India, or Tilaurakot, in present-day Nepal. Both places belonged to the Sakya territory, and are located only 15 miles apart.

Gautama was born as a Kshatriya,[note 12] the son of uddhodana, "an elected chief of the Shakya clan", whose capital was Kapilavastu, and who were later annexed by the growing Kingdom of Kosala during the Buddha's lifetime. Gautama was the family name. His mother, Maya (Mydev), Suddhodana's wife, was a Koliyan princess. Legend has it that, on the night Siddhartha was conceived, Queen Maya dreamt that a white elephant with six white tusks entered her right side, and ten months later Siddhartha was born. As was the Shakya tradition, when his mother Queen Maya became pregnant, she left Kapilavastu for her father's kingdom to give birth. However, her son is said to have been born on the way, at Lumbini, in a garden beneath a sal tree.

The day of the Buddha's birth is widely celebrated in Theravada countries as Vesak. Buddha's Birthday is called Buddha Purnima in Nepal, Bangladesh, and India as he is believed to have been born on a full moon day. Various sources hold that the Buddha's mother died at his birth, a few days or seven days later. The infant was given the name Siddhartha (Pli: Siddhattha), meaning "he who achieves his aim". During the birth celebrations, the hermit seer Asita journeyed from his mountain abode and announced that the child would either become a great king (chakravartin) or a great sadhu. By traditional account,[which?] this occurred after Siddhartha placed his feet in Asita's hair and Asita examined the birthmarks. Suddhodana held a naming ceremony on the fifth day, and invited eight Brahmin scholars to read the future. All gave a dual prediction that the baby would either become a great king or a great holy man. Kondaa, the youngest, and later to be the first arhat other than the Buddha, was reputed to be the only one who unequivocally predicted that Siddhartha would become a Buddha.

While later tradition and legend characterised uddhodana as a hereditary monarch, the descendant of the Suryavansha (Solar dynasty) of Ikvku (Pli: Okkka), many scholars think that uddhodana was the elected chief of a tribal confederacy.

Early texts suggest that Gautama was not familiar with the dominant religious teachings of his time until he left on his religious quest, which is said to have been motivated by existential concern for the human condition. The state of the Shakya clan was not a monarchy and seems to have been structured either as an oligarchy, or as a form of republic. The more egalitarian gana-sangha form of government, as a political alternative to the strongly hierarchical kingdoms, may have influenced the development of the ramanic Jain and Buddhist sanghas, where monarchies tended toward Vedic Brahmanism.

Maya's dream, Gandhara, 2nd century CE.

The Infant Buddha Taking A Bath, Gandhara 2nd Century CE.

Siddhartha was brought up by his mother's younger sister, Maha Pajapati. By tradition, he is said to have been destined by birth to the life of a prince and had three palaces (for seasonal occupation) built for him. His father, said to be King uddhodana, wishing for his son to be a great king, is said to have shielded him from religious teachings and from knowledge of human suffering. While uddhodana has traditionally been depicted as a king, and Siddhartha as his prince, more recent scholarship suggests the Shakya were in-fact organised as a semi-republican oligarchy rather than a monarchy.[102]

When he reached the age of 16, his father reputedly arranged his marriage to a cousin of the same age named Yaodhar (Pli: Yasodhar). According to the traditional account,[which?] she gave birth to a son, named Rhula. Siddhartha is said to have spent 29 years as a prince in Kapilavastu. Although his father ensured that Siddhartha was provided with everything he could want or need, Buddhist scriptures say that the future Buddha felt that material wealth was not life's ultimate goal.

At the age of 29, Siddhartha left his palace to meet his subjects. Despite his father's efforts to hide from him the sick, aged and suffering, Siddhartha was said to have seen an old man. When his charioteer Channa explained to him that all people grew old, the prince went on further trips beyond the palace. On these he encountered a diseased man, a decaying corpse, and an ascetic. These depressed him, and he initially strove to overcome ageing, sickness, and death by living the life of an ascetic.

Accompanied by Channa and riding his horse Kanthaka, Gautama quit his palace for the life of a mendicant. It's said that "the horse's hooves were muffled by the gods" to prevent guards from knowing of his departure.

Gautama initially went to Rajagaha and began his ascetic life by begging for alms in the street. After King Bimbisara's men recognised Siddhartha and the king learned of his quest, Bimbisara offered Siddhartha the throne. Siddhartha rejected the offer but promised to visit his kingdom of Magadha first, upon attaining enlightenment.

He left Rajagaha and practised under two hermit teachers of yogic meditation. After mastering the teachings of Alara Kalama (Skr. ra Klma), he was asked by Kalama to succeed him. However, Gautama felt unsatisfied by the practice, and moved on to become a student of yoga with Udaka Ramaputta (Skr. Udraka Rmaputra). With him he achieved high levels of meditative consciousness and was again asked to succeed his teacher. But, once more, he was not satisfied, and again moved on.

According to the early Buddhist texts,[110] after realising that meditative dhyana was the right path to awakening, but that extreme asceticism didn't work, Gautama discovered what Buddhists know as being, the Middle Way[110]a path of moderation away from the extremes of self-indulgence and self-mortification, or the Noble Eightfold Path, as described in the Dhammacakkappavattana Sutta, which is regarded as the first discourse of the Buddha.[110] In a famous incident, after becoming starved and weakened, he is said to have accepted milk and rice pudding from a village girl named Sujata.[111] Such was his emaciated appearance that she wrongly believed him to be a spirit that had granted her a wish.[111]

Following this incident, Gautama was famously seated under a pipal treenow known as the Bodhi treein Bodh Gaya, India, when he vowed never to arise until he had found the truth. Kaundinya and four other companions, believing that he had abandoned his search and become undisciplined, ceased to stay with him, and went to somewhere else. After a reputed 49 days of meditation, at the age of 35, he is said to have attained Enlightenment,[113] and became known as the Buddha or "Awakened One" ("Buddha" is also sometimes translated as "The Enlightened One").

