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20 Best Vegan Cook jobs (Hiring Now!) | Simply Hired

Posted: March 6, 2018 at 3:41 am

Ropeswing Hospitality Group - Bentonville, AR

Highly proficient in a broad range of cuisines and techniques, especially plant-based, vegan, vegetarian and gluten-free....

Please note that all salary figures are approximations based upon third party submissions to SimplyHired or its affiliates. These figures are given to the SimplyHired users for the purpose of generalized comparison only. Minimum wage may differ by jurisdiction and you should consult the employer for actual salary figures.

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Gluten free, Dairy free, Vegan, etc.). Prepare, cook and present all menu items and specials. Contribute to the efficient operation of The Inn by participating...

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Flagship Culinary Services is seeking experienced Vegan/HealthFood/Superfood cooks that are passionate about all things Vegetarian, Vegan, Health Food, Raw...

$20 an hour

We specialize in fresh hand made pasta and are looking forward to adding gluten free and vegan options on our menu....

$12 - $14 an hour

An ability to cook food in a timely manner, while ensuring compliance with all health and safety regulations....

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Our Kitchen Prep Cook staff has an understanding of organic, gluten-free, and vegan ingredients and have a knowledge of food safety and proper food handling....

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We are looking for a line cook who had experience in cooking vegan food. If you are passionate about vegan food we invite you to apply today....

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Dulce Vegan Bakery & Cafe is looking for someone who is friendly and enthusiastic and thrives in a fast-paced kitchen environment and possesses excellent...

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Knowledgeable of vegan, vegetarian, and gluten free diets is a plus. RED PIPE CAFE is now hiring workers for barista and food prep position....

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Our Kitchen Prep Cook staff has an understanding of organic, gluten-free, and vegan ingredients and have a knowledge of food safety and proper food handling....

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Retreat Chef & Cook*. We are looking for a cook to be able to manage light staff meals once or twice a day, and put together some amazing vegan and organic...

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Now hiring experienced prep cooks. Must be able to focus in a fast pace kitchen. Work for a team oriented and fast paced restaurant. Must have good knife...

$10 - $15 an hour

Our goal is to make traditional meat dishes vegan. Chive Kitchen in downtown Farmington is looking for a Prep Cook to assist our Sous Chef and Chef specifically...

$11 - $13 an hour

We have an opening for 2 full-time COOK positions. A pioneer in socially and environmentally responsible sourcing, we cook everything from scratch using fresh,...

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Our Kitchen Prep Cook staff has an understanding of organic, gluten-free, and vegan ingredients and have a knowledge of food safety and proper food handling....

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your three favorite ingredients to cook with and why. Highly proficient in a broad range of cuisines and techniques, especially plant-based, vegan, vegetarian...

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Engage with participants, answer questions about food being offered, and generally be an enthusiastic representative of the Sanctuary, Compassionate Cuisine,...

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Darbster Vegan Restaurant is looking for an experienced Grill Cook. Must be able to work in a fast paced environment and pay attention to detail....

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We specialize in fresh hand made pasta and are looking forward to adding gluten free and vegan options on our menu....

$12 - $14 an hour

You will be responsible for producing consistent quality Vegetarian, Vegan, Raw and Superfood products through the use of standard recipes....

$20 an hour

We are first hiring a new cook to join our team.This person must:. We're at Vegfests, Music Festivals, Breweries, and Fundraising Events all over the west coast...

$12 - $15 an hour

Now hiring experienced saute cooks. Must be able to focus in a fast pace kitchen. Work for a team oriented and fast paced restaurant. Must have good knife...

$11 - $15 an hour

Prep cook has the task of preparing all raw food and ingredients for the line cooks and chefs who assemble and cook then it is served to customers in a tasteful...

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Is looking for a Production Manager will be responsible to lead our team of cooks to produce the best quality plant-based products.This position is a hands on...

$40,000 - $50,000 a year6d

Our goal is to make traditional meat dishes vegan. Chive Kitchen in downtown Farmington is looking for a Prep Cook to assist our Sous Chef and Chef specifically...

$11 - $13 an hour

Interest in a plant-based, vegan diet is a bonus. Want to work for the fastest growing USDA ORGANIC food and beverage chain in America???...

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20 Best Vegan Cook jobs (Hiring Now!) | Simply Hired

Written by grays |

March 6th, 2018 at 3:41 am

Posted in Vegan

Self-Empowerment – Enlightenment is For Everyone

Posted: March 4, 2018 at 5:46 pm

I saw this quote on Facebook. I love how it really defines the concept of Self-Empowerment. It states that we should take charge of our life, not letting circumstances or other people control or define us.

Lets break down the word Self-Empowerment. The first word is Self. There are two aspects to our Selfone is our small self, composed of our surface thoughts, desires, and unique individuality. Then there is the BIG SELFthe deepest aspect of who we are, the silent universal level of our Being. This SELF is our infinite, unbounded, blissful, peaceful natureour source and essence. The small self is like individual waves on the ocean that are tossed about by the different winds that may come along. The BIG SELF is like the vast calm depths of the ocean, unmoved by any storms.

The next word in the phrase Self-Empowerment is empower. Power means the capacity to exercise control or authority and the ability to accomplish or guide.

Where is the deepest level of power? It is at the source of the power. The light is more powerful the closer we get to the bulb. The more we experience the source of our own powerthe BIG SELFthe more inner power we gain to be in control of our lives.

How do we become familiar with our Big Self? We can dive into our Big Selfour own powerby going beyond the surface level of the mind until we transcend the finest level of the thinking process and experience the pure silence of our Being. This state of pure transcendence can be easily experienced through the technique of Transcendental Meditation.

Research shows that profound physiological changes take place while we meditate, including a fourth major state of consciousness characterized by restful alertness. In this unique physiological state, the mind is completely calm and still, yet extremely alert. Over time, this coherence and order spills into daily activity.

People who meditate often remark that they become more in control of their lives and are less tossed about by outer circumstances. Even people from the most stress-ridden populations notice that at first when they practice TM, they become less reactive, and in time they start to feel that situations and circumstances are supporting them rather than always being against them. This is true Self-empowermentempowered within from the deepest level of our being.

There are many valuable organizations today working to help people, particularly young girls, become self-empowered through education. This is very important. However, to truly empower everyone everywhere we have to give them the experience of their deepest Selftheir own essential nature. When anchored to this level, they can live life without being a football to outer circumstances. They will have much more inner fortitude to live by choice, to make changes, to be motivated and to excel.

I love the phrase in the quote at the beginning of this post, I choose to listen to my inner voice. When we are calm and silent inside, its easier to hear and be guided by those quiet whispers within.

The third part of the phrase Self-empowerment is ment. Everyone is meant to be in the power of the SELF and be able to enjoy life to its maximum because the SELF is a state of all-powerful love, truth, and bliss. By empowering ourselves, we can effectively deal with challenging situations that may arise around us, and gain the ability to uplift and help our loved ones.

Lets all choose to be me and become truly self-empowered!

Health and Happiness,

Ann

Please share your thoughts in the comments below.

Excerpt from:
Self-Empowerment - Enlightenment is For Everyone

Written by admin |

March 4th, 2018 at 5:46 pm

Posted in Personal Empowerment

Online Education | US Youth Soccer

Posted: at 5:45 pm

Overview

US Youth Soccer'sonline coaching education platformenhances the experience and opportunities of US Youth Soccer players, coaches and parents. The platform features read-at-your-own-pace pages, video and document downloads. Additional curriculum will be added as the platform expands to further meet the educational needs of all members of the youth soccer community.

To learn more about concussions take the CDCs FREE "Heads Up! Online Training for Youth Sports Coaches." This training will help you with a basic understanding of concussions. Simply go online and take the self-guided training. Once you complete the training and quiz, you can print out a certificate, making it easy to show your league or school that you have completed this intro course offered by Centers for Disease Control and Preventions (CDC) and US Youth Soccer.

