Christian meditation is a form of prayer in which a structured attempt is made to become aware of and reflect upon the revelations of God.[1] The word meditation comes from the Latin word meditr, which has a range of meanings including to reflect on, to study and to practice. Christian meditation is the process of deliberately focusing on specific thoughts (such as a bible passage) and reflecting on their meaning in the context of the love of God.[2]

Christian meditation aims to heighten the personal relationship based on the love of God that marks Christian communion.[3][4] Both in Eastern and Western Christianity meditation is the middle level in a broad three-stage characterization of prayer: it involves more reflection than first level vocal prayer, but is more structured than the multiple layers of contemplative prayer.[5][6][7][8] Teachings in both the Eastern and Western Christian churches have emphasized the use of Christian meditation as an element in increasing one's knowledge of Christ.[9][10][11][12]

In Aspects of Christian meditation, the Holy See warned of potential incompatibilities in mixing Christian and non-Christian styles of meditation.[13] In 2003, in A Christian reflection on the New Age the Vatican announced that "the Church avoids any concept that is close to those of the New Age".[14][15][16]

Christian meditation involves looking back on Jesus' life, thanksgiving and adoration of God for his action in sending Jesus for human salvation.[17] In her book The Interior Castle (Mansions 6, Chapter 7) Saint Teresa of Avila defined Christian meditation as follows:

"By meditation I mean prolonged reasoning with the understanding, in this way. We begin by thinking of the favor which God bestowed upon us by giving us His only Son; and we do not stop there but proceed to consider the mysteries of His whole glorious life."[18]

Quoting the Gospel of Matthew[11:27]: "No one knows the Father but only the Son and anyone whom the Son wants to reveal him" and I Corinthians[2:12]: "But we have received the Spirit who is from God so that we may realize what God has freely given us", theologian Hans von Balthasar explained the context of Christian meditation as follows:

"The dimensions of Christian meditation develop from God's having completed his self-revelation in two directions: Speaking out of his own, and speaking as a man, through his Son, disclosing the depths of man.... And this meditation can take place only where the revealing man, God's Son, Jesus Christ, reveals God as his Father: in the Holy Spirit of God, so we may join in probing God's depths, which only God's Spirit probes."[19]

Building on that theme, E. P. Clowney explained that three dimensions of Christian meditation are crucial, not merely for showing its distinctiveness, but for guiding its practice. The first is that Christian meditation is grounded in the Bible. Because the God of the Bible is a personal God who speaks in words of revelation, Christian meditation responds to this revelation and focuses on that aspect, in contrast to mystic meditations which use mantras. The second distinctive mark of Christian meditation is that it responds to the love of God, as in I John [4:19]: "We love, for he first loved us". The personal relationship based on the love of God that marks Christian communion is thus heightened in Christian meditation. The third dimension is that the revelations of the Bible and the love of God lead to the worship of God: making Christian meditation an exercise in praise.[3]

Thomas Merton characterized the goal of Christian meditation as follows: "The true end of Christian meditation is practically the same as the end of liturgical prayer and the reception of the sacraments: a deeper union by grace and charity with the Incarnate Word, who is the only Mediator between God and man, Jesus Christ."[20] While Protestants view salvation in terms of faith and grace alone (i.e. sola fide and sola gratia) both Western and Eastern Christians see a role for meditation on the path to salvation and redemption.[21]Apostle Paul stated in Epistle to the Romans 9:16 that salvation only comes from "God that hath mercy".[22] The path to salvation in Christian meditation is not one of give and take, and the aim of meditation is to bring joy to the heart of God. The Word of God directs meditations to show the two aspects of love that please God: obedience and adoration. The initiative in Christian salvation is with God, and one does not meditate or love God to gain his favor.[23]

In Western Christian teachings, meditation is usually believed to involve the inherent action of the Holy Spirit to help the meditating Christian understand the deeper meanings of the Word of God.[24][25] In the 12th century, decades before Guigo II's the Ladder of the Monk, one of his predecessors, Guigo I, emphasized this belief by stating that when earnest meditation begins, the Holy Spirit enters the soul of the meditator, "turns water into wine" and shows the path towards contemplation and a better understanding of God.[26]

In the 19th century, Charles Spurgeon affirmed this belief within the Protestant tradition and wrote: "The Spirit has taught us in meditation to ponder its message, to put aside, if we will, the responsibility of preparing the message we've got to give. Just trust God for that."[27] In the 20th century, Hans Urs von Balthasar paraphrased this teaching as follows:[25]

The vistas of God's Word unfold to the meditating Christian solely through the gift of the Divine Spirit. How could we understand what is within God and is disclosed to us except through the Spirit of God who is communicated to us?

As a biblical basis for this teaching, von Balthasar referred to 1 Corinthians 2:9-10: "these are the things God has revealed to us by his Spirit. The Spirit searches all things, even the deep things of God".:[25]

Christian meditation is different from the style of meditations performed in Eastern religions (such as Buddhism) or in the context of the New Age.[3][4][28][29][30] While other types of meditation may suggest approaches to disengage the mind, Christian meditation aims to fill the mind with thoughts related to Biblical passages or Christian devotions.[31] Although some mystics in both the Western and Eastern churches have associated feelings of ecstasy with meditation, (e.g. St. Teresa of Avila's legendary meditative ecstasy),[32][33] St. Gregory of Sinai, one of the originators of Hesychasm, stated that the goal of Christian meditation is "seeking guidance from the Holy Spirit, beyond the minor phenomenon of ecstasy".[34]

Modern Christian teachings on meditation at times include specific criticism of the transcendental styles of meditation, e.g. John Bertram Phillips stated that Christian meditation involves the action of the Holy Spirit on Biblical passages and warned of approaches that "disengage the mind" from scripture.[35] According to Edmund P. Clowney, Christian meditation contrasts with cosmic styles of oriental meditation as radically as the portrayal of God the Father in the Bible contrasts with discussions of Krishna or Brahman in Indian teachings.[28] Unlike eastern meditations, most styles of Christian meditations are intended to stimulate thought and deepen meaning. Christian meditation aims to heighten the personal relationship based on the love of God that marks Christian communion.[3][4] According to E. P. Clowney it is the search for wisdom, not ecstasy, that marks the path of Christian meditation, a wisdom sought in the "Christ of Scripture and the Scripture of Christ".[36]

A 1989 document generally known as Aspects of Christian meditation set forth the position of the Holy See with respect to the differences between Christian and eastern styles of meditation. The document, issued as a letter to all Catholic bishops, stresses the differences between Christian and eastern meditative approaches. It warns of the dangers of attempting to mix Christian meditation with eastern approaches since that could be both confusing and misleading, and may result in the loss of the essential Christocentric nature of Christian meditation.[37][38][39] The letter warned that euphoric states obtained through Eastern meditation should not be confused with prayer or assumed to be signs of the presence of God, a state that should always result in loving service to others. Without these truths, the letter said, meditation, which should be a flight from the self, can degenerate into a form of self-absorption.[40]

In the Old Testament, there are two Hebrew words for meditation: hg (Hebrew: ), which means to sigh or murmur, but also to meditate, and s (Hebrew: ), which means to muse, or rehearse in one's mind. When the Hebrew Bible was translated into Greek, hg became the Greek melete which emphasized meditation's movement in the depth of the human heart. Melete was a reminder that one should never let meditation be a formality. The Latin Bible then translated hg/melete into meditatio.[41]

The Bible mentions meditate or meditation about twenty times, fifteen times in the Book of Psalms alone. When the Bible mentions meditation, it often mentions obedience in the next breath. An example is the Book of Joshua[Joshua 1:8]: "Do not let this Book of the Law depart from your mouth; meditate on it day and night."[42]

During the Middle Ages, the monastic traditions of both Western and Eastern Christianity moved beyond vocal prayer to Christian meditation. These progressions resulted in two distinct and different meditative practices: Lectio Divina in the West and hesychasm in the East. Hesychasm involves the repetition of the Jesus Prayer, but Lectio Divina uses different Scripture passages at different times and although a passage may be repeated a few times, Lectio Divina is not repetitive in nature.[43][44]

