Welcome to Powerflow Yoga Clifton

Powerflow Yoga Clifton (PFY Clifton) is located at 1288 Van Houten Ave. Were right next door to our friends at The Barrow House and just a few moments away from Montclair State University. There is free parking available in our lot out front or in the parking lot behind the restaurant next door.

If you have any questions, please direct them to PFY Clifton studio manager Kayla Negron.

Take a look at our class schedule to see when you can take class from your favorite yoga teachers. While you dont need to pre-register for your next yoga class, it is encouraged. If you cant make it, no worries. We wont charge you.

If youre new to PFY Clifton, your first week of yoga is free! Sign up for your free week today.

For more information on how to prepare for your first class, click here.

Our studios come fully equipped with everything you need to enjoy your yoga class. You can rent our Jade and Manduka yoga mats for $2, and we provide our students with blocks, straps and hand towels free of charge. Our changing rooms, bathrooms and showers are available for your use, but please bring your own shower towel.

Dont miss our beautiful retail section, which is stocked with the hottest yoga clothes and accessories from your favorite brands like Spiritual Gangster, Swell, Emily Hsu, K. Deer and more. You can purchase our bottled water for $2, or bring your own bottle and fill it up for free with our purified water coolers.Want to work at Powerflow Yoga Clifton? Send us an email or click here for more information.

Powerflow Yoga is not responsible for lost or stolen items.

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University Hospitals Connor Integrative Health Network offers customized yoga therapy consultations. The practice of yoga can offer many health benefits, such as reduced stress, increased fitness and management of chronic conditions.

Though yoga has become an extremely popular and even trendy form of exercise in the U.S., the practice of yoga originated in India, and has existed for thousands of years. Today, yoga is considered a mind-body form of complementary|integrative medicine. Yoga brings together physical and mental disciplines to achieve peacefulness of body and mind, as well as increased strength, flexibility, balance and coordination.

Yoga has many styles, forms and intensities. Hatha yoga is one of the most common styles, and some beginners find it easier to practice because of its slower pace and easier movements, though most people can benefit from any style of yoga.

The core components of most yoga classes are:

The potential health benefits of yoga are numerous and include:

While not a cure, yoga can help some health conditions when combined with standard treatment, or can be an enjoyable supplement to a regular fitness routine.

Yogas therapeutic benefits are currently being studied by the National Center for Complementary and Alternative Medicine. NCCAM is investigating yogas effects on many conditions, including:

Individual yoga therapy consultations are offered for those who desire a customized yoga practice developed especially for them.

To schedule an appoinment, call 216-285-4070.

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Yoga Therapy | UH Connor Integrative Medicine Network ...

Friedrich Wilhelm Nietzsche was born in Rcken, Saxony, Prussia on this day in 1844.

"He who fights with monsters might take care lest he thereby become a monst...er. And when you gaze long into an abyss the abyss also gazes into you."--from BEYOND GOOD & EVIL by Friedrich Nietzsche

BEYOND GOOD & EVIL: PRELUDE TO A PHILOSOPHY OF THE FUTURE is one of the most remarkable and influential books of the nineteenth century. Like Thus Spoke Zarathustra, which had immediately preceded it, Beyond Good and Evil represents Nietzsches attempt to sum up his philosophybut in less flamboyant and more systematic form. The nine parts of the book are designed to give the reader a comprehensive idea of Nietzsches thought and style: they span The Prejudices of Philosophers, The Free Spirit, religion, morals, scholarship, Our Virtues, Peoples and Fatherlands, and What is Noble, as well as chapter of epigrams and a concluding poem. This translation by Walter Kaufmannthe first ever to be made in English by a philosopherhas become the standard one, for accuracy and fidelity to the eccentricities and grace of style of the original. Unlike other editions, in English or German, this volume offers an inclusive index of subjects and persons referred to in the book. Professor Kaufmann, the distinguished Nietzsche scholar, has also provided a running footnote commentary on the text.

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Like others in Kens community, youre probably witnessing the world today and wondering how this is possible.

How, with all that is known about the nature of human development, are we still in such a deep state of chaos and conflict?

How is it possible that were capable of inventing the internet, exploring our solar system, and decoding our DNA, but we cant solve our real global problemslike hunger, poverty, and conflict?

There are obviously deeper issues keeping us from outgrowing those destructive patterns. As youve probably discovered, even having access to a powerful tool like the Integral Operating System, doesnt necessarily mean life will automatically go the way you think it should.

As a student of Kens work, youre aware that nearly everyone struggles with unexpected challenges in their lives, and that there are evolutionary dynamics shaping those struggles.

You know about the levels of development, the lines of intelligence, and states of consciousness, as well as typologies, and the fundamental dimensions of reality.

Youre aware of these evolutionary dynamics. Unfortunately, whether we are aware of them or not, they shape our world-views and our societies. They influence every action we take. They shape our individual lives and our communities.

The discovery of these dynamics is one of the most important insights into human nature ever uncovered and has profound implications for our future if we can learn to channel them consciously to affect real change in ourselves and our world.

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Evolutionary Dynamics with Ken Wilber

Alternative Titles:kyamuni, Gautama Buddha, Gotama Buddha, Sage of the kyas, Shaka, Shaka Nyorai, Shakyamuni, Siddhartha Gautama, Siddhattha

Buddha, (Sanskrit: Awakened One)clan name (Sanskrit) Gautama or (Pali) Gotama, personal name (Sanskrit) Siddhartha or (Pali) Siddhatta, (born c. 6th4th century bce, Lumbini, near Kapilavastu, Shakya republic, Kosala kingdom [now in Nepal]died, Kusinara, Malla republic, Magadha kingdom [now Kasia, India]), the founder of Buddhism, one of the major religions and philosophical systems of southern and eastern Asia and of the world. Buddha is one of the many epithets of a teacher who lived in northern India sometime between the 6th and the 4th century before the Common Era.

His followers, known as Buddhists, propagated the religion that is known today as Buddhism. The title buddha was used by a number of religious groups in ancient India and had a range of meanings, but it came to be associated most strongly with the tradition of Buddhism and to mean an enlightened being, one who has awakened from the sleep of ignorance and achieved freedom from suffering. According to the various traditions of Buddhism, there have been buddhas in the past and there will be buddhas in the future. Some forms of Buddhism hold that there is only one buddha for each historical age; others hold that all beings will eventually become buddhas because they possess the buddha nature (tathagatagarbha).

All forms of Buddhism celebrate various events in the life of the Buddha Gautama, including his birth, enlightenment, and passage into nirvana. In some countries the three events are observed on the same day, which is called Wesak in Southeast Asia. In other regions the festivals are held on different days and incorporate a variety of rituals and practices. The birth of the Buddha is celebrated in April or May, depending upon the lunar date, in these countries. In Japan, which does not use a lunar calendar, the Buddhas birth is celebrated on April 8. The celebration there has merged with a native Shint ceremony into the flower festival known as Hanamatsuri.

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Buddhism

from the teachings of the Buddha (Sanskrit: Awakened One), a teacher who lived in northern India between the mid-6th and mid-4th centuries bce (before the Common Era). Spreading from India to Central and Southeast Asia, China, Korea, and Japan, Buddhism has played a central role in the spiritual, cultural, and

The clan name of the historical figure referred to as the Buddha (whose life is known largely through legend) was Gautama (in Sanskrit) or Gotama (in Pali), and his given name was Siddhartha (Sanskrit: he who achieves his aim) or Siddhatta (in Pali). He is frequently called Shakyamuni, the sage of the Shakya clan. In Buddhist texts, he is most commonly addressed as Bhagavat (often translated as Lord), and he refers to himself as the Tathagata, which can mean either one who has thus come or one who has thus gone. Information about his life derives largely from Buddhist texts, the earliest of which were not committed to writing until shortly before the beginning of the Common Era, several centuries after his death. The events of his life set forth in these texts cannot be regarded with confidence as historical, although his historical existence is accepted by scholars. He is said to have lived for 80 years, but there is considerable uncertainty concerning the date of his death. Traditional sources on the date of his death or, in the language of the tradition, passage into nirvana, range from 2420 bce to 290 bce. Scholarship in the 20th century limited this range considerably, with opinion generally divided between those who placed his death about 480 bce and those who placed it as much as a century later.

The Buddha was born in Lumbini (Rummin-dei), near Kapilavastu (Kapilbastu) on the northern edge of the Ganges River basin, an area on the periphery of the civilization of North India, in what is today southern Nepal. Scholars speculate that during the late Vedic period the peoples of the region were organized into tribal republics, ruled by a council of elders or an elected leader; the grand palaces described in the traditional accounts of the life of the Buddha are not evident among the archaeological remains. It is unclear to what extent these groups at the periphery of the social order of the Ganges basin were incorporated into the caste system, but the Buddhas family is said to have belonged to the warrior (Kshatriya) caste. The central Ganges basin was organized into some 16 city-states, ruled by kings, often at war with each other.

The rise of these cities of central India, with their courts and their commerce, brought social, political, and economic changes that are often identified as key factors in the rise of Buddhism and other religious movements of the 6th and 5th centuries bce. Buddhist texts identify a variety of itinerant teachers who attracted groups of disciples. Some of these taught forms of meditation, Yoga, and asceticism and set forth philosophical views, focusing often on the nature of the person and the question of whether human actions (karma) have future effects. Although the Buddha would become one of these teachers, Buddhists view him as quite different from the others. His place within the tradition, therefore, cannot be understood by focusing exclusively on the events of his life and times (even to the extent that they are available). Instead, he must be viewed within the context of Buddhist theories of time and history.