According to some sutras of the Pali canon, at the time of his awakening he realised complete insight into the Four Noble Truths, thereby attaining liberation from samsara, the endless cycle of rebirth, suffering and dying again.[114][116] According to scholars, this story of the awakening and the stress on "liberating insight" is a later development in the Buddhist tradition, where the Buddha may have regarded the practice of dhyana as leading to nirvana and moksha.[114][note 13]

Nirvana is the extinguishing of the "fires" of desire, hatred, and ignorance, that keep the cycle of suffering and rebirth going.[119] Nirvana is also regarded as the "end of the world", in that no personal identity or boundaries of the mind remain.[citation needed] In such a state, a being is said to possess the Ten Characteristics, belonging to every Buddha.[citation needed]

According to a story in the ycana Sutta (Samyutta Nikaya VI.1)a scripture found in the Pli and other canonsimmediately after his awakening, the Buddha debated whether or not he should teach the Dharma to others. He was concerned that humans were so overpowered by ignorance, greed and hatred that they could never recognise the path, which is subtle, deep and hard to grasp. However, in the story, Brahm Sahampati convinced him, arguing that at least some will understand it. The Buddha relented, and agreed to teach.

After his awakening, the Buddha met Taphussa and Bhallikatwo merchant brothers from the city of Balkh in what is currently Afghanistanwho became his first lay disciples. It is said that each was given hairs from his head, which are now claimed to be enshrined as relics in the Shwe Dagon Temple in Rangoon, Burma. The Buddha intended to visit Asita, and his former teachers, Alara Kalama and Udaka Ramaputta, to explain his findings, but they had already died.

He then travelled to the Deer Park near Varanasi (Benares) in northern India, where he set in motion what Buddhists call the Wheel of Dharma by delivering his first sermon to the five companions with whom he had sought enlightenment. Together with him, they formed the first sagha: the company of Buddhist monks.

All five become arahants, and within the first two months, with the conversion of Yasa and fifty-four of his friends, the number of such arahants is said to have grown to 60. The conversion of three brothers named Kassapa followed, with their reputed 200, 300 and 500 disciples, respectively. This swelled the sangha to more than 1,000.

For the remaining 45 years of his life, the Buddha is said to have travelled in the Gangetic Plain, in what is now Uttar Pradesh, Bihar, and southern Nepal, teaching a diverse range of people: from nobles to servants, murderers such as Angulimala, and cannibals such as Alavaka. Although the Buddha's language remains unknown, it's likely that he taught in one or more of a variety of closely related Middle Indo-Aryan dialects, of which Pali may be a standardisation.

The sangha travelled through the subcontinent, expounding the dharma. This continued throughout the year, except during the four months of the Vassa rainy season when ascetics of all religions rarely travelled. One reason was that it was more difficult to do so without causing harm to animal life. At this time of year, the sangha would retreat to monasteries, public parks or forests, where people would come to them.

The first vassana was spent at Varanasi when the sangha was formed. After this, the Buddha kept a promise to travel to Rajagaha, capital of Magadha, to visit King Bimbisara. During this visit, Sariputta and Maudgalyayana were converted by Assaji, one of the first five disciples, after which they were to become the Buddha's two foremost followers. The Buddha spent the next three seasons at Veluvana Bamboo Grove monastery in Rajagaha, the capital of Magadha.

Upon hearing of his son's awakening, Suddhodana sent, over a period, ten delegations to ask him to return to Kapilavastu. On the first nine occasions, the delegates failed to deliver the message and instead joined the sangha to become arahants. The tenth delegation, led by Kaludayi, a childhood friend of Gautama's (who also became an arahant), however, delivered the message.

Now two years after his awakening, the Buddha agreed to return, and made a two-month journey by foot to Kapilavastu, teaching the dharma as he went. At his return, the royal palace prepared a midday meal, but the sangha was making an alms round in Kapilavastu. Hearing this, Suddhodana approached his son, the Buddha, saying:

"Ours is the warrior lineage of Mahamassata, and not a single warrior has gone seeking alms."

The Buddha is said to have replied:

"That is not the custom of your royal lineage. But it is the custom of my Buddha lineage. Several thousands of Buddhas have gone by seeking alms."

Buddhist texts say that Suddhodana invited the sangha into the palace for the meal, followed by a dharma talk. After this he is said to have become a sotapanna. During the visit, many members of the royal family joined the sangha. The Buddha's cousins Ananda and Anuruddha became two of his five chief disciples. At the age of seven, his son Rahula also joined, and became one of his ten chief disciples. His half-brother Nanda also joined and became an arahant.

Of the Buddha's disciples, Sariputta, Maudgalyayana, Mahakasyapa, Ananda and Anuruddha are believed to have been the five closest to him. His ten foremost disciples were reputedly completed by the quintet of Upali, Subhoti, Rahula, Mahakaccana and Punna.

In the fifth vassana, the Buddha was staying at Mahavana near Vesali when he heard news of the impending death of his father. He is said to have gone to Suddhodana and taught the dharma, after which his father became an arahant.