The guide is designed to assist parents new to the game of soccer in growing the spirit without limiting the child. Chapters cover information from the basics of youth soccer and making a positive impact on children to roles of coaches and referees to lending support to your child.

Coaching at the youth level is more a matter of teaching the game to young players than managing their soccer. Coaching the Principles of Play through small-sided games in both training sessions and on game-day will accelerate the players comprehension of constructive soccer. A key goal for coaching young players is to help them understand how soccer works. The Principles of Play form the basic tactical foundation of the game, and players' understanding can be accelerated by competing in small-sided games at training; and by encouraging constructive play during matches.

10U-12U Youth Coaching ModuleThe10U-12U course takes the successful6U-8U course and adapts it for coaches with older players. Adaptations include: Rule changes, characteristics of10U-12U players and coaching approaches for players in this age group.

Written by grays |

March 4th, 2018 at 5:45 pm

Posted in Online Education

The Rajneesh Cult – Christian Research Institute

Posted: at 5:43 pm

This article first appeared in Forward volume 5, number 1 (1982). The full text of the article can be obtained by clicking here. For further information or to subscribe to the Christian Research Journal go to: http://www.equip.org/christian-research-journal/

In terms of media attention and exposure, we could fairly state that Maharishi Mahesh Yogi (of Transcendental Meditation) was the guru of the 70s. However, over the past few years another Indian guru, Bhagwan Shree (Sir God) Rajneesh, has gradually achieved greater notoriety, which qualifies him, at least at this point, to be considered the guru of the 80s.

Rajneesh, bald, bearded and photogenic, first attained major media exposure in the U.S. in early 1978 when Time magazine featured an article on the guru entitled God Sir at Esalen East. Time reported that the charismatic guru had come into vogue among certain celebrities and prominent apostles of the human potential movement, who were joining thousands of other spiritual seekers in making the pilgrimage to Rajneeshs ashram (religious community/monastery) in Poona, India. Rajneeshs appeal stemmed partly from his use of tantric yoga (involving nudity and free sex) in his ashram, and partly from his incorporation of a wide variety of popular psychospiritual therapies and techniques.

In the late 70s and early 80s Rajneeshs acclaim continued to spread within the new age movement in America, Great Britain, Germany, and virtually every free-world, industrialized nation. With as many as 6,000 westerners flooding Poona at a time, the ashram population rose to 10,000 while 500 Rajneesh centers were established in 32 nations by orange garbed sannyasins* returning from Poona to their homelands. Rajneesh now has 250,000 followers, whose average age has been estimated to be as high as 35. Among those who have made the trek to Poona include the Prince and Princess of Hanover, the Marquis of Bath, actor Terence Stamp, singer Diana Ross, and Ruth Carter Stapleton.

Rajneeshs discourses, which were delivered daily in Poona, have been transcribed into 300 books and diaries which average between $15 and $20 in cost. Video cassettes of each discourse range in price between $50 and $170. Ashram income during the last year in Poona is believed to have been between $5 and $7 million. As a follower stated in the film Ashram, a documentary on the Rajneesh cult, The organization understood long ago what powerful energy money is. Rajneesh, who owns two Rolls Royces and two airplanes, believes that spirituality is the luxury and privilege of the rich.1

Rajneesh is a self-proclaimed spiritual rebel who thrives in the controversy that he has created, particularly in India, by his trainings (such as the tantra group, and the often violent encounter group) and his denunciations of respected religious and political leaders. Tal Brooke, a former devotee of the popular Indian guru Sai Baba, after visiting Poona effectively summed up the scene there:

An object of media fascination and horror, Rajneesh is known for his bizarre revelations on sex. He has constructed a vision of the New Man that repudiates all prior norms and traditions. Man, by Rajneeshs thinking, is the hedonist-god, fully autonomous (barring the inner voice of Rajneesh), and free to carve out the cosmos in his own image. He is the sovereign pleasure seeker, self-transcender, who owes nobody anything. The family is anathema, children extra trash. And so long as the Neo-sannyasin has the money the fun ride continues. Afterward, however, he or she is usually a non-functional casualty. Homicides, rapes, mysterious disappearances, threats, fires, explosions, abandoned ashram children now begging in Poonas streets, drug busts all done by those amazing hybrids in red who believe they are pioneering new and daring redefinitions of the word love.

Christians working in a Poona asylum confirm such accounts, adding the breakdown rate is so high the ashram has wielded political power to suppress reports.2

Bhagwans practice of readily initiating every westerner who came to him into the order of Sannyas infuriated many Hindu traditionalists, who uphold the ancient belief that the title of swami can only be conferred upon one who has spent years in preparative study and meditation. Rajneeshs reply was that Westerners want things quickly, so we give it to them right away.3 Rajneesh further offended the more ascetic Hindus by his advocacy of self-indulgence and sensuality. He urges his disciples not to deny their thoughts, feelings, and urges, but instead to experience them fully, as stepping stones on the spiritual path.4

Bhagwan has often been open concerning his hostility toward established religions. This is a revolution.I am burning scriptures here, uprooting traditions.unless I am shot Ill not be proved right.5

By early 1981 threats on Bhagwans life were indeed being made. The ashram was now heavily guarded, and no one was allowed to enter without first being searched for weapons. Then an ashram warehouse was set on fire, and an explosion was set off near the cults health center. When an actual attempt on Rajneeshs life was made in February, ashram officials hastened a process (which had already been initiated) of looking for a new headquarters.

Concurrent with these events, on May 1 of last year Rajneesh entered into what was termed a new and ultimate stage of his work silence. Since 1977 Rajneesh had been announcing that he would one day stop talking, on the grounds that only through silence could his real message be communicated.

Then during the same month the U.S. Consulate in Bombay issued Bhagwan a tourist visa, which opened the door for him to stay in America for at least a year. On June 1 he secretly flew to New York with 17 of his closest disciples. His followers in Poona were cast into a state of great disorientation upon hearing the news of their masters departure, and many suicide reports were made. The Poona ashram was closed down, and a small meditation center was left in its place to accommodate Indian disciples.

Since Rajneesh left Poona his followers have spread throughout the west. In Europe the present strategy is to establish Sacred Cities. The European Newsletter, issue 8, 1981 says: A Sannyasin city is to be set up in each major European country.. Bhagwan has suggested that the cities should be self-supporting, alternative societies, which will be models of sannyas. So far four cities have been planned: in England, Holland, Germany, and Italy.6

In America, plans were undertaken to create the ultimate sacred city, one fit for the master himself. On July 10 the Chidvilas Rajneesh Meditation Center of Montclair, New Jersey purchased the Big Muddy Ranch (where the John Wayne movie Big Muddy was filmed) for $6 million ($1.5 million of it in cash) from an investment company in Amarillo, Texas. The land, near Antelope, Oregon, covers more than 100 square miles. The Center also managed to lease 14,889 acres in the same area from the Bureau of Land Management.

Three hundred sannyasins from western countries soon flocked to the Big Muddy, and in September they jubilantly welcomed their master to his new home. There is no doubt it is already the worlds largest ashram, geographically speaking, the Los Angeles Times said. Expenses are reportedly running at $1 million a month.

Not long after the Big Muddy Ranch was purchased, plans were announced to build Americas first enlightened city, to be called Rajneeshpuram (expression or city of Rajneesh). The Rajneesh Foundation International (headed by Ma Sheela Silverman, a 32-year-old Indian disciple) projected that the city would encompass roughly three square miles, support a population of 1,500 to 2,000, and be self-sufficient within three years.

On November 4 the Wasco County Commission voted two-to-one to allow an election to be held May 18 to determine if the Big Muddy property should be incorporated as a city. Since the only ones allowed to vote in such an election are those who live on the site (in this case the Rajneesh cult), the outcome was certain to be in favor of incorporation. The One Thousand Friends of Oregon, an environmentalist group, sought to have the County Commissions approval overruled by Oregons Land Use Board of Appeals (LUBA), but LUBA decided it lacked jurisdiction to take such an action. Then on May 18 no one was surprised when the disputed election resulted in 154 votes in favor of the incorporation of Rajneeshpuram, and none opposed. The One Thousand Friends are now petitioning the state Board of Appeals to reverse Wasco Countys action and thus block the actual development of the city.