According to Buddhist doctrine, the universe is the product of karma, the law of the cause and effect of actions, according to which virtuous actions create pleasure in the future and nonvirtuous actions create pain. The beings of the universe are reborn without beginning in six realms: as gods, demigods, humans, animals, ghosts, and hell beings. The actions of these beings create not only their individual experiences but the domains in which they dwell. The cycle of rebirth, called samsara (literally wandering), is regarded as a domain of suffering, and the ultimate goal of Buddhist practice is to escape from that suffering. The means of escape remains unknown until, over the course of millions of lifetimes, a person perfects himself, ultimately gaining the power to discover the path out of samsara and then compassionately revealing that path to the world.

A person who has set out on the long journey to discover the path to freedom from suffering, and then to teach it to others, is called a bodhisattva. A person who has discovered that path, followed it to its end, and taught it to the world is called a buddha. Buddhas are not reborn after they die but enter a state beyond suffering called nirvana (literally passing away). Because buddhas appear so rarely over the course of time and because only they reveal the path to liberation (moksha) from suffering (dukkha), the appearance of a buddha in the world is considered a momentous event in the history of the universe.

The story of a particular buddha begins before his birth and extends beyond his death. It encompasses the millions of lives spent on the bodhisattva path before the achievement of buddhahood and the persistence of the buddha, in the form of both his teachings and his relics, after he has passed into nirvana. The historical Buddha is regarded as neither the first nor the last buddha to appear in the world. According to some traditions he is the 7th buddha; according to another he is the 25th; according to yet another he is the 4th. The next buddha, named Maitreya, will appear after Shakyamunis teachings and relics have disappeared from the world. The traditional accounts of the events in the life of the Buddha must be considered from this perspective.

Accounts of the life of the Buddha appear in many forms. Perhaps the earliest are those found in the collections of sutras (Pali: suttas), discourses traditionally attributed to the Buddha. In the sutras, the Buddha recounts individual events in his life that occurred from the time that he renounced his life as a prince until he achieved enlightenment six years later. Several accounts of his enlightenment also appear in the sutras. One Pali text, the Mahaparinibbana-sutta (Discourse on the Final Nirvana), describes the Buddhas last days, his passage into nirvana, his funeral, and the distribution of his relics. Biographical accounts in the early sutras provide little detail about the Buddhas birth and childhood, although some sutras contain a detailed account of the life of a prehistoric buddha, Vipashyin.

Another category of early Buddhist literature, the vinaya (concerned ostensibly with the rules of monastic discipline), contains accounts of numerous incidents from the Buddhas life but rarely in the form of a continuous narrative; biographical sections that do occur often conclude with the conversion of one of his early disciples, Shariputra. While the sutras focus on the person of the Buddha (his previous lives, his practice of austerities, his enlightenment, and his passage into nirvana), the vinaya literature tends to emphasize his career as a teacher and the conversion of his early disciples. The sutras and vinaya texts, thus, reflect concerns with both the Buddhas life and his teachings, concerns that often are interdependent; early biographical accounts appear in doctrinal discourses, and points of doctrine and places of pilgrimage are legitimated through their connection to the life of the Buddha.

Near the beginning of the Common Era, independent accounts of the life of the Buddha were composed. They do not recount his life from birth to death, often ending with his triumphant return to his native city of Kapilavastu (Pali: Kapilavatthu), which is said to have taken place either one year or six years after his enlightenment. The partial biographies add stories that were to become well-known, such as the child princes meditation under a rose-apple tree and his four momentous chariot rides outside the city.

These accounts typically make frequent reference to events from the previous lives of the Buddha. Indeed, collections of stories of the Buddhas past lives, called Jatakas, form one of the early categories of Buddhist literature. Here, an event reminds the Buddha of an event in a past life. He relates that story in order to illustrate a moral maxim, and, returning to the present, he identifies various members of his audience as the present incarnations of characters in his past-life tale, with himself as the main character.

The Jataka stories (one Pali collection contains 547 of them) have remained among the most popular forms of Buddhist literature. They are the source of some 32 stone carvings at the 2nd-century bce stupa at Bharhut in northeastern Madhya Pradesh state; 15 stupa carvings depict the last life of the Buddha. Indeed, stone carvings in India provide an important source for identifying which events in the lives of the Buddha were considered most important by the community. The Jataka stories are also well-known beyond India; in Southeast Asia, the story of Prince Vessantara (the Buddhas penultimate reincarnation)who demonstrates his dedication to the virtue of charity by giving away his sacred elephant, his children, and finally his wifeis as well-known as that of his last lifetime.

Lives of the Buddha that trace events from his birth to his death appeared in the 2nd century ce. One of the most famous is the Sanskrit poem Buddhacharita (Acts of the Buddha) by Ashvaghosa. Texts such as the Mulasarvastivada Vinaya (probably dating from the 4th or 5th century ce) attempt to gather the many stories of the Buddha into a single chronological account. The purpose of these biographies in many cases is less to detail the unique deeds of Shakyamunis life than to demonstrate the ways in which the events of his life conform to a pattern that all buddhas of the past have followed. According to some, all past buddhas had left the life of the householder after observing the four sights, all had practiced austerities, all had achieved enlightenment at Bodh Gaya, all had preached in the deer park at Sarnath, and so on.

The life of the Buddha was written and rewritten in India and across the Buddhist world, elements added and subtracted as necessary. Sites that became important pilgrimage places but that had not been mentioned in previous accounts would be retrospectively sanctified by the addition of a story about the Buddhas presence there. Regions that Buddhism entered long after his deathsuch as Sri Lanka, Kashmir, and Burma (now Myanmar)added narratives of his magical visitations to accounts of his life.

No single version of the life of the Buddha would be accepted by all Buddhist traditions. For more than a century, scholars have focused on the life of the Buddha, with the earliest investigations attempting to isolate and identify historical elements amid the many legends. Because of the centuries that had passed between the actual life and the composition of what might be termed a full biography, most scholars abandoned this line of inquiry as unfruitful. Instead they began to study the processessocial, political, institutional, and doctrinalresponsible for the regional differences among the narratives of the Buddha. The various uses made of the life of the Buddha are another topic of interest. In short, the efforts of scholars have shifted from an attempt to derive authentic information about the life of the Buddha to an effort to trace stages in and the motivations for the development of his biography.

It is important to reiterate that the motivation to create a single life of the Buddha, beginning with his previous births and ending with his passage into nirvana, occurred rather late in the history of Buddhism. Instead, the biographical tradition of the Buddha developed through the synthesis of a number of earlier and independent fragments. And biographies of the Buddha have continued to be composed over the centuries and around the world. During the modern period, for example, biographies have been written that seek to demythologize the Buddha and to emphasize his role in presaging modern ethical systems, social movements, or scientific discoveries. What follows is an account of the life of the Buddha that is well-known, yet synthetic, bringing together some of the more famous events from various accounts of his life, which often describe and interpret these events differently.

Many biographies of the Buddha begin not with his birth in his last lifetime but in a lifetime millions of years before, when he first made the vow to become a buddha. According to a well-known version, many aeons ago there lived a Brahman named (in some accounts) Sumedha, who realized that life is characterized by suffering and then set out to find a state beyond death. He retired to the mountains, where he became a hermit, practiced meditation, and gained yogic powers. While flying through the air one day, he noticed a great crowd around a teacher, whom Sumedha learned was the buddha Dipamkara. When he heard the word buddha he was overcome with joy. Upon Dipamkaras approach, Sumedha loosened his yogins matted locks and laid himself down to make a passage across the mud for the Buddha. Sumedha reflected that were he to practice the teachings of Dipamkara he could free himself from future rebirth in that very lifetime. But he concluded that it would be better to delay his liberation in order to traverse the longer path to buddhahood; as a buddha he could lead others across the ocean of suffering to the farther shore. Dipamkara paused before Sumedha and predicted that many aeons hence this yogin with matted locks would become a buddha. He also prophesied Sumedhas name in his last lifetime (Gautama) and the names of his parents and chief disciples and described the tree under which the future Buddha would sit on the night of his enlightenment.

Over the subsequent aeons, the bodhisattva would renew his vow in the presence of each of the buddhas who came after Dipamkara, before becoming the buddha Shakyamuni himself. Over the course of his lifetimes as a bodhisattva, he accumulated merit (punya) through the practice of 6 (or 10) virtues. After his death as Prince Vessantara, he was born in the Tusita Heaven, whence he surveyed the world to locate the proper site of his final birth.

He determined that he should be born the son of the king Shuddhodana of the Shakya clan, whose capital was Kapilavastu. Shortly thereafter, his mother, the queen Maha Maya, dreamed that a white elephant had entered her womb. Ten lunar months later, as she strolled in the garden of Lumbini, the child emerged from under her right arm. He was able to walk and talk immediately. A lotus flower blossomed under his foot at each step, and he announced that this would be his last lifetime. The king summoned the court astrologers to predict the boys future. Seven agreed that he would become either a universal monarch (chakravartin) or a buddha; one astrologer said that there was no doubt, the child would become a buddha. His mother died seven days after his birth, and so he was reared by his mothers sister, Mahaprajapati. As a young child, the prince was once left unattended during a festival. Later in the day he was discovered seated in meditation under a tree, whose shadow had remained motionless throughout the day to protect him from the sun.