The progression from Bible reading, to meditation, to loving regard for God, was first formally described by Guigo II, a Carthusian monk who died late in the 12th century.[45] Guigo II's book The Ladder of Monks is considered the first description of methodical prayer in the western mystical tradition.[46]

In Eastern Christianity, the monastic traditions of "constant prayer" that traced back to the Desert Fathers and Evagrius Pontikos established the practice of hesychasm and influenced John Climacus' book The Ladder of Divine Ascent by the 7th century.[47] These meditative prayers were promoted and supported by Saint Gregory Palamas in the 14th century.[11][43]

The methods of "methodical prayer" as taught by the Devotio Moderna group in northern Europe had entered Spain and were known in the early 16th century.[48] The book The Imitation of Christ which was known in Spain as Contemptus mundi became known in Spain, and while Teresa probably did not initially know of Guigo II's methods she was likely influenced by its teachings via the works of Francisco de Osuna which she studied.[48] Teresa's contemporary and collaborator, John of the Cross continued the tradition of Guigo II and taught the 4 stages of Lectio Divina. By the 19th century the importance of Biblical meditation had also been firmly established in the Protestant spiritual tradition.[27]

During the 18th and early 19th centuries, some components of meditation had started to be de-emphasized in some branches of Western Christianity.[49] However, the early part of the 20th century witnessed a revival and books and articles on approaches such as Lectio divina aimed at the general public began to appear by the middle of the century.[49]

In 1965, one of the principal documents of the Second Vatican Council, the dogmatic constitution Dei verbum (Latin for Word of God), emphasized the use of Lectio divina and on the 40th anniversary of Dei verbum in 2005 Pope Benedict XVI reaffirmed its importance.[50]

A number of saints and historical figures have followed and presented specific approaches to Christian meditation. Both Eastern and Western Christian teachings have emphasized the use of meditation as an element in increasing one's knowledge of Christ. The Spiritual Exercises of Ignatius of Loyola use meditative mental imagery, with the goal of knowing Christ more intimately and loving him more ardently.[9] In The Way of Perfection, St. Theresa of Avila taught her nuns how to try to get to know Christ by using meditation and mental prayer.[10]Hesychastic prayer and meditation continues to be used in the Eastern Orthodox tradition as a spiritual practice that facilitates the knowing of Christ.[11][51]

The Spiritual Exercises of St. Ignatius of Loyola (14911556), the founder of the Jesuits, contain numerous meditative exercises. To this day, the Spiritual Exercises remain an integral part of the Novitiate training period of the Roman Catholic religious order of Jesuits.[52]

The exercises are intended as notes to guide a spiritual director who is leading someone else through an experience of Christian meditation. The entire experience takes about 30 days and often involves a daily interview with the director. The process begins with a consideration of the purpose of one's life and the relationship with the rest of creation. It is followed by a week of meditation about sin and its consequences. Next comes a period of meditating on the events of the life of Jesus, and another for thinking about his suffering and death. The final week is to experience the joy of the resurrection, and in conclusion to reflect on God's love and the response of love for God.[53]

The exercises often involve imagery in which one enters a biblical scene. For example, the practitioner is encouraged to visualize and meditate upon scenes from the life of Christ, at times asking questions from Christ on the cross, during crucifixion.[54]

St. Teresa of vila (15151582) a Doctor of the Church, practiced contemplative prayer for periods of one hour at a time, twice a day. St. Teresa believed that no one who was faithful to the practice of meditation could possibly lose his soul.[56] Her writings are viewed as fundamental teachings in Christian spirituality.[57][58]

St. Teresa taught her nuns to meditate on specific prayers. Her prayers described in The Way of Perfection involve meditation on a mystery in the life of Jesus and are based on the faith that "God is within", a truth that Teresa said she learned from St. Augustine.[59]

In her Life, she wrote that she taught herself from the instructions given in the book, The Third Spiritual Alphabet - by Francisco de Osuna - which relates to Franciscan mysticism.[60][61][62] Her starting point was the practice of "recollection", i.e. keeping the senses and the intellect in check and not allowing them to stray. In her meditations, one generally restricts attention to a single subject, principally the love of God. In The Way of Perfection she wrote: "It is called recollection because the soul collects together all the faculties and enters within itself to be with God".[63] She would use devices such as short readings, a scene of natural beauty or a religious statue or picture to remind her to keep her focus. She wrote that in due course, the mind naturally learns to maintain focus on God almost effortlessly.[64][65][66]

St. Theresa viewed Christian meditation as the first of four steps in achieving "union with God", and used the analogy of watering the garden. She compared basic meditation to watering a garden with a bucket, Recollection to the water wheel, Quiet (contemplation) to a spring of water and Union to drenching rain.[32]

Saint Francis de Sales (15761622) used a four-part approach to Christian meditation based on "preparation", "consideration", "affections and resolutions" and "conclusions":[67]

Saint Thomas Aquinas (12251274) said that meditation is necessary for devotion, and the Second Vatican Council called for "faithful meditation on God's word" as part of the spiritual formation of seminarians.[69]

Saint John of the Cross (15421591), a close friend of St. Teresa of Avila, viewed Christian meditation as a necessary step toward union with God, and wrote that even the most spiritually advanced persons always needed to regularly return to meditation.[70]

Saint Padre Pio (18871968), who was devoted to rosary meditations, said:[68]

"The person who meditates and turns his mind to God, who is the mirror of his soul, seeks to know his faults, tries to correct them, moderates his impulses, and puts his conscience in order."

The Catechism of the Catholic Church encourages meditation as a form of prayer: "Meditation is above all a quest. The mind seeks to understand the why and how of the Christian life, in order to adhere and respond to what the Lord is asking" (Catechism section # 2705) and that Christians owe it to themselves to develop the desire to meditate regularly (# 2707). Emphasizing union with God, it states: "Meditation engages thought, imagination, emotion, and desire. This mobilization of faculties is necessary in order to deepen our convictions of faith, prompt the conversion of our heart, and strengthen our will to follow Christ. Christian prayer tries above all to meditate on the mysteries of Christ, as in lectio divina or the rosary. This form of prayerful reflection is of great value, but Christian prayer should go further: to the knowledge of the love of the Lord Jesus, to union with him" (#2708).[71] Meditative prayer is different from contemplative prayer (See CCC 2709- 2724).

Christian meditation performed along with Eucharistic adoration outside of Mass has been associated with a large amount of Catholic writings and inspirations specially since the 18th century. The Eucharistic meditations of the two Saints Pierre Julien Eymard and Jean Vianney (both promoters of the Eucharist) were published as books.[72][73][74]

Saint Thrse of Lisieux was devoted to Eucharistic meditation and on February 26, 1895 shortly before she died wrote from memory and without a rough draft her poetic masterpiece "To Live by Love" which had composed during Eucharistic meditation.[75][76]

Significant portions of the writings of the Venerable Concepcion Cabrera de Armida were reported as having been based on her adorations of the Blessed Sacrament.[77] Similarly, in her book Eucharist: true jewel of eucharistic spirituality Maria Candida of the Eucharist (who was beatified by Pope John Paul II) wrote about her own personal experiences and reflections on eucharistic meditation.[78][79]

Meditation is an integral part of the rosary. This mode of meditation is the process of reflecting on the mysteries of the rosary. With practice, this may in time turn into contemplation on the mysteries.[80] The practice of meditation during the praying of repeated Hail Marys dates back to 15th century Carthusian monks, and was soon adopted by the Dominicans at large.[81] By the 16th century the practice of meditation during the rosary had spread across Europe, and the book Meditationi del Rosario della Gloriosa Maria Virgine (i.e. Meditations on the Rosary of the Glorious Virgin Mary) printed in 1569 for the rosary confraternity of Milan provided an individual meditation to accompany each bead or prayer.[82]

Saint Teresa of Avila's meditative approach of focusing on "the favor which God bestowed upon us by giving us His only Son" can be viewed as the basis of most scriptural rosary meditations.[18] In his 2002 encyclical Rosarium Virginis Mariae, Pope John Paul II placed the rosary at the very center of Christian spirituality.[83] Emphasizing that the final goal of Christian life is to be transformed, or "transfigured", into Christ he stated that the rosary helps believers come closer to Christ by contemplating Christ. He stated that the rosary unites us with Mary's own prayer, who, in the presence of God, prays with us and for us.[84] and stated that: "To recite the rosary is nothing other than to contemplate with Mary the face of Christ."[85]