In the meantime, under the leadership of the pugnacious Sheela Silverman, the sannyasins have responded to this opposition to their plans with a bold attempt to take over the city of Antelope and turn its municipal powers to their use (such as providing authorization to operate a printing plant and other services needed by the growing population of sannyasins). The Orange People (as Rajneeshs disciples are sometimes called) now own and operate the towns only gas station, and the Antelope Store and Cafe, whose name theyve changed to Zorba the Buddha (the stores menu is now strictly vegetarian).

Fearing that once the sannyasins gained control of the city council they would raise taxes to facilitate the cults operations, longtime Antelope residents called or a spec al election April 15 to decide whether to disincorporate the town. However, Oregon law allows anyone who has resided in the state or 20 days or more to vote in a citys election the same day he or she takes up residence in the town. On April 15 the established citizenry managed to muster 42 votes for disincorporation (Antelopes official population is listed as 40), but the votes of 55 very new residents thwarted their efforts. A court challenge of the outcome is likely.

Ashram life in Oregon is different than it was in Poona. Now that Rajneesh has gone into silence, he no longer conducts the twice-daily meetings with his disciples that were the focal point of life in Poona. Rajneesh does speak to Sheela Silverman and his personal nurse, however, and in this manner a chain of command has been constructed which affords the sannyasins little or no direct contact with their master. He may be seen, however, taking joyrides around the property with his nurse. Life reports that he has already crashed into a cement truck,7 and New Age magazine informs us that at an Antelope City Council meeting Francis Dixon, a city counselor, chimed in that Bhagwan himself is a menace, driving around on their roads in his Rolls Royce at over 70 miles per hour; already, noted Dixon, he has ended up in a ditch three times.8

In northeastern Oregon, as it was in Poona, the Rajneesh cult has provoked a crescendo of responses ranging from curiosity, to concern, to alarm. The unusual orange clothing worn by the sannyasins, their advocacy of a radically unrestrained (im)morality, and the numerous unconventional (and, to many people, repulsing) facets of their beliefs and lifestyle will hardly allow them to meld unobtrusively into the cultural milieu of their rural, provincial surroundings. It seems likely that the tension and hostility between those inside and those outside the ashram will continue to grow in the Antelope area, just as it did in Poona. Accompanying this may be a radical internalization in which the cult severs itself from almost all contact with the outside world, and focuses intently upon realizing its own spiritual and community aspirations.

What are these aspirations? Even the briefest exposure to Rajneeshs teachings makes it explicitly clear that the spirituality he advocates is in every respect hostile to the Christian faith. Consider the following samplings from his discourses.

You can be a Christ: Why be a Christian?9

Let me be your death and resurrection.10

Nobody is a sinner. Even while you are in the darkest hole of your life, you are still divine: you cannot lose your divinity. I tell you, there is no need for salvation, it is within you.11

.disobedience is not a sin, but a part of growth.12

God is neither a he nor a she.if you say he is a she, I will say he is a he and if you say he is a he, I will say he is a she.whatever your belief is, Im going to destroy it.13 (emphasis ours)

The spirituality into which Rajneesh is leading his disciples is the self-deification of eastern mysticism, and at the same time it is a spirituality that cannot be defined, experienced, or maintained apart from the guru. As an unidentified former sannyasin describes the Poona experience: The ashram is a convent, a temple, a therapy the whole ashram-life is a therapy, not only the groups: every moment you are pulled and pushed, towards something you dont know, towards the unknown, the divine and towards Bhagwan. Each day you come nearer and nearer to him and each day you become more and more dependent on him.14

Because his many therapies have been highly acclaimed by some in the human potential movement, the majority of those who come to Rajneesh have many personal problems they hope he can resolve. Rajneesh tells them that the cause of all of their problems is their egos, and the solution to these conflicts is to surrender their egos to him. On a sign at the entrance to the meditation center in Poona read the words: Shoes and minds are to be left here at the gate. Rajneesh maintains that Only those are accepted who surrender, only those are accepted who are utterly committed, who have fallen in love with me, who can trust and whose trust is unconditional, and absolute they are accepted.15 (emphasis ours)

The entire ashram program is designed to progressively weaken the participants egos until they surrender to Rajneesh. For example, one of the therapies, called centering, requires one to speak of himself in the third person for seven days, with the result that one begins to feel distant and separate from himself. Another training, intensive enlightenment, forces participants to do nothing for three days and nights but answer the question Who am I? The process leads one to see himself as miserable and unimportant. Soon his ego or sense of who he is begins to crumble and is replaced by a feeling of oneness with everything, and dependence upon Bhagwan.

Life reports that Iha Vander Schulenberg, a young German who had been initiated by Rajneesh in Poona, took part in .a 10-day ordeal during which participants were hypnotized and led back to childish, even infantile states of consciousness. In this condition of extreme vulnerability, potential disciples were urged to consider devoting their lives to the Bhagwan.16

As each ashram session further breaks down the independent ego of the sannyasin, he finally becomes the mental slave of Rajneesh. When a follower reaches this point, he views any difficult thing Rajneesh asks him to do as a test of his commitment and fidelity to the guru. An Indian movie star who is a sannyasin said: Its a test or surrender, and surrendering yourself to the guru means doing anything and everything he asks you to. You understand that? You stop thinking for yourself. The guru does the thinking for you.17

Through such absolute dependence on a human being, and surrender of the right to evaluate him critically, Rajneeshs devotees forfeit qualities that are vital to personal growth and healthy adulthood. When two young English women were caught smuggling drugs in order to afford rooms in the ashram (this means of producing income, along with prostitution, was not uncommon among sannyasins in Poona), a psychologist called into the case told the court that .those who left the sect were found to have regressed to the mental age of l2.18

The atmosphere of brotherhood and playfulness that prevails at the ashram, when combined with the blissful states of consciousness often achieved through the meditations and therapies, can lead the sannyasins to believe that their problems have been transcended, and that they have attained the psychological and spiritual wholeness Rajneesh promises. However, Tal Brooke speaks for many who have visited Poona and other Rajneesh centers when he says: I strongly sense a terrible obscene gaping wound underneath this facade a collective lacerated psyche.19

When a group of peoples psyches remain fragmented and wounded, but they believe theyve been healed; when they are still very much sinners and yet they are convinced theyve become pure, some disturbing, frightening possibilities emerge. This is especially the case if the people involved disavow use of their rational minds as unspiritual and collectively connect themselves to one supermind, who is inevitably no more healthy nor perfected than they. Speaking of the Rajneesh cult and cult patterns in general, Joshua Baran, a former Zen Buddhist monk, observes:

In this process devotees lose their natural alarm systems which tell them when things arent right. This is usually a gradual process. This is how it is possible for Jonestown or the many other examples weve seen how people end up doing blind, insensitive things to one another.20

With such references to Jonestown already being made, an eerie sense of irony was added to the unfolding Rajneesh story when it became known last year that Shannon Jo Ryan, daughter of the late congressman Leo Ryan, had become an active disciple of Rajneesh. In November, 1978, Leo Ryan was murdered in Jonestown, Guyana by followers of Jim Jones as he was completing an investigation of the Peoples Temple there. Life reports that Shannon traveled to India to offer Rajneesh money collected from her fathers life insurance policy.21 She is now living in Oregon at Rajneeshpuram, a fact which some of the neighbors in the Antelope area find foreboding. When the subject of parallels between Rajneesh and Jim Jones was brought up, Shannon candidly acknowledged: Ive heard other people say if Bhagwan asked them to kill themselves, they would do it. If Bhagwan asked them to kill someone else, they would do it. I dont know if my trust in him is that total. I would like it to be and I dont believe he would ever do that.22 (emphasis ours)

Miss Ryans words are frequently echoed by other sannyasins. They acknowledge that the psychological structure of the cult is such that if Rajneesh were to order them to kill themselves or others they would be obligated to do so. However, they are fully assured that Rajneesh is essentially different than Jim Jones, and would never ask them to kill. Unfortunately, one cannot find a basis for this assurance in the ethical system that Rajneesh prescribes. In The Book of the Secrets, Volume One, Rajneesh tells his followers:

So remember this: whatsoever you are doing consciously, with alertness, fully aware, becomes meditation. Even if you kill someone consciously, while fully conscious, it is meditative. This is what Krishna was saying to Arjuna: Do not be afraid. Do NOT be afraid! Kill, murder, fully conscious, knowing fully that no one is murdered and no one is killed.you are only destroying forms, not that which is behind the forms. So destroy the forms. If Arjuna can be so meditatively aware, then there is no violence, No one is killed, no sin is committee.23 (emphasis ours)

Rajneesh is clearly teaching here that since God is everything, and human beings are merely illusory forms of God, then if one, through meditation, can maintain awareness of this truth he may do what he wills to the forms. To a person in that state of mind no one is really being killed, and thus no sin is committed.

