For many in Extension, empowerment is the goal we have for our programs and the volunteers, participants, or clients with whom we work. But what is empowerment? How can we recognize it? Evaluate it? Talk about it with others who are interested in empowerment? Our recent literature review of articles indicating a focus on empowerment, across several scholarly and practical disciplines, resulted in no clear definition of the concept across disciplinary lines. Many using the term cope with its lack of clear, shared meaning by employing the concept very narrowly, using only their specific scholarly discipline or program to inform them. Others do not define the term at all. As a result, many have come to view "empowerment" as nothing more than the most recently popular buzz word to be thrown in to make sure old programs get new funding.

We maintain that empowerment is much more than that. Empowerment is a process that challenges our assumptions about the way things are and can be. It challenges our basic assumptions about power, helping, achieving, and succeeding. To begin to demystify the concept of empowerment, we need to understand the concept broadly in order to be clear about how and why we narrow our focus of empowerment for specific programs and projects (specific dimension or level, etc.) and to allow discussion of empowerment across disciplinary and practice lines. Understanding empowerment became a critical issue for us as we grappled with the task of sharing the People Empowering People (PEP) program with Extension faculty across the country.

Understanding Power

At the core of the concept of empowerment is the idea of power. The possibility of empowerment depends on two things. First, empowerment requires that power can change. If power cannot change, if it is inherent in positions or people, then empowerment is not possible, nor is empowerment conceivable in any meaningful way. In other words, if power can change, then empowerment is possible. Second, the concept of empowerment depends upon the idea that power can expand. This second point reflects our common experiences of power rather than how we think about power. To clarify these points, we first discuss what we mean by power.

Power is often related to our ability to make others do what we want, regardless of their own wishes or interests (Weber, 1946). Traditional social science emphasizes power as influence and control, often treating power as a commodity or structure divorced from human action (Lips, 1991). Conceived in this way, power can be viewed as unchanging or unchangeable. Weber (1946) gives us a key word beyond this limitation by recognizing that power exists within the context of a relationship between people or things. Power does not exist in isolation nor is it inherent in individuals. By implication, since power is created in relationships, power and power relationships can change. Empowerment as a process of change, then, becomes a meaningful concept.

A brief exercise makes the importance of this discussion clear. Quickly, list three words that immediately come to mind when you hear the word power. For most people, words that come to mind when we think about power often revolve around control and domination. Focusing on these aspects of power limit our ability to understand and define empowerment.

The concept of empowerment also depends upon power that can expand, our second stated requirement. Understanding power as zero-sum, as something that you get at my expense, cuts most of us off from power. A zero-sum conception of power means that power will remain in the hands of the powerful unless they give it up. Although this is certainly one way that power can be experienced, it neglects the way power will remain in the hands of the powerful unless they give it up. Although this is certainly one way that power is experienced, it neglects the way power is experienced in most interactions. Another brief exercise highlights the importance of a definition of power that includes expansion. Answer the question; "Have you ever felt powerful?" Was it at someone's expense? Was it with someone else?

Grounded in an understanding that power will be seen and understood differently by people who inhabit various positions in power structures (Lukes, 199 4), contemporary research on power has opened new perspectives that reflect aspects of power that are not zero-sum, but are shared. Feminists (Miller, 1976; Starhawk, 1987), members of grassroots organizations (Bookman & Morgen, 1984), racial and ethnic groups (Nicola-McLaughlin & Chandler, 1984), and even individuals in families bring into focus another aspect of power, one that is characterized by collaboration, sharing and mutuality (Kreisberg, 1992).

Researchers and practitioners call this aspect of power "relational power"(Lappe & DuBois, 1994), generative power (Korten, 1987), "integrative power," and "power with" (Kreisberg, 1992).This aspect means that gaining power actually strengthens the power of others rather than diminishing it such as occurs with domination/power. Kreisberg has suggested that power defined as "the capacity to implement" (Kreisberg, 1992:57) is broad enough to allow power to mean domination, authority, influence, and shared power or "power with." It is this definition of power, as a process that occurs in relationships, that gives us the possibility of empowerment.

Understanding Empowerment

Empowerment is a construct shared by many disciplines and arenas: community development, psychology, education, economics, and studies of social movements and organizations, among others. How empowerment is understood varies among these perspectives. In recent empowerment literature, the meaning of the term empowerment is often assumed rather than explained or defined. Rappoport (1984) has noted that it is easy to define empowerment by its absence but difficult to define in action as it takes on different forms in different people and contexts. Even defining the concept is subject to debate. Zimmerman (1984) has stated that asserting a single definition of empowerment may make attempts to achieve it formulaic or prescription-like, contradicting the very concept of empowerment.

A common understanding of empowerment is necessary, however, to allow us to know empowerment when we see it in people with whom we are working, and for program evaluation. According to Bailey (1992), how we precisely define empowerment within our projects and programs will depend upon the specific people and context involved.

As a general definition, however, we suggest that empowerment is a multi-dimensional social process that helps people gain control over their own lives. It is a process that fosters power (that is, the capacity to implement) in people, for use in their own lives, their communities, and in their society, by acting on issues that they define as important.

We suggest that three components of our definition are basic to any understanding of empowerment. Empowerment is multi-dimensional, social, and a process. It is multi-dimensional in that it occurs within sociological, psychological, economic, and other dimensions. Empowerment also occurs at various levels, such as individual, group, and community. Empowerment, by definition, is a social process, since it occurs in relationship to others. Empowerment is a process that is similar to a path or journey, one that develops as we work through it. Other aspects of empowerment may vary according to the specific context and people involved, but these remain constant. In addition, one important implication of this definition of empowerment is that the individual and community are fundamentally connected.

Interconnection of Individuals and Community

Wilson (1996) pointed out that recently, more researchers, organizers, politicians and employers recognize that individual change is a prerequisite for community and social change and empowerment (Speer & Hughey, 1995; Florin and Wandersman, 1990; Chavis & Wandersman, 1990). This does not mean that we can point the finger at those with less access to power, telling them that they must change to become more like "us" in order to be powerful/successful. Rather, individual change becomes a bridge to community connectedness and social change (Wilson, 1996).

To create change we must change individually to enable us to become partners in solving the complex issues facing us. In collaborations based on mutual respect, diverse perspectives, and a developing vision, people work toward creative and realistic solutions. This synthesis of individual and collective change (Wilson, 1996; Florin & Wandersman, 1990; Speer & Hughey, 1995) is our understanding of an empowerment process. We see this inclusive individual and collective understanding of empowerment as crucial in programs with empowerment as a goal. It is in the critical transition, or interconnection, between the individual and the communal, or social, that programs such as ours, People Empowering People, can be invaluable for people and communities.

Empowerment and PEP

The People Empowering People (PEP) program uses the definition of empowerment to connect research, theory, and practice. The Connecticut PEP program builds on theory of critical adult education developed by Friere (1970), Horton (1989), and others. PEP focuses on the strengths of people, providing opportunities and resources for people to gain experiences and skills while they also gain control over their lives.

Underlying this process is mutual respect between participants, facilitators, advisory committee members, and others involved in the program. PEP opens to participants the recognition of their own values and beliefs, and encourages expression of their own issues as they define them. The focus is on the connection between individual action and community action, encouraging individual change through training sessions and discussions, and supporting community action through participants' efforts to change their communities. While we cannot give people power and we cannot make them "empowered," we can provide the opportunities, resources and support that they need to become involved themselves.

In conclusion, we see empowerment as a multi-dimensional social process that helps people gain control over their own lives. It is a process that fosters power in people for use in their own lives, their communities, and in their society by acting on issues that they define as important. In PEP as in Extension we strive to teach people skills and knowledge that will motivate them to take steps to improve their own lives -- to be empowered.

References

Bailey, D. (1992). Using participatory research in community consortia development and evaluation: lessons from the beginning of a story. American Sociologist, 23 (4), 71-82.

Bookman, A., & Morgen, S. (Eds.). (1984). Women and the politics of empowerment. Philadelphia: Temple University Press.

Chavis, D., & Wandersman, A. (1990). Sense of community in the urban environment: A catalyst for participation and community development. American Journal of Community Psychology, 18 (1), 55-81.

Florin, P., & Wandersman, A. (1990).An introduction to citizen participation, voluntary organizations, and community development: insights for empowerment through research. American Journal of Community Psychology, 18(1), 41-54.

Friere, P. (1970). Pedagogy of the oppressed. Translated by M.B. Ramos. New York: Seabury Press.

Horton, A. (1989). The Highlander Folk School: A history of its major programs. Brooklyn, NY: Carlson Publishers.

Korten, D.E. (1987). Community management. West Hartford, CT: Kumarian Press.

Kreisberg, S. (1992). Transforming power: Domination, empowerment, and education. Albany, NY: State University of New York Press.

Lappe, F.M., & Dubois, P.M. (1994). The quickening of America: Rebuilding our nation, remaking our lives. San Francisco: Jossey-Bass,Inc. Publishers.

Lips, H. (1991). Women, men and power. Mountain View, CA: Mayfeld.

Lukes, S. (1994). Power: A radical view. London: Macmillan Press Ltd.

Miller, J.B. (1976).Toward a new psychology of women. Boston: Beacon Press.

Nicola-McLaughlin, A., & Chandler, Z. (1984; 180-201). Urban politics in the higher education of black women: A case study. In Bookmen & Morgen (Eds.). Women and the politics of empowerment. Philadelphia: Temple University Press.

Rapport, J. (1984). Studies in empowerment: Introduction to the issue. Prevention in Human Services, 3, 1-7.