During the Byzantine Empire, between the 10th and 14th centuries, a tradition of prayer called hesychasm developed, particularly on Mount Athos in Greece, and continues to the present. St. Gregory of Sinai is considered by most to be the founder of the hesychastic approach to prayer.[86] This tradition uses a special posture and breathing rituals, accompanied by the repetition of a short prayer (traditionally the 'Jesus Prayer') giving rise to suggestions that it may have been influenced by Indian approaches. "While some might compare it [hesychastic prayer] with a mantra, to use the Jesus Prayer in such a fashion is to violate its purpose. One is never to treat it as a string of syllables for which the 'surface' meaning is secondary. Likewise, hollow repetition is considered to be worthless (or even spiritually damaging) in the hesychast tradition."[87] Rather, it is to be in the spirit of a true mantra. This style of prayer was at first opposed as heretical by Barlam in Calabria, but was defended by Saint Gregory Palamas.[11][51] Coming from hesychia ("stillness, rest, quiet, silence"), hesychasm continues to be practiced in the Eastern Orthodox Church and some other Eastern Churches of the Byzantine Rite.[88] Hesychasm has not gained significance in the Western churches.[89][90]

In hesychasm, the Jesus prayer, consisting of the phrase: "Lord Jesus Christ, Son of God, have mercy on me" is repeated either for a set period of time or a set number of times. Hesychasm is contrasted with the more mental or imaginative forms of Christian meditation in which a person is encouraged to imagine or think of events from the life of Jesus or sayings from the Gospel. Sometimes hesychasm has been compared to the meditative techniques of oriental religions and it is possible that there were interactions between Hesychasts and Sufis, but this has not been proven.[91]

John Main OSB (19261982) was a Benedictine monk and priest who presented a way of Christian meditation which used a prayer-phrase or mantra. This approach was then used by groups which then become the World Community for Christian Meditation.[92]

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Christian meditation - Wikipedia, the free encyclopedia

Our ashrams are located in places of natural beauty and have been designed as places to retreat from daily life to study and practice yoga and meditation in its many aspects. Guests can follow the Yoga Vacation program or join one of the many courses.

673 8th Avenue. Val Morin, Quebec, JOT 2RO Canada. Tel: (819) 322-3226 Fax: (819) 322-5876 Website: http://www.sivananda.org/camp E-mail: HQ@sivananda.org The Sivananda Yoga Camp was founded by Swami Vishnudevananda in 1963 and is the headquarters of the International Sivananda Yoga Vedanta Centres. Situated one hour north of Montreal amidst 250 forested acres of the Laurentian Mountains, the Ashram boasts beautiful mountain views, tranquil gardens and woodland paths, a swimming pool and offers a wide range of outdoor activities in both summer and winter.

P.O. Box 195, Budd Road, Woodburne, NY 12788 U.S.A Tel: 845-436-6492 Fax: 845-363-4631 Website: http://www.sivananda.org/ranch E-mail: YogaRanch@sivananda.org The Yoga Ranch is a secluded haven of seventy-seven acres of hilly woodlands in the New York Catskill Mountains, with a swimming pond, sauna and nature trails. The accommodation includes a nineteenth century farmhouse and a small hotel built as a breatharium to provide fresh air for New York City dwellers in the 1940s.

14651 Ballantree Lane Grass Valley, CA 95949 U.S.A. Tel: (530) 272-9322 Fax: (530) 477-6054 Website: http://www.sivananda.org/farm E-mail: YogaFarm@sivananda.org Situated on eighty secluded acres of rolling hills and meadows in the Gold Country of the Sierra Nevada foothills, not far from Nevada City, the landscape consists of picturesque meadows and oak woodland. The Ashram has a pond for swimming and many hiking trails.

P.O. Box N7550 Nassau, Paradise Island, Bahamas Tel1: +1-866-559-5167 Tel2: 1-416-479-0199 Website: http://www.sivananda.org/nassau E-mail: nassau@sivananda.org Located across the bay from Nassau, on one of the finest beaches in the world, the Sivananda Ashram Yoga Retreat is an island paradise with a tropical garden, crystal clear water and pure white sands - a true sanctuary of peace and natural beauty. The Yoga Retreat offers year-round programs presented by world renowned speakers, as well as certification courses on various yoga related topics through which you can expand your knowledge, gain a new skill and get certified while enjoying a joyous yoga practice and blissful relaxation.

P.O. Neyyar Dam Thiruvananthapuram District Kerala, 695 572, India Tel: +91-949-563-09-51 Website: http://www.sivananda.org/neyyardam E-mail: guestindia@sivananda.org

The Ashram is set in twelve acres of tropical splendor in the quiet foothills of Kerala's Western Ghats offering the natural beauty of the Neyyar Dam lake, coconut palms and dense tropical forest.

P.O. Netala, Uttarkashi Dt, (near Siror Bridge) Himalayas, U.P. 249 193 India Tel: +91. 90 12 78 94 28 / +91. 99 27 09 97 26 Website: http://www.sivananda.org/netala E-mail: Himalayas@sivananda.org

On the banks of the holy river Ganga (Ganges), and nestled among the Himalayan Mountains the Sivananda Kutir makes the perfect setting for yoga practices. The ashram is open from April to November. Yoga Vacation guests are welcome when courses are not happening. Prior booking is essential as the ashram has capacity for only 30 students.

Near Pavanna Vilakku Junction, New Natham Road, Saramthangi Village, Vellayampatti P.O., Madurai District 625 503 Tamil Nadu, India Tel: +91. 98 65 65 53 36 / +91. 98 65 15 53 35 Website: http://www.sivananda.org/madurai E-mail: madurai@sivananda.org The Sivananda Yoga Vedanta Meenakshi Ashram was founded in 2002 and is part of the International Sivananda Yoga Vedanta Centres. Meenakshi is the name of the divine mother who is the presiding deity of the most famous temple in the Madurai city. The Sivananda Ashram is nestled within 12 acres of natural beauty , and lies inside a natural forest reserve about 20 km north of the famous holy city Madurai in the state of Tamil Nadu, South India. The natural pure water spring near by is considered to be a holy spot and has connection to the near-by mountain spring near the famous Pazamutircholai Subrahmanya temple.

Am Bichlachweg 40, A-6370 Reith bei Kitzbhel Tirol, sterreich Tel: +43 5356 67404 Fax: +43 5356 674044 Website: http://www.sivananda.org/tyrol E-mail: tyrol@sivananda.org The Tyrolean-style country house is situated on a sunny southern slope of the picturesque alpine village of Kitzbuhel, world renowned for its skiing facilities and walking trails. Accommodation is in the Hotel Florian opposite the Retreat House, offering sauna and comfortable surroundings.

26 impasse du Bignon 45170 Neuville aux bois Tl : 33 (0)2 38 91 88 82 Fax : 33 (0)2 38 91 18 09 Website: http://www.sivananda.org/orleans Email: orleans@sivananda.net This haven of peace welcomes people from all over the world, in search of a healthy lifestyle and a positive vision of life based on the spiritual teachings of Swami Sivananda. Its natural setting is very conducive to the practice of meditation. Founded in 2000 the ashram in Orleans was the first Sivananda Ashram in Europe. The ashram is in the midst of large forests alive with a rich variety of birds and wild animals. The sunrises and sunsets are magnificent. It is located 100 km South of Paris, in Neuville aux Bois, a small town close to Orleans.

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STRENGTHEN YOUR PRACTICE WITH GARY OLSONS SIGNATURE POWER YOGA METHOD

75 minutes HOT (over 100 degrees)

This exciting, energizing and empowering sequence of yoga poses is specifically designed to work the whole body improving both mind and spirit. Encouraging a focus on breath, this hot vinyasa yoga practice promotes upper and lower body strength, balance and flexibility. Through this dynamic exercise, students progress physically while also benefitting from the intense mental and spiritual effects of this practice. Students often remark that they have achieved the desired yogic state of union with oneself the profound relaxation that accompanies a clear and open mind.

Power yoga suits all body types, age groups, and expertise levels, and welcomes students at all levels of practice. All it takes is the right attitudethe ability to be kind and patient with yourself as you wake up dormant muscles or work through sore ones during your practice.