In the final analysis, the only reason the sannyasins are so confident that Rajneesh will not lead them into disaster is that they have a subjective conviction that he is pure love and therefore incapable of doing so. No doubt most of them have had little prior exposure to wiles of the many big-time and small-time cult leaders who can project an aura of love and spirituality while they mercilessly exploit their followers. Jim Jones was perceived by his followers as a loving father figure. Certainly Bhagwan is different from Jones, but it could be a fatal error to conclude that he therefore presents no danger. There is more than one way to be deceived; evil comes in many forms.

By the anti-christ, anti-human, anti-social message Rajneesh promotes, it is ominously evident that the spirit that so visibly drives him is capable of any evil thing. Needless to say, the discerning Christian fails to see the inherent goodness in Bhagwan to which his followers naively entrust their souls. And, if we consider such firsthand observations of Rajneeshs mental instability as those offered by Eckart Flother (see Inside the Ashram, this issue), the outlook for Rajneeshpuram becomes still more precarious.

If in Rajneeshpuram we do not have another major cult-related tragedy in the making, it will not be because it was prevented by anything in the groups theological, ethical, or psychological structure (not to mention their physical situation located 20 winding miles from the nearest public road in the middle of the sparsely-populated Oregon desert). It might, however, be because Christians were praying, and alerting as many sannyasins and potential sannyasins as they could to the critical differences between the Gospel of Jesus Christ and the gospel of Bhagwan Shree Rajneesh.

Elliot Miller

1. Guru Brings His Ashram to Oregon, Russell Chandler and Tyler Marshall, Los Angeles Times, August 13, 1981, part 1, p. 14.

2. Pied Piper of Poona, Eternity, September, 1981, p. 14.

3. God Sir at Esalen East, Time, January 16, 1978, p. 59.

4. Om, Om on the Range: Rajneesh in America, Mark Roseland, New Age, January, 1982, p. 35.

5. This is a Revolution, Bhagwan Shree Rajneesh, Videocassette, 18C236, December 28, 1980.

6. The Master Will Not Speak Again, Jens Johansen, New Religious Movements Up-date, Vol. 5, Issue 3/4, December, 1981, p. 81.

7. Shortcut to Nirvana, Life, October, 1981, p. 78.

8. op. cit., p. 37.

9. The quote cited is the title of Videotape 18C144, September 2, 1980.

10. Discourses on the Sufi Way, quoted in the Victor Valley Daily Press, September 18, 1981, p. B3.

11. Sannyas, April, 1978, p. 18.

12. Jesus, Buddha: Their Days are Finished, Videocassette 18C321 and 18C322, March 7, 1981.

13. He or She? On Beliefs The Book of the Books VI, Videocassette 18S133, April 22, 1980.

14. No Ego, No I, New Religious Movements Up-date, Vol. IV, Issue 1/2, May, 1980, p. 15.

15. Rajneesh Foundation Newsletter, April, 1979, quoted in No Ego. No I, ibid.

16. Shortcut to Nirvana, op. cit., p. 80.

17. Shoes and Minds Are to be Left at the Gate, New Religious Movements Up-date, Vol. III, Issue 1/2, July, 1979, p. 60.

18. News Bhagwan Shree Rajneesh Sannyasins. New Religious Movements Up-date, Vol. IV, Issue 1/2, May, i980, p. 20.

19. Pied Piper of Poona, op. cit., p. 14.

20. Guru Brings His Ashram to Oregon, op. cit., p. 3.

21. op. cit., p. 76.

22. Daughter of Rep. Ryan Is Follower of Indian Guru, William Endicott, Los Angeles Times, January 10, 1981, part 1, p. 1.

23. p. 399.

In San Diego last November most of our Research staff participated in the 1981 Cult Summit Conference, which was a predominantly Christian gathering of cult watchers to share information and get to know one another. There we met Eckart Flother, a former follower of Bhagwan Shree Rajneesh, who gave an interesting presentation on the Indian guru. Eckart, a German citizen, is currently a student at Fuller Theological Seminary in Pasadena, California. In the following discussion with Forward Editor Elliot Miller, Eckart shares some valuable Insight into the Rajneesh cult that he has gained through personal involvement and subsequent research.

FORWARD: Eckart, when did you join the Rajneesh community in Poona, and how long were you involved?

FLOTHER: I joined the ashram in Poona in March 1979, and was there during that month, and then from June to October of the same year.

What was it that drew you to Rajneesh?

Well, there are various reasons. First of all, after having been a very successful journalist in Germany, I felt that something was missing in my life. So I took kind of a sabbatical in order to search for some other meaning in life than just making money, or writing stories about success and failure.

I traveled to India and was referred to Rajneesh by various people who I knew from Europe, whose opinions I respected. I went to the ashram in Poona in order to find out what was going on there.

I found the master a very fascinating, charismatic man who gave answers to all of the questions of our lives. This was the first thing that attracted me.

Second, I found it interesting to meet spiritually-minded people who, on the average, were not dropouts, but were well-educated. These were people between the ages of 25 and 45, who created an environment of understanding, love, and charity on a pretty high level. It was a community which lived and worked together without competition. This, for me, was something totally new, an environment created by people who were trying to express a new kind of life.

Were you initiated?

Yes, I was.

What led you away from Rajneesh and to Jesus?

In July, right as I was getting more deeply involved with the ashram, I had a very extraordinary experience. On one of those hot, humid Indian nights filled with mosquitos, I was sitting in my hotel room and reading Rabi Maharajs book, Death of a Guru. Suddenly I saw a brilliantly shining being standing in the hotel room, and He said to me with a mighty voice, I want you to become my disciple. I immediately understood that Jesus had called me, yet I really didnt know what to do with it.

I went to Rajneesh and told him what had happened to me. As I was talking to him about this experience, I could feel a kind of very warm energy or light radiating from me and I saw that Rajneesh was very irritated, and even startled as he looked at me. He was unable to speak. At that moment I could see that he was not a master like Jesus Christ, as he claims. It was at this time that I decided to become a disciple of Jesus.

How is it that you came across Rabi Maharajs book?

My brother-in-law in Germany is a pastor, and he knows Rabi Maharaj. He said, Since you are going to India you should know something about this man. Read this book when you have the time. So I took the book with me in my bag and eventually read it in India.

I recall you mentioning in San Diego that there were 30 followers of Rajneesh who left the ashram with you. Could you describe what happened there?

First of all, I did not immediately stop wearing the special clothing worn by the sannyasins. After I realized that Rajneesh was deceiving people by claiming to be the Jesus of our day, or God incarnate, I decided that I had to find out what he is really doing and do a lot of research before I would leave. This would enable me to write a book about my experience. So I talked to the people from a new perspective.

About six weeks later, after Id completed my research, I came in jeans and t-shirt again. Because by this time Id become pretty well-known in the ashram, a lot of people began to talk to me on a very personal, intimate level. Suddenly I was drawn into the role of a counselor as they asked what happened to me. So I told them of my encounter with Jesus and explained to them what I had learned in the four or five weeks that followed the encounter. This caused them to start thinking and realizing what they were into. Christians in Poona provided them with places to stay, away from the ashram, and provided some with money and help so that they could go home. So, altogether there were around 30 people that left the ashram.