The king's death and cremation was to inspire the creation of an order of nuns. Buddhist texts record that the Buddha was reluctant to ordain women. His foster mother Maha Pajapati, for example, approached him, asking to join the sangha, but he refused. Maha Pajapati, however, was so intent on the path of awakening that she led a group of royal Sakyan and Koliyan ladies, which followed the sangha on a long journey to Rajagaha. In time, after Ananda championed their cause, the Buddha is said to have reconsidered and, five years after the formation of the sangha, agreed to the ordination of women as nuns. He reasoned that males and females had an equal capacity for awakening. But he gave women additional rules (Vinaya) to follow.

According to the Mahaparinibbana Sutta of the Pali canon, at the age of 80, the Buddha announced that he would soon reach parinirvana, or the final deathless state, and abandon his earthly body. After this, the Buddha ate his last meal, which he had received as an offering from a blacksmith named Cunda. Falling violently ill, Buddha instructed his attendant nanda to convince Cunda that the meal eaten at his place had nothing to do with his passing and that his meal would be a source of the greatest merit as it provided the last meal for a Buddha.[121] Mettanando and von Hinber argue that the Buddha died of mesenteric infarction, a symptom of old age, rather than food poisoning.[122][123]

The precise contents of the Buddha's final meal are not clear, due to variant scriptural traditions and ambiguity over the translation of certain significant terms; the Theravada tradition generally believes that the Buddha was offered some kind of pork, while the Mahayana tradition believes that the Buddha consumed some sort of truffle or other mushroom. These may reflect the different traditional views on Buddhist vegetarianism and the precepts for monks and nuns.

Waley suggests that Theravadins would take suukaramaddava (the contents of the Buddha's last meal), which can translate literally as pig-soft, to mean "soft flesh of a pig" or "pig's soft-food", that is, after Neumann, a soft food favoured by pigs, assumed to be a truffle. He argues (also after Neumann) that as "(p)lant names tend to be local and dialectical", as there are several plants known to have suukara- (pig) as part of their names,[note 14] and as Pali Buddhism developed in an area remote from the Buddha's death, suukaramaddava could easily have been a type of plant whose local name was unknown to those in Pali regions. Specifically, local writers writing soon after the Buddha's death knew more about their flora than Theravadin commentator Buddhaghosa who lived hundreds of years and hundreds of kilometres remote in time and space from the events described. Unaware that it may have been a local plant name and with no Theravadin prohibition against eating animal flesh, Theravadins would not have questioned the Buddha eating meat and interpreted the term accordingly.

According to Buddhist tradition, the Buddha died at Kuinra (present-day Kushinagar, India), which became a pilgrimage centre. Ananda protested the Buddha's decision to enter parinirvana in the abandoned jungles of Kuinra of the Malla kingdom. The Buddha, however, is said to have reminded Ananda how Kushinara was a land once ruled by a righteous wheel-turning king and the appropriate place for him to die.

The Buddha then asked all the attendant Bhikkhus to clarify any doubts or questions they had and cleared them all in a way which others could not do. They had none. According to Buddhist scriptures, he then finally entered parinirvana. The Buddha's final words are reported to have been: "All composite things (Sakhra) are perishable. Strive for your own liberation with diligence" (Pali: 'vayadhamm sakhr appamdena sampdeth'). His body was cremated and the relics were placed in monuments or stupas, some of which are believed to have survived until the present. For example, the Temple of the Tooth or "Dalada Maligawa" in Sri Lanka is the place where what some believe to be the relic of the right tooth of Buddha is kept at present.

According to the Pli historical chronicles of Sri Lanka, the Dpavasa and Mahvasa, the coronation of Emperor Aoka (Pli: Asoka) is 218 years after the death of the Buddha. According to two textual records in Chinese ( and ), the coronation of Emperor Aoka is 116 years after the death of the Buddha. Therefore, the time of Buddha's passing is either 486 BCE according to Theravda record or 383 BCE according to Mahayana record. However, the actual date traditionally accepted as the date of the Buddha's death in Theravda countries is 544 or 545 BCE, because the reign of Emperor Aoka was traditionally reckoned to be about 60 years earlier than current estimates. In Burmese Buddhist tradition, the date of the Buddha's death is 13 May 544 BCE. whereas in Thai tradition it is 11 March 545 BCE.

At his death, the Buddha is famously believed to have told his disciples to follow no leader. Mahakasyapa was chosen by the sangha to be the chairman of the First Buddhist Council, with the two chief disciples Maudgalyayana and Sariputta having died before the Buddha.

While in the Buddha's days he was addressed by the very respected titles Buddha, Shkyamuni, Shkyasimha, Bhante and Bho, he was known after his parinirvana nirvana as Arihant, Bhagav/Bhagavat/Bhagwn, Mahvira, Jina/Jinendra, Sstr, Sugata, and most popularly in scriptures as Tathgata.

After his death, Buddha's cremation relics were divided amongst 8 royal families and his disciples; centuries later they would be enshrined by King Ashoka into 84,000 stupas.[130] Many supernatural legends surround the history of alleged relics as they accompanied the spread of Buddhism and gave legitimacy to rulers.

An extensive and colourful physical description of the Buddha has been laid down in scriptures. A kshatriya by birth, he had military training in his upbringing, and by Shakyan tradition was required to pass tests to demonstrate his worthiness as a warrior in order to marry.[citation needed] He had a strong enough body to be noticed by one of the kings and was asked to join his army as a general.[citation needed] He is also believed by Buddhists to have "the 32 Signs of the Great Man".