Speer, P.W., & Hughey, J. (1995). Community organizing: An ecological route to empowerment and power. American Journal of Community Psychology, 23 (5), 729-748.

Starhawk (1987). Truth or dare. San Francisco: Harper and Row.

Weber, M. (1946). From Max Weber. H.H. Gerth & C.W. Mills (Eds.). New York: Oxford University Press.

Wilson, P. (1996). Empowerment: Community economic development from the inside out. Urban Studies, 33(4-5), 617-630.

Zimmerman, M.A. (1984). Taking aim on empowerment research: On the distinction between individual and psychological conceptions. American Journal of Community Psychology, 18(1), 169-177.

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Empowerment: What Is It?

We all know that women are different than men from our bodies, brains, and hormones to our emotional demands and daily challenges. Weve walked a very different journey over the past 10,000 years, with an explosion of duality occuring over the past 100 years and because of it, we need specialized programs developed exclusively for usto heal, to learn, to grow, and toexpand our lives and our consciousness. To heal our wounds, make peace with our past, and to move forward with love and joy.

The S.W.A.T. Institute is committed to bringing the most cutting-edge interventions, processes, and transformational techniques to women worldwide! Our premier designation is our Master Empowerment Coach Certification (MECC).

Created for the life-long learner (the woman dedicated to self-actualization as well as improving the lives of others), the Master Empowerment Coach Certification is everything youve always wanted in a coaching certification and more!

Academic, emotional, and mystical, we combine science with spirituality, Western with Eastern, all the while taking women on a journey of the Selfunderstanding how we interrelate, communicate, and navigate our way in the world.

Incredibly healing, motivating, and empowering, this program will lead you into the greatest expression of who you are! Divided into three modules, we cover every single aspect of empowerment: physically, emotionally, financially, mentally, relationally and spiritually.

We have women enrolled from all over the worldsome who are fresh out of university, all the way to the 60+-year-old woman who has no post-secondary education but who knows her life and wisdom matters.

We empower all women from all walks of life! We are the next era of the womens movement and we are dedicated to our global coalition for women!

I began training at The S.W.A.T. Institute with a particular idea of what it was and it has BLOWN me away by being a millions times more and deeper than I ever imagined! I feel so connected here and so honored to know all of you and share my journey alongside my SiSTARS!

~ Donna Minzes Johnson

Our Master Empowerment Coach Certification has a faculty that is first-class! Students have an opportunity to learn from some of the most empowered teachers, authors, and leaders in the world today: Louise Hay, Marianne Williamson, Dr. Christiane Northrup, Colette Baron-Reid, Crystal Andrus Morissette, Sandra Anne Taylor, Gregg Braden, and more.

Our lifelong sisterhood of encouragement and inspiration is mind-blowing; a safe place to explore yourself, while learning the empowerment coaching process! The S.W.A.T. Institute is the cream of the crop!

I am very happy to say that I am a recent graduate of the Simply Woman Accredited Trainer Institute. I first came upon the founder, Crystal Andrus Morissette, about 3 years ago. I was completely drawn in when I saw her video on this website; I knew this program was exactly what I had been looking for. It really resonated with me.

I also knew I had a gift for listening and creating that space for others but I did not want to take just any three-day life-coaching program!! The S.W.A.T. Institutes Master Empowerment Coach Certifications curriculum is brilliant; it gave me all the tools I needed to become an excellent empowerment coach.

The best part about this program is that I had to deal with my own stuff in order to be able to authentically help other women. I was able to heal my inner child, take off masks that kept the real me hidden from myself and my loved ones. I discovered what my limiting beliefs were and how I was putting up my own road blocks in all areas of my life. Learning self-love and self-compassion has also allowed me to expand into the greatest version of who I am. This is a love that continuously flows outwards to my family, loved ones, and in every other relationship.

The S.W.A.T. siSTARhood another magnificent component exclusively to this program is an online supportive community that provided me a safe space to voice my feelings, my anger, and my fearsall without judgment.

Another important component of this certification is the Mentorship Coaching program. I had the privilege to coach women from all over the world India, United States, New Zealand, Australia, and Canada. I also was able to receive coaching from my peers women from all over the world!

Even now that I have graduated, I still have access to all this and more like the continuous education that is offered. By choosing to take this program I have realized that it is truly the best investment I have made for myself.

I would say that if you hear and trust that little intuitive voice inside and you are ready to heal, to feel whole, and want to help women on a global levelthis program is for you! Enjoy the journey, stay the courseyou are so worth it!

~ Michele Dallaire

Your body is your vehicle for being; when its not working properly its fairly certain that nothing in your life will work properly either. The first module, Building the Temple, is the most academic of all three modules because it is imperative that our coaches understand the connection between body, mind, and spirit.

The body is the messenger, showing us when things are out of alignment. Designed to teach you the fundamentals of womens health and wellness, this module will give you a comprehensive understanding of the workings of the body and mind. Learning from brilliant women such as Dr. Christiane Northrup, Dr. Mona Lisa Schultz, Beverly Pickard, Priya Sharma, as well asRegistered Dietitian, Certified Diabetes Educator and The Dean of our school, Yvonne MacRae, you will be amazed at your new-found knowledge and education of Nutrition, Exercise Physiology, Fitness, Weight loss, Mental health, Psychology, and Womens health & wellness.

The extraordinary part is the consistent and steady feedback from your Professors on all your assignments, helping you to understand the intricacies of your body and mind that will energize and invigorate you! Your knowledge and expertise will excite and motivate both you and your coaching clients!

Once you power through this first module, you are well on your way to tackling, perhaps, the most exciting part of the program, Module Two: The Empowerment Process.

Before I met Crystal Andrus Morissette and her work, the field of coaching and self-growth was a mystery for me.

With my PhD in Microbiology and Natural Sciences and as a professional athlete (I competed in two Olympic games), I have been taught that our reality is determined by our five senses and that life just happens to us.

Crystals coaching had really shaken my way of approaching life. I realized that we create our reality with our thoughts, emotions, and beliefs, and that every year some additional layers are accumulated on our pure and authentic spirit. I realized that only I am in charge of my life. She helped me to find out who I really am, what my needs are and deep desires are, along with what fears are preventing me from having the life of my dreams. Starting to speak my truth has had a big impact on my life.

I didnt have any expectations before starting with Crystal but I was amazed the gentle way she guides you through this process. Personal transformation just happened in such a natural way. I realized how my relationship with others transformed when I changed the way I was thinking and I speaking to myself.

~ Dr. Klara Maucec, PhD, 2-time Olympic Competitor, S.W.A.T.Master Empowerment Coach

Learning directly from our Founder, Crystal Andrus Morissette and Professor Izabela Viskupova, as well as other guest faculty members such as Louise Hay, Gregg Braden, Colette Baron-Reid, Sandra Anne Taylor, and Marianne Williamson, Module Two is where you learn, step-by-step, what empowered communication looks, sounds, and feels like in every aspect of life.

Using Dr. David Hawkins Map of Consciousness as a guideline to understanding emotional empowerment, along with listening to many of past recorded real coaching calls and watching video lectures explaining the healing interventions, empowering meditations, and coaching processes needed to shift someone from shame and guilt, up through blame, grieving, fear, desire, anger and pride into courage, willingness, and love, this module takes you through every aspect of understanding your Self and your life (the choices youve made and why youve made them), while also teaching you how to coach other women through their struggles and self-limiting beliefs.

Module Two, Section Two opens you up to the Mentorship Coaching Program, where you will work in tandem with Professor Izabela Viskupova who is not only a graduate of our Master Empowerment Coach Certification, she has a Masters Degree in both Law and Psychology. Professor Izabela is dedicated to helping you conquer our unique and specialized coaching process as you practice your skills with women that we provide you to coach; she has created a series of magnificent lectures and videos outlining specific coaching interventions and why and how you will use them when coaching others. She spends time listening to your practice Mentorship Calls and then together you will critique them to master your weakness and catapult on your strengths!

By the time you enter Module Three, your confidence, courage, and skill-set will blow you away!

The final modulealso known as the Business Behind the Businessteaches smart, savvy, successful marketing strategies that will challenge you to perform at your highest level. Every topic is designed to turn your higher purpose into a high profiting business.

The BBB will teach you everything you need to know about how to create and sustain a successful coaching practice, including media, marketing, speaking, and developing your own courses or teleseminars. No stone unturned, Professor Elizabeth Gorostiza (our very first graduate) works directly with you in developing your own successful business plan and website. Plus, you can listen to a series of calls held by Crystal Andrus Morissette that cover topics such as Success Consciousness vs. Failure Consciousnes, The Clearer You Are the Clearer Your Client Will Be, How Much Money Do You Want To Make, How to Network and Build a Mastermind Group, What are Your Seeds of Desire, What Do You Think Youre Worth, Be Your Authentic Self in Business, Find Sponsorship & Partnership, The Art of Negotiation and Compromise, and The Time to Plant and The Time to Harvest just to name a few! The overflow of information, education and enlightenment is incredible!

Again, youll get consistent and steady feedback from your Professor on all your assignments and quizzes, helping you to understand the intricacies of your business in a way you never could on your own.

The S.W.A.T. Institute has become a place where we siSTARs have become family with the love and support from our founder, Crystal Andrus Morissette. Some of us come broken, looking for help to heal our wounded selves; this is a place where we are all able to grow and heal.

Through this course, we not only learn how to empower other women, we learn how to love ourselves, to overcome our hardships, and become the women we were truly meant to be.

Through it all, we learn to coach other women and help them overcome their struggles as we empower them to be their own greatest good.

If you want to really learn how to love your Self and to be happy again, join The S.W.A.T. Institutes Master Empowerment Coach Certification program! You wont be disappointed our family offers love, education, and support!