Could you give us a feeling for what your experience in Poona as a sannyasin was like?

I was very amazed at the time to find that being a disciple and belonging to an alternative community felt very good. It seemed as though life in the ashram had no tension. There was no competition. We were all surrounded by fellow believers and our philosophy was that life should be playful. So the whole ashram was more or less a playful environment for people who voluntarily abandoned the world.

And from my point of view today, I realize that the reality that was created in the ashram was a false reality, because it did not cope with the reality outside. It did not question why things in the world are going as they are, and it did not want to accept the fact that to live in reality means to struggle with the issue of being human which means, I think, to deal with joy and despair. What we did was, in a way, to live a blissed-out life in a non-reality. I would now say that this was a deception.

Such systems are fabricated, synthetic realities which do not address the real causes of our problems in the first place and therefore, in the long run, cant succeed in drawing a solution.

Yes, I would call it a mind-created reality which is similar to a reality experienced by people who are on drugs.

What areas of ministry does the Lord seem to be leading you into, and to what extent will this involve outreach to the followers of Rajneesh?

My experience has taught me that it is very difficult for an outsider to discern between what it means to follow the Lord in a Christian lifestyle, and to follow someone like Rajneesh, who claims to be the representative of God today. So my ministry, which I am preparing for right now, will certainly lead me to help people to understand the distinction between these new age religions and Christianity; to discern what it means to develop a relationship with God; and how this is different from a relationship with a master, who is only human himself.

Could you give us a brief synopsis of Rajneeshs personal history?

Rajneesh Chandra Mohan was born on the 11th of December, 1931, in a village in central India, the eldest in a family of five sisters and seven brothers. His childhood was overshadowed by the fact that his father, an unsuccessful businessman, was often on the road. The father figure in Rajneeshs life was instead occupied by his grandfather, to whom he became very attached. His grandfather died when he was seven years old. This was a very traumatic experience for young Rajneesh. From then on he felt strangely attracted to the subject of death. In his 1979 diary (which is made public), it is reported that he followed after funerals as other children would follow circuses.

Rajneesh pursued his education and in 1957 obtained a Master of Arts in Philosophy. He proceeded to teach philosophy in two universities between 1957 and 1966.

In 1966, Rajneesh resigned from his service as a teacher in order to, as he puts it, concentrate on the wish of God. He felt called to work for the spiritual regeneration of humanity, which he feels is necessary in order to survive the holocaust which he is predicting and fearing.

Rajneesh then became a master and called himself Acharya* Rajneesh, and he walked and rode a donkey around India in various states in order to teach people that they have to change their lives and turn around in order to survive.

His mission wasnt very successful, and in 1970 he was a tired and poor man who nevertheless recognized that he possessed charisma and power. In Bombay he decided to gather people around him to whom he could teach his message. As more and more disciples flocked around him, the apartment where he lived was unable to accommodate them. Thus, in 1974 he moved to Poona, 120 miles south of Bombay, rented several houses, and founded his ashram. There he changed his name from Acharya to Bhagwan (which means God), designed orange robes and a wooden bead necklace for his disciples, and started the movement we are dealing with today.

About when did European and American seekers begin coming to Rajneesh?

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The Rajneesh Cult - Christian Research Institute

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March 4th, 2018 at 5:43 pm

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Netflix documentary focuses on The Rajneesh in Oregon

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One of the most bizarre chapters in Oregon history came with the arrival of a religious cult called the Rajneesh. (KOIN) One of the most bizarre chapters in Oregon history came with the arrival of a religious cult called the Rajneesh. (KOIN)

PORTLAND, Ore. (KOIN) -- One of the most bizarre chapters in Oregon history came with the arrival of a religious cult called the Rajneesh.

Now that story is a new Netflix documentary, "Wild Wild Country." The series premiere is set for March 16.

Bhagwan Shree Rajneesh preached a message of free love, meditation and living in the moment. He was known for his daily drive-bys in a fleet of Rolls Royces.

In 1981, Bhagwan's followers, known as Rajneeshees or Sannyasins, built a communal city from the ground up on the 64,000 acre Big Muddy Ranch in Wasco County. At it's height, Rajneeshpuram had nearly 7,000 people from all over the world.

The Rajneesh were led by the combative Ma Anand Sheela, Bhagwan's personal assistant who threatened anyone she perceived as enemies of the Rajneesh.

In 1984, the Rajneesh poisoned salad bars in The Dalles with salmonella to incapacitate voters so Rajneesh candidates would win elections in Wasco County.

An estimated 751 people became sick and 45 were hospitalized in what's still known as America's largest bio-terrorism attack.

Bhagwan was deported and died in 1990 at age 58.

Bhagwan Shree Rajneesh in a file photo from the 1980s (KOIN)

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Netflix documentary focuses on The Rajneesh in Oregon

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March 4th, 2018 at 5:43 pm

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What is Transhumanism? – GenSix Productions

Posted: March 3, 2018 at 3:48 pm

The title of this years True Legends Conference is Transhumanism and the Hybrid Age. For the followers of Steve Quayle, Timothy Alberino and Tom Horn, these might be familiar terms, but the importance of the topic deserves a clear understanding by all. So what exactly is transhumanism? And for that matter, what is a hybrid?

Transhumanism is defined as the belief or theory that the human race can evolve beyond its current physical and mental limitations, especially by means of science and technology. Of course, this sounds admirable. Who among us does not want to move toward the goal of eliminating human pain with ever increasing intelligence? But transhumanism is much more than that. With the unending surge in biological know-how, we now have the ability to redefine what it means to be human. Through tools like artificial intelligence, robotics and especially genetics, science is playing a very high-stakes game in the homo sapien sandbox. The end result of this game will have massive implications for future generations.

A quick internet search of the term transhumanism reveals a host of good intentions. Phrases such as broadening human potential, overcoming aging and cognitive shortcomings, and eliminating suffering decorate articles highlighting the possibilities at our fingertips. Breakthroughs like thought-controlled robotic limbsor even regrowing natural limbsseem to make the decision to proceed a no-brainer. If we can do it, we must, as long as were careful, they say. An obligatory word of warning is usually inserted somewhere among the celebratory jargon about how we must never misuse these technologiesas if mankind would ever do such a thing? The question is; Are those who rule over us responsible enough to wield such power?

The power of our technology is being concentrated into the hands of the technocratic elite, and there is more at stake than the Terminator scenarios portrayed in Hollywood. There are deeper spiritual consequences underlying the transhumanist agenda, consequences that can have eternal ramifications. And this is why Steve Quayle and Timothy Alberino have decided to address the topic of Transhumanism and the Hybrid Age in this years True Legends Conference.

This raises another question: What exactly is a hybrid? The official definition reads as follows: a thing made by combining two different elements; a mixture. In our current context, would having a robotic arm make you a hybrid? Would this be a bad thing? I would not want to tell people needing a limb that they cannot have it for either their own good or the good of mankind. Nor deny the blind sight, or the diseased a cure via some amazing biotechnological breakthrough. Thats what makes this such a sticky issue. The cryptic phraseology in Genesis concerning Noah being perfect in his generations also gives me great pause. How is it that all flesh became corrupt in the pre-flood world? Was the rest of the worlds population a hybrid mix of some kind, an unholy amalgamation of beast, man and tech?

We are fast approaching an irreversible tipping point that will radically change society as we know it, and fundamentally redefine what it means to be a human being.

Darrin GeisingerTrue Legends 2018 Conference Coordinator

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What is Transhumanism? - GenSix Productions

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March 3rd, 2018 at 3:48 pm

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Personal Development – Businessballs

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Integrated personal development [edit]integrated personal development - a modern alternative to traditional training for individuals and organizational development

Modern personal development is more than skills training. It offers useful alternative methods compared to coaching and mentoring too. Effective modern personal development now involves various integrated techniques, theories and behavioural concepts, that extend options around traditional ideas. This article provides examples of modern methods of developing people - enabling real personal growth and change - for individuals and organizations.