The Brahmin Sonadanda described him as "handsome, good-looking, and pleasing to the eye, with a most beautiful complexion. He has a godlike form and countenance, he is by no means unattractive." (D, I:115)

"It is wonderful, truly marvellous, how serene is the good Gotama's appearance, how clear and radiant his complexion, just as the golden jujube in autumn is clear and radiant, just as a palm-tree fruit just loosened from the stalk is clear and radiant, just as an adornment of red gold wrought in a crucible by a skilled goldsmith, deftly beaten and laid on a yellow-cloth shines, blazes and glitters, even so, the good Gotama's senses are calmed, his complexion is clear and radiant." (A, I:181)

A disciple named Vakkali, who later became an arahant, was so obsessed by the Buddha's physical presence that the Buddha is said to have felt impelled to tell him to desist, and to have reminded him that he should know the Buddha through the Dhamma and not through physical appearances.

Although there are no extant representations of the Buddha in human form until around the 1st century CE (see Buddhist art), descriptions of the physical characteristics of fully enlightened buddhas are attributed to the Buddha in the Digha Nikaya's Lakkhaa Sutta (D, I:142). In addition, the Buddha's physical appearance is described by Yasodhara to their son Rahula upon the Buddha's first post-Enlightenment return to his former princely palace in the non-canonical Pali devotional hymn, Narasha Gth ("The Lion of Men").[134]

Among the 32 main characteristics it is mentioned that Buddha has blue eyes.

Recollection of nine virtues attributed to the Buddha is a common Buddhist meditation and devotional practice called Buddhnusmti. The nine virtues are also among the 40 Buddhist meditation subjects. The nine virtues of the Buddha appear throughout the Tipitaka,[136] and include:

In the Pali Canon, the Buddha uses many Brahmanical devices. For example, in Samyutta Nikaya 111, Majjhima Nikaya 92 and Vinaya i 246 of the Pali Canon, the Buddha praises the Agnihotra as the foremost sacrifice and the Gayatri mantra as the foremost meter:

aggihuttamukh ya svitt chandaso mukham.

Sacrifices have the Agnihotra as foremost; of meter, the foremost is the Svitr.

One method to obtain information on the oldest core of Buddhism is to compare the oldest versions of the Pali Canon and other texts, such as the surviving portions of Sarvastivada, Mulasarvastivada, Mahisasaka, Dharmaguptaka, and the Chinese Agamas.[citation needed] The reliability of these sources, and the possibility of drawing out a core of oldest teachings, is a matter of dispute.. According to Vetter, inconsistencies remain, and other methods must be applied to resolve those inconsistencies.[note 15]

According to Schmithausen, there are three positions held by scholars of Buddhism:

A core problem in the study of early Buddhism is the relation between dhyana and insight. Schmithausen notes that the mention of the four noble truths as constituting "liberating insight", which is attained after mastering the Rupa Jhanas, is a later addition to texts such as Majjhima Nikaya 36.

According to Tilmann Vetter, the core of earliest Buddhism is the practice of dhyna, as a workable alternative to painful ascetic practices.[note 20] Bronkhorst agrees that Dhyna was a Buddhist invention,[pageneeded] whereas Norman notes that "the Buddha's way to release [...] was by means of meditative practices." Discriminating insight into transiency as a separate path to liberation was a later development.

According to the Mahsaccakasutta,[note 21] from the fourth jhana the Buddha gained bodhi. Yet, it is not clear what he was awakened to.[pageneeded] According to Schmithausen and Bronkhorst, "liberating insight" is a later addition to this text, and reflects a later development and understanding in early Buddhism.[pageneeded] The mentioning of the four truths as constituting "liberating insight" introduces a logical problem, since the four truths depict a linear path of practice, the knowledge of which is in itself not depicted as being liberating:

[T]hey do not teach that one is released by knowing the four noble truths, but by practicing the fourth noble truth, the eightfold path, which culminates in right samadhi.

Although "Nibbna" (Sanskrit: Nirvna) is the common term for the desired goal of this practice, many other terms can be found throughout the Nikayas, which are not specified.[note 22]

According to Vetter, the description of the Buddhist path may initially have been as simple as the term "the middle way". In time, this short description was elaborated, resulting in the description of the eightfold path.

According to both Bronkhorst and Anderson, the four truths became a substitution for prajna, or "liberating insight", in the suttas[114][pageneeded] in those texts where "liberating insight" was preceded by the four jhanas. According to Bronkhorst, the four truths may not have been formulated in earliest Buddhism, and did not serve in earliest Buddhism as a description of "liberating insight". Gotama's teachings may have been personal, "adjusted to the need of each person."

The three marks of existence[note 23] may reflect Upanishadic or other influences. K.R. Norman supposes that these terms were already in use at the Buddha's time, and were familiar to his listeners.

The Brahma-vihara was in origin probably a brahmanic term; but its usage may have been common to the Sramana traditions.

In time, "liberating insight" became an essential feature of the Buddhist tradition. The following teachings, which are commonly seen as essential to Buddhism, are later formulations which form part of the explanatory framework of this "liberating insight":

Some Hindus regard Gautama as the 9th avatar of Vishnu.[note 11] However, Buddha's teachings deny the authority of the Vedas and the concepts of Brahman-Atman.[165][166][167] Consequently Buddhism is generally classified as a nstika school (heterodox, literally "It is not so"[note 24]) in contrast to the six orthodox schools of Hinduism.[170][171]

The Buddha is regarded as a prophet by the minority Ahmadiyya[173] sect of Muslimsa sect considered a deviant and rejected as apostate by mainstream Islam.[174][175] Some early Chinese Taoist-Buddhists thought the Buddha to be a reincarnation of Laozi.