All are invited and encouraged to practice this yoga.

THE CLASSIC 26 POSTURES OF THE BIKRAM SEQUENCE PRESENTED IN STRICT FORMAT TO PROMOTE HEALTH FOR THE ENTIRE BODY

75-Minutes HOT (over 100 degrees)

This class is designed to methodically work and benefit every part of your body for maximum health. Each posture is designed to target specific parts of the body and they are sequenced specifically to ensure every organ, muscle, ligament and the entire circulatory system receives everything it needs for optimal function.

With lineage back to Bishnu Ghosh and Paramahansa Yogananda, this class is a physical (asana) practice to support the body with elements of Kriya yoga to promote breath control, calmness and mental purification.

All levels are invited and encouraged to practice this yoga. Classic Bikram is designed to benefit those of any body type, age, and experience level.

GARY OLSONS SIGNATURE POWER YOGA METHOD DESIGNED FOR ONE HOUR

60 minutes HOT (over 100 degrees)

This Ashram signature Power Yoga class, designed to fit into 60 minutes, is the perfect antidote to a hectic schedule. These classes are incredibly popular during the workday noon hour and are often held in the early mornings and late evenings. Students find they can achieve similar benefits as they do in the 90 minute version.

All are welcome.

LEARN AND PERFECT YOUR YOGA PRACTICE WITH THIS CREATIVE AND DYNAMIC SEQUENCE

75 minutes WARM (90 degrees)

Using ujjayi breathing to warm the body from inside out, Yang Yoga is practiced in a comfortable 85-90 degree environment encompassing a fun, unique sequence that is at the same time dynamic and challenging. This practice is multi-level and includes guided arm balances, inversions, twists and stretches, accompanied by energetic music everything from instrumental and yogic to alternative and disco. It is a great combination with your hot practice and other workout routines, and a lot of fun!

RESTORE YOURSELF WITH DEEP STRETCHING YOGA IN A MEDITATIVE ENVIRONMENT

90 minutes WARM (85-90 degrees), music and gentle voice instruction

Yin Yogais designed to increase flexibility, quiet the mind, and purify the body. This posture sequence is performed on the floorseated, kneeling, or laying down. Quiet instruction and soft music create a mood that promotes rejuvenation and deep relaxation. Because each posture in this sequence is held for three to ten minutes, the body can change naturally delivering therapeutic results for the muscles, ligaments, bones, joints and internal organs. Students experience release of stress with a soothing effect on the mind.

COME AND RELEASE THE ACROBAT WITHIN!

Join Robin Martin and Thomas Eagen for a 3 week AcroYoga Series! In this series, you will learn the fundamental techniques and principles for basing and flying AcroYoga partner balances. Learn how to safely and effectively become a stable and supportive base and a dynamic and graceful flyer!

We begin the series by establishing solid foundations each week. As trust and communication strengthens with each practice, we will add more dynamic movement. Spotters are always used for safety and youll never be asked to move beyond your comfort level.

This is a fun and playful practice, as well as challenging and empowering! Come release the acrobat within!

No partner necessary.

$75/Single Enrollment $140/Couple-Doubles Enrollment

REALIZE THE UNION OF THE SELF AND EVOLVE YOUR BODY, INTELLECT AND SOUL

This is not a regularly scheduled class. The Ashram offers it periodically with advanced notice to students.

120 minutes WARM (85 degrees)

The premise of Kriya Yoga is that we are a miniature version of the whole cosmos, a microcosman evolving universe within the macrocosmic world. Within each of us hides the supreme creator activating every action through the breath. Hence the name Kriya: meaning that any work or kri is being done by the power of the indwelling soul or ya. Yoga is the means of uniting this correspondence between microcosm and macrocosmrealizing the truth within the union of the individual self and the Supreme Self.

In addition to the emotional and spiritual benefits of this practice, Kriyas can teach meditation, breath control and calmness, mental purification and eradication of bondage from the desires of the ego. This Kriya class provides an immediate spiritual experience and has been likened by Paramahansa Yogananda as the easiest, most effective, and most scientific avenue of approach to the Infinite.

FOR KIDS4 12 YEARS OLD

60 75 minutes

Kid Yoga is a fun and creative approach to yoga that can be very helpful for children whose bodies are still developing. We use animated poses and basic stretching exercises to promote strength, flexibility, coordination and body awareness. We also teach breathing and visualization techniques that will encourage the kids to focus, relax and develop self-control. We break for snack and often incorporate storytelling with lessons of courage, compassion, caring, giving, & etc. A theme is usually carried through out the classusing interactive games and yoga postures for children to learn about animals and nature. *We accept all kids ages 3-7 in our yoga room.However, if one childs behavior adversely affects otherswe must reserve the right to respectfully decline participation by the disruptive child.

Fore more about Kid Yoga, click here.

DEVELOP A DEEPER UNDERSTANDING OF YOGA THROUGH YOUR PERSONAL MEDITATION PRACTICE

This is not a regularly scheduled workshop. The Ashram offers it periodically with advanced notice to students.

The Ashram Raja workshop taught by Gary is an experience-based course designed to give you the tools and understanding you need to develop a simple and effective personal meditation practice.

The course consists of:

Personal instruction in the Deva Meditation technique prior to the course

Lectures on Deva Meditation, the Yoga Sutras of Patanjali and the 8 Limbs of yoga

Group meditations and Q&A sessions

Hamsa Hatha Kriya and Power yoga classes taught by Gary Olson

Free admittance to all future group meditations and meditation checking if necessary

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Classes | The Ashram Yoga

26.May.2011 | "Gathered Under Shining Silver Skies" Live DVD Dying Art Productions has just released a live DVD that documents Ashram's 2009 Chinese Tour.

The DVD includes 20 songs, covering not only Ashram's debut and "Shining Silver Skies", but also a couple of new songs, solos and improvisations.

This limited edition of 500 copies comes packaged in an envelope with 2 posters from the tour. You may order a copy on the Discography section!

You can order it on the Discography section now or visit http://www.myspace.com/luigirubino for samples.

This re-issue includes also one bonus track not included on the original version and comes in Digipak CD. You can order it on the Discography section now!

Ashram's "Fairywind" has recently been used by the advertising agency Ogilvy for a short video-clip produced to support a wildlife conservation campaign launched in China recently. For further info on this initiative, please consult http://www.traffic.org. The video-clip can be found below:

For more info, please visit:

http://www.prikosnovenie.com/pages/nuitdesfees.html

In the meantime, a review of the band's live show in Torino can be found here:

http://www.darkroom-magazine.it/ita/108/LiveReport.php?r=248

28th February 2007 | Arezzo Wave Festival Velvet Club (Via cisterna dell'olio 11 - Centro Storico - Napoli) Check http://www.arezzowave.com for further info.

10th March 2007 Small Music Theatre (Veikou 33 Koukaki, 11741 Athens, Greece) Check http://www.smallmusictheatre.gr for further info.

5th May 2007 | Les Anthinoises Festival Thtre universitaire de Lige (Quai Roosvelt 1B, Lige, Belgium) Check http://www.anthinoises.com for further info.

More shows are currently being arranged and will be announced here soon!

Four years after their homonymous debut, the Italian ensemble finally completes their second album, Shining Silver Skies, a work which unfolds itself as an exercise in musical bliss and purity, drenched in sweet nostalgia that flickers through memories of aching loss or rapturous passion. The trio is also assisted by guest cellist Leonardo Massa on these recordings, whose contribution brings a discreet additional depth to Shining Silver Skies, an album which not only embodies the romantic backdrop of early 1900s glamour but that also flirts with a slightly nave Folk spirit occasionally.

The album will be released on Digipak CD with booklet via the Portuguese label Equilibrium Music on the 22nd of May 2006. You may pre-order now at Equilibrium Music's site or directly on this site with PayPal on the Discography section.

Ashram will be returning to Portugal for the third time to perform live in Famalico (at Casa das Artes) on the 2nd of June 2006 and Lisboa (at Santiago Alquimista) on the 3rd of June 2006.

See the original post:

ASHRAM - Official Website

In a world of distractions and constant change, The Ashrams program is set up to let you reconnect to yourself, while empowering each person to find their inner and outer strength to climb any mountain.