Optimising individual performance through progressive personal development significantly improves business performance too.

This example of an integrated approach to personal development is based on the work of UK-based psychotherapist Pam Weight, whose contribution of this free article is gratefully acknowledged.

Pam Weight's modern approach to personal and professional development is born out of the study of these contemporary models, which are explained in more detail later in this article:

The personal development process enables individuals to achieve critical personal changes, specifically to:

(In this context, 'congruency' means behaving and feeling naturally and comfortably - ie, true to oneself.)

The integrated personal development approach is highly beneficial for most people.

It is however particularly effective for people who have experienced little or no benefit from conventional training, especially where progress is blocked by issues raised in the training process.

Integrated personal development is also particularly helpful where one-to-one coaching or mentoring has had limited benefit, or has prompted surprising reactions.

Equally, those who want to develop themselves in some way, but cannot identify a particular direction, will also benefit from this sort of modern integrated personal development.

Modern personal development differs from conventional training methods, most importantly:

These fundamentals are rarely found in traditional skills training or coaching. The principles underpin the process of effective personal development.

Modern personal development tends to achieve results because:

These factors are not commonly present in traditional skills training or one-to-one coaching, and as such provide a useful alternative if traditional methods have not been effective.

Many situations benefit from the improvements arising from effective personal development, for example:

Traditional training can of course produce good results in these areas, however, some people require more focus onpersonal issues, which can be difficult for some types of traditional training to address.

Human development includes the 'nature and nurture' elements that determine who we are and how we behave. Human development is a lifelong process beginning with 'nature'. Our 'nature' elements are everything we bring into this world: from our genetic make-up, our conception, up until our birth. After we are born, the 'nurture' process begins; namely every influence we encounter that affects us: our environmental influences and behavioural conditioning by others. We are each also subject to a slow continuous forming process; a sequence of stages through which we each pass in the same order, over a number of years.

Throughout these stages other developments occur: brain development; motor development; cognitive development; social development and development of self concept and basic trust. In addition, and importantly, our emotional development.

The influence of these human development factors on people, and their response to change, is considerable.

Humanistic theories focus on our inner capacity for growth and self-fulfillment; with the emphasis on human potential. The early theorists referred to humans as being 'set up' or 'pre-programmed' for growth and fulfillment, unless thwarted by an environment that restricts growth.

From a humanistic perspective, a positive self-concept is the key to personal happiness and success in life. Moreover,acceptanceandempathyhelp us to nurture positive feelings about ourselves, and that consequently we develop the capacity to extend and apply positive feelings to others. Overall, a humanistic perspective purports that people are basically good, and capable of self improvement.

(See alsoMcGregor's XY Theory, which includes aspects of humanistic thinking, and usefully positions them in the context of corporate organizations, management, motivational development, etc.)

Neuro-Linguistic Programming is a model of human experience and communication. It has also been referred to as a study of subjective experience and human excellence. Importance is placed on rapport: mutual trust and responsiveness. Rapport can be applied to your relationship with yourself and your relationship with others.

NLP states that the greater the mental, physical and emotional rapport with yourself, the greater your health, well-being and inner peace. As a result, the greater your ability to relate to and influence others. Other pivotal aspects are:

See also the detailed free introductory guide toNeuro-Linguistic Programming.

Energy Psychology is the collective term for a range of approaches focusing on the interconnectedness of mind and body. A principle of Energy Psychology is that psychological and physical problems can be treated through the body's meridian system and other bodily systems. Some of the approaches have their roots in traditional Chinese medicine energy healing, such as acupuncture.

From an Energy Psychology perspective; if the energy or meridian system balance is upset and left unchecked, there will be a physical manifestation. If there is a disturbance in the system, there will be impairment in thinking, and physical health. Clear the disturbance, and the body can do what it is meant to do - repair and/or heal itself, creating harmony and balance.

By carefully integrating and applying the behavioural models explained above, Pam Weight has developed a truly progressive and effective system of personal development. The approach is in tune with the needs of people living and working in the modern age, and provides a useful alternative to traditional training, coaching and mentoring practices.

Effective personal development must value the person's individual journey; acknowledge the person's learning from experiences; offer the opportunity for the person to update their system; and free the individual to consider their current capabilities and how and where to apply them. Truly effective personal development must be tailored for the individual, and be flexible and realistic, producing real and sustainable results, the basis of which must always be improved balance, less stress and more control.

Pam Weight is a psychotherapist with special interest in health and wellness, based in Nuneaton, Warwickshire.

The contribution of this article by Pam Weight is gratefully acknowledged.

Pam Weight's website, including contact information and services details, is at:www.pamweight.com

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Personal Development - Businessballs

Written by simmons |

March 3rd, 2018 at 3:43 pm

Posted in Personal Development

Sri Aurobindo – Wikipedia

Posted: March 2, 2018 at 4:45 pm

Sri AurobindoReligionHinduismFounderofSri Aurobindo AshramAurovillePhilosophyIntegral Yoga, Involution (Sri Aurobindo), Evolution, Integral psychology, Intermediate zone, SupermindPersonalNationalityIndianBornAurobindo Ghose(1872-08-15)15 August 1872Calcutta, Bengal Presidency, British India(now Kolkata, West Bengal, India)Died5 December 1950(1950-12-05) (aged78)Pondicherry, French India(now in Puducherry)Disciple(s)Champaklal, N. K. Gupta, Amal Kiran, Nirodbaran, Pavitra, M. P. Pandit, A. B. Purani, D. K. Roy, Satprem, Indra SenLiterary worksThe Life Divine, The Synthesis of Yoga, SavitriInfluencedMirra AlfassaSignature

Quotation

Sri Aurobindo (Bengali:[Sri robindo]) (born Aurobindo Ghose; 15 August 1872 5 December 1950) was an Indian philosopher, yogi, guru, poet, and nationalist. He joined the Indian movement for independence from British rule, for a while was one of its influential leaders and then became a spiritual reformer, introducing his visions on human progress and spiritual evolution.

Aurobindo studied for the Indian Civil Service at King's College, Cambridge, England. After returning to India he took up various civil service works under the maharaja of the princely state of Baroda and began increasingly involved in nationalist politics and the nascent revolutionary movement in Bengal. He was arrested in the aftermath of a number of bomb outrages linked to his organisation, but in a highly public trial where he faced charges of treason, Aurobindo could only be convicted and imprisoned for writing articles against British rule in India. He was released when no evidence could be provided, following the murder of a prosecution-witness during the trial. During his stay in the jail he had mystical and spiritual experiences, after which he moved to Pondicherry, leaving politics for spiritual work.

During his stay in Pondicherry, Sri Aurobindo developed a method of spiritual practice he called Integral Yoga. The central theme of his vision was the evolution of human life into a life divine. He believed in a spiritual realisation that not only liberated man but transformed his nature, enabling a divine life on earth. In 1926, with the help of his spiritual collaborator, Mirra Alfassa (referred to as "The Mother"), he founded the Sri Aurobindo Ashram.

His main literary works are The Life Divine, which deals with theoretical aspects of Integral Yoga; Synthesis of Yoga, which deals with practical guidance to Integral Yoga; and Savitri: A Legend and a Symbol, an epic poem. His works also include philosophy, poetry, translations and commentaries on the Vedas, Upanishads and the Bhagavad Gita. He was nominated for the Nobel Prize in Literature in 1943 and for the Nobel Peace Prize in 1950.[3]

Aurobindo Ghose was born in Calcutta (now Kolkata), Bengal Presidency, India on 15 August 1872 . His father, Krishna Dhun Ghose, was then Assistant Surgeon of Rangpur in Bengal, and a former member of the Brahmo Samaj religious reform movement who had become enamoured with the then-new idea of evolution while pursuing medical studies in Britain.[a] His mother was Swarnalata Devi, whose father was Shri Rajnarayan Bose, a leading figure in the Samaj. She had been sent to the more salubrious surroundings of Calcutta for Aurobindo's birth. Aurobindo had two elder siblings, Benoybhusan and Manmohan, a younger sister, Sarojini, and a younger brother, Barindrakumar (also referred to as Barin).