~ Annamay Leason

Every Tuesday, Crystal Andrus Morissette answers your questions and offers you strategies to your own challenges during a live call! You can write in or chat with her directly on the phone or Skype. Plus, you have two other opportunities each week to chat live with Professor Izabela and our Student Advisors! No matter where you live in the world, you will feel like you are close by, connected to, and supported by our entire institute. We are women empowering women!

Our Mentorship Coaches have all graduated from their Empowerment Coach Training at The S.W.A.T. Institute and are beginning to build their own coaching practice. Before they can graduate they must complete 30 practice hours. Our coaches have spent countless hours learning the empowerment process and this is the perfect way for them to refine their skills while women around the world get the support and empowerment they need at no charge. Its a true giveback and a beautiful win-win! Plus, our Mentorship Coaching Program offers our students and graduates lifelong coaching at no charge. Thats right! You have a slew of brilliant coaches at your fingertips, whenever you need a listening ear, a shoulder to cry on, or some kick-ass advice! Click here to learn more!

One of the most unique and special aspects of The S.W.A.T. Institute is our private forum where our students or as we call them siSTARs connect with, share, care, and support each other. No matter what is going on in their lives, each woman gets the loving advice, feedback, validation, and support she needs. We truly are a global coalition of empowered women!

The Crystal Club is a post-graduate program that focuses on each Master Graduates individual business, along with group collaborations on Simply Woman Retreats, Magazine articles, TeleSummits, Events, and Courses; we promote to our entire database through webinars, teleseminars, and broadcasts, including featured spots in our SimplyWomanMagazine.

Pursuing my S.W.A.T. Master Empowerment Coach Certification has been the most rewarding investment of my life. As a student approaching the end of the program, I would recommend this course to every woman. I began with the intent of enhancing my personal life for the benefit of myself and my family. Like taking a degree in me, the entire course has helped me to truly know my body, mind, heart, and soul; surpassing my expectations and giving me everything I need to navigate my one wild and precious life.

Much to my surprise, Ive also discovered that coaching perfectly aligns with my professional dreams, so Im now taking the leap to become a coach. I believe the coaching and business skills taught, in such a spirit of wisdom and generosity, are all that I need to launch a thriving coaching practice.

I have received more from this program than I have from any other educational investment, including my university degree, leadership certification, and professional training. The books, resources, assignments, videos, calls, mentorship coaching, on-line forums, practice coaching and professor interaction all equate to a life-changing and incomparable opportunity.

Ill admit these sound like lofty promises, but for me they have all been true, and I am forever grateful.

~Nicole Moorey

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The Master Empowerment Coach Certification - The S.W.A.T ...

A woman in love with life A woman who owns the wisdom, sensuality, and power of her own body A woman who passionately lives the life she was born to live A woman who sees the radiance in every woman, and the strengths in every man A woman who attracts love and depth because her heart would not tolerate anything less A woman who nourishes her body like shes nourishing the Earth A woman who owns her real beauty and the courage it took to get there

This is the era of the Feminine. As women coming into our own, we are discovering our own true path to light up our lives. But often times its difficult, as we feel the emotional blocks, the financial stresses, and the physical limitations of our bodies, especially as we get older. We are all born to be leaderswhether you are a mother, a sister, an executive, a teacher, a coach, an entrepreneur, an activist.whatever you areYou know you deserve to have your own personal form of ecstasy: YOUR LIFE. As Feminine leaders, we design our own blueprint for success in our work, our relationships, and in our world. A Feminine Feast is devoted in helping you turn effort into ease, and possibility into reality.the womans way What is the Feminine? Being in your Feminine means manifesting a life of happiness through connection, intuition, feeling, receptivity, and openness in the heart and body. Being in our Feminine means knowing our deeper gifts as a woman, and empowering one another by the giving of our gifts. In this, we recognize the beauty of every womans unique soul and legacy, and transform the world for each other.through each other. At a Feminine Feast, we are dedicated to your true unfolding as the woman you long to benot by any body elses expectationsnot by societal standards, but by what makes you truly happyphysically, emotionally, and spiritually. We know what its like to be a woman in this day and age, and we are devoted in giving you the support you need to have the body and life you wantYOUR way. Let this year be your year of unstoppable breakthroughs, manifestation, and love!

For over 12 years, Sabrina has helped thousands of women discover their individual imprint as a woman, helping them live an embodied life of vitality, radiance, and transformation. Through the lucid and intricate weaving of womens spirituality, psychology, sensuality, and nutrition, Sabrina has pioneered a potent path for awakening the powerful YOU that longs to be unleashed in the world. Touted by San Franciscos premier magazine, 7X7, as a woman changing the rules, Sabrina will help you uncover your blind spots, turn them into resources, and amp up your happiness meter to a TEN, by customizing to your busy lifestyle and budget. So whether youre a business owner, an inspiring leader, a single lady, a mom, or a sister on this pathyoure about to learn innovative but effective secrets that will magnify your gifts, bloom your life, and catapult your unique womanly brilliance.

Sign up in the box located in the upper right-side of this page. You will receive bi-weekly gems of wisdom, inspirational and practical tips, and up-to-date info that will help transform your life into an extraordinary life. You will also have access to discounts and free advice on manifesting the body and life of your dreams. In addition, you will receive a free copy of my audio, Getting Your Sexy On, an insightful and practical way of balancing your hormone and mood circuits, and cultivating your inner temptress, no matter what your age and despite any doubts you may have about yourself. Do browse our Programs and Services and our Events Calendar to see what goodies are available to address your particular needs and meet your deepest desires. As always, feel free to Contact My Team if you have any questions.

Love,

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Sabrina Chaw - Women's Wellness & Empowerment Coach

from Volume 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. Paul's School in London in 1884 and in 1890 went from it with a senior classical scholarship to King's 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 father's express instructions, an entirely occidental education without any contact with the culture of India and the East. (see note 1) 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. (see note 2)

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 Aurobindo's rises to the Spirit to redescend with its gains bringing the light and power and bliss of the Spirit into life to transform it. Man's 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 one's 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 Aurobindo's Yoga.

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

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Rajneeshpuram was an intentional community in Wasco County, Oregon, briefly incorporated as a city in the 1980s, which was populated with followers of the spiritual teacher Bhagwan Shree Rajneesh, later known as Osho.

The city was on the site of a 64,229-acre (25,993ha) Central Oregon property known as the Big Muddy Ranch, which was purchased in 1981 for $5.75 million ($15.5million in today's dollars[1]). Within three years, the neo-sannyasins (Rajneesh's followers, also termed Rajneeshees in contemporaneous press reports) developed a community,[2] turning the ranch from an empty rural property into a city of up to 7,000 people, complete with typical urban infrastructure such as a fire department, police, restaurants, malls, townhouses, a 4,200-foot (1,300m) airstrip, a public transport system using buses, a sewage reclamation plant and a reservoir.[3] The Rajneeshpuram post office had the ZIP code 97741.[4]

Within a year of arriving, the commune leaders had become embroiled in a series of legal battles with their neighbours, the principal conflict relating to land use.[3] Initially, they had stated that they were planning to create a small agricultural community, their land being zoned for agricultural use.[3] But it soon became apparent that they wanted to establish the kind of infrastructure and services normally associated with a town.[3] The land-use conflict escalated to bitter hostility between the commune and local residents, and the commune was subject to sustained and coordinated pressures from various coalitions of Oregon residents over the following years.[3][5]

The city of Antelope, Oregon, became a focal point of the conflict.[3] It was the nearest town, 18 miles (29km) from the ranch, and had a population of under 60.[3] Initially, Rajneesh's followers had purchased only a small number of lots in Antelope.[3] After a dispute with the 1000 Friends of Oregon, an environmentalist group, Antelope denied the sannyasins a business permit for their mail-order operation, and more sannyasins moved into the town.[3] In April 1982, Antelope voted to disincorporate itself, to prevent itself being taken over.[3] By this time, there were enough Rajneeshee residents to defeat the measure.[3] In May 1982, the residents of the Rancho Rajneesh commune voted to incorporate the separate city of Rajneeshpuram on the ranch.[3] Apart from the control of Antelope and the land-use question, there were other disputes.[3] The commune leadership took an aggressive stance on many issues and initiated litigation against various groups and individuals.[3]

The June 1983 bombing of Hotel Rajneesh, a Rajneeshee-owned hotel in Portland, by the Islamist militant group Jamaat ul-Fuqra further heightened tensions.[3][6] The display of semi-automatic weapons acquired by the Rajneeshpuram Peace Force created an image of imminent violence.[3] There were rumors of the National Guard being called in to arrest Rajneesh.[3] At the same time, the commune was embroiled in a range of legal disputes.[3] Oregon Attorney General David B. Frohnmayer maintained that the city was essentially an arm of a religious organization, and that its incorporation thus violated the principle of separation of church and state. 1000 Friends of Oregon claimed that the city violated state land-use laws. In 1983, a lawsuit was filed by the State of Oregon to invalidate the city's incorporation, and many attempts to expand the city further were legally blocked, prompting followers to attempt to build in nearby Antelope, which was briefly named Rajneesh, when sufficient numbers of Rajneeshees registered to vote there and won a referendum on the subject.