Disciples of the Cao i religion worship the Buddha as a major religious teacher. His image can be found in both their Holy See and on the home altar. He is revealed during communication with Divine Beings as son of their Supreme Being (God the Father) together with other major religious teachers and founders like Jesus, Laozi, and Confucius.

The Christian Saint Josaphat is based on the Buddha. The name comes from the Sanskrit Bodhisattva via Arabic Bdhasaf and Georgian Iodasaph. The only story in which St. Josaphat appears, Barlaam and Josaphat, is based on the life of the Buddha. Josaphat was included in earlier editions of the Roman Martyrology (feast day 27 November)though not in the Roman Missaland in the Eastern Orthodox Church liturgical calendar (26 August).

In the ancient Gnostic sect of Manichaeism, the Buddha is listed among the prophets who preached the word of God before Mani.[181]

In Sikhism, Buddha is mentioned as the 23rd avatar of Vishnu in the Chaubis Avtar, a composition in Dasam Granth traditionally and historically attributed to Guru Gobind Singh.[182]

Based on stone inscriptions, there is also speculation that Lumbei, Kapileswar village, Odisha, at the east coast of India, was the site of ancient Lumbini. Hartmann discusses the hypothesis and states, "The inscription has generally been considered spurious (...)" He quotes Sircar: "There can hardly be any doubt that the people responsible for the Kapilesvara inscription copied it from the said facsimile not much earlier than 1928."

Kapilavastu was the place where he grew up:[note 9]

Dhammika:"There is disagreement amongst scholars concerning which Pali suttas correspond to some of the text. Vinaya samukose: probably the Atthavasa Vagga, Anguttara Nikaya, 1:98100. Aliya vasani: either the Ariyavasa Sutta, Anguttara Nikaya, V:29, or the Ariyavamsa Sutta, Anguttara Nikaya, II: 2728. Anagata bhayani: probably the Anagata Sutta, Anguttara Nikaya, III:100. Muni gatha: Muni Sutta, Sutta Nipata 207221. Upatisa pasine: Sariputta Sutta, Sutta Nipata 955975. Laghulavade: Rahulavada Sutta, Majjhima Nikaya, I:421."

The Buddha

Early Buddhism

Buddhism general

Originally posted here:
Gautama Buddha - Wikipedia

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8 Hour Deep Sleep Music: Delta Waves, Relaxing ... - YouTube

Meditation has become one of the most popular ways to relieve stress among people of all walks of life. This age-old practice, which can take many forms and may or may not be combined with many spiritual practices, can be used in several important ways.

A form of meditation can even be used for weight loss and healthier eating.

By learning to calm your body and mind, your physical and emotional stress can melt away. This leaves you feeling better, refreshed, and ready to face the challenges of your day with a healthy attitude. With regular practice over weeks or months, you can experience even greater benefits.

Meditation involves sitting in a relaxed position and clearing your mind, or focusing your mind on one thought and clearing it of all others. You may focus on a sound, like "ooommm," or on your own breathing, counting, a mantra, or nothing at all. A common thread among the many meditation techniques is that the mind stops following every new thought that comes to the surface.

Its generally necessary to have at least five to 20 distraction-free minutes to spend, though meditation sessions can really be any length. Longer meditation sessions tend to bring greater benefits, but it is usually best to start slowly so you can maintain the practice long-term.

Many people find that if they try to meditate for too long each session or create a "perfect" practice it can become intimidating or daunting, and they find it more challenging to keep as a daily habit. It is far better to create the habit and work it into a more thorough version of that habit.

Its helpful to have silence and privacy, but more experienced meditators can practice meditation anywhere. Many practitioners of meditation attach a spiritual component to it, but it can also be a secular exercise. Really, there is no wrong way to meditate.

Throughout the day, when we experience stress, our bodies automatically react in ways that prepare us to fight or run. This is your body's stress response, otherwise known as your fight-or-flight response. In some cases of extreme danger, this physical response is helpful. However, a prolonged state of such agitation can cause physical damage to every part of the body.

Meditation affects the body in exactly the opposite ways that stress doesby triggering the body's relaxation response.

It restores the body to a calm state, helping the body repair itself and preventing new damage from the physical effects of stress. It can calm your mind and body by quieting the stress-induced thoughts that keep your body's stress response triggered. There is an element of more direct physical relaxation involved in meditation as well, obviously, so this double dose of relaxation can really be helpful for shrugging off stress.

A greater gain that meditation can bring is the long-term resilience that can come with regular practice. Research has shown that those who practice meditation regularly begin to experience changes in their response to stress that allow them to recover from stressful situations more easily and experience less stress from the challenges they face in their everyday lives. Some of this is thought to be the result of the increase in positive mood that can come from meditation; research shows that those who experience positive moods more often are more resilient toward stress.

Other research has found changes in the brains of regular meditation practitioners that are linked with a decreased reactivity toward stress.

The practice of learning to refocus your thoughts can also help you redirect yourself when you fall into negative thinking patterns, which in itself can help relieve stress. Meditation offers several solutions in one simple activity.