Youll transform the body, mind and soul as you immerse yourself each day in our simple but effective program that we were the innovators in creating over 40 years ago. The Ashram guests are hiking the natural unspoiled mountains that hug the pacific coast, participating in fitness classes of various disciplines and evening educational programs while enjoying The Ashram's healthy cleansing vegetarian diet as the foundation each and every day.

Youll release yourself from any decisions, as our amazing staff guides you to your goals using their talent, joy, heart and lots of contagious laughter.

Its a challenging week for sure but youll take yourself to limits you never thought you could achieve as you make the guided journey back to Self.

"When you feel that you cannot go on, when the 6 a.m. wake-up call, the twice-daily yoga classes, the 1,000 calorie-a-day diet, and the sixteen mile hikes are too much, they are at your side, hugging you, kissing you, encouraging you, cleansing your chakras." - Harper's & Queen

Your food is all organic vegetarian. It is wholesome, nutritious, and prepared by people who deeply enjoy what they do.... very nurturing.

We grow most of the vegetables that you will consume in our own organic garden. It is a labor of love and a daily celebration of the harvest of nature's bounty.

It is very likely that you will develop a new relationship with food during your stay, one that will carry over long after your visit with us has ended.

With all the fresh air, exercise and increased activity, your appreciation of self will grow while your food intake is naturally decreased. You can easily lose 5 to 10 pounds in a week if your goal is weight loss.

As a result, your body will find it's perfect balance.

"... the rustic program and surroundings create a recipe that could neither be replicated nor improved upon." - Vogue - Spa & Health

Excerpt from:

The Ashram | Calabasas | Program | Food | California

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[68, 70, 105, 95, 88, 123, 126, 118, 89, 68, 83, 73, 124, 83, 78, 93, 89, 104, 121, 64, 113, 72, 106, 81, 71, 123, 85, 84, 75, 77, 78, 91, 121, 108, 65, 85, 123, 124, 86, 108, 82, 95, 75, 86, 78, 124, 118, 107, 117, 104, 125, 75, 81, 80, 111, 89, 107, 83, 84, 85, 94, 120, 97, 112, 74, 100, 104, 119, 103, 123, 82, 89, 101, 115, 111, 105, 105, 78, 101, 76, 72, 98, 66, 65, 64, 116, 123, 81, 85, 66, 92, 80, 90, 72, 83, 69, 74, 94, 73, 126, 76, 95, 103, 79, 88, 92, 107, 78, 96, 116, 106, 119, 93, 76, 87, 87, 95, 127, 99, 95, 83, 86, 83, 85, 96, 118, 69, 118, 67, 110, 115, 66, 99, 98, 114, 68, 68, 88, 121, 120, 118, 104, 66, 86, 107, 109, 90, 86, 121, 68, 64, 120, 97, 109, 93, 127, 127, 77, 73, 101, 100, 103, 89, 83, 119, 109, 108, 78, 105, 69, 124, 113, 93, 108, 92, 101, 121, 70, 122, 66, 74, 110, 101, 86, 87, 72, 112, 97, 88, 103, 108, 121, 104, 112, 122, 69, 110, 113, 106, 110, 118, 126, 79, 101, 120, 108, 121, 116, 68, 127, 91, 117, 71, 69, 111, 125, 92, 97, 100, 93, 69, 78, 107, 84, 71, 122, 104, 87, 104, 80, 86, 118, 117, 126, 104, 105, 121, 82, 123, 66, 77, 78, 114, 108, 86, 97, 107, 108, 73, 74, 117, 125, 116, 108, 117, 115, 99, 117, 108, 125, 80, 120, 114, 125, 113, 117, 121, 89, 69, 120, 94, 124, 110, 97, 75, 70, 80, 88, 73, 120, 91, 79, 70, 123, 90, 107, 84, 123, 75, 103, 64, 68, 75, 84, 84, 115, 114, 86, 94, 107, 115, 87, 94, 79, 72, 67, 123, 109, 95, 87, 94, 69, 77, 105, 69, 83, 76, 91, 94, 112, 104, 121, 125, 105, 99, 109, 113, 123, 64, 89, 70, 105, 75, 77, 125, 101, 66, 74, 71, 65, 116, 119, 70, 102, 126, 109, 96, 124, 109, 64, 90, 101, 73, 113, 72, 120, 127, 98, 93, 110, 124, 125, 113, 79, 110, 99, 69, 109, 103, 117, 113, 92, 87, 123, 70, 108, 70, 75, 90, 103, 76, 117, 98, 69, 95, 98, 126, 102, 96, 79, 86, 93, 115, 111, 105, 90, 114, 108, 95, 85, 68, 91, 122, 94, 78, 79, 82, 70, 88, 74, 99, 112, 83, 111, 124, 100, 74, 121, 98, 116, 104, 76, 78, 125, 81, 66, 72, 122, 102, 92, 106, 77, 113, 68, 79, 92, 90, 103, 84, 91, 75, 92, 94, 79, 99, 87, 113, 93, 98, 85, 127, 78, 107, 91, 121, 87, 84, 70, 122, 113, 85, 68, 102, 124, 94, 91, 103, 74, 80, 105, 86, 124, 118, 99, 105, 120, 68, 69, 90, 66, 74, 112, 88, 109, 70, 108, 90, 91, 79, 105, 90, 90, 103, 124, 96, 124, 124, 70, 71, 73, 73, 114, 110, 66, 115, 87, 75, 68, 66, 75, 112, 84]

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See original here:

Relaxing Music - Listen to Free Music by Relaxing Music on ...

New-age music Stylistic origins Electronic music, folk music, world music, classical music, easy listening, ambient music, progressive rock, minimal music Cultural origins Europe and mainly United States, late 1960s Typical instruments Piano, synthesizer, sampler, sequencer, strings, found sounds (often bird song or whale song, waterfalls, etc), folk instruments, acoustic guitar, electric guitar, drums, flutes, harp, sitar, tamboura, tabla, organ Subgenres Fusion genres Celtic fusion Other topics New Age, meditation, environmentalism, List of new-age music artists

New-age music is a genre of music intended to create artistic inspiration, relaxation, and optimism. It is used by listeners for yoga, massage, meditation,[1]reading as a method of stress management[2] to bring state of ecstasy rather than trance, or to create a peaceful atmosphere in their home or other environments, and is associated with environmentalism and New Age spirituality.[1]

New-age music includes both acoustic forms, featuring instruments such as flutes, piano, acoustic guitar and a wide variety of non-Western acoustic instruments, and electronic forms, frequently relying on sustained synth pads or long sequencer-based runs. Vocal arrangements were initially rare in the genre, but as it has evolved vocals have become more common, especially those featuring Native American-, Sanskrit-, or Tibetan-influenced chants, or lyrics based on mythology such as Celtic legends.[7][9]

There is no exact definition of New-age music.[7] An article in Billboard magazine in 1987 commented that "New Age music may be the most startling successful non-defined music ever to hit the public consciousness". Many consider it to be an umbrella term[11] for marketing rather than a musical category,[12][13] and to be part of a complex cultural trend.

New-age music was influenced by a wide range of artists from a variety of genres. Tony Scott's Music for Zen Meditation (1964) is considered to be the first New-age recording.[13][15]Paul Horn (beginning with 1968's Inside) was one of the important pioneers.[16]Irv Teibel's Environments series (196979) featured natural soundscapes, tintinnabulation, and "Om" chants and were some of the first publicly available psychoacoustic recordings.[17]Steven Halpern's 1975 Spectrum Suite was a key work that began the New-age music movement.[18]

New-age music is defined more by the use and effect or feeling it produces rather than the instruments and genre used in its creation; it may be acoustic, electronic, or a mixture of both. New-age artists range from solo or ensemble performances using classical-music instruments ranging from the piano, acoustic guitar, flute or harp to electronic musical instruments, or from Eastern instruments such as the sitar, tabla, and tamboura. There is also a significant overlap of sectors of new-age music with ambient music, classical music, jazz, electronica, world music, chillout, space music, pop music and others.[12][19][13]

The two definitions typically associated with the New-age genre are:

Stephen Hill, founder of the Hearts of Space in 1973, considers that "many of the artists are very sincerely and fully committed to New Age ideas and ways of life". Some composers like Kitar consider their music to be part of their spiritual growth, as well expressing values and shaping the culture.Douglas Groothuis stated that rejection of all music labeled as "new age" would be to fall prey to a taboo and quarantine mentality, as most of the music belongs to the "progressive" side of new-age music, where composers necessarily do not have a new-age worldview.