The Rajneeshpuram residents believed that the wider Oregonian community was both bigoted and suffered from religious intolerance.[7] According to Latkin (1992) Rajneesh's followers had made peaceful overtures to the local community when they first arrived in Oregon.[3] As Rajneeshpuram grew in size heightened tension led certain fundamentalist Christian church leaders to denounce Rajneesh, the commune, and his followers.[3] Petitions were circulated aimed at ridding the state of the perceived menace.[3] Letters to state newspapers reviled the Rajneeshees, one of them likening Rajneeshpuram to another Sodom and Gomorrah, another referring to them as a "cancer in our midst."[3] In time, circulars mixing "hunting humor" with dehumanizing characterizations of Rajneeshees began to appear at gun clubs, turkey shoots and other gatherings; one of these, circulated widely over the Northwest, declared "an open season on the central eastern Rajneesh, known locally as the Red Rats or Red Vermin."[8]

As Rajneesh himself did not speak in public during this period and until October 1984 gave few interviews, his secretary and chief spokesperson Ma Anand Sheela (Sheela Silverman) became, for practical purposes, the leader of the commune.[3] She did little to defuse the conflict, employing a crude, caustic and defensive speaking style that exacerbated hostilities and attracted media attention.[3] On September 14, 1985, Sheela and 15 to 20 other top officials abruptly left Rajneeshpuram.[3] The following week, Rajneesh convened press conferences and publicly accused Sheela and her team of having committed crimes within and outside the commune.[3][9] The subsequent criminal investigation, the largest in Oregon history, confirmed that a secretive group had, unbeknownst to both government officials and nearly all Rajneeshpuram residents, engaged in a variety of criminal activities, including the attempted murder of Rajneesh's physician, wiretapping and bugging within the commune and within Rajneesh's home, poisonings of two public officials, and arson.[3][10]

Sheela was extradited from Germany and imprisoned for these crimes, as well as for her role in infecting the salad bars of several restaurants in The Dalles (the county seat of Wasco County) with salmonella, infecting 751 people (including several Wasco County public officials), and resulting in the hospitalization of 45 people. Known as the 1984 Rajneeshee bioterror attack, the incident is regarded as the largest biological warfare attack in the history of the United States. These criminal activities had, according to the Office of the Attorney General, begun in the spring of 1984, three years after the establishment of the commune.[3] Rajneesh himself was accused of immigration violations, to which he entered an Alford plea. As part of his plea bargain, he agreed to leave the United States and eventually returned to Poona, India. His followers left Oregon shortly afterwards.

The legal standing of Rajneeshpuram remained ambiguous. In the church/state suit, Federal Judge Helen J. Frye ruled against Rajneeshpuram in late 1985, a decision that was not contested, since it came too late to be of practical significance.[11] The Oregon courts, however, eventually found in favor of the city, with the Court of Appeals determining in 1986 that incorporation had not violated the state planning system's agricultural land goals.[11] The Oregon Supreme Court ended litigation in 1987, leaving Rajneeshpuram empty and bankrupt, but legal within Oregon law.[11][12]

Dennis R. Washington's firm Washington Construction purchased The Big Muddy Ranch from the state in 1991. Washington attempted to run the ranch for profit, and also unsuccessfully negotiated with the state to turn it into a state park.[13]

In 1996 Washington donated the ranch to Young Life, a Christian youth camp organization. Since 1999 Young Life has operated a summer camp there, first as the WildHorse Canyon Camp, later as the Washington Family Ranch.[13][14]

The Big Muddy Ranch Airport is also located there.[15]

Coordinates: 444954N 1202906W / 44.831667N 120.484928W / 44.831667; -120.484928

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Moksha (Sanskrit: , moka), also called vimoksha, vimukti and mukti,[1] is a term in Jainism, Hinduism and Hindu philosophy which refers to various forms of emancipation, liberation, and release.[2] In its soteriological and eschatological senses, it refers to freedom from sasra, the cycle of death and rebirth. In its epistemological and psychological senses, moksha refers to freedom from ignorance: self-realization and self-knowledge.[4]

In Hindu traditions, moksha is a central concept[5] and the utmost aim to be attained through three paths during human life; these three paths are dharma (virtuous, proper, moral life), artha (material prosperity, income security, means of life), and kama (pleasure, sensuality, emotional fulfillment).[6] Together, these four concepts are called Pururtha in Hinduism.[7]

The concept of moksha is found in Jainism, Buddhism and Hinduism. In some schools of Indian religions, moksha is considered equivalent to and used interchangeably with other terms such as vimoksha, vimukti, kaivalya, apavarga, mukti, nihsreyasa and nirvana.[8] However, terms such as moksha and nirvana differ and mean different states between various schools of Hinduism, Buddhism and Jainism.[9] The term nirvana is more common in Buddhism,[10] while moksha is more prevalent in Hinduism.[11]

Moksha is derived from the root Sanskrit: , muc, which means free, let go, release, liberate.[12][13] In Vedas and early Upanishads, the word Sanskrit: , mucyate[12] appears, which means to be set free or release - such as of a horse from its harness.

The definition and meaning of moksha varies between various schools of Indian religions.[14] Moksha means freedom, liberation; from what and how is where the schools differ.[15] Moksha is also a concept that means liberation from rebirth or sasra. This liberation can be attained while one is on earth (jivanmukti), or eschatologically (karmamukti, videhamukti). Some Indian traditions have emphasized liberation on concrete, ethical action within the world. This liberation is an epistemological transformation that permits one to see the truth and reality behind the fog of ignorance.[web 1]

Moksha has been defined not merely as absence of suffering and release from bondage to sasra, various schools of Hinduism also explain the concept as presence of the state of paripurna-brahmanubhava (the experience of oneness with Brahman, the One Supreme Self), a state of knowledge, peace and bliss.[16] For example, Vivekachudamani - an ancient book on moksha, explains one of many meditative steps on the path to moksha, as:

| ||||

Beyond caste, creed, family or lineage,That which is without name and form, beyond merit and demerit,That which is beyond space, time and sense-objects,You are that, God himself; Meditate this within yourself. ||Verse 254||

Moksha is a concept associated with sasra (birth-rebirth cycle). Samsara originated with religious movements in the first millennium BCE.[web 1] These movements such as Buddhism, Jainism and new schools within Hinduism, saw human life as bondage to a repeated process of rebirth. This bondage to repeated rebirth and life, each life subject to injury, disease and aging, was seen as a cycle of suffering. By release from this cycle, the suffering involved in this cycle also ended. This release was called moksha, nirvana, kaivalya, mukti and other terms in various Indian religious traditions.[18]

Eschatological ideas evolved in Hinduism.[19] In earliest Vedic literature, heaven and hell sufficed soteriological curiosities. Over time, the ancient scholars observed that people vary in the quality of virtuous or sinful life they lead, and began questioning how differences in each persons puya (merit, good deeds) or pp (demerit, sin) as human beings affected their afterlife.[20] This question led to the conception of an afterlife where the person stayed in heaven or hell, in proportion to their merit or demerit, then returned to earth and were reborn, the cycle continuing indefinitely. The rebirth idea ultimately flowered into the ideas of sasra, or transmigration - where ones balance sheet of karma determined ones rebirth. Along with this idea of sasra, the ancient scholars developed the concept of moksha, as a state that released a person from the sasra cycle. Moksha release in eschatological sense in these ancient literature of Hinduism, suggests van Buitenen,[21] comes from self-knowledge and consciousness of oneness of supreme soul.

The meaning of moksha in epistemological and psychological sense has been variously explained by scholars. For example, according to Deutsche, moksha is transcendental consciousness, the perfect state of being, of self-realization, of freedom and of "realizing the whole universe as the Self".[22]

Moksha in Hinduism, suggests Klaus Klostermaier,[23] implies a setting free of hitherto fettered faculties, a removing of obstacles to an unrestricted life, permitting a person to be more truly a person in the full sense; the concept presumes an unused human potential of creativity, compassion and understanding which had been blocked and shut out. Moksha is more than liberation from life-rebirth cycle of suffering (samsara); Vedantic school separates this into two: jivanmukti (liberation in this life) and videhamukti (liberation after death).[24] Moksha in this life includes psychological liberation from adhyasa (fears besetting ones life) and avidya (ignorance or anything that is not true knowledge).[23]

Moksha is, in many schools of Hinduism according to Daniel Ingalls,[15] a state of perfection. The concept was seen as a natural goal beyond dharma. Moksha, in the Epics and ancient literature of Hinduism, is seen as achievable by the same techniques necessary to practice dharma. Self-discipline is the path to dharma, moksha is self-discipline that is so perfect that it becomes unconscious, second nature. Dharma is thus a means to moksha.[25]

Samkhya school of Hinduism, for example, suggests one of the paths to moksha is to magnify one's sattvam.[26][27] To magnify one's sattvam, one must develop oneself where one's sattvam becomes one's instinctive nature. Dharma and moksha were thus understood by many schools of Hinduism as two points of a single journey of life, a journey for which the viaticum was discipline and self training.[27] Over time, these ideas about moksha were challenged.

Dharma and moksha, suggested Nagarjuna in the 2nd century, cannot be goals on the same journey.[28] He pointed to the differences between the world we live in, and the freedom implied in the concept of moksha. They are so different that dharma and moksha could not be intellectually related. Dharma requires worldly thought, moksha is unworldly understanding, a state of bliss. How can the worldly thought process lead to unworldly understanding, asked Nagarjuna?[28] Karl Potter explains the answer to this challenge as one of context and framework, the emergence of broader general principles of understanding from thought processes that are limited in one framework.[29]

Adi Shankara in 8th century AD, like Nagarjuna earlier, examined the difference between the world one lives in and moksha, a state of freedom and release one hopes for.[30] Unlike Nagarjuna, Shankara considers the characteristics between the two. The world one lives in requires action as well as thought; our world, he suggests, is impossible without vyavahara (action and plurality). The world is interconnected, one object works on another, input is transformed into output, change is continuous and everywhere. Moksha, suggests Shankara,[23] is that final perfect, blissful state where there can be no change, where there can be no plurality of states. It has to be a state of thought and consciousness that excludes action.[30] How can action-oriented techniques by which we attain the first three goals of man (kama, artha and dharma) be useful to attain the last goal, namely moksha?