The prince enjoyed an opulent life; his father shielded him from exposure to the ills of the world, including old age, sickness, and death, and provided him with palaces for summer, winter, and the rainy season, as well as all manner of enjoyments (including in some accounts 40,000 female attendants). At age 16 he married the beautiful princess Yashodhara. When the prince was 29, however, his life underwent a profound change. He asked to be taken on a ride through the city in his chariot. The king gave his permission but first had all the sick and old people removed from the route. One old man escaped notice. Not knowing what stood before him, the prince was told that this was an old man. He was informed, also, that this was not the only old man in the world; everyonethe prince, his father, his wife, and his kinsmenwould all one day grow old. The first trip was followed by three more excursions beyond the palace walls. On these trips he saw first a sick person, then a corpse being carried to the cremation ground, and finally a mendicant seated in meditation beneath a tree. Having been exposed to the various ills of human life, and the existence of those who seek a state beyond them, he asked the king for permission to leave the city and retire to the forest. The father offered his son anything if he would stay. The prince asked that his father ensure that he would never die, become ill, grow old, or lose his fortune. His father replied that he could not. The prince retired to his chambers, where he was entertained by beautiful women. Unmoved by the women, the prince resolved to go forth that night in search of a state beyond birth and death.

When he had been informed seven days earlier that his wife had given birth to a son, he said, A fetter has arisen. The child was named Rahula, meaning fetter. Before the prince left the palace, he went into his wifes chamber to look upon his sleeping wife and infant son. In another version of the story, Rahula had not yet been born on the night of the departure from the palace. Instead, the princes final act was to conceive his son, whose gestation period extended over the six years of his fathers search for enlightenment. According to these sources, Rahula was born on the night that his father achieved buddhahood.

The prince left Kapilavastu and the royal life behind and entered the forest, where he cut off his hair and exchanged his royal robes for the simple dress of a hunter. From that point on he ate whatever was placed in his begging bowl. Early in his wanderings he encountered Bimbisara, the king of Magadha and eventual patron of the Buddha, who, upon learning that the ascetic was a prince, asked him to share his kingdom. The prince declined but agreed to return when he had achieved enlightenment. Over the next six years, the prince studied meditation and learned to achieve deep states of blissful concentration. But he quickly matched the attainments of his teachers and concluded that despite their achievements, they would be reborn after their death. He next joined a group of five ascetics who had devoted themselves to the practice of extreme forms of self-mortification. The prince also became adept at their practices, eventually reducing his daily meal to one pea. Buddhist art often represents him seated in the meditative posture in an emaciated form, with sunken eyes and protruding ribs. He concluded that mortification of the flesh is not the path to liberation from suffering and rebirth and accepted a dish of rice and cream from a young woman.

His companions remained convinced of the efficacy of asceticism and abandoned the prince. Now without companions or a teacher, the prince vowed that he would sit under a tree and not rise until he had found the state beyond birth and death. On the full moon of May, six years after he had left his palace, he meditated until dawn. Mara, the god of desire, who knew that the prince was seeking to put an end to desire and thereby free himself from Maras control, attacked him with wind, rain, rocks, weapons, hot coals, burning ashes, sand, mud, and darkness. The prince remained unmoved and meditated on love, thus transforming the hail of fury into a shower of blossoms. Mara then sent his three beautiful daughters, Lust, Thirst, and Discontent, to tempt the prince, but he remained impassive. In desperation, Mara challenged the princes right to occupy the spot of earth upon which he sat, claiming that it belonged to him instead. Then, in a scene that would become the most famous depiction of the Buddha in Asian art, the prince, seated in the meditative posture, stretched out his right hand and touched the earth. By touching the earth, he was asking the goddess of the earth to confirm that a great gift that he had made as Prince Vessantara in his previous life had earned him the right to sit beneath the tree. She assented with a tremor, and Mara departed.

The prince sat in meditation through the night. During the first watch of the night, he had a vision of all of his past lives, recollecting his place of birth, name, caste, and even the food he had eaten. During the second watch of the night, he saw how beings rise and fall through the cycle of rebirth as a consequence of their past deeds. In the third watch of the night, the hours before dawn, he was liberated. Accounts differ as to precisely what it was that he understood. According to some versions it was the four truths: of suffering, the origin of suffering, the cessation of suffering, and the path to the cessation of suffering. According to others it was the sequence of dependent origination: how ignorance leads to action and eventually to birth, aging, and death, and how when ignorance is destroyed, so also are birth, aging, and death. Regardless of their differences, all accounts agree that on this night he became a buddha, an awakened one who had roused himself from the slumber of ignorance and extended his knowledge throughout the universe.

The experience of that night was sufficiently profound that the prince, now the Buddha, remained in the vicinity of the tree up to seven weeks, savouring his enlightenment. One of those weeks was rainy, and the serpent king came and spread his hood above the Buddha to protect him from the storm, a scene commonly depicted in Buddhist art. At the end of seven weeks, two merchants approached him and offered him honey and cakes. Knowing that it was improper for a buddha to receive food in his hands, the gods of the four directions each offered him a bowl. The Buddha magically collapsed the four bowls into one and received the gift of food. In return, the Buddha plucked some hairs from his head and gave them to the merchants.

He was unsure as to what to do next, since he knew that what he had understood was so profound that it would be difficult for others to fathom. The god Brahma descended from his heaven and asked him to teach, pointing out that humans are at different levels of development, and some of them would benefit from his teaching. Consequently, the Buddha concluded that the most suitable students would be his first teachers of meditation, but he was informed by a deity that they had died. He thought next of his five former comrades in the practice of asceticism. The Buddha determined through his clairvoyance that they were residing in a deer park in Sarnath, outside Varanasi (Banaras). He set out on foot, meeting along the way a wandering ascetic with whom he exchanged greetings. When he explained to the man that he was enlightened and so was unsurpassed even by the gods, the man responded with indifference.

Although the five ascetics had agreed to ignore the Buddha because he had given up self-mortification, they were compelled by his charisma to rise and greet him. They asked the Buddha what he had understood since they left him. He responded by teaching them, or, in the language of the tradition, he set the wheel of the dharma in motion. (Dharma has a wide range of meanings, but here it refers to the doctrine or teaching of the buddhas.) In his first sermon, the Buddha spoke of the middle way between the extremes of self-indulgence and self-mortification and described both as fruitless. He next turned to what have come to be known as the Four Noble Truths, perhaps more accurately rendered as four truths for the [spiritually] noble. As elaborated more fully in other discourses, the first is the truth of suffering, which holds that existence in all the realms of rebirth is characterized by suffering. The sufferings particular to humans are birth, aging, sickness, death, losing friends, encountering enemies, not finding what one wants, finding what one does not want. The second truth identifies the cause of this suffering as nonvirtue, negative deeds of body, speech, and mind that produce the karma that fructifies in the future as physical and mental pain. These deeds are motivated by negative mental states, called klesha (afflictions), which include desire, hatred, and ignorance, the false belief that there is a permanent and autonomous self amidst the impermanent constituents of mind and body. The third truth is the truth of cessation, the postulation of a state beyond suffering, called nirvana. If the ignorance that motivates desire and hatred can be eliminated, negative deeds will not be performed and future suffering will not be produced. Although such reasoning would allow for the prevention of future negative deeds, it does not seem to account for the vast store of negative karma accumulated in previous lifetimes that is yet to bear fruit. However, the insight into the absence of self, when cultivated at a high level of concentration, is said to be so powerful that it also destroys all seeds for future lifetimes. Cessation entails the realization of both the destruction of the causes of suffering and the impossibility of future suffering. The presence of such a state, however, remains hypothetical without a method for attaining it, and the fourth truth, the path, is that method. The path was delineated in a number of ways, often as the three trainings in ethics, meditation, and wisdom. In his first sermon, the Buddha described the Eightfold Path of correct view, correct attitude, correct speech, correct action, correct livelihood, correct effort, correct mindfulness, and correct meditation. A few days after the first sermon, the Buddha set forth the doctrine of no-self (anatman), at which point the five ascetics became arhats, those who have achieved liberation from rebirth and will enter nirvana upon death. They became the first members of the sangha, the community of monks.

The Buddha soon attracted more disciples, sometimes converting other teachers along with their followers. As a result, his fame began to spread. When the Buddhas father heard that his son had not died following his great renunciation but had become a buddha, the king sent nine successive delegations to his son to invite him to return home to Kapilavastu. But instead of conveying the invitation, they joined the disciples of the Buddha and became arhats. The Buddha was persuaded by the 10th courier (who also became an arhat) to return to the city, where he was greeted with disrespect by clan elders. The Buddha, therefore, rose into the air, and fire and water issued simultaneously from his body. This act caused his relatives to respond with reverence. Because they did not know that they should invite him for the noon meal, the Buddha went begging from door to door instead of going to his fathers palace. This caused his father great chagrin, but the Buddha explained that this was the practice of the buddhas of the past.

His wife Yashodhara had remained faithful to him in his absence. She would not go out to greet him when he returned to the palace, however, saying that the Buddha should come to her in recognition of her virtue. The Buddha did so, and, in a scene often recounted, she bowed before him and placed her head on his feet. She eventually entered the order of nuns and became an arhat. She sent their young son Rahula to his father to ask for his patrimony, and the Buddha responded by having him ordained as a monk. This dismayed the Buddhas father, and he explained to the Buddha the great pain that he had felt when the young prince had renounced the world. He asked, therefore, that in the future a son be ordained only with the permission of his parents. The Buddha made this one of the rules of the monastic order.