Young Aurobindo was brought up speaking English but used Hindustani to communicate with servants. Although his family were Bengali, his father believed British culture to be superior. He and his two elder siblings were sent to the English-speaking Loreto House boarding school in Darjeeling, in part to improve their language skills and in part to distance them from their mother, who had developed a mental illness soon after the birth of her first child. Darjeeling was a centre of British life in India and the school was run by Irish nuns, through which the boys would have been exposed to Christian religious teachings and symbolism.

Krishna Dhun Ghose wanted his sons to enter the Indian Civil Service (ICS), an elite organisation comprising around 1000 people. To achieve this it was necessary that they study in England and so it was there that the entire family moved in 1879.[b] The three brothers were placed in the care of the Reverend W. H. Drewett in Manchester. Drewett was a minister of the Congregational Church whom Krishna Dhun Ghose knew through his British friends at Rangapur.[c]

The boys were taught Latin by Drewett and his wife. This was a prerequisite for admission to good English schools and, after two years, in 1881, the elder two siblings were enrolled at Manchester Grammar School. Aurobindo was considered too young for enrolment and he continued his studies with the Drewetts, learning history, Latin, French, geography and arithmetic. Although the Drewetts were told not to teach religion, the boys inevitably were exposed to Christian teachings and events, which generally bored Aurobindo and sometimes repulsed him. There was little contact with his father, who wrote only a few letters to his sons while they were in England, but what communication there was indicated that he was becoming less endeared to the British in India than he had been, on one occasion describing the British Raj as a "heartless government".

Drewett emigrated to Australia in 1884, causing the boys to be uprooted as they went to live with Drewett's mother in London. In September of that year, Aurobindo and Manmohan joined St Paul's School there.[d] He learned Greek and spent the last three years reading literature and English poetry. He also acquired some familiarity with the German and Italian languages and, exposed to the evangelical strictures of Drewett's mother, a distaste for religion. He considered himself at one point to be an atheist but later determined that he was agnostic. A blue plaque unveiled in 2007 commemorates Aurobindo's residence at 49 St Stephen's Avenue in Shepherd's Bush, London, from 1884 to 1887. The three brothers began living in spartan circumstances at the Liberal Club in South Kensington during 1887, their father having experienced some financial difficulties. The Club's secretary was James Cotton, brother of their father's friend in the Bengal ICS, Henry Cotton.

By 1889, Manmohan had determined to pursue a literary career and Benoybhusan had proved himself unequal to the standards necessary for ICS entrance. This meant that only Aurobindo might fulfil his father's aspirations but to do so when his father lacked money required that he studied hard for a scholarship. To become an ICS official, students were required to pass the competitive examination, as well as to study at an English university for two years under probation. Aurobindo secured a scholarship at King's College, Cambridge, under recommendation of Oscar Browning. He passed the written ICS examination after a few months, being ranked 11th out of 250 competitors. He spent the next two years at King's College. Aurobindo had no interest in the ICS and came late to the horse-riding practical exam purposefully to get himself disqualified for the service.

At this time, the Maharaja of Baroda, Sayajirao Gaekwad III, was travelling in England. Cotton secured for him a place in Baroda State Service and arranged for him to meet the prince. He left England for India, arriving there in February 1893. In India, Krishna Dhun Ghose, who was waiting to receive his son, was misinformed by his agents from Bombay (now Mumbai) that the ship on which Aurobindo had been travelling had sunk off the coast of Portugal. His father died upon hearing this news.

In Baroda, Aurobindo joined the state service in 1893, working first in the Survey and Settlements department, later moving to the Department of Revenue and then to the Secretariat, and much miscellaneous work like teaching grammar and assisting in writing speeches for the Maharaja of Gaekwad until 1897. In 1897 during his work in Baroda he started working as a part-time French teacher at Baroda College (now Maharaja Sayajirao University of Baroda). He was later promoted to the post of vice-principal. At Baroda, Aurobindo self-studied Sanskrit and Bengali.

During his stay at Baroda he contributed to many articles to Indu Prakash and spoke as a chairman of the Baroda college board. He started taking an active interest in the politics of India's independence struggle against British rule, working behind the scenes as his position in the Baroda state administration barred him from overt political activity. He linked up with resistance groups in Bengal and Madhya Pradesh, while traveling to these states. He established contact with Lokmanya Tilak and Sister Nivedita. He arranged the military training of Jatindra Nath Banerjee (Niralamba Swami) in the Baroda army and then dispatched him to organise the resistance groups in Bengal.

Aurobindo often travelled between Baroda and Bengal, at first in a bid to re-establish links with his parent's families and other Bengali relatives, including his sister Sarojini and brother Barin, and later increasingly to establish resistance groups across the Presidency. He formally moved to Calcutta in 1906 after the announcement of the Partition of Bengal. Age 28, he had married 14-year-old Mrinalini, daughter of Bhupal Chandra Bose, a senior official in government service, when he visited Calcutta in 1901. Mrinalini died in December 1918 during the influenza pandemic.

Aurobindo was influenced by studies on rebellion and revolutions against England in medieval France and the revolts in America and Italy. In his public activities he favoured non-co-operation and passive resistance; in private he took up secret revolutionary activity as a preparation for open revolt, in case that the passive revolt failed.

In Bengal, with Barin's help, he established contacts with revolutionaries, inspiring radicals such as Bagha Jatin or Jatin Banerjee and Surendranath Tagore. He helped establish a series of youth clubs, including the Anushilan Samiti of Calcutta in 1902.

Aurobindo attended the 1906 Congress meeting headed by Dadabhai Naoroji and participated as a councillor in forming the fourfold objectives of "Swaraj, Swadesh, Boycott and national education". In 1907 at the Surat session of Congress where moderates and extremists had a major showdown, he led with extremists along with Bal Gangadhar Tilak. The Congress split after this session. In 19071908 Aurobindo travelled extensively to Pune, Bombay and Baroda to firm up support for the nationalist cause, giving speeches and meeting with groups. He was arrested again in May 1908 in connection with the Alipore Bomb Case. He was acquitted in the ensuing trial, following the murder of chief prosecution witness Naren Gosain within jail premises which subsequently led to the case against him collapsing. Aurobindo was subsequently released after a year of isolated incarceration.

Once out of the prison he started two new publications, Karmayogin in English and Dharma in Bengali. He also delivered the Uttarpara Speech hinting at the transformation of his focus to spiritual matters. The British persecution continued because of his writings in his new journals and in April 1910 Aurobindo moved to Pondicherry, where Britain's secret police monitored his activities.

In July 1905 then Viceroy of India, Lord Curzon, partitioned Bengal. This sparked an outburst of public anger against the British, leading to civil unrest and a nationalist campaign by groups of revolutionaries, who included Aurobindo. In 1908, Khudiram Bose and Prafulla Chaki attempted to kill Magistrate Kingsford, a judge known for handing down particularly severe sentences against nationalists. However, the bomb thrown at his horse carriage missed its target and instead landed in another carriage and killed two British women, the wife and daughter of barrister Pringle Kennedy. Aurobindo was also arrested on charges of planning and overseeing the attack and imprisoned in solitary confinement in Alipore Jail. The trial of the Alipore Bomb Case lasted for a year, but eventually he was acquitted on May 6, 1909. His defence counsel was Chittaranjan Das.

During this period in the Jail, his view of life was radically changed due to spiritual experiences and realizations. Consequently, his aim went far beyond the service and liberation of the country.

Aurobindo said he was "visited" by Vivekananda in the Alipore Jail: "It is a fact that I was hearing constantly the voice of Vivekananda speaking to me for a fortnight in the jail in my solitary meditation and felt his presence."