Scholars[31] suggest Shankaras challenge to the concept of moksha parallels those of Plotinus against the Gnostics, with one important difference:[30] Plotinus challenged Gnostics that they have exchanged anthropocentric set of virtues with a theocentric set in pursuit of salvation; Shankara challenged that the concept of moksha implied an exchange of anthropocentric set of virtues (dharma) with a blissful state that has no need for values. Shankara goes on to suggest that anthropocentric virtues suffice.

Vaishnavism is one of the bhakti schools of Hinduism and devoted to the worship of God, that sings his name, anoints his image or idol, and has many sub-schools. Vaishnavas suggest that dharma and moksha cannot be two different or sequential goals or states of life.[32] Instead, they suggest God should be kept in mind constantly to simultaneously achieve dharma and moksha, so constantly that one comes to feel one cannot live without Gods loving presence. This school emphasized love and adoration of God as the path to "moksha" (salvation and release), rather than works and knowledge. Their focus became divine virtues, rather than anthropocentric virtues. Daniel Ingalls[32] calls Vaishnavas position on moksha as similar to Christian position on salvation, and the school whose views on dharma, karma and moksha dominated the initial impressions and colonial era literature on Hinduism, through the works of Thibaut, Max Mller and others.

The concept of moksha appears much later in ancient Indian literature than the concept of dharma. The proto-concept that first appears in the ancient Sanskrit verses and early Upanishads is mucyate, which means freed or released. It is the middle and later Upanishads, such as the Svetasvatara and Maitri, where the word moksha appears and begins becoming an important concept.[15][33]

Kathaka Upanishad,[34] a middle Upanishadic era script dated to be about 2500 years old, is among the earliest expositions about sasra and moksha. In Book I, Section III, the legend of boy Naciketa queries Yama, the lord of death to explain what causes sasra and what leads to liberation.[35] Naciketa inquires: what causes sorrow? Yama explains that suffering and sasra results from a life that is lived absent-mindedly, with impurity, with neither the use of intelligence nor self-examination, where neither mind nor senses are guided by ones atma (soul, self).[36][37] Liberation comes from a life lived with inner purity, alert mind, led by buddhi (reason, intelligence), realization of the Supreme Self (purusha) who dwells in all beings. Kathaka Upanishad asserts knowledge liberates, knowledge is freedom.[38][39] Kathaka Upanishad also explains the role of yoga in personal liberation, moksha.

Svetasvatara Upanishad, another middle era Upanishad written after Kathaka Upanishad, begins with questions such as why is man born, what is the primal cause behind the universe, what causes joy and sorrow in life?[40] It then examines the various theories, that were then existing, about sasra and release from bondage. Svetasvatara claims[41] bondage results from ignorance, illusion or delusion; deliverance comes from knowledge. The Supreme Being dwells in every being, he is the primal cause, he is the eternal law, he is the essence of everything, he is nature, he is not a separate entity. Liberation comes to those who know Supreme Being is present as the Universal Spirit and Principle, just as they know butter is present in milk. Such realization, claims Svetasvatara, come from self-knowledge and self-discipline; and this knowledge and realization is liberation from transmigration, the final goal of the Upanishad.[42]

Starting with the middle Upanishad era, moksha - or equivalent terms such as mukti and kaivalya - is a major theme in many Upanishads. For example, Sarasvati Rahasya Upanishad, one of several Upanishads of the bhakti school of Hinduism, starts out with prayers to Goddess Sarasvati. She is the Hindu goddess of knowledge, learning and creative arts;[43] her name is a compound word of sara[44] and sva,[45] meaning "essence of self". After the prayer verses, the Upanishad inquires about the secret to freedom and liberation (mukti). Sarasvatis reply in the Upanishad is:

It was through me the Creator himself gained liberating knowledge,I am being, consciousness, bliss, eternal freedom: unsullied, unlimited, unending.My perfect consciousness shines your world, like a beautiful face in a soiled mirror,Seeing that reflection I wish myself you, an individual soul, as if I could be finite!

A finite soul, an infinite Goddess - these are false concepts,in the minds of those unacquainted with truth,No space, my loving devotee, exists between your self and my self,Know this and you are free. This is the secret wisdom.

The concept of moksha, according to Daniel Ingalls,[15] represented one of many expansions in Hindu Vedic ideas of life and afterlife. In the Vedas, there were three stages of life: studentship, householdship and retirement. During the Upanishadic era, Hinduism expanded this to include a fourth stage of life: complete abandonment. In Vedic literature, there are three modes of experience: waking, dream and deep sleep. The Upanishadic era expanded it to include turiyam - the stage beyond deep sleep. The Vedas suggest three goals of man: kama, artha and dharma. To these, the Upanishadic era added moksha.[15]

The acceptance of the concept of moksha in some schools of Hindu philosophy was slow. These refused to recognize moksha for centuries, considering it irrelevant.[15] The Mimamsa school, for example, denied the goal and relevance of moksha well into the 8th century AD, until the arrival of a Mimamsa scholar named Kumarila.[47] Instead of moksha, Mimamsa school of Hinduism considered the concept of heaven as sufficient to answer the question: what lay beyond this world after death. Other schools of Hinduism, over time, accepted the Moksha concept and refined it over time.[15]

It is unclear when the core ideas of samsara and moksha were developed in ancient India. Patrick Olivelle suggests these ideas likely originated with new religious movements in the first millennium BCE.[web 1] Mukti and moksha ideas, suggests J. A. B. van Buitenen,[21] seem traceable to yogis in Hinduism, with long hair, who chose to live on the fringes of society, given to self-induced states of intoxication and ecstasy, possibly accepted as medicine men and "sadhus" by the ancient Indian society.[15] Moksha to these early concept developers, was the abandonment of the established order, not in favor of anarchy, but in favor of self-realization, to achieve release from this world.[48]

In its historical development, the concept of moksha appears in three forms: Vedic, yogic and bhakti. In the Vedic period, moksha was ritualistic.[21] Moka was claimed to result from properly completed rituals such as those before Agni - the fire deity. The significance of these rituals was to reproduce and recite the cosmic creation event described in the Vedas; the description of knowledge on different levels - adhilokam, adhibhutam, adhiyajnam, adhyatmam - helped the individual transcend to moksa. Knowledge was the means, the ritual its application. By the middle to late Upanishadic period, the emphasis shifted to knowledge, and ritual activities were considered irrelevant to the attainment of moksha.[50] Yogic moksha[21][51] replaced Vedic rituals with personal development and meditation, with hierarchical creation of the ultimate knowledge in self as the path to moksha. Yogic moksha principles were accepted in many other schools of Hinduism, albeit with differences. For example, Adi Shankara in his book on moksha suggests:

| || ||

By reflection, reasoning and instructions of teachers, the truth is known,Not by ablutions, not by making donations, nor by performing hundreds of breath control exercises. || Verse 13 ||

Bhakti moksha created the third historical path, where neither rituals nor meditative self-development were the way, rather it was inspired by constant love and contemplation of God, which over time results in a perfect union with God.[21] Some Bhakti schools evolved their ideas where God became the means and the end, transcending moksha; the fruit of bhakti is bhakti itself.[53] In the history of Indian religious traditions, additional ideas and paths to moksha beyond these three, appeared over time.[54]

The words moksha, nirvana (nibbana) and kaivalya are sometimes used synonymously,[55] because they all refer to the state that liberates a person from all causes of sorrow and suffering.[56][57] However, in modern era literature, these concepts have different premises in different religions.[9] Nirvana, a concept common in Buddhism, is a state of realization that there is no self (no soul) and Emptiness; while moksha, a concept common in many schools of Hinduism, is acceptance of Self (soul), realization of liberating knowledge, the consciousness of Oneness with Brahman, all existence and understanding the whole universe as the Self.[58][59] Nirvana starts with the premise that there is no Self, moksha on the other hand, starts with the premise that everything is the Self; there is no consciousness in the state of nirvana, but everything is One unified consciousness in the state of moksha.[58]

Kaivalya, a concept akin to moksha, rather than nirvana, is found in some schools of Hinduism such as the Yoga school. Kaivalya is the realization of aloofness with liberating knowledge of ones self and union with the spiritual universe. For example, Patanjalis Yoga Sutra suggests:

, |

After the dissolution of avidya (ignorance),comes removal of communion with material world,this is the path to Kaivalyam.

Nirvana and moksha, in all traditions, represents a state of being in ultimate reality and perfection, but described in a very different way. Some scholars, states Jayatilleke, assert that the Nirvana of Buddhism is same as the Brahman in Hinduism, a view other scholars and he disagree with.[61] Buddhism rejects the idea of Brahman, and the metaphysical ideas about soul (atman) are also rejected by Buddhism, while those ideas are essential to moksha in Hinduism.[62] In Buddhism, nirvana is 'blowing out' or 'extinction'.[63] In Hinduism, moksha is 'identity or oneness with Brahman'.[59] Realization of anatta (anatman) is essential to Buddhist nirvana.[64][65][66] Realization of atman (atta) is essential to Hindu moksha.[65][67][68]

Ancient literature of different schools of Hinduism sometimes use different phrases for moksha. For example, Keval jnana or kaivalya ("state of Absolute"), Apavarga, Nihsreyasa, Paramapada, Brahmabhava, Brahmajnana and Brahmi sthiti. Modern literature additionally uses the Buddhist term nirvana interchangeably with moksha of Hinduism.[57][58] There is difference between these ideas, as explained elsewhere in this article, but they are all soteriological concepts of various Indian religious traditions.