The benefits of meditation are great because, among other things, it can reverse your stress response, thereby shielding you from the effects of chronic stress.

When practicing meditation:

People who meditate regularly find it easier to give up life-damaging habits like smoking, drinking, and drugs. They also find it easier to stop rumination from ruining their day.

It helps many people connect to a place of inner strength. Numerous studies have found that, in diverse populations, meditation can minimize stress and build resilience. Meditation research is still relatively new, but promising.

Meditation is wonderful in that its free, always available, and amazingly effective in short-term stress reduction and long-term health. The benefits can be felt in just one session.

An experienced teacher can be helpful, but isn't absolutely necessary. You can learn many effective meditation techniques from a book or from the meditation resources right here on Verywell. Ultimately, if you can focus on your breath, on the present moment, or on any one thing for a while, you can now meditate.

It does often take some practice, however, and some people find it difficult to "get it" in the beginning. Meditation also requires a little patience and may be difficult for people with little free time (like some stay-at-home mothers who get very little privacy from small children). However, the time and effort it takes to learn and practice is well worth it in terms of the benefits it provides.

There are many forms of meditation that bring these fantastic benefits. Some may feel more comfortable for you to practice than others, so it's a great idea to try a sampling of them and repeat the techniques that seem to fit best for you. The most important thing to remember is to practice meditation for a few minutes per day and to try to sit for at least five minutes each session.

If you practice meditation while you are not in the midst of a stressful situation, you will find it easier to use it as a calming technique when you need it. Even if you plan to use it only as needed and not as a daily exercise, it is a good idea to practice meditation when you aren't feeling particularly stressed first, rather than trying it for the first time when you're feeling overwhelmedunless, of course, you can't find a time when you don't feel this way.

If you don't now where to start, you may simply focus on listening to your breathing for five minutes. To do this, relax your body, sit comfortably, and notice your breath. If you find yourself thinking of other things, simply redirect your attention back to your breath.

Another simple strategy is to count your breaths. When you inhale, count "one" in your head, and then count "two" as you exhale. Keep going as you breathe and start over at "one" if you notice you've become distracted by other thoughts. (Some people will find this easier to practice than the simple breathing meditation, and others will find it more challenging. Remember, your best meditation techniques are the ones that resonate with you.)

Here is a sampling of meditation techniques to try. May you find the relief you seek.

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Meditation for Mental Health - Verywell Mind

Career development By Ingenio on October 21, 2011 3:08 pm

High motivation is a key ingredient in a successful career. So how do we keep up our motivation? How do we avoid getting into a rut and staying there? What are some of the practical things we can and should do if were serious about success? Compiled by Helen Borne.

Personality traits

Dr. Giles Burch (AFBPsS MNZPsS MAPS) is a Sydneybased Registered Psychologist working as an organisational consultant, academic and clinician, specialising in personality/psychopathology performance/ productivity linkages in the workplace. A former staff member at The University of Auckland Business School, he continues to facilitate sessions on the Executive MBA on personal development.

There is little doubt that motivation plays a role in career success. Perhaps the starting point when considering what determines individual motivation is personality. Research has found that personality traits of extraversion and conscientiousness are associated with higher levels of motivation, while neuroticism is associated with lower motivation. If you are someone who is extraverted and conscientious you generally wont require much help with maintaining motivation; however, if you are someone of neurotic character, then this is more likely to be a challenge.

So how can motivation be enhanced? In the first instance, consider whether you are actually working in a context you enjoy, both in terms of what you are doing job or careerwise and also your working environment, for example, are you over-worked? and is the culture toxic? Perhaps you need to change it! However, if you are content in your work, but find it difficult to maintain motivation, what are the options?

Research highlights the effectiveness of goal-setting in motivating people, and is based on the rationale that it focuses a persons attention to identifying, working towards and achieving objectives. There are a number of goal-setting techniques, from the simple to-do list, through to thesetting of SMART (specific, measureable, attainable, relevant, timely) goals and the GROW (goal, reality, options, way forward) process. Another evidence-based technique is that of activity scheduling, which can be helpful if motivation is particularly low. This involves scheduling activities into the day that will provide a sense of pleasure and/ or achievement. The rationale behind this is that the less motivated one is, the less they engage in things which, in turn, feeds back into the low motivation, thereby creating a vicious cycle!

Finally, research reminds us of the importance of regular exercise, a healthy diet and sufficient rest in sustaining motivation and energy!

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Motivation - ingenio-magazine.com

Most of us take action because we believe it will bring about a concrete benefit or result in future happiness. These prospects are what motivate us. Clinical depression, however, can change your brain in a way that makes it difficult to experience a sense of pleasure or reward. When depression makes you unbearably sad, numb, or exhausted, you might not feel like there is a reason to do anything. If nothing has satisfied you lately, you might think, Whats the point?

Fortunately there are mental techniques and strategies you can employ to gradually regain the motivation needed to live a full life. You can try them on your own or by working with a therapist. The latter, however, will most likely yield better, faster results.

Below are some strategies recommended by therapists who have worked with clients to restore their motivation during severe depression. Most of these solutions focus on incremental steps, so change is more manageable and easier to commit to.

When depression drains your motivation, you have to work to create new incentive to replace what existed naturally before your mental health deteriorated. This starts with setting small goals.

For example, Talkspace therapist Melissa Moreno recommended setting the simple goal of going grocery shopping. If you succeed in that, reward yourself by cooking your favorite meal or watching an episode of the latest TV show. This process of small accomplishments and rewards will help restore your motivation.