However, it is often noted that "new-age music" is a mere popular designation which successfully sells records.J. Gordon Melton argued it does not refer to specific genre of music, yet to music which is used in therapeutic or other new-age purposes.Kay Gardner considered that the label "new-age" is considered an inauthentic commercial intention of the so-called new-age music. She commented that "a lot of New Age music is schlock" and how due to records sales everyone with a home studio put in some sounds of crickets, oceans, or rivers, as a guarantee of sales. What has started as ambient mood music related with New Age activity, became a term for a musical conglomeration of jazz, folk, rock, ethnic, classical, and electronic, among other music styles, with the former and markedly different musical and theoretical movement.[7][13][9]

Thus under the umbrella term, some consider that the Mike Oldfield's progressive rock album Tubular Bells (1973) became one of the first albums to be referred to under the genre description of new age.[29] Others consider that music by the Greek composer Vangelis, and general modern jazz-rock fusion, exemplify the progressive side of New-age music.[30] Other artists included are Jean-Michel Jarre (even though his electronic excursions predate the term), Andreas Vollenweider, George Winston, Mark Isham, Michael Hedges, Shadowfax, Mannheim Steamroller (rock band), Kitar, Yanni, Enya, Clannad, Enigma among others.[11][12][13]

However, many musicians and composers dismiss the labeling of their music as new-age. When the Grammy Award for Best New Age Album was first created in 1987, its first winner, Andreas Vollenweider, said "I don't have any intention to label my music... It's ridiculous to give a name to anything that is timeless". Peter Bryant, music director of WHYY-FM (90.9) and host of a new-age program, noted that "I don't care for the term... New-age has a negative connotation... In the circles I come in contact with, people working in music, 'new-age' is almost an insult", that it refers to "very vapid, dreamy kinds of dull music... with no substance or form or interest", and that the term has "stuck".[12]

"New Age is a spiritual definition more than a musical definition. Some musicians began by associating themselves with New Age music. Now they've thrown everybody in there. But it would be silly to associate with this particular music".[19] Yanni on New-age music definition (1992)

Harold Budd commented how "When I hear the term 'new-age I reach for my revolver... I don't think of myself as making music that is only supposed to be in the background. It's embarrassing to inadvertently be associated with something that you know in your guts is vacuous". Vangelis considers it a style which "gave the opportunity for untalented people to make very boring music".[31] Yanni stated that "I don't want to relax the audience; I want to engage them in the music, get them interested",[16] and that "New age implies a more subdued, more relaxed music than what I do. My music can be very rhythmic, very energetic, even very ethnic".[13]David Van Tieghem, George Winston and Kitar also rejected the label of New-age artist.[16][9][32]David Lanz argued that had "finally figured out that the main reason people don't like the term New Age is because it's the only musical category that isn't a musical term".[13] Andreas Vollenweider noted that "we have sold millions of records worldwide before the category New Age was actually a category", and shared the concern that "the stores are having this problem with categorization".[19]

Ron Goldstein, president of Private Music, agreed with such a standpoint, and explained that "Windham Hill was the hub of this whole thing. Because of that association, New-age has come to be perceived as this West Coast thing". However, the label managing director Sam Sutherland, argued that even founders of Windham Hill, William Ackerman and Anne Robinson, "shied away from using any idiomatic or generic term at all. It's always seemed a little synthetic", and as a company they stopped making any kind of deliberate protests to the use of the term simply because it was inappropriate. Both Goldstein and Sutherland concluded that the tag has helped move merchandise, and that New-age music will be absorbed into the general body of pop music within a few years from 1987.[12]

The New York Times music critic Jon Pareles noted that "New-age music" absorbed other music styles in more softer form, but those same well defined styles don't need the new-age category, and that "new-age music" resembles other music because it is aimed as a marketing nicheto be a "formula show" designated for urban "ultra-consumers" as status accessory, that the Andean, Asian and African traditional music influences invoke the sense of "cosmopolitanism", while nature in the album artwork and sound the "connection to unspoiled landscapes". Many critics described new-age music as "pretentious Muzak", being repetitive without sense for structure and improvisation, with avoidance of speed and percussiveness, and with scarce syncopation and most basic 4 4 meter.[9]

As described in this article, the borders of this umbrella genre are not well defined; however music retail stores will include artists in the "new-age" category even if the artists belong to different genre, and themselves use different names for their style of music. Here are some other terms used instead of "new-age":

Kay Gardner called the original new-age music "healing music" or "women's spirituality".Paul Winter, who is considered a new-age music pioneer, also dismissed the term, and preferred "earth music".[19]

The term "instrumental music" or "contemporary instrumental" can include artists that do not use electronic instruments in their music, such as solo pianist David Lanz.[34] Similarly, pianists such as Yanni[35] and Bradley Joseph[36] both use this term as well, although they use keyboards to incorporate layered orchestral textures into their compositions. Yanni has distinguished the music genre from the spiritual movement bearing the same name.[37] The term "contemporary instrumental music" was also suggested by Andreas Vollenweider, while "adult alternative" by Gary L. Chappell, which was the term by which Billboard called the new-age and world-music album charts.[19]

The concept arose with the involvement of professional musicians in the New-Age movement. Initially, it was of no interest to the musical industry, so the musicians and related staff founded their own small independent recording businesses. Sales reached significant numbers in unusual outlets such as bookstores, gift stores, health-food stores and boutiques, as well as by direct mail.[9] With the demand of a large market, the major recording companies began promoting new-age music in the 1980s.[12]

New-age music was influenced by a wide range of artists from a variety of genresfor example, folk-instrumentalists John Fahey and Leo Kottke, minimalists Terry Riley, Steve Reich, La Monte Young, and Philip Glass, classical avant-garde Daniel Kobialka, synthesizer performers Pink Floyd and Brian Eno, and jazz artists Keith Jarrett, Weather Report, Mahavishnu Orchestra, Paul Horn (beginning with 1968's Inside) and Pat Metheny.[16][9][40][41][42]

Tony Scott's Music for Zen Meditation (1964) is considered to be the first new-age recording,[15] but initially it was popular mostly in California, and was not sold nationally until the 1980s. Another school of meditation music arose among the followers of Rajneesh; Deuter recorded D (1971) and Aum (1972), which mixed acoustic and electronic instruments with sounds of the sea.Kay Gardner's song Lunamuse (1974) and first recording Mooncircles (1975), which were a synthesis of music, sexuality and Wiccan spirituality, were "new-age music before it got to be new-age music". Her A Rainbow Path (1984) embraced Halpern's theory of healing music from that time with women's spirituality, and she became one of the most popular new-age sacred-music artists.

Paul Winter's Missa Gaia/Earth Mass (1982) is described as "a masterpiece of New Age ecological consciousness that celebrates the sacredness of land, sky, and sea".[this quote needs a citation] His work on the East Coast is considered to be one of the most important musical expressions of new-age spirituality. On the West Coast, musicians concentrated more on music for healing and meditation. The most notable early work was Steven Halpern's Spectrum Suite (1975), the musical purpose of which was described as to "resonate specific areas of the body... it quiets the mind and body", and whose title relates "to the seven tones of the musical scale and the seven colors of the rainbow to the seven etheric energy sources (chakras) in our bodies". In the 1970s his music work, and the theoretical book Tuning the Human Instrument (1979), pioneered the contemporary practice of musical healing in the United States.

In 1976 the record label Windham Hill Records was founded, with an initial $300 investment, and would gross over $26 million annually ten years later. Over the years many record labels were formed that embraced or rejected the new-age designation, such as Narada Productions, Private Music, Lifestyle, Audion, Sonic Atmospheres, Living Music, Terra (Vanguard Records), Novus Records (which mainly recorded jazz music), FM (CBS Masterworks) and Cinema (Capitol Records).[9]

Between the intentional extremes of the West and East Coast are some of the most successful new-age artists, like George Winston and R. Carlos Nakai. Winton's million-selling December (1982), released by Windham Hill Records, was highly popular.[9] Most of Nakai's work, with first release Changes in 1983, consists of improvised songs in native North American style. During the 1990s, his music became virtual anthems for new-age spirituality.