The six major orthodox schools of Hinduism have had a historic debate, and disagree over whether moksha can be achieved in this life, or only after this life.[69] Many of the 108 Upanishads discuss amongst other things moksha. These discussions show the differences between the schools of Hinduism, a lack of consensus, with a few attempting to conflate the contrasting perspectives between various schools.[70] For example, freedom and deliverance from birth-rebirth, argues Maitrayana Upanishad, comes neither from the Vedanta schools doctrine (the knowledge of ones own Self as the Supreme Soul) nor from the Samkhya schools doctrine (distinction of the Purusha from what one is not), but from Vedic studies, observance of the Svadharma (personal duties), sticking to Asramas (stages of life).[71]

The six major orthodox schools of Hindu philosophy offer the following views on moksha, each for their own reasons: the Nyaya, Vaisesika and Mimamsa schools of Hinduism consider moksha as possible only after death.[69][72] Samkhya and Yoga schools consider moksha as possible in this life. In Vedanta school, the Advaita sub-school concludes moksha is possible in this life,[69] while Dvaita and Visistadvaita sub-schools of Vedanta tradition believes that moksha is a continuous event, one assisted by loving devotion to God, that extends from this life to post-mortem. Beyond these six orthodox schools, some heterodox schools of Hindu tradition, such as Carvaka, deny there is a soul or after life moksha.[73]

Both Smkhya and Yoga systems of religious thought are mokshastras, suggests Knut Jacobsen, they are systems of salvific liberation and release.[74] Smkhya is a system of interpretation, primarily a theory about the world. Yoga is both a theory and a practice. Yoga gained wide acceptance in ancient India, its ideas and practices became part of many religious schools in Hinduism, including those that were very different from Smkhya. The eight limbs of yoga can be interpreted as a way to liberation (moksha).[74][75]

In Smkhya literature, liberation is commonly referred to as kaivalya. In this school, kaivalya means the realization of purusa, the principle of consciousness, as independent from mind and body, as different from prakrti. Like many schools of Hinduism, in Smkhya and Yoga schools, the emphasis is on the attainment of knowledge, vidy or jna, as necessary for salvific liberation, moksha.[74][76] Yogas purpose is then seen as a means to remove the avidy - that is, ignorance or misleading/incorrect knowledge about one self and the universe. It seeks to end ordinary reflexive awareness (cittavrtti nirodhah) with deeper, purer and holistic awareness (asamprjta samdhi).[75][77] Yoga, during the pursuit of moksha, encourages practice (abhysa) with detachment (vairgya), which over time leads to deep concentration (samdhi). Detachment means withdrawal from outer world and calming of mind, while practice means the application of effort over time. Such steps are claimed by Yoga school as leading to samdhi, a state of deep awareness, release and bliss called kaivalya.[74][76]

Three of four paths of spirituality in Hinduism. Each path suggests a different way to moksha.

Yoga, or mrga, in Hinduism is widely classified into four spiritual practices.[78] The first mrga is Jna Yoga, the way of knowledge. The second mrga is Bhakti Yoga, the way of loving devotion to God. The third mrga is Karma Yoga, the way of works. The fourth mrga is Rja Yoga, the way of contemplation and meditation. These mrgas are part of different schools in Hinduism, and their definition and methods to moksha.[79] For example, the Advaita Vedanta school relies on Jna Yoga in its teachings of moksha.[80]

The three main sub-schools in Vedanta school of Hinduism - Advaita Vedanta, Vishistadvaita and Dvaita - each have their own views about moksha.

The Vedantic school of Hinduism suggests the first step towards moka begins with mumuksutva, that is desire of liberation.[23] This takes the form of questions about self, what is true, why do things or events make us happy or cause suffering, and so on. This longing for liberating knowledge is assisted by, claims Adi Shankara of Advaita Vedanta,[81] guru (teacher), study of historical knowledge and viveka (critical thinking). Shankara cautions that the guru and historic knowledge may be distorted, so traditions and historical assumptions must be questioned by the individual seeking moksha. Those who are on their path to moksha (samnyasin), suggests Klaus Klostermaier, are quintessentially free individuals, without craving for anything in the worldly life, thus are neither dominated by, nor dominating anyone else.[23]

Vivekachudamani, which literally means "Crown Jewel of Discriminatory Reasoning", is a book devoted to moksa in Vedanta philosophy. It explains what behaviors and pursuits lead to moksha, as well what actions and assumptions hinder moksha. The four essential conditions, according to Vivekachudamani, before one can commence on the path of moksha include (1) vivekah (discrimination, critical reasoning) between everlasting principles and fleeting world; (2) viragah (indifference, lack of craving) for material rewards; (3) samah (calmness of mind), and (4) damah (self restraint, temperance).[82] The Brahmasutrabhasya adds to the above four requirements, the following: uparati (lack of bias, dispassion), titiksa (endurance, patience), sraddha (faith) and samadhana (intentness, commitment).[80]

The Advaita tradition considers moksha achievable by removing avidya (ignorance). Moksha is seen as a final release from illusion, and through knowledge (anubhava) of one's own fundamental nature, which is Satcitananda.[83][note 1] Advaita holds there is no being/non-being distinction between Atman, Brahman, and Paramatman. The knowledge of Brahman leads to moksha,[86] where Brahman is described as that which is the origin and end of all things, the universal principle behind and at source of everything that exists, consciousness that pervades everything and everyone.[87] Advaita Vedanta emphasizes Jnana Yoga as the means of achieving moksha.[80] Bliss, claims this school, is the fruit of knowledge (vidya) and work (karma).[88]

The Dvaita (dualism) traditions define moksha as the loving, eternal union with God (Vishnu) and considered the highest perfection of existence. Dvaita schools suggest every soul encounters liberation differently.[89] Dualist schools (e.g. Vaishnava) see God as the object of love, for example, a personified monotheistic conception of Shiva or Vishnu. By immersing oneself in the love of God, one's karmas slough off, one's illusions decay, and truth is lived. Both the worshiped and worshiper gradually lose their illusory sense of separation and only One beyond all names remains. This is salvation to dualist schools of Hinduism. Dvaita Vedanta emphasizes Bhakti Yoga as the means of achieving moksha.[90]

The Vishistadvaita tradition, led by Ramanuja, defines avidya and moksha differently from the Advaita tradition. To Ramanuja, avidya is a focus on the self, and vidya is a focus on a loving god. The Vishistadvaita school argues that other schools of Hinduism create a false sense of agency in individuals, which makes the individual think oneself as potential or self-realized god. Such ideas, claims Ramanuja, decay to materialism, hedonism and self worship. Individuals forget Ishvara (God). Mukti, to Vishistadvaita school, is release from such avidya, towards the intuition and eternal union with God (Vishnu).[91]

Among the Samkhya, Yoga and Vedanta schools of Hinduism, liberation and freedom reached within ones life is referred to as jivanmukti, and the individual who has experienced this state is called jivanmukta (self-realized person).[92] Dozens of Upanishads, including those from middle Upanishadic period, mention or describe the state of liberation, jivanmukti.[93][94] Some contrast jivanmukti with videhamukti (moksha from samsara after death).[95] Jivanmukti is a state that transforms the nature, attributes and behaviors of an individual, claim these ancient texts of Hindu philosophy. For example, according to Naradaparivrajaka Upanishad, the liberated individual shows attributes such as:[96]

Balinese Hinduism incorporates moksha as one of five tattwas. The other four are: brahman (the one supreme god head, not to be confused with Brahmin), atma (soul or spirit), karma (actions and reciprocity, causality), samsara (principle of rebirth, reincarnation). Moksha, in Balinese Hindu belief, is the possibility of unity with the divine; it is sometimes referred to as nirwana.[98][99]

In Buddhism the most common term for liberation is Nirvana (Pali: Nibbana).[100][citation needed] It literally means blowing out, "quenching", or becoming extinguished.[101] This Buddhist concept is intimately tied as in later Hinduism and Jainism, states Steven Collins, to the ancient Indian idea of the world of rebirth and redeath.[102]

In Theravada Buddhism moksha is attained with nirvana, which ends the cycle of Dukkha and rebirth in the six realms of Sasra (Buddhism).[103][note 2] It is part of the Four Noble Truths doctrine of Buddhism, which plays an essential role in Theravada Buddhism.[109] Nirvana has been described in Buddhist texts in a manner similar to other Indian religions, as the state of complete liberation, enlightenment, highest happiness, bliss, fearless, freedom, dukkha-less, permanence, non-dependent origination, unfathomable, indescribable.[110][111] It has also been described as a state of release marked by "emptiness" and realization of non-Self.[112][113][114] Such descriptions, states Peter Harvey, are contested by scholars because nirvana in Buddhism is ultimately described as a state of "stopped consciousness (blown out), but one that is not non-existent", and "it seems impossible to imagine what awareness devoid of any object would be like".[103]

In Jainism, moksha and nirvana are one and the same.[57][116] Jaina texts sometimes use the term Kevalya, and call the liberated soul as Kevalin.[117] As with all Indian religions, moksha is the ultimate spiritual goal in Jainism. It defines moksha as the spiritual release from all karma.[117]

Jainism is a Sramanic non-theistic philosophy, that like Hinduism and unlike Buddhism, believes in a metaphysical permanent self or soul often termed Jiva. Jaina believe that this soul is what transmigrates from one being to another at the time of death. The moksa state is attained when a soul (atman) is liberated from the cycles of rebirths and redeaths (Sasra), is at the apex, is omniscient, remains there eternally, and is known as a Siddha. It is in Jainism, believed to be a stage beyond enlightenment and ethical perfection, states Paul Dundas, because they can perform physical and mental activities such as teach, without accruing karma that leads to rebirth.[117]