The Buddha spent the 45 years after his enlightenment traveling with a group of disciples across northeastern India, teaching the dharma to those who would listen, occasionally debating with (and, according to the Buddhist sources, always defeating) masters from other sects, and gaining followers from all social classes. To some he taught the practice of refuge; to some he taught the five precepts (not to kill humans, steal, engage in sexual misconduct, lie, or use intoxicants); and to some he taught the practice of meditation. The majority of the Buddhas followers did not renounce the world, however, and remained in lay life. Those who decided to go forth from the household and become his disciples joined the sangha, the community of monks. At the request of his widowed stepmother, Mahaprajapati, and women whose husbands had become monks, the Buddha also established an order of nuns. The monks were sent out to teach the dharma for the benefit of gods and humans. The Buddha did the same: each day and night he surveyed the world with his omniscient eye to locate those that he might benefit, often traveling to them by means of his supernormal powers.

It is said that in the early years the Buddha and his monks wandered during all seasons, but eventually they adopted the practice of remaining in one place during the rainy season (in northern India, mid-July to mid-October). Patrons built shelters for their use, and the end of the rainy season came to mark a special occasion for making offerings of food and provisions (especially cloth for robes) to monks. These shelters evolved into monasteries that were inhabited throughout the year. The monastery of Jetavana in the city of Shravasti (Savatthi), where the Buddha spent much of his time and delivered many of the discourses, was donated to the Buddha by the wealthy banker Anathapindada (Pali: Anathapindika).

The Buddhas authority, even among his followers, did not go unchallenged. A dispute arose over the degree of asceticism required of monks. The Buddhas cousin, Devadatta, led a faction that favoured more rigorous discipline than that counseled by the Buddha, requiring, for example, that monks live in the open and never eat meat. When the Buddha refused to name Devadatta as his successor, Devadatta attempted to kill him three times. He first hired assassins to eliminate the Buddha. Devadatta later rolled a boulder down upon him, but the rock only grazed the Buddhas toe. He also sent a wild elephant to trample him, but the elephant stopped in his charge and bowed at the Buddhas feet. Another schism arose between monks of a monastery over a minor infraction of lavatory etiquette. Unable to settle the dispute, the Buddha retired to the forest to live with elephants for an entire rainy season.

Shortly before his death, the Buddha remarked to his attendant Ananda on three separate occasions that a buddha can, if requested, extend his life span for an aeon. Mara then appeared and reminded the Buddha of his promise to him, made shortly after his enlightenment, to pass into nirvana when his teaching was complete. The Buddha agreed to pass away three months hence, at which point the earth quaked. When Ananda asked the reason for the tremor, the Buddha told him that there are eight occasions for an earthquake, one of which was when a buddha relinquishes the will to live. Ananda begged him not to do so, but the Buddha explained that the time for such requests had passed; had he asked earlier, the Buddha would have consented.

At age 80 the Buddha, weak from old age and illness, accepted a meal (it is difficult to identify from the texts what the meal consisted of, but many scholars believe it was pork) from a smith named Chunda, instructing the smith to serve him alone and bury the rest of the meal without offering it to the other monks. The Buddha became severely ill shortly thereafter, and at a place called Kusinara (also spelled Kushinagar; modern Kasia) lay down on his right side between two trees, which immediately blossomed out of season. He instructed the monk who was fanning him to step to one side, explaining that he was blocking the view of the deities who had assembled to witness his passing. After he provided instructions for his funeral, he said that lay people should make pilgrimages to the place of his birth, the place of his enlightenment, the place of his first teaching, and the place of his passage into nirvana. Those who venerate shrines erected at these places will be reborn as gods. The Buddha then explained to the monks that after he was gone the dharma and the vinaya (code of monastic conduct) should be their teacher. He also gave permission to the monks to abolish the minor precepts (because Ananda failed to ask which ones, it was later decided not to do so). Finally, the Buddha asked the 500 disciples who had assembled whether they had any last question or doubt. When they remained silent, he asked two more times and then declared that none of them had any doubt or confusion and were destined to achieve nirvana. According to one account, he then opened his robe and instructed the monks to behold the body of a buddha, which appears in the world so rarely. Finally, he declared that all conditioned things are transient and exhorted the monks to strive with diligence. These were his last words. The Buddha then entered into meditative absorption, passing from the lowest level to the highest, then from the highest to the lowest, before entering the fourth level of concentration, whence he passed into nirvana.

The Buddha had instructed his followers to cremate his body as the body of a universal monarch would be cremated and then to distribute the relics among various groups of his lay followers, who were to enshrine them in hemispherical reliquaries called stupas. His body lay in a coffin for seven days before being placed on a funeral pyre and was set ablaze by the Buddhas chief disciple, Mahakashyapa, who had been absent at the time of the Buddhas death. After the Buddhas cremation, his relics were entrusted to a group of lay disciples, but armed men arrived from seven other regions and demanded the relics. In order to avert bloodshed, a monk divided the relics into eight portions. According to tradition, 10 sets of relics were enshrined, 8 from portions of the Buddhas remains, 1 from the pyres ashes, and 1 from the bucket used to divide the remains. The relics were subsequently collected and enshrined in a single stupa. More than a century later, King Ashoka is said to have redistributed the relics in 84,000 stupas.

The stupa would become a reference point denoting the Buddhas presence in the landscape of Asia. Early texts and the archeological record link stupa worship with the Buddhas life and the key sites in his career. Eight shrines are typically recommended for pilgrimage and veneration. They are located at the place of his birth, his enlightenment, his first turning of the wheel of dharma, and his death, as well as sites in four cities where he performed miracles. A stupa in Samkashya, for example, marked the site where the Buddha descended to the world after teaching the dharma to his mother (who died seven days after his birth) abiding in the Heaven of the Thirty-three Gods.

The importance given to the stupa suggests the persistence of the Buddha in the world despite his apparent passage into nirvana. Two types of nirvana are commonly described. The first is called the nirvana with remainder, which the Buddha achieved under the Bo tree, when he destroyed all the seeds for future rebirth. This first nirvana is therefore also called the final nirvana (or passing away) of the afflictions. But the karma that had created his present life was still functioning and would do so until his death. Thus, his mind and body during the rest of his life were what was left over, the remainder, after he realized nirvana. The second type of nirvana occurred at his death and is called the final nirvana of the aggregates (skandha) of mind and body or the nirvana without remainder because nothing remained to be reborn after his death. Something, in fact, did remain: the relics found in the ashes of the funeral pyre. A third nirvana, therefore, is sometimes mentioned. According to Buddhist belief, there will come a time in the far distant future when the teachings of Shakyamuni Buddha will disappear from the world and the relics will no longer be honoured. It is then that the relics that have been enshrined in stupas around the world will break out of their reliquaries and magically return to Bodh Gaya, where they will assemble into the resplendent body of the Buddha, seated in the lotus posture under the Bo tree, emitting rays of light that illuminate 10,000 worlds. They will be worshiped by the gods one last time and then will burst into flame and disappear into the sky. This third nirvana is called the final nirvana of the relics. Until that time, the relics of the Buddha are to be regarded as his living presence, infused with all of his marvelous qualities. Epigraphic and literary evidence from India suggests that the Buddha, in the form of his stupas, not only was a bestower of blessings, but was regarded as a legal person and an owner of property. The relics of the Buddha were, essentially, the Buddha.

The Buddha also remains in the world in the form of the texts that contain his words and statues that depict his form. There is no historical evidence of images of the Buddha being made during his lifetime. Indeed, scholars of Indian art have long been intrigued by the absence of an image of the Buddha on a number of early stone carvings at Buddhist sites. The carvings depict scenes in which obeisance is being paid, for example, to the footprints of the Buddha. One scene, considered to depict the Buddhas departure from the palace, shows a riderless horse. Such works have led to the theory that early Buddhism prohibited depiction of the Buddha in bodily form but allowed representation by certain symbols. The theory is based in part on the lack of any instructions for depicting the Buddha in early texts. This view has been challenged by those who suggest instead that the carvings are not depictions of events from the life of the Buddha but rather represent pilgrimages to and worship of important sites from the life of the Buddha, such as the Bo tree.

Consecrated images of the Buddha are central to Buddhist practice, and there are many tales of their miraculous powers. A number of famous images, such as the statue of Mahamuni in Mandalay, Myanmar, derive their sanctity from the belief that the Buddha posed for them. The consecration of an image of the Buddha often requires elaborate rituals in which the Buddha is asked to enter the image or the story of the Buddhas life is told in its presence. Epigraphic evidence from the 4th or 5th century indicates that Indian monasteries usually had a room called the perfumed chamber that housed an image of the Buddha and was regarded as the Buddhas residence, with its own contingent of monks.

Some four centuries after the Buddhas death, movements arose in India, many of them centred on newly written texts (such as the Lotus Sutra) or new genres of texts (such as the Prajnaparamita or Perfection of Wisdom sutras) that purported to be the word of the Buddha. These movements would come to be designated by their adherents as the Mahayana, the Great Vehicle to enlightenment, in contradistinction to the earlier Buddhist schools that did not accept the new sutras as authoritative (that is, as the word of the Buddha).