As you begin to feel better, steadily increase the difficulty of the goals. Try going on a long run, for example, and rewarding yourself with a small dessert. Eventually the goal can be something as challenging as learning a new skill or traveling somewhere exciting that you havent been. Try different options and see what works.

Before the depression set in, what did you enjoy doing? Write these items down as they come to mind. Then rank them in terms of what you are able to accomplish, from most to least difficult. Until you have more energy and motivation, its best to start with those you can easily complete. Then think about what steps you can take to get back into a routine that includes these tasks or activities.

Therapist Erika Martinez implemented this strategy successfully by helping one of her clients get back into volunteering. During therapy he discussed how he used to enjoy volunteering at a homeless shelter. His next step was calling the homeless shelter, then setting a start date for the volunteering, then showing up. The momentum and motivation built from there.

In a similar vein, think about what motivated you before the depression. What inspired you? It could be anything from childhood to the present. Try to revisit those sources of motivation and get in touch with parts of yourself that might feel distant.

Depression is often a subconscious voice that relentlessly tells you there is no point to anything. Therapist Tina B. Tessina, author of It Ends With You: Grow Up and Out of Dysfunction, suggested examining and combating negative, irrational thoughts. Once they rise to your consciousness, you will have more control of them. You can then gradually replace these thoughts with positive, rational beliefs. Tell yourself over and over again that there is a point, even if you dont believe it immediately.

Sometimes external factors kill motivation and contribute to clinical depression. Lets say you are stuck in a dead end job. The only motivation you have to do good work is to keep your job and put food on the table. This is obviously not as stimulating as an environment where you can eventually move up and have increased responsibilities if you work hard.

Here are a few more common situations that might be killing your motivation:

Think about whether one or more of these factors are present in your life. Then examine their effect on your ability to feel motivated.

Rekindling motivation is one of the most crucial steps in fighting depression. You can supplement the effort by working with a therapist and living a healthy lifestyle. For in-depth advice on coping with every aspect of depression, read this piece about how to treat and deal with the condition.

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How to Maintain Your Motivation While Depressed - #1 ...

Research on arousal mechanisms of motivation has furthered understanding of both sleep processes and stress reactions. In the case of sleep, arousal levels generally seem lower than during waking; however, during one stage of sleep arousal levels appear highly similar to those in the waking state. Sleep itself may be considered a motivational state. The biological motivation to sleep can become so overpowering that individuals can fall asleep while driving an automobile or while engaged in dangerous tasks.

Five stages of sleep have been defined using the electroencephalograph (EEG). The EEG records the electrical activity of neurons in the outermost portion of the brain known as the cerebral cortex.

According to EEG-based findings, everyone cycles through five stages during sleep. A complete cycle averages approximately 90 minutes. The two most interesting stages of sleep from a motivational point of view are stages 4 and 5. Stage 4 represents the deepest sleep in that the brain-wave activity as measured by the EEG is farthest from the activity seen when a person is awake. The brain-wave pattern is characterized by delta waves, which are large, irregular, and slow; breathing, heart rate, and blood pressure are also reduced. Because the overall activity of the individual in stage 4 is greatly reduced, it has been suggested by some researchers that stage 4 (and perhaps also stage 3) sleep serves a restorative function. However, a potential problem with such an explanation is that stage 4 sleep drops dramatically after age 30 and may be entirely absent in some people aged 50 or over who nevertheless appear to be perfectly healthy. Additionally, studies have shown that in the typical individual physical exhaustion does not lead to increases in stage 4 sleep as might be expected if it were serving a restorative function. The purpose of stage 4 sleep remains unknown.

Stage 5 sleep is also known as rapid eye movement (REM) sleep because during this stage the eyes begin to move rapidly under the eyelids. Interest in stage 5 sleep has been considerable since it was discovered that most, if not all, dreaming occurs during this stage. During stage 5 sleep the EEG pattern of brain-wave activity appears very similar to the brain-wave activity of an awake, alert person. Breathing, heart rate, and blood pressure rise from the low levels observed during stage 4 and can fluctuate rapidly. In addition to eye movements, fast, small, and irregular brain waves, and autonomic changes indicative of an aroused state, individuals in stage 5 sleep display a large loss in skeletal muscle tone that amounts to a temporary paralysis. Researchers have suggested that the muscle paralysis prevents the acting out of our dreams.

Another aspect of arousal processes concerns the high levels of arousal leading to a triggering of the stress reaction. The stress reaction can be triggered by a challenge to the physical integrity of the body, or it can occur as a result of some psychological challenge. Furthermore, the body appears to react in a similar fashion regardless of whether the demands made upon it are physical or psychological. Hans Selye, a Viennese-born Canadian medical researcher, showed that stressors trigger a chain of processes that begins with what is called the alarm reaction, may proceed to a second stage called the stage of resistance, and, if the stressor has still not been removed, may lead to a final stage called exhaustion.

The alarm reaction occurs when a stressor is first detected and activates a brain structure called the hypothalamus. The hypothalamus, in turn, stimulates the sympathetic nervous system and also produces a substance called corticotropin-releasing hormone that activates the pituitary to produce adrenocorticotropic hormone (ACTH). Both ACTH and activation of the sympathetic nervous system stimulate the adrenal glands. ACTH stimulates the adrenals to produce hydrocortisone, or cortisol, an anti-inflammatory substance, while the sympathetic nervous system stimulates the centre portion of the adrenals to produce epinephrine and norepinephrine (adrenaline and noradrenaline). All these hormones are secreted into the bloodstream and have the effect of mobilizing the body to deal with the stressor. This initial mobilization is a whole-body response and leads to increases in heart rate, blood pressure, and respiration and other responses associated with high arousal. The person so aroused is, in effect, in a high state of readiness. The alarm reaction often succeeds in changing the situation so that the stressor is no longer present, as would be the case, for example, if one were to run away from a physical threat.