Jaina traditions believe that there exist Abhavya (incapable), or a class of souls that can never attain moksha (liberation).[117] The Abhavya state of soul is entered after an intentional and shockingly evil act, but Jaina texts also polemically applied Abhavya condition to those who belonged to a competing ancient Indian tradition called jvika.[117] A male human being is considered closest to the apex of moksha, with the potential to achieve liberation, particularly through asceticism. The ability of women to attain moksha has been historically debated, and the sub-traditions with Jainism have disagreed. In the Digambra tradition of Jainism, women must live an ethical life and gain karmic merit, to be reborn as a man, because only males can achieve spiritual liberation;[121][122] in contrast, the Shvetambara tradition has believed that women too can attain moksha just like men.[122][123][124]

The Sikh concept of mukti (moksha) is similar to other Indian religions, and refers to spiritual liberation.[125] It is described in Sikhism as the state that breaks the cycle of rebirths.[125] Mukti is obtained according to Sikhism, states Singha, through "God's grace".[126] According to the teachings in the Sikh scripture Guru Granth Sahib, the devotion to God is viewed as more important than the desire for Mukti.[126]

I desire neither worldly power nor liberation. I desire nothing but seeing the Lord.Brahma, Shiva, the Siddhas, the silent sages and Indra - I seek only the Blessed Vision of my Lord and Master's Darshan.I have come, helpless, to Your Door, O Lord Master; I am exhausted - I seek the Sanctuary of the Saints.Says Nanak, I have met my Enticing Lord God; my mind is cooled and soothed - it blossoms forth in joy.

Sikhism recommends Naam Simran as the way to mukti, which is meditating and repeating the Naam (names of God).[125][126]

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Moksha - Wikipedia

When most adults think about exercise, they imagine working out in the gym, runningon a treadmill, or lifting weights.

But for kids, exercise means playing and being physically active. Kids exercise when they have gym class at school, during recess, at dance class orsoccer practice, while riding bikes, or when playing tag.

Everyone can benefit from regular exercise. Kids who are active will:

Besides enjoying the health benefits of regular exercise, kids who are physically fit sleep better. They're also better able to handle physical and emotional challenges from running to catch a bus to studying for a test.

If you've ever watched kids on a playground, you've seen the three elements of fitness in action when they:

Parents should encourage their kids to do a variety of activities so that they can work on all three elements.

Endurance develops when kids regularly get aerobic activity. During aerobic exercise, the heart beats faster and a person breathes harder. When done regularly and for extended periods of time, aerobic activity strengthens the heart and improves the body's ability to deliver oxygen to all its cells.

Aerobic exercise can be fun for both adults and kids. Aerobic activities include:

Improving strength doesn't have to mean lifting weights. Instead, kids can do push-ups, stomach crunches, pull-ups, and other exercises to help tone and strengthen muscles. They also improve their strength when they climb, do a handstand, or wrestle.

Stretching exercises help improve flexibility, allowing muscles and joints to bend and move easily through their full range of motion. Kids get chances every day to stretch when they reach fora toy, practice a split, or do acartwheel.

Being overweight or obese in childhoodhas become a serious problem. Many things add tothisepidemic, but a big part of it is that kids are becoming more sedentary. In other words, they're sitting around a lot more than they used to.

Kids and teens now spend hours every day in front of a screen (TVs, smartphones, tablets, and other devices)looking at a variety of media (TV shows, videos, movies, games). Too much screen time and not enough physical activity add to the problem of childhood obesity.

One of the best ways to get kids to be more active is to limit the amount of time spent in sedentary activities, especially watching TV or other screens. The American Academy of Pediatrics (AAP) recommends parents:

Parents should make sure that their kids get enough exercise. So, how much is enough? Kids and teens should get 60 minutes or more of moderate to vigorous physical activity daily.

The National Association for Sport and Physical Education (NASPE) offers these activity guidelines for infants, toddlers, and preschoolers:

Age

Minimum Daily Activity

Comments

Infant

No specific requirements

Physical activity should encourage motor development

Toddler

1 hours

30 minutes planned physical activity AND 60 minutes unstructured physical activity (free play)

Preschooler

2 hours

60 minutes planned physical activity AND 60 minutes unstructured physical activity (free play)

School age

1 hour or more

Break up into bouts of 15 minutes or more

Infants and young children should not be inactive for long periods of time no more than 1 hour unless they're sleeping. And school-age children should not be inactive for periods longer than 2 hours.

Combining regular physical activity with a healthy diet is the key to a healthy lifestyle.

Here are some tips for raising fit kids:

Date reviewed: December 2016

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Kids and Exercise

Personal coaching - or 'life coaching' as it is commonly described and promoted - is a quite recent area of learning and development.

Life coaching can be effective in many situations, for example in helping a person's career direction and development, or for personal fulfillment or life change more generally.

Life coaching, or becoming a personal coach is also a career opportunity in itself that interests many people from a wide variety of backgrounds.

In recent years a big industry has grown under the heading of 'life coaching'. For this reason the term 'life coaching' appears widely in related marketing and publicity, which can create a perception that 'life coaching' is in some way quite different from other forms of personal coaching. In fact the term 'personal coaching' can be equally descriptive of what 'life coaching' entails: many personal coaches have capabilities which match those of 'life coaches', and many clients of personal coaches experience exactly the same coaching effects as in the 'life coaching' industry.

Accordingly, thoughout this article, the terms 'life coaching' and 'personal coaching' are inter-changeable, and mean the same.

Life coaching/personal coaching is interesting from the standpoint ofbeing coached, and alsobecoming a coach. This article aims to cover both angles.

Life coaching and personal coaching are interchangeable terms - they mean the same.

Life coaching aims todraws outa person's potential rather than puts in aims and knowledge from outside.

Itdevelopsrather than imposes.

Itreflectsrather than directs.

Effective life coaching or personal coaching is a form ofchange facilitation- itenablespeople, rather than trains them.

Life coaching isreactiveandflexible- it allows forpersonal transitionon anindividual basis.

Coaching of this sort makes no assumptions - it's not judgmental, nor is it prescriptive or instructional.

Empathyis central to the coaching process.

Good personal coaching seeks to help the other person's understanding of himself or herself.

Life coaching is rather like a brand or label of the life coaching industry, but it potentially covers virtually every aspect of personal development that an individual might aspire to - for career direction and development, management, executive and leadership, business start-up and entrepreneurialism, life skills, personal fulfilment, life-balance, and the aquisition of specific skills or knowledge.

Life coaching can be this adaptable because it is not concerned with delivery and specilaised training - it focuses on enablement and reflection, so that the individual decides and discovers their required progression themselves.

People use life coaches and personal coaches for various reasons, for example:

sounding board

career help

career direction

Coaching is about getting the very best out of someone and enabling them to make decisions that will improve their life. Coaches are hired for very many different and diverse reasons, for example: to climb the career ladder faster; to feel more fulfilled at work; to improve relationships with family and partners; to learn parenting skills that benefit both the child and parent; to gain a spiritual meaning to life, or a desire to 'get sorted'.

The profession is growing and coaching is becoming widely acknowledged also because people realise just how effective coaching is. Coaching is a relatively new and different profession - different to psychology, counselling or therapy. The big difference between coaching and these professions is that coaching doesn't claim to have the answers. A coach's job is not to go over old ground, be past-orientated or to force-feed information, but to work with clientsto help them find the answers themselves.

Also, when a person experiences being coached, their motivation comes from working with a coach who is him/herself an upbeat, positive role model. In this way coaching is a unique way of developing people. Coaches agree that helping clients to reach their full potential through this approach produces great satisfaction.

Many people enter the life coaching profession having been coached first, enjoying and benefiting from the experience, and feeling inspired to help others in a similar manner.

Life coaching offers a potentially rewarding additional or alternative career to people of all sorts.

Whatever the reasons for people deciding to work with coaches; whatever the type of coaching given, and whatever results clients seek from coaching, a common feature in all coaching relationship is thatcoaching is a two-way process.

The two-way partnership is a main attraction for people to coaching. Both coach and client benefit. Personal development for the coach is a huge aspect of learning coaching and all coaches find that they themselves grow yourself, before starting to help others to do the same.

An excellent coach finds out new things about themselves and is on a continuous learning journey. Indeed, becoming a coach means a lifelong quest for personal excellence. For many this quest is the motivation to become a coach in the first place.

Helping clients discover where they want to go and helping them to get there is now a proven methodology, which is fuelling the increasing popularity of professional coaching.

Significantly, good coaches are never motivated entirely by money. The very nature of coaching means that it's a profession that is centered around 'making a difference' and helping people. Focusing mainly on making money generally leads to a lack of concern for the client, with the result that the client exits the relationship, not surprisingly. Happily, coaches who enter the profession chiefly for financial gain leave coaching quickly - which helps to maintain the integrity of the coaching professional reputation.

Common factors and reasons for coaches entering the profession:

Coaching entails helping yourself grow and become more self aware, at the same time, helping others to overcome problems in their lives.

Interestingly, most life coaching and personal coaching is conducted on the telephone. Many coaches never actually meet their clients. For several reasons coaching is just as effective over the telephone as it is face-to-face. In fact, many clients prefer to speak over the telephone. This makes the process very convenient for both coach and client, and it offers greater flexibility for people with a busy lifestyle. Coaching using the telephone offers other obvious advantages:

A coaching session is typically thirty minutes and rarely longer than an hour.