The Mahayana sutras offer different conceptions of the Buddha. It is not that the Mahayana schools saw the Buddha as a magical being whereas non-Mahayana schools did not. Accounts of the Buddhas wondrous powers abound throughout the literature. For example, the Buddha is said to have hesitated before deciding to teach after his enlightenment and only decides to do so after being implored by Brahma. In a Mahayana sutra, however, the Buddha has no indecision at all, but rather pretends to be swayed by Brahmas request in order that all those who worship Brahma will take refuge in the Buddha. Elsewhere, it was explained that when the Buddha would complain of a headache or a backache, he did so only to convert others to the dharma; because his body was not made of flesh and blood, it was in fact impossible for him to experience pain.

One of the most important Mahayana sutras for a new conception of the Buddha is the Lotus Sutra (Saddharmapundarika-sutra), in which the Buddha denies that he left the royal palace in search of freedom from suffering and that he found that freedom six years later while meditating under a tree. He explains instead that he achieved enlightenment innumerable billions of aeons ago and has been preaching the dharma in this world and simultaneously in myriad other worlds ever since. Because his life span is inconceivable to those of little intelligence, he has resorted to the use of skillful methods (upuya), pretending to renounce his princely life, practice austerities, and attain unsurpassed enlightenment. In fact, he was enlightened all the while yet feigned these deeds to inspire the world. Moreover, because he recognizes that his continued presence in the world might cause those of little virtue to become complacent about putting his teachings into practice, he declares that he is soon to pass into nirvana. But this also is not true, because his life span will not be exhausted for many more billions of aeons. He tells the story of a physician who returns home to find his children ill from having taken poison during his absence. He prescribes a cure, but only some take it. He therefore leaves home again and spreads the rumour that he has died. Those children who had not taken the antidote then do so out of deference to their departed father and are cured. The father then returns. In the same way, the Buddha pretends to enter nirvana to create a sense of urgency in his disciples even though his life span is limitless.

Such a view of the identity of the Buddha is codified in the doctrine of the three bodies (trikaya) of the Buddha. Early scholastics speak of the Buddha as having a physical body and a second body, called a mind-made body or an emanation body, in which he performs miraculous feats such as visiting his departed mother in the Heaven of the Thirty-three Gods and teaching her the dharma. The question also was raised as to whom precisely the Buddhist should pay homage when honouring the Buddha. A term, dharmakaya, was coined to describe a more metaphorical body, a body or collection of all the Buddhas good qualities or dharmas, such as his wisdom, his compassion, his fortitude, his patience. This corpus of qualities was identified as the body of the Buddha to which one should turn for refuge.

All of this is recast in the Mahayana sutras. The emanation body (nirmanakaya) is no longer the body that the Buddha employs to perform supernatural feats; it is rather the only body to appear in this world and the only body visible to ordinary humans. It is the Buddhas emanation body that was born as a prince, achieved enlightenment, and taught the dharma to the world; that is, the visible Buddha is a magical display. The true Buddha, the source of the emanations, was the dharmakaya, a term that still refers to the Buddhas transcendent qualities but, playing on the multivalence of the term dharma, came to mean something more cosmic, an eternal principle of enlightenment and ultimate truth, described in later Mahayana treatises as the Buddhas omniscient mind and its profound nature of emptiness.

Along with additional bodies of the Buddha, the Mahayana sutras also revealed the presence of multiple universes, each with its own buddha. These universescalled buddha fields, or pure landsare described as abodes of extravagant splendour, where the trees bear a fruit of jewels, the birds sing verses of the dharma, and the inhabitants devote themselves to its practice. The buddha fields became preferred places for future rebirth. The buddhas who presided there became objects of devotion, especially the buddha of infinite light, Amitabha, and his Western Paradise called Sukhavati. In the buddha fields, the buddhas often appear in yet a third form, the enjoyment body (sambhogakaya), which was the form of a youthful prince adorned with the 32 major marks and 80 minor marks of a superman. The former include patterns of a wheel on the palms of his hands and the soles of his feet, elongated earlobes, a crown protrusion (usnisa) on the top of his head, a circle of hair (urna) between his brows, flat feet, and webbed fingers. Scholars have speculated that this last attribute derives not from a textual source but the inadequacies of early sculptors.

The marvelous physical and mental qualities of the Buddha were codified in numerous litanies of praise and catalogued in poetry, often taking the form of a series of epithets. These epithets were commented upon in texts, inscribed on stupas, recited aloud in rituals, and contemplated in meditation. One of the more famous is thus gone, worthy, fully and completely awakened, accomplished in knowledge and virtuous conduct, well gone, knower of worlds, unsurpassed guide for those who need restraint, teacher of gods and humans, awakened, fortunate.

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Buddha | Biography & Facts | Britannica.com

Posthuman or post-human is a concept originating in the fields of science fiction, futurology, contemporary art, and philosophy that literally means a person or entity that exists in a state beyond being human.[1] The concept addresses questions of ethics and justice, language and trans-species communication, social systems, and the intellectual aspirations of interdisciplinarity. Posthumanism is not to be confused with transhumanism (the nanobiotechnological enhancement of human beings) and narrow definitions of the posthuman as the hoped-for transcendence of materiality.[2] The notion of the posthuman comes up both in posthumanism as well as transhumanism, but it has a special meaning in each tradition. In 2017, Penn State University Press in cooperation with Stefan Lorenz Sorgner and James Hughes (sociologist) established the "Journal of Posthuman Studies" in which all aspects of the concept "posthuman" can be analysed.[3]

In critical theory, the posthuman is a speculative being that represents or seeks to re-conceive the human. It is the object of posthumanist criticism, which critically questions humanism, a branch of humanist philosophy which claims that human nature is a universal state from which the human being emerges; human nature is autonomous, rational, capable of free will, and unified in itself as the apex of existence. Thus, the posthuman position recognizes imperfectability and disunity within him or herself, and understands the world through heterogeneous perspectives while seeking to maintain intellectual rigour and a dedication to objective observations. Key to this posthuman practice is the ability to fluidly change perspectives and manifest oneself through different identities. The posthuman, for critical theorists of the subject, has an emergent ontology rather than a stable one; in other words, the posthuman is not a singular, defined individual, but rather one who can "become" or embody different identities and understand the world from multiple, heterogeneous perspectives.[4]

Critical discourses surrounding posthumanism are not homogeneous, but in fact present a series of often contradictory ideas, and the term itself is contested, with one of the foremost authors associated with posthumanism, Manuel de Landa, decrying the term as "very silly."[5] Covering the ideas of, for example, Robert Pepperell's The Posthuman Condition, and Hayles's How We Became Posthuman under a single term is distinctly problematic due to these contradictions.

The posthuman is roughly synonymous with the "cyborg" of A Cyborg Manifesto by Donna Haraway.[citation needed] Haraway's conception of the cyborg is an ironic take on traditional conceptions of the cyborg that inverts the traditional trope of the cyborg whose presence questions the salient line between humans and robots. Haraway's cyborg is in many ways the "beta" version of the posthuman, as her cyborg theory prompted the issue to be taken up in critical theory.[6] Following Haraway, Hayles, whose work grounds much of the critical posthuman discourse, asserts that liberal humanismwhich separates the mind from the body and thus portrays the body as a "shell" or vehicle for the mindbecomes increasingly complicated in the late 20th and 21st centuries because information technology puts the human body in question. Hayles maintains that we must be conscious of information technology advancements while understanding information as "disembodied," that is, something which cannot fundamentally replace the human body but can only be incorporated into it and human life practices.[7]

The idea of post-posthumanism (post-cyborgism) has recently been introduced.[8][9][10][11][12] This body of work outlines the after-effects of long-term adaptation to cyborg technologies and their subsequent removal, e.g., what happens after 20 years of constantly wearing computer-mediating eyeglass technologies and subsequently removing them, and of long-term adaptation to virtual worlds followed by return to "reality."[13][14] and the associated post-cyborg ethics (e.g. the ethics of forced removal of cyborg technologies by authorities, etc.).[15]

Posthuman political and natural rights have been framed on a spectrum with animal rights and human rights.[16] Posthumanism broadens the scope of what it means to be a valued life form and to be treated as such (in contrast to certain life forms being seen as less-than and being taken advantage of or killed off); it calls for a more inclusive definition of life, and a greater moral-ethical response, and responsibility, to non-human life forms in the age of species blurring and species mixing. [I]t interrogates the hierarchic ordering and subsequently exploitation and even eradication of life forms. [17]

According to transhumanist thinkers, a posthuman is a hypothetical future being "whose basic capacities so radically exceed those of present humans as to be no longer unambiguously human by our current standards."[18] Posthumans primarily focus on cybernetics, the posthuman consequent and the relationship to digital technology. The emphasis is on systems. Transhumanism does not focus on either of these. Instead, transhumanism focuses on the modification of the human species via any kind of emerging science, including genetic engineering, digital technology, and bioengineering.[19]

Posthumans could be completely synthetic artificial intelligences, or a symbiosis of human and artificial intelligence, or uploaded consciousnesses, or the result of making many smaller but cumulatively profound technological augmentations to a biological human, i.e. a cyborg. Some examples of the latter are redesigning the human organism using advanced nanotechnology or radical enhancement using some combination of technologies such as genetic engineering, psychopharmacology, life extension therapies, neural interfaces, advanced information management tools, memory enhancing drugs, wearable or implanted computers, and cognitive techniques.[18]

As used in this article, "posthuman" does not necessarily refer to a conjectured future where humans are extinct or otherwise absent from the Earth. As with other species who speciate from one another, both humans and posthumans could continue to exist. However, the apocalyptic scenario appears to be a viewpoint shared among a minority of transhumanists such as Marvin Minsky[citation needed] and Hans Moravec, who could be considered misanthropes, at least in regard to humanity in its current state. Alternatively, others such as Kevin Warwick argue for the likelihood that both humans and posthumans will continue to exist but the latter will predominate in society over the former because of their abilities.[20] Recently, scholars have begun to speculate that posthumanism provides an alternative analysis of apocalyptic cinema and fiction, often casting vampires, werewolves and even zombies as potential evolutions of the human form and being.[21]

Many science fiction authors, such as Greg Egan, H. G. Wells, Isaac Asimov, Bruce Sterling, Frederik Pohl, Greg Bear, Charles Stross, Neal Asher, Ken MacLeod, Peter F. Hamilton and authors of the Orion's Arm Universe,[22] have written works set in posthuman futures.