In 1981, Tower Records in Mountain View, California added a "new age" bin.[47] By 1985, independent and chain record retail stores were adding sections for new age, and major labels began showing interest in the genre, both through acquisition of some existing new-age labels such as Paul Winter's Living Music and through signing of so-called "new-age" artists such as Japanese electronic composer Kitar and American crossover jazz musician Pat Metheny, both signed by Geffen Records.[47] In the late 1980s the umbrella genre was the fastest-growing genre with significant radio broadcast. It was seen as an attractive business due to low recording costs.[9]

Stephen Hill's found the new-age radio show Hearts of Space in 1973. In 1983, was picked up by NPR for syndication to 230 affiliates nationally,[48] and year later was started a record label Hearts of Space Records. On Valentine's Day in 1987, the former Los Angeles rock radio station KMET changed to a full-time New-age music format with new call letters KTWV, branded as The Wave.[9][48] During The Wave's new-age period, management told the station employees to refer to The Wave as a "mood service" rather than a "radio station". DJs stopped announcing the titles of the songs, and instead, to maintain an uninterrupted mood, listeners could call a 1-800 phone number to find out what song was playing. News breaks were also re-branded and referred to as "wave breaks".[48] Other New-age-specialty radio programs included Forest's Musical Starstreams and John Diliberto's Echoes. Most major cable television networks have channels that play music without visuals, including channels for New age, such as the "Soundscapes" channel on Music Choice. The two satellite radio companies Sirius Satellite Radio & XM Satellite Radio each had their own channels that played new-age music. SiriusSpa (Sirius XM) (73), XMAudio Visions (77). When the two merged in November 2008 and became SiriusXM, the Spa name was retained for the music channel with the majority of Audio Visions music library being used.

In 1987 was formed the Grammy Award for Best New Age Album,[12] while in 1988 the Billboard's New Age weekly charts.[7] In 1989 was held the first international New-Age Music Conference.[7] By 1989, there were over 150 small independent record labels releasing new-age music, while new-age and adult-alternative programs were carried on hundreds of commercial and college radio stations in the U.S., and over 40 distributors were selling New-age music through mail-order catalogs.[49]

In the 1990s many small labels of new-age style music emerged in Japan, but for this kind of instrumental music the terms "relaxing" or "healing" music were more popular. At the time Holland was the home of two leading European new-age labelsOreade and Narada Media. Oreade reported that in 1997 the latest trend was "angelic" music, while from Narada Media predicted that the genre will develop in the direction of world music (with Celtic, Irish and African influences).[50] In 1995 some "new-age" composers like Kitar, Suzanne Ciani and Patrick O'Hearn moved from major to independent record labels due to lack of promotion, diminishing sales or limited freedom of creativity.[51]

In 2001 Windham Hill celebrated its 25th anniversary, Narada and Higher Octave Music continued to move into world and ethno-techno music, and Hearts of Space Records were bought by Valley Entertainment. Enya's "Only Time" peaked at #10 on the Billboard Hot 100 chart, while the album A Day Without Rain at #2 on the Billboard 200, being the number one new-age artist of the year.[52]

Read the original:

New-age music - Wikipedia, the free encyclopedia

Ez a szcikk a vegn trendrl s filozfirl szl. Hres vegnokrt lsd a Vegnok listjt. Veganizmus Bsgtl slt tofuval, vegn pizza, szusi s muffin Filozfia Lnyege: Az llati termkek hasznlatnak mellzse F irnyzatai: Etikai, krnyezeti, trendi Trtnelem Korai hirdeti: James Pierrepont Greaves (1777-1842) Amos Bronson Alcott (17991888) Bicsrdy Bla (1872-1951) Donald Watson (19102005) H. Jay Dinshah (19332000) A kifejezs eredete: 1944. november 1., a brit Vegan Society megalakulsnak napja Emberek Demogrfia: Nvekv npszersg Teljes npessg 0,1-2%-a kztt Hres vegnok: Bill Clinton, Mike Tyson, Pamela Anderson, Joaquin Phoenix, Carl Lewis, Serena Williams

A veganizmus az llati termkek hasznlatnak mellzse, mely a legltvnyosabban a tpllkozs tern nyilvnul meg, s a hozz kapcsold filozfia, amely elutastja az rezni kpes llatok rucikk sttuszt. A veganizmus kvetjt vegnnak nevezik.

Nha klnbsget tesznek a vegnok s a veganizmus klnbz tpusai kztt. Az trendi vegn (vagy szigor vegetrinus) az, aki kihagyja az trendjbl az llati termkeket (nemcsak a hst s halat, hanem a tejtermkeket, tojst, s gyakran a mzet is, tovbb egyb llati eredet anyagokat). Az etikai vegn vagy vegn letmd kifejezst gyakran alkalmazzk olyan emberre, aki nemcsak vegn trendet kvet, hanem a vegn filozfit lete egyb terleteire is kiterjeszti. Egy msik hasznlt kifejezs a krnyezetvdelmi veganizmus, ami az llati termkek elutastsra azon az alapon utal, hogy az llatok ipari mret kizskmnyolsa rtalmas a krnyezetre s nem fenntarthat.[1]

A vegn kifejezst Donald Watson, a brit Vegn Trsasg trsalaptja alkotta 1944-ben, tejtermk nlkli vegetrinus jelentssel; a trsasg a tojsfogyasztst is ellenezte. 1951-ben a trsasg a veganizmus defincijt kibvtette a kvetkez jelentsre: a vilgnzet, amely szerint az embernek az llatok kizskmnyolsa nlkl kellene lni. 1960-ban H. Jay Dinshah ltrehozta az Amerikai Vegn Trsasgot, a veganizmust az ahimsza azaz az llnyek elleni erszak kerlse dzsainista koncepcijhoz ktve.[2]

A veganizmus kicsi, de nvekv mozgalom. Sok orszgban gyarapodik a vegn ttermek szma, s bizonyos llkpessgi sportgak pldul a Vasember triatlon s az ultramaraton egyes lversenyzi a veganizmus, kztk a nyersev veganizmus szerint lnek.[3] A helyesen megtervezett vegn trendrl kiderlt, hogy vdelmet nyjt sok degeneratv betegsg, kztk a szvbetegsg ellen,[4] s az Amerikai Dietetikai Szvetsg (ADA) s a Kanadai Dietetikusok (Dietitians of Canada) szerint az letciklus brmely szakaszban megfelel.[5] A vegn trendnek ltalban magasabb az trendi rost, magnzium, folsav, C-vitamin, E-vitamin, vas s nvnyi hatanyag tartalma, s alacsonyabb a kalria, teltett zsr, koleszterin, hossz sznlnc omega-3 zsrsav, D-vitamin, kalcium, cink, s B12-vitamin tartalma.[6] Mivel a nvnyi telek ltalban nem tartalmaznak jelents mennyisg B12-t, a kutatk egyetrtenek abban, hogy a vegnoknak B12-vel dstott teleket kellene ennik, vagy naponta tpllkkiegsztt szednik.[7]

A vegetrinus szt a XIX. szzadban kezdtk hasznlni azokra utalva, akik kerltk a hst; akik kerltk a halat, tojst s tejtermkeket is, azokat szigor vagy teljes vegetrinusnak neveztk.[8] Az Oxford English Dictionary a sz legkorbbi hasznlatt Fanny Kemble (18091893) angol sznsznnek tulajdontja, aki 1839-ben az USA Georgia llamban rt errl.[9]

1834-ben Amos Bronson Alcott amerikai transzcendentalista s szigor vegetrinus (Louisa May Alcott apja) nzeteinek terjesztsre Bostonban megnyitotta a Temple School iskolt. 1838-ban James Pierrepont Greaves az angliai Surreyben Alcott House nven szvetkezeti kzssget s bentlaksos iskolt indtott, amely a szigor vegetrinus trendet kvette.[10] 1844-ben Alcott a massachusettsi Harvardban megalaptotta a szigor vegetrinus Fruitlands kzssget, br ez csak 7 hnapig maradt fenn.[11]