In his autobiographical notes, Aurobindo said he felt a vast sense of calmness when he first came back to India. He could not explain this and continued to have various such experiences from time to time. He knew nothing of yoga at that time and started his practise of it without a teacher, except for some rules that he learned from Ganganath, a friend who was a disciple of Brahmananda. In 1907, Barin introduced Aurobindo to Vishnu Bhaskar Lele, a Maharashtrian yogi. Aurobindo was influenced by the guidance he got from the yogi, who had instructed Aurobindo to depend on an inner guide and any kind of external guru or guidance would not be required.

In 1910 Aurobindo withdrew himself from all political activities and went into hiding at Chandannagar in the house of Motilal Roy, while the British were trying to prosecute him for sedition on the basis of a signed article titled 'To My Countrymen', published in Karmayogin. As Aurobindo disappeared from view, the warrant was held back and the prosecution postponed. Aurobindo manoeuvred the police into open action and a warrant was issued on 4 April 1910, but the warrant could not be executed because on that date he had reached Pondicherry, then a French colony. The warrant against Aurobindo was withdrawn.

In Pondicherry, Sri Aurobindo dedicated himself to his spiritual and philosophical pursuits. In 1914, after four years of secluded yoga, he started a monthly philosophical magazine called Arya. This ceased publication in 1921. Many years later, he revised some of these works before they were published in book form. Some of the book series derived out of this publication were The Life Divine, The Synthesis of Yoga, Essays on The Gita, The Secret of The Veda, Hymns to the Mystic Fire, The Upanishads, The Renaissance in India, War and Self-determination, The Human Cycle, The Ideal of Human Unity and The Future Poetry were published in this magazine.

At the beginning of his stay at Pondicherry, there were few followers, but with time their numbers grew, resulting in the formation of the Sri Aurobindo Ashram in 1926.[41] From 1926 he started to sign himself as Sri Aurobindo, Sri (meaning holy in Sanskrit) being commonly used as an honorific.

For some time afterwards, his main literary output was his voluminous correspondence with his disciples. His letters, most of which were written in the 1930s, numbered in the several thousands. Many were brief comments made in the margins of his disciple's notebooks in answer to their questions and reports of their spiritual practiceothers extended to several pages of carefully composed explanations of practical aspects of his teachings. These were later collected and published in book form in three volumes of Letters on Yoga. In the late 1930s, he resumed work on a poem he had started earlierhe continued to expand and revise this poem for the rest of his life. It became perhaps his greatest literary achievement, Savitri, an epic spiritual poem in blank verse of approximately 24,000 lines.

Sri Aurobindo left His body on 5 December 1950. Around 60,000 people attended to see his body resting peacefully. Prime Minister Jawaharlal Nehru, and President Rajendra Prasad praised him for his contribution to Yogic philosophy and the independence struggle. National and international newspapers commemorated his death.[41]

Sri Aurobindo's close spiritual collaborator, Mirra Alfassa (b. Alfassa), came to be known as The Mother.[46] She was a French national, born in Paris on 21 February 1878. In her 20s she studied occultism with Max Theon. Along with her husband, Paul Richard, she went to Pondicherry on 29 March 1914, and finally settled there in 1920. Sri Aurobindo considered her his spiritual equal and collaborator. After 24 November 1926, when Sri Aurobindo retired into seclusion, he left it to her to plan, build and run the ashram, the community of disciples which had gathered around them. Some time later, when families with children joined the ashram, she established and supervised the Sri Aurobindo International Centre of Education with its experiments in the field of education. When he died in 1950, She continued their spiritual work, directed the ashram, and guided their disciples.

Sri Aurobindo's concept of the Integral Yoga system is described in his books, The Synthesis of Yoga and The Life Divine. The Life Divine is a compilation of essays published serially in Arya.

Sri Aurobindo argues that divine Brahman manifests as empirical reality through ll, or divine play. Instead of positing that the world we experience is an illusion (my), Aurobindo argues that world can evolve and become a new world with new species, far above the human species just as human species have evolved after the animal species.

Sri Aurobindo believed that Darwinism merely describes a phenomenon of the evolution of matter into life, but does not explain the reason behind it, while he finds life to be already present in matter, because all of existence is a manifestation of Brahman. He argues that nature (which he interpreted as divine) has evolved life out of matter and then mind out of life. All of existence, he argues, is attempting to manifest to the level of the supermind that evolution had a purpose. He stated that he found the task of understanding the nature of reality arduous and difficult to justify by immediate tangible results.

Sri Aurobindo was an Indian nationalist but is best known for his philosophy on human evolution and Integral Yoga.

His influence has been wide-ranging. In India, S. K. Maitra, Anilbaran Roy and D. P. Chattopadhyaya commented on Sri Aurobindo's work. Writers on esotericism and traditional wisdom, such as Mircea Eliade, Paul Brunton, and Rene Guenon, all saw him as an authentic representative of the Indian spiritual tradition.

Haridas Chaudhuri and Frederic Spiegelberg[56] were among those who were inspired by Aurobindo, who worked on the newly formed American Academy of Asian Studies in San Francisco. Soon after, Chaudhuri and his wife Bina established the Cultural Integration Fellowship, from which later emerged the California Institute of Integral Studies.[57]

Karlheinz Stockhausen was heavily inspired by Satprem's writings about Sri Aurobindo during a week in May 1968, a time at which the composer was undergoing a personal crisis and had found Sri Aurobindo's philosophies were relevant to his feelings. After this experience, Stockhausen's music took a completely different turn, focusing on mysticism, that was to continue until the end of his career.

William Irwin Thompson travelled to Auroville in 1972, where he met "The Mother". Thompson has called Sri Aurobindo's teaching on spirituality a "radical anarchism" and a "post-religious approach" and regards their work as having "...reached back into the Goddess culture of prehistory, and, in Marshall McLuhan's terms, 'culturally retrieved' the archetypes of the shaman and la sage femme..." Thompson also writes that he experienced Shakti, or psychic power coming from The Mother on the night of her death in 1973.[59]

Sri Aurobindo's ideas about the further evolution of human capabilities influenced the thinking of Michael Murphy and indirectly, the human potential movement, through Murphy's writings.

The American philosopher Ken Wilber has called Sri Aurobindo "India's greatest modern philosopher sage"[61] and has integrated some of his ideas into his philosophical vision. Wilber's interpretation of Aurobindo has been criticised by Rod Hemsell.[62] New Age writer Andrew Harvey also looks to Sri Aurobindo as a major inspiration.[63]

The following authors, disciples and organisations trace their intellectual heritage back to, or have in some measure been influenced by, Sri Aurobindo and The Mother.

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Get to Know Andrew

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Frequently Asked Questions About Personal Performance

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How is my performance calculated?VALIC calculates personal performance based on the investment performance of the funds, but also factors in the amount and timing of cash flows (including contributions, exchanges and withdrawals) in and out of your account. For additional information concerning the calculation of personal performance, call the Client Care Center at 1-800-448-2542.

Your VALIC Financial Advisor, Inc. (VFA) accounts and VALIC Polaris and Power Index accounts are NOT systematically included in these calculations.

Why is my personal performance different than the performance of the funds that Im invested in?Your personal performance calculation takes into account the amount and timing of your cash flows in your account.

How often is my personal performance calculated?VALIC calculates personal performance on a quarterly basis and updates this site by the 15th business day of the new quarter.

My performance looks good. How do I continue to have my funds perform at the same level or higher? Past performance does not guarantee future results. If you have questions concerning your personal performance, fund performance or asset allocation, you should contact your financial advisor at 1-800-448-2542.

If I open an account midway through the quarter, how is my personal performance calculated?Your personal performance is calculated from the date of your initial investment through the end of the current quarter. Initial investments are new contributions and/or the ending value of exchanges (including all flow and investment value change) into the account from another product.

Is my personal performance number net or gross of fees?The personal performance number is calculated based on your account balances and cash flows. Fees have been factored in to the unit value and/or account balance calculations; therefore, the personal performance number is net of fees.

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