A variation on the posthuman theme is the notion of a "posthuman god"; the idea that posthumans, being no longer confined to the parameters of human nature, might grow physically and mentally so powerful as to appear possibly god-like by present-day human standards.[18] This notion should not be interpreted as being related to the idea portrayed in some science fiction that a sufficiently advanced species may "ascend" to a higher plane of existencerather, it merely means that some posthuman beings may become so exceedingly intelligent and technologically sophisticated that their behaviour would not possibly be comprehensible to modern humans, purely by reason of their limited intelligence and imagination.[23]

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Posthuman - Wikipedia

Chapman and Maclain Ways six-plus-hour Netflix docuseries Wild Wild Country chronicling the Rajneesh communes controversial and criminal efforts to overtake a rural Oregon town is nothing if not exhaustive. But as anyone with an internet connection knows, theres always more to the story. Before you start scouring the web for everything to know about Bhagwan Shree Rajneesh (a.k.a. Osho), Ma Anand Sheela, and the sannyasins five-decade saga of dynamic meditation and sordid international intrigue, here are the eight biggest questions that Wild Wild Country didnt answer. (Plus, a handy bibliography of recommended reading and viewing if youd like to dive into the investigation yourself.)

Wild Wild Country is far more interested in how one mystic can inspire multitudes than what creates a single persons mystique. But if youre curious about Bhagwans biography and how he successfully strung along generations of devotees during his life and postmortem, heres some insight: He was, according to one uncle, headstrong and prone to devouring library books. Further Oregonian reporting circa 1985 (see further reading bibliography below) clarifies that he was raised in rural poverty by, alternately, his grandparents and parents, and more or less grew to be both an expert in Eastern religions and know-it-all doubter. In 1953, while attending college, he professed to have had a moment of ultimate enlightenment that dovetailed with his burgeoning interest in meditation and hypnosis, as well as his knack for public speaking. Ostensibly, a guru was born by the time he was 21. One former acquaintance told Oregonians Les Zaitz that Bhagwan (then known as Rajneesh) knew what the rich people want. They want to justify their guilty consciences, to justify their guilty acts. Fast-forward to the late 1960s when he would encounter Sheela and start planting seeds for Puna and eventually Rajneeshpuram and Bhagwan was more or less a traveling spiritual salesperson promoting a lifestyle that was as much submissive as sinful. Better yet, it was largely funded by donations from Western businessmen seeking an approachable slice of flower power and psychedelia. It was the perfect storm from which Bhagwans image as lord of the hedonistic manor took unshakable hold.

In archival footage from Wild Wild Country, longtime Rajneesh spokesperson Ma Prem Sunshine (a.k.a. Sunny V. Massad) coyly suggested that there simply was no single set of rules. Though in a post-Rajneeshpuram interview with Australian journalist Howard Sattler, Bhagwan (by then known as Osho) made it crystal-clear that his philosophy on monogamy and sex was rooted in, apparently, teen angst. Im against marriage from the very beginning, he explained. My parents were in difficulty, my family was in difficulty, but I told them clearly I am not going to be married. He goes on to describe a neurotic society populated by couples having duty-filled sex. In a separate lecture to his followers, Osho presents free love as a way to abolish the worlds oldest and most scandalized profession, preaching that, if sex becomes fun, prostitutes will disappear. He urges sannyasins to leave sex out of the marketplace and suggests that love to be your only god and we all be playful and joyous in the sack. That these ideals are apparently only possible when sannyasins evade less optional institutions like taxation and live within an outlier sovereign state paradoxically symbolized by its conformity goes undiscussed.

We learn a bit about Jane Storks abandoned and then grievously ill son Peter in Wild Wild Country, and other kids are caught on film or discussed in fleeting retrospect. But what was it like to be raised against your will in Rajneeshpuram or any out-there commune? Ask Hira Bluestone, who recently shared an account of spending ages 7 to 11 alongside her dad under Bhagwans sway, and is penning a memoir on the experience. Bluestone recalls working the land more than hitting the books, and getting lectured by Stork (a.k.a. Shanti B.) for avoiding her obligations. Though when they did read, it was fare like this terrifying tale of a girl deteriorating from the effects of radiation in Hiroshima, seemingly to comfort them as they counted down to nuclear holocaust. Movie night struck a similar tone. More distressingly, there were unconfirmed allegations of children being sexually abused on the compound. An incredible photo set by Jean-Pierre Laffont illuminates how, at minimum, Rajneeshpuram was like a surreal sleepaway camp that lasted for nearly half a decade.

No. Longtime Rajneeshpuram mayor Krishna Deva (a.k.a. David Berry Knapp) didnt get off scot-free for flipping on his pals. He was slapped with a two-year prison sentence for immigration fraud by an unsympathetic judge who ignored U.S. Attorney Charles Turners pleading that Knapp merely serve probation. (Youll recall that Turner was also the target of a foiled Rajneeshee murder plot, as depicted in Wild Wild Country.) Meanwhile, another of Bhagwans secretaries, Ma Anand Puja (a.k.a. Diane Yvonne Onang), spent more than three years behind bars in the U.S. and abroad for her part in purportedly poisoning salad-bar diners. Others who received sentences ranging from probation to several years in jail stemming from their participation in everything from coordinating sham marriages and illegally wiretapping their own people to attempted murder included Rajneeshees Ma Prem Padma (a.k.a. Suzanne Pelletier), Ma Yoga Vidya (a.k.a. Ann Phyllis McCarthy), Ma Anand Su (a.k.a. Susan Hagan), Dhyan Yoginia (a.k.a. Alma Peralta), Swami Anugiten (a.k.a. Richard Kevin Langford), and Ma Prem Samadhi (a.k.a. Carol Matthews).

As explained above, Bhagwan benefited financially from his wealthy followers blind faith. But they werent the only ones carrying the load. Upon swallowing Antelope, Oregon, Rajneeshpuram raised original town residents property taxes. Other Rajneesh cash-flow machinations included mail-order merch with all sorts of goods, books, and apparel bearing Bhagwans likeness, while the crux of his communes riches came from two main veins: the aforementioned member and supporter contributions (totaling as much as $10 million annually, in addition to exponentially larger sums just from the Rajneeshpuram residents, according to one report), and old-fashioned debt (which Bhagwan laid blame for at Sheelas feet). As one sannyasin has said, Most of us gave whatever we had. Also, that groovy disco on the ranchs premises? A cool $50 cover charge to dynamically dance the night away.

Sannyasin sympathizer Wolfgang Dobrowolnys fly-on-wall documentary about Bhagwans 1970s Indian ashram, which left the townspeople of Antelope in shock and awe, is even crazier than Wild Wild Countrys compiled clips connote. The documentarys scenes of graphic sexual sordidness and paganlike ritual would be difficult for even the average modern hedonist to sit through. (This footage is neither safe for work nor recommended for sensitive viewers.) Bhagwan probably relished the prospect of his Oregonian adversaries going pale bearing witness to his flocks behavior. But objectively, anyone not under his sway would be by turns skeptical and appalled.

Depends on whom you ask. Wild Wild Country didnt delve into the minutiae of postmortem infighting over the gurus estate, but there is enough drama in the fallout to merit a sequel. To sum up, Bhagwans alleged will first materialized in 2013, bequeathing all of his property to a Swiss trust overseen by Osho International Foundation board members, including Bhagwans former attorney Philip Toelkes (a.k.a. Swami Prem Niran) and Dr. John Andrews (a.k.a. Swami Amrito, n Dr. George Meredith). But rival Osho preservationists from the Osho Friends Foundation cried foul and forgery. In 2014, a Swiss court agreed, suspending the offending board members and voided their entrusted privileges. Two years later, an Indian court asked that the contested will be sent over from Europe to facilitate possible prosecution. However, prosecution back at Pune stalled, so petitioners from Friends Foundation pushed to get agents at Indias Central Bureau of Investigation involved. As of this January, they were still pushing back against Pune police and International Foundation resistance, and the matter remains unresolved.