In the second stage, the stage of resistance, localized responses within appropriate areas of the body replace the whole-body response of the alarm reaction, and blood levels of hydrocortisone, epinephrine, and norepinephrine return to just slightly above normal levels. During this stage the ability to fight off the stressor is high and may remain so for considerable periods of time.

If these localized responses to a stressor prove to be inadequate, eventually the third stage of stress, that of exhaustion, will be triggered, during which hormonal levels rise once more and the whole body becomes mobilized again. Selye proposed that if the stressor is not quickly defeated during this last stage, the individual can become withdrawn, maladjusted, and even die.

This three-part mechanism for coping with a stressor is called the general adaptation syndrome and appears to have evolved primarily to deal with systemic stressors. As noted earlier, however, this same set of processes is also triggered by psychological stressors and is often inappropriate to the situation. For example, the stress of an important upcoming test can trigger the alarm reaction, yet it is not apparent how increased levels of hydrocortisone, epinephrine, and norepinephrine would facilitate removing the stress-provoking test. It has been suggested that overstimulation of the stress response, in which psychological stressors produce physical changes in the body, can lead to psychosomatic illness. When the stress response, especially the alarm reaction, is triggered too often, it can lead to physical deterioration.

The relationship between stress and illness has been investigated most thoroughly in regard to the effect life changes have on the likelihood of subsequent illness. The pioneer in the field was Adolph Meyer, a Swiss-born American psychiatrist. Several life-change scales have been developed that measure the number and severity of various life changes, such as the death of a spouse, divorce, retirement, change in living conditions, and so forth. High scores on these scales have been found to be consistently associated with an increased probability of future illness, although the relationship is not especially strong. Presumably the life changes lead to increased stress, which in turn promotes an increased likelihood of illness.

Some research has also been conducted on the ways in which the negative effects of stressors can be reduced. A personality characteristic called hardiness has been associated with the ability to better withstand the effects of stress. People who score high in hardiness appear to have high levels of commitment toward the things they do, a strong need to control the events around them, and a willingness to accept challenges. These characteristics may serve to protect individuals from the effects of stress related to major life changes. Exercise, especially in conjunction with hardiness, was reported to relieve stress stemming from physiological and psychological causes. Other factors unrelated to hardiness, such as social support from others, optimism, and humour in the face of difficulty, also have been reported to reduce the stressful effects of life changes.

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Motivation | behaviour | Britannica.com

Selected as the #1 book in diet/exercise for 2015 by USA Best Book Awards.

We start out with the best intentions. We're going to exercise more and get in shape! Then five days a week at the gym turns into two... then becomes none. We hit the snooze button and skip the morning run.

We really do want to be healthy and fit, but we're over whelmed and overextendedand exercise feels like another chore to complete. Is it any wonder we don't stick with it?

Behavior expert Michelle Segar has devoted her career to the science of motivation. In No Sweat, she reveals that while "better health" or "weight loss" sound like strong incentives, human beings are hardwired to choose immediate gratification over delayed benefits. In other words, we're not going to exercise unless it makes us happy right now.

So what's the solution? To achieve lasting fitness, we have to change our mindsbefore we can change our bodies. In No Sweat, Segar shows us how. Translating twenty years of research on exercise and motivation into a simple four-point program, she helps readers broaden their definition of exercise, find pleasure in physical activity, and discover realistic ways to fit it into their lives. Activities we enjoy, we repeatmaking this evidence-based system more sustainable in the long run than a regimen of intense workouts. Even if we don't sweat, we really benefit.

The success of the clients Segar has coached testifies to the power of her program. Their stories punctuate the book, entertaining and emboldening readers to break the cycle of exercise failure once and for all. Getting in shape has never been so easyor so much fun.

Instructors can find the No Sweat Teaching and Discussion Guide on Michelle Segars Website: http://www.michellesegar.com/get-resources

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No Sweat: How the Simple Science of Motivation Can Bring ...

I invite you to join me in this 30 day plank challenge! I have a goal this month to strengthen my core muscles and what better way to do that than with some Plank exercises! I thought a few of you would be interested in joining me on my journey! So today, I am starting my plank challenge that will go for a full 30 days with rest days in between.

I am confident I can handle the first week but honestly, the second week has me a bit scared! I have some amazing fitness trainers that I surround myself with and they all assure me I can do it! Hey, if Im determined, I know I can! Besides, we can do anything we put our minds too!

And so it begins! Lets start off with this 30 day challenge! We have 2 different challenges. We have a beginner plank challenge and an advanced plank challenge! (see below) If you plan to do it along side me and need a bit of motivation or maybe you can give me some, just leave a comment and we will do this together! I need all the motivation I can get! I am putting it out here to show you my commitment to this challenge! This will hold me accountable! So go ahead, leave a comment below and join this challenge and it will hold you accountable too!

Dont forget to head over here to see all of our posts on how to lose fat, exercise, gain muscle and eat healthy too!

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30 Day Plank Challenge #Fitness #Motivation - iSaveA2Z.com