Being self-employed has its advantages in any area of business. Having the luxury to choose the hours you work, where you work and how much to charge for your service is a huge motivation for anyone considering joining the profession.

Coaches can choose how many clients they want - one client, or twenty.

And there are no overheads involved - working from home is a big incentive for people who want to enter the coaching profession.

The flexibility of the coaching role, along with the rewarding aspects of the job, is likely to ensure that coaching and the number of practising coaches grows considerably in coming years.

Coaching, as well as being hugely satisfying, a means of personal development and very flexible, is also financially rewarding. Clients value and benefit from the support and are therefore happy to pay for it.

Coaches are attracted into the profession because it gives them:

Little can compare to really making a difference in another person's life.

The ability to help people make lasting, positive changes in their lives is very special. Good coaches have this very special ability, and it is therefore no wonder that people are attracted to the coaching role.

Typical motivations for becoming a coach are explained in this example:

"It's a wonderful experience when a client makes a breakthrough, has a 'light bulb moment' and takes action on something they have been putting off for a long time. It's a fantastic feeling for both me and them." (Pam Lidford, a UK-based qualified coach and trainer)

On a day-to-day basis, coaches face many challenges. Coaching is an ongoing process, a method of continuous development and a significant learning experience for coaches and clients, so it's important to learn from 'mistakes'

The key to this is realising that these aren't 'mistakes' or failings in the first place.

What many people regard as mistakes are lessons, experiences, and opportunities to learn and develop.

Cherie Carter-Scott in her book'If Life Is Game, These Are The Rules'has some helpful things to say about mistakes and learning. So does Don Miguel Ruiz in his book'The Four Agreements'. See also theinspirational quotes, many of which help to approach mistakes and learning experiences positively. Perhaps one of the most powerful examples is "What does not kill us makes us stronger." (attributed to Friedrich Nietzsche, based on his words: "Out of life's school of war: What does not destroy me, makes me stronger." from The Twilight of the Idols, 1899).

A coach must demonstrate resourcefulness and help people to see that if they think they have failed in the past, this bears no bearing to what they can do in the future.

John Cassidy-Rice is a qualified coach who has been working in personal development for many years. He explains typical challenges that coaches can face:

"Failure is only measured by time. If you look at the bigger picture, it's the 'failures' in our life that can actually turn out to be our greatest successes. What we learn from failure is invaluable. To give an example, when a football team loses an important match, they may regard themselves as failures; it's a natural thought process to go through. However, if they take it one match at a time, and look at where they went wrong in the game, and indeed, how they can improve for the next one, it means that these mistakes won't be made again - and they'll be successful in the future games they play. It can be a challenge to remove the 'failure' thought from clients. And showing them that it doesn't mean they can't achieve success in the future."

Listening skills, and resisting the urge to give advice are key attributes and methods of successful coaching, and central to truly helping people find their own direction and solutions.

Listening is the most important ability and behaviour of a coach. This takes patience, tolerance and practice, especially in order to develop real empathic listening techniques. See the section onempathy, which explains more about the different types of listening.

Communicating fully and expertly is a quality that most good coaches will possess. Many coaches draw on the techniques and principles of Neuro-Linguistic Programming to assimilate and master these important communicating capabilities.

Understanding the client's needs is also pivotal to the coach-client relationship, and a prerequisite for avoiding difficulties in the relationship and coaching support process.

It is essential that coachescoachand do not give advice. There's a huge difference between coaching and advising:

Coaching is centred around the client; whereas advising tends to be based on the beliefs, values and opinions of the advisor. In this respect a coach is most certainly not an advisor. The coach's role, and the coaching concept, is to help the other person find their own solutions, not to have them follow an advisor's recommendations or suggestions. This is a fundamental principle.

Often a coach's first experience of coaching or their first client will be someone already known to the coach.

Many other coaching relationships will result from recommendations or referrals by clients' or from past clients.

Integrity and trust are significant factors in successful coaching relationships, so it is logical that personal referrals and introductions are at the start of many coach-client relationships.

It is a fact that most coaches are recommended by existing or past clients.

Aside from this, coaches can and do market their services like any other professional provider, using a variety of appropriate methods, including internet websites, directories, brochures and leaflets. Many coaches offer free trial sessions.

Publicity from various media also helps to spread the word, and promote the reputations and availability of many coaches. Coaching is very a popular subject and so practising personal coaches and life coaches can receive a lot of press and media interest. Coaches are seen by the public as having special skills that not everyone has - so it's not unusual to see coaches being interviewed on local radio or asked for their advice in newspaper articles, etc.

The reputation of coaching is growing along with the use of the concept - and coaching is becoming increasingly associated with modern recognised requirements for success in life, work, business and organizations, notably the qualities of excellence, integrity, humanity and facilitative learning (as distinct from traditional 'training')

As previously stated, coaching is increasingly sub-dividing into specialist and new applications. There is already a considerable coaching presence and influence in the following areas:

In the future coaching is likely to incorporate and attract skills, resources and new coaches from many different areas, such as: teaching, human resources, training, healthcare and nursing, the armed forces, the police, counselling and therapy, etc.

Scientific research will improve cognisance throughout the profession, the processes performed and the reputation of coaches themselves. We will progressively understand more about why coaching works so well, and more about human behaviour and human response in the coaching context.

There will be a clearer definition, understanding and acceptance of life coaching and personal coaching, and its role in helping people to reach their goals.

Just as coaching is not the same as advising, so neither is coaching the same as consultancy. Coaching and consultancy are two very different disciplines, with different methods and aims.

Significantly, a consultant is a specialist in his or her field; whereasa coach is a specialist in coaching, and need not be a specialist in any other field.

That is not to say coaches do not benefit from having expertise in a particular field, in fact approaching coaching from a particular expertise or niche is becoming more prevalent among newly-trained coaches.

There will always be a demand for good coaches. And because coaching skills are so transferable, the coaching capability is hugely valuable for all sorts of other jobs and roles.

The very nature of coaching means that coaches will recommend it as a career. Coaches are passionate about what they do and want to 'spread the word' about the benefits of coaching from both the coach's and the client's perspective. Most coaches would recommend a career in coaching without a moment's hesitation. Helping people to be the very best they can be, touching people's lives, as well as guiding them to help them reach their goals provides immense job satisfaction. Coaching is a relatively young skill and service area and yet in recent years its growth is only exceeded by that of IT.

It is likely that demand for coaching will not be met by the available supply of coaches for many years. Compare this with management consultancy, which has been established as a service area for many decades, and is relatively well-supplied with management consultants.

Compared to established professional services, such as management consultancy, training, accountancy, legal services, etc., coaching is a much newer discipline. Coaching is fast growing and still relatively under-supplied, which is why many people are attracted to learn how to coach, either to become coaching professionals, or to add coaching skills to their existing role capabilities.

People seeking new career direction, or seeking to add new skills to an existing professional service capability are increasingly turning to coaching.

Coaching is unlike training, consultancy, advising, or providing a professional service in which work is completed on behalf of a client. The qualities required for good coaching are different to those found in these other other disciplines too:

In coaching, listening is more important than talking. By listening, people can be helped to overcome their fears, be offered complete objectivity and given undivided attention and unparalleled support. This leads to the intuitive questioning that allows the client to explore what is going on for themselves.

Coaching is a two-way process. While listening is crucial, so is being able to interpret and reflect back, in ways that remove barriers, pre-conceptions, bias, and negativity. Communicating well enables trust and meaningful understanding on both sides.

Coaches are able to communicate feeling and meaning, as well as content - there is a huge difference. Communicating with no personal agenda, and without judging or influencing, are essential aspects of the communicating process, especially when dealing with people's personal anxieties, hopes and dreams.

Good coaching uses communication not to give the client the answers, but to help the clients find their answers for themselves.

A coach's ability to build rapport with people is vital. Normally such an ability stems from a desire to help people, which all coaches tend to possess. Rapport-building is made far easier in coaching compared to other services because the coach's only focus is the client. When a coach supports a person in this way it quite naturally accelerates the rapport-building process.

Coaches motivate and inspire people. This ability to do this lies within us all. It is borne of a desire to help and support. People who feel ready to help others are normally able to motivate and inspire. When someone receives attention and personal investment from a coach towards their well-being and development, such as happens in the coaching relationship, this is in itself very motivational and inspirational.

Coaching patterns vary; people's needs are different, circumstances and timings are unpredictable, so coaching relationships do not follow a single set formula. Remembering that everyone is different and has different needs is an essential part of being a coach. Ultimately, everyone is human - so coaches take human emotions and feelings into account.

And coaching is client-led - which means that these emotions have to be tapped into from the very beginning of the coaching process. So, having the flexibility to react to people's differences, along with the curiosity and interest to understand fundamental issues in people's lives, are also crucial in coaching.

The coach's curiosity enables the client's journey to be full and far-reaching; both coach and client are often surprised at how expectations are exceeded, and how much people grow.

All this does take some courage - coaches generally have a strong belief in themselves, a strong determination to do the best they can for their clients, and a belief, or faith that inherently people are capable of reaching goals themselves.

Typically good coaches will use and follow these principles:

Life coaches and personal coaches come from all kinds of backgrounds and professions. Not surprisingly, coaches tend to like people, and many coaches come from 'people' and 'caring' professions.

Coaches come from backgrounds as varied as these, and the list is certainly not exhaustive:

And many people on business, institutions, management, and organisations of all sorts learn how to become coaches so as to enrich their existing roles with the very special skills, methodologies and philosophies that coaching entails.

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Coaching - life coaching and personal coaching - Businessballs