We know Sheela was indoctrinated as a teenager, and that Jane and Philip were among the many escaping humdrum lives as housewives or overworked attorneys. And then there were the trendy Hollywood weirdos and homeless men and women exploited for their numbers at the voting booth. But there were less spotlighted individuals like Rajneeshpuram municipal judge Prem Homa (a.k.a. Michele Therese Mannel), who ditched her career as a New Jersey music teacher to bask beside Bhagwan. Or Bhagwan bodyguard Swami Shimavurti, who was an osteopath based in Britain (and later produced his own Rajneesh tell-all). By and large, though, early Western Rajneeshees were highly educated and had money to burn. One 1985 survey of defectors revealed that one-fifth of its participants held masters degrees. Nowadays, spiritual and professional wanderlust have overlapped. Consequently, Oshos standing ashrams might attract, for example, freelance graphic designers which will at least come in handy setting up websites to sell all that sweet Osho swag.

Ashram in Poona The Oregonians 1985 investigative series Dont Kill Him: The Story of My Life With Bhagwan Rajneesh by Ma Anand Sheela Breaking the Spell: My Life As a Rajneeshee, and the Long Road Back to Freedom by Jane Stork On the Edge: Living With an Enlightened Master by Yoga Punya Oregon Experience: Rajneeshpuram (PBS, 2012) Escape From Rajneeshpuram by Paul Morantz The Rajneesh Chronicles: The True Story of the Cult That Unleashed the First Act of Bioterrorism on U.S. Soil by Win McCormack Charisma and Control in Rajneeshpuram: The Role of Shared Values in the Creation of a Community by Lewis F. Carter The People vs. the Cult: Rajneeshees in Wasco County (Portland State University, 2017)

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Wild Wild Country: What Is the Rajneesh Movement?

Ady Chng

Relaxing Music Playlist: 25 Calming & Chill Songs

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Relaxing Music Song #23: Kiso - "Circles" (2017)

Relaxing Music Song #22: Medasin - "Daydream" (Feat. Joba) (2016)

Relaxing Music Song #21: ATTLAS - "I Need You More" (2016)

Relaxing Music Song #20: Chet Porter - "Stay" (2016)

Relaxing Music Song #19: Shallou - "Begin" (Feat. Wales) (2017)

Relaxing Music Song #18: Petit Biscuit - "Sunset Lover" (2015)

Relaxing Music Song #17: Autograf - "Dream" (2015)

Relaxing Music Song #16: Sasha - "Linepulse" (2016)

Relaxing Music Song #15: Amtrac - "Piano Boy" (2017)

Relaxing Music Song #14: Jai Wolf - "Indian Summer" (2015)

Relaxing Music Song #13: Klingande - "Jubel" (2014)

Relaxing Music Song #12: Bonobo - "Break Apart" (Feat. Rhye) (2016)

Relaxing Music Song #11: Skrux - "You & Me" (2015)

Relaxing Music Song #10: NONONO - "Pumpin Blood" (Franne Remix) (2015)

Relaxing Music Song #9: James Hersey - "Coming Over" (Filous Remix) (2015)

Relaxing Music Song #8: Lost Frequencies - "Reality" (2015)

Relaxing Music Song #7: Porter Robinson - "Sea of Voices" (2014)

Relaxing Music Song #6: Tycho - "Awake" (2014)

Relaxing Music Song #5: Seinabo Sey - "Younger" (Kygo Remix) (2015)

Relaxing Music Song #4: Calvin Harris - "Slide" (Feat. Frank Ocean & Migos) (2017)

Relaxing Music Song #3: ODESZA - "Sun Models" (Feat. Madelyn Grant) (2014)

Relaxing Music Song #2: Pretty Lights - "Finally Moving" (2006)

Relaxing Music Song #1: deadmau5 & Kaskade - "I Remember" (2008)

Continued here:

Relaxing Music Playlist: 25 Calming & Chill Songs | Billboard

Find My Music > All Music

Browse through thousands of albums and tracks that you can download for yoga, relaxation, and wellness. Also choose from music playlists from top instructors from around the world.

Timelessly Free is Danny Cudd's first solo album and a world music classic. The combination of hang based music blended with a myriad variety of ethic instrumentation has resulted in an album that will take the listener on a magical journey far away from the hussle and bussle of the mind. The album features sublime hang melodies and rhythm and world instruments such as bansuri, the India bamboo flute, Shennai, the snake charmers instrument, amazing percussion and much more.

$ 9.99

The latest release from Hang Music presents a serious upgrade in the offerings of hang playing duo Hang Massive. Two years after their debut album Beats for your feet was recorded, As It Is demonstrates a new solidity in playing style, an increased sensitivity of touch and a truly awesome audio recording of the hang, a rare handmade instrument from Switzerland. This album will inspire, evoke, awaken and empower.

$ 9.99

Sanskrit mantras provide us with the power to ascend from the ordinary to the higher states of consciousness. Channing Grivas' angelic voice will connect you with the divine and leave you feeling blissed out through this beautiful collection of a capella sacred mantras!

$ 15.00

Graceful, ethereal, uplifting music from world-renowned hang musician, Storia. Dreamlike on a Fading Road is a contemporary fusion, featuring hypnotic hang melodies and sublime mystical vocals accompanied by world instruments such as Santoor, Harp and Tabla, as well as ambient electronics. The perfect relaxing song-based soundtrack for yoga classes and dance/movement workshops.

$ 10.00

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An original score by Yuval Ron from the site-specific performance created by choreographer Sarah Elgart for LAX, Los Angeles International Airport. Innovative, breathtaking music beyond borders and definitions.

$ 8.99

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Live at the World Festival of Sacred Music, the Yuval Ron Ensemble brings you the sacred music of the Middle East and Qawwali music.

$ 8.99

"Everything So Beautiful" is the result of hundreds of live music yoga classes that KENK and Justin Kaliszewski - Co-founder of OUTLAW Yoga - have shared with thousands of yogis over the past three years. Over time many of the songs were incorporated into classes, and and grew to be an all-original, rocking live music yoga class.

Many of the songs were written 15 to 20 years ago, however the messages still resonate with people, and it came to fruition in the yoga studio.

This is an interesting collection of songs. Some have been around for a while, even recorded before. Others have been uncovered, brushed off and polished up. Still others are just as rough as they were the first time I sang them. KenK.

BUT DONT THINK THIS IS YOUR TYPICAL YOGA MUSIC! It is the gritty rock and roll, foot tappin, sing-along songs you would expect from KENK. Songs that make you smile. It doesnt matter if youre doing yoga or sitting in a chair, riding in a car or running on a treadmill, drinking beers and jamming out or laying on a beach in the warm sunlight. Its all good. Plug it in. Turn it up.

The new KENK album Everything So Beautiful, released on Feb 15, 2015, contains ten original songs and features musicians Kenny Passarelli, Clay Kirkland, Phil Jenson, and Marco DiFerreira, as well as KENKs two sons Justin and Kyle. The album was produced and engineered by Grammy winner, Clark Hagan. It was mixed by Tim Stroh at Madhouse Recorders in Leadville, CO and mastered at Masterfonic in Nashville. Fun stuff!

$ 10.00

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Bhakti Without Borders blends melodies from the East Indian Bhakti tradition with the folk, bluegrass and country elements of traditional American and Irish music. The result is a sound that is both fresh and familiar. 100% of proceeds from this album will be donated to Food for Life, a non-profit organzation that aims to provide education for girls in Vrindavan, India.

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This CD is a musical odyssey to accompany a yoga practice, meditation, or just an escape from a hectic day. Tibetan bowls are the center around which the rest of the instruments have been woven. Incredible relaxing music for yoga, relaxation, meditation, and healing.

$ 9.99

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These sanskrit mantras bubble with a groove and atmosphere that takes tradition to heaven and back. donna's voice resonates with ether and earth, beauty that asks you to join in, become one with the sound of deep celebration.

$ 9.99

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Free music!! For a limited download the track "Beautiful Day" absolutely free! Enjoy!!

Elements for Yoga and Body Mind vol 6 Free Expressions is a journey inspired by the modern yoga teacher's playlist with a mix of different styles and expressions all coming together to create an inspiring and uplifting yoga session. It's been made to suit the upbeat classes like Power yoga or Vinyasa flow. As with the other albums in the Elements for Yoga and Body Mind series, it's been perfected with an integrated playlist without interruptions.

Full album total playtime: 1 hour 10 minutes

$ 8.99

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The relaxing effects of the gong are unquestioned. The ancient civilizations of the world understood the rhythmic principles designed to relax the mind and the body. The gong creates these meditation enhancing rhythms. Harijiwan is one of the few talented masters of the gong who allows the voice of this spiritual instrument to be released. Resound features a digitally mastered series of meditation sessions the student and teacher can utilize to take their experience to the next level.

Produced by Grady Johnson and Rainer G. Wickel

Sound Recorded by Walt Thompson

Brought to you by Karma Train Productions

2004 Karma Train Productions

$ 9.99

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Full Moon Magic (Deluxe Version)

Spiritual New Age Music in the magical voice of David Ananda

$ 9.99

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Jalawater. Its most of what we are and moving within us like the currents of the primordial oceanpowerful, creative, constantly renewing. Jala, the rhythmic world and electronic music soundtrack from Shiva Reas Fluid Power yoga DVD, offers musical hydration for the flow of your inner and outer worlds, yoga, and creative living.

In her worldwide retreats, thousands of flow yoga and trance-dance practictioners rave about Shiva Reas inspiring music mixes. Shiva Rea now invites you on a dynamic and meditative sonic journey crossing genres and cultures. Like a winding river with organic, changing rhythms, Jala flows from sublime invocations, Asian electronica, high-energy percussion, and passionate vocals into soothing sitar and chant.

With 12 richly layered soundscapes, Jala is an energizing plunge into the universal flow. Features the talents of sitar virtuoso Uwe Neumann; multi-instrumentalist Benjy Wertheimer; Canadian Grammy nominee Adham Shaikh; Desert Dwellers; Niraj Chag; Daphne Tse with Matt Pszonak; and Burning-man favoriteAlcyone. Enhanced CD includes bonus Fluid Power DVD footage available nowhere else.

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Shakti. The creative pulse of life moving through all things. The space where physics and yoga meet. At the cutting edge of todays growing flow yoga phenomenon, Shiva Rea is renowned for creating original music compilations that cross genres to evoke the flow of yoga and life. Shakti Rhythms melts the boundaries between ancient and modern music, offering a tantalizing blend of ecstatic chant and evocative rhythms perfect for dance, yoga, and creative living.

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Grounded in the warm ambiance of Bossa Nova and Brazilian instruments like the Berimbau, Surdo and the repiqu drum, paying hommage to the huge yoga nation of Brazil weve created an album for Vinyasa inspired classes like Ashtanga and Power Yoga. Elements for Yoga and Body Mind vol. 5 Vinyasa Flow is an album that enlivens and sparks new life into your practice.

Full album playtime: - 1:00 h

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This top selling New Age/World beat CD is smooth, silky, calming and peaceful. Featuring Deva Premal's transcendant voice, ambient grooves, keyboard and hand percussion, THE ESSENCE invokes the heart healing power of ancient chants and mantras. The Gayatri Mantra, the oldest known to mankind, is the centerpiece of this truly meditative CD. Ideal for yoga, healing work, meditation and dancing.

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Naturescapes is a musical journey over mountains and under oceans. Featuring a variety of world instruments and ethereal pads, this enticing collection invites the listener to close their eyes and dream of far away places...

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Nataraja: the Lord of Dance, source of creativity and all movement within the cosmos. To enliven you with this regenerative spirit, Shiva Rea offers Nataraja, a pulsating collection of world-influenced electronica from the evocative soundtrack to her Yoga Trance Dance DVD.

At the cutting edge of todays exploding flow yoga phenomenon, Shiva Rea is renowned for creating original music compilations that cross genres to evoke the flow of yoga and life. On Nataraja, Benjy Wertheimer, DJ Cheb i Sabbah, Dum Dum Project, Kaya Project, and other favorites are joined by Shamans Dream, KDZ, John De Kadt, Clan Travelers with Byron Metcalf, Sivakumar, and more to lift you on an upward spiral and align you with the moving rhythms of creation.

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ere, an eclectic collection of cutting edge mixologists including Karsh Kale, Sean Dinsmore (The Dum Dum Project), Joi and Dharma Dogz (of Waterbone) shed new light on Joshuas signature sound, translating his East-West alchemies into stunning dub, chill and dance floor masterworks.

Prem Joshua has come a long way from the 18-year-old German rocker, mind blown by a Ravi Shankar performance, answering a mysterious call from a faraway place. While spending the better part of 20 years in India (where he has sold well over 50,000 records), Joshua has developed a unique musical style employing sitar, Indian flutes, saxophone, electronica and tarana-style singing that artfullyand skillfullybridges the gap between traditional Eastern sounds and Western jazz forms, prompting the Times of India to dub him the new guru of East-West fusion music.

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Elements for Yoga and Body Mind vol. 4 "Chakra" is music inspired by the chakras. The album takes you on a journey starting from the root, with heavier instrumentation and as we approach the crown the sounds surrounds you and lifts your spirit to new dimensions. Get inspired and stimulated from within with this one.

Full album total playtime - 1:07 h

$ 9.99

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QUIET FIRE marks the first meeting of three remarkable artists, each distinguished for shaping (and reshaping) the face of contemporary world music. The woodwinds of master flautist Gary Stroutsos; William Eatons handcrafted stringed instruments; pan-global percussion by Will Clipmandisparate elements fused together in a meditative celebration of newfound common ground.

More than an exchange between musical minds, however, QUIET FIRE represents a new nexus of sound. Koto-harp guitar, Chinese bamboo Xiao flute, water drums, udu and other exotic instruments dont just mingle; they merge. The result: earfuls of open sky and whispering willows, a natural sound to unwind the mind and pacify the soul.

Attuned to the soothing hum of well-being, QUIET FIRE is a musical journey impelled by an innate sensitivity. To luxuriate in its depth is to gaze into the reflecting pool of the heart. The view will ignite your imagination and restore your spirit.

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This two-disc set is divided according to its usefulness to the listener. Disc one is the choice for the yoga part and is perhaps a slightly active version of peace. The booklet even shows a number of hatha yoga poses to try while singing along to a selection of chants that invoke various divinities by repeating their names over and again. Jai Uttal sings to the young cowherd deity Lord Krishna on his fusion-laced "Gopala" and Bhagavan Das praises Ram with a melodic groove, while Dave Stringer offers a quiet prayer to Lord Ganesha, the elephant-headed boy who removes obstacles. Both tracks from Krishna Das honor Lord Shiva, one being a previously unreleased, rhythm-based "prayer" to his fierce Rudra incarnation. Two lesser-known artists also make fine contributions -- Wah! and Diana Rogers, both of whom have sung as part of the Krishna Das Kirtan Posse over the years. So you've got all that energy out and now you are ready to meditate or be passively peaceful? Pop in disc two and chill on out. The aural landscape painted by Drala is a bit on the new age side, but calming nonetheless. Benjy Wertheimer and his esraj (a classical Indian string instrument) lay down two pieces based on the alap (a classical Indian musical statement), though the specific ragas are not named. The disc closes with the legendary "Emperor of Melody," Ali Akbar Khan. A master of the sarod who has been performing since 1936, Khan offers "Morning Meditatio," which originally appeared on his 1990 release Journey.

$ 19.98

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Body Mind Elements' third addition to the Elements for Yoga and Body Mind series is all about calming the senses and the element of air. We worked with the theme of Spa and Yoga combined, coming up with this wonderful mix of East-asian inspired harmonies toghether with a cool laid back attitude in the rhythm sections.. This is music highly suitable for Yoga, Spa or other relaxing moments in life. Stay on the ground or allow yourself to get lifted.

Full album total playtime - 1:04 h

$ 9.99

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Everywhere-Nowhere: Music for LAX

Zig Ziglar

Hilary Hinton Zig Ziglar (1926 ) is an American author, salesperson, and motivational speaker. His books include: Top Performance (1987), How to Develop Excellence in Yourself and Others. (2006), See You at the Top. (2006), Selling 101: What Every Successful Sales Professional Needs to Know. (2006), Better Than Good: Creating a Life You Cant Wait to Live. (2007) and Gods Way Is Still the Best Way. (2007)

A goal properly set is halfway reached. Zig Ziglar

Before you change your thinking, you have to change what goes into your mind. Zig Ziglar

Building a better you is the first step to building a better America. Zig Ziglar

Dont be distracted by criticism. Remember the only taste of success some people have is when they take a bite out of you. Zig Ziglar

Every choice you make has an end result. Zig Ziglar

Expect the best. Prepare for the worst. Capitalize on what comes. Zig Ziglar

Failure is a detour, not a dead-end street. Zig Ziglar

If you arent on fire, then your wood is wet. Zig Ziglar

If you can dream it, you can achieve it. You will get all you want in life if you help enough other people get what they want. Zig Ziglar

If you dont see yourself as a winner, then you cannot perform as a winner. Zig Ziglar

If you learn from defeat, you havent really lost. Zig Ziglar

Its easy to get to the top once you have got through the crowd at the bottom. Zig Ziglar

Its not your aptitude, but your attitude, that determines your altitude. Zig Ziglar

Make failure your teacher, not your undertaker. Zig Ziglar

Money isnt the most important thing in life, but its reasonably close to oxygen on the gotta have it scale. Zig Ziglar

Most people who fail in their dreams fail not from lack of ability but from lack of commitment. Zig Ziglar

Motivation is the fuel necessary to keep the human engine running. Zig Ziglar

Obviously, there is little you can learn from doing nothing! Zig Ziglar

Our children are our only hope for the future, but were their only hope for their present & their future. Zig Ziglar

People often say that motivation doesnt last. Well, neither does bathing thats why we recommend it daily. Zig Ziglar

People who have good relationships at home are more effective in the marketplace. Zig Ziglar

Positive thinking will let you do everything better than negative thinking will. Zig Ziglar

Remember that failure is an event, not a person. Zig Ziglar

Success is dependent upon the glands; sweat glands. Zig Ziglar

Success is not a destination its s a journey! Zig Ziglar

The foundation stones for a balanced success are honesty, character, integrity, faith, love & loyalty. Zig Ziglar

The way you see people is the way you treat them. Zig Ziglar

The way you see yourself today will affect your performance today. Zig Ziglar

You already have all the characteristics necessary for success, recognize, claim, develop and use them. Zig Ziglar

You can have everything in life you want, if you help enough other people get what they want. Zig Ziglar

You cannot climb the ladder of success dressed in the costume of failure. Zig Ziglar

You cant hit a target you cannot see, and you cannot see a target you do not have. Zig Ziglar

You do not pay the price of success, you enjoy the price of success. Zig Ziglar

You never know when one act, or one word of encouragement can change a life forever. Zig Ziglar

Excerpt from:
Zig Ziglar | Famous Inspirational Quotes