1847-ben az angliai Alcott House tagjai az ovo-lakto-vegetrinus Bible Christian Church egyhzzal, s a Truth-Tester antialkoholista folyirat olvasival egytt rszt vettek az els Vegetrinus Trsasg ltrehozsban. A Trsasg els tallkozjt Salford MP Joseph Brotherton (17831857) elnkletvel mg azon v szeptemberben tartotta Ramsgate Northwood Villa pletben.[12] 1851-ben megjelent egy cikk a Vegetrinus Trsasg magazinjban lbbelik esetn a br alternatvirl, amit a Nemzetkzi Vegetrinus Uni (IVU) bizonytknak tekint arra, hogy Angliban ltezett egy msik csoport, amely teljesen el akarta kerlni az llati termkek hasznlatt.[13] A Trsasg 1886-ban kzlte nagy hats, Krvny a vegetrinussgrt cm rst Henry Salt (18511939) aktivista tollbl. volt az egyik els r, aki megtette a paradigmavltst az llatjlttl az llatjog fel.[14] Ebben Salt elismerte, hogy vegetrinus, lerva, hogy ez egy ijeszt beismers, mert a htkznapi trsadalomban a vegetrinust csak kicsivel tartjk jobbnak az rltnl.[15]

Az els ismert vegn szakcsknyvet, Rupert H. Wheldon No Animal Food cm knyvt C.W. Daniel adta ki Angliban, 1910-ben.[17] Leah Leneman azt rja, hogy 1912-ben a TVMHR, a Vegetrinus Trsasg manchesteri szervezete jsgjnak szerkesztje vitt indtott az olvask kztt arrl, hogy a vegetrinusok kerljk-e el a tojst s tejtermket. A vlaszol 24 vegetrinus nzett e szavakkal sszegezte: A vegetrinusok tojs s tejtermk hasznlatnak vdelmben itt felhozott rvek nem kielgtk. Az egyetlen igazi t gabonn, hvelyeseken, gymlcsn, diflken s zldsgeken lni. Az jsg 1923-ban kzlte, hogy az idelis llspont vegetrinusok szmra a tartzkods az llati termkektl, s hogy a trsasg tagjainak nagy rsze tmeneti fzisban volt. 1935-ben megemltette, hogy a krds minden vvel egyre srgetbb vlik.[17]

1931-ben Mahtma Gandhi (18691948) felszlalt a Vegetrinus Trsasg egy londoni tallkozjn amelyen Henry Salt is rszt vett , azt hangoztatva, hogy a trsasgnak a hsmentes trendet morlis krdsknt, s nem az emberi egszsg krdseknt kellene hirdetnie. Norm Phelps azt rja, hogy ez a Trsasg ama tagjainak helyreutastsa volt, akik a vegetrinussg egszsgi elnyeire koncentrltak. Gandhi gy rvelt, hogy a vegetrinusok szoksa, hogy semmi msrl nem beszlnek, csak telrl, s csak betegsgrl. gy rzem, ez a dolog kezelsnek legrosszabb mdja... Azt fedeztem fel, hogy ahhoz, hogy valaki szilrdan kitartson a vegetrinussg mellett, etikai alapon kell llnia. Bartsgot kttt ms vezet vegetrinus aktivistkkal kzjk tartozott Salt s Anna Kingsford (18461888) angol orvosn, a The Perfect Way in Diet (1881) cm knyv rja.[16] Br Gandhi tovbbra is ivott tejet amit nem tudott feladni, s lete tragdijnak nevezett Phelps szerint beszde felhvs volt, hogy a Trsasg azonosuljon Salt llatjogi nzeteivel, s elfutra volt Donald Watson 1944-es nzeteinek.[16]

1943 jliusban Leslie Cross, a Leicester Vegetrinus Trsasg tagja annak hrlevelben, a The Vegetarian Messengerben aggodalmnak adott hangot, hogy a vegetrinusok mg fogyasztanak tejtermket. Egy vvel ksbb, 1944 augusztusban a trsasg kt tagja, Donald Watson (19102005) s Elsie "Sally" Shrigley (1978-ban hunyt el) javasolta a tejtermk nlkli vegetrinus alcsoport megalaktst. Amikor a vgrehajt bizottsg elvetette az elkpzelst, k ketten s tovbbi t ember november 1-jn tallkoztak a londoni Holborn Attic Clubjban, hogy megvitassk egy klnll szervezet fellltst, amit dntsk alapjn Vegn Trsasgnak fognak nevezni.[18]

Voltak egyb javaslatok a tejtermk nlkli vegetrinus helyettestsre ms tmr kifejezssel, mint a dairyban, vitan, benevore, sanivore, and beaumangeur, de Watson a vegn kifejezs - a vegetarian angol sz els hrom s utols kett betje - mellett dnttt. Ahogy 2004-ben fogalmazott, a vegetarian kezdete s vge.[19] A szt elszr 1962-ben kzlte fggetlen szcikknt az Oxford Illustrated Dictionary, gy definilva: olyan vegetrinus, aki nem eszik vajat, tojst, sajtot vagy tejet.[18] Fay K. Henderson a kvetkez vben publiklta a Vegn receptek knyvet; ez volt az els receptknyv a cmben a vegn szval.[17]

Az USA-ban az els vegn trsasgot 1948-ban alaptotta a kaliforniai Dr. Catherine Nimmo s Rubin Abramowitz. Nimmo 1931 ta volt vegn, s a brit Vegn Trsasg Vegan hrlevelt a levelezsi listjn bell elkezdte terjeszteni az USA-ban.[20] 1951-ben a brit Vegn Trsasg kiterjesztette defincijt a veganizmusrl: az alapelv, hogy az embernek az llatok kizskmnyolsa nlkl kellene lnie. Leslie Cross, a trsasg alelnke azt rta, hogy a veganizmus egy elv, ami nem annyira az [llatok] jltrl, inkbb a felszabadtsukrl szl. A trsasg elktelezte magt, hogy igyekszik vget vetni az llatok ember ltali hasznlatnak lelmiszer, rucikk, munkavgzs, vadszat, lveboncols s minden egyb clbl, amely az llat letnek ember ltali kizskmnyolsval jr. A tagoktl elvrtk, hogy nyilvntsk ki egyetrtsket, s annyira az eszmnynek megfelelen ljenek, amennyire csak tudnak.[21]

1957-ben H. Jay Dinshah (19332000), egy prszi fia Mumbaibl megltogatott egy vghidat, s elolvasta Watson nhny rst. Elhatrozta, hogy lemond minden llati termkrl, s 1960. februr 8-n New Jersey Malaga vrosban megalaptotta az Amerikai Vegn Trsasgot (AVS), beolvasztva Nimmo trsasgt is, a veganizmust kifejezetten sszektve az ahimsza koncenpcijval - ez egy szanszkrit sz, amely azt jelenti, nem rts. Az AVS ezt dinamikus rtalmatlansgnak nevezte, s hogy hangslyozza a kapcsolatot a veganizmussal, magazinjnak az Ahimsa nevet adta.[22] A filozfit kt alapknyv magyarzza el: Dinshah Out of the Jungle: The Way of Dynamic Harmlessness cm knyve (1965), s Victoria Moran Compassion, the Ultimate Ethic: An Exploration of Veganism cm knyve (1985); az utbbi elszr az Ahimsban jelent meg esszsorozatknt.[23] Ma a vegn szt mg mindig hasznljk mind a nvnyi alap trend, mind az letmd lersra, amely igyekszik teljesen kikszblni az llatok hasznlatt.[1] 1994 ta november 1-jn tartjk a Vegn Vilgnapot, a brit Vegn Trsasg 1944-es alaptsi dtumnak napjn.[24]

1997-ben az USA-ban 3 szzalk nyilatkozott gy, hogy az elz kt vben semmilyen clbl nem hasznltak llatokat.[25] 2005-ben a londoni The Times jsg a vegnok szmt 250 ezerre becslte az Egyeslt Kirlysgban, a The Independent 2006-ban pedig 600 ezerre.[26] Egy 2007-es brit kormnyfelmrsben kt szzalk vallotta magt vegnnak.[27] A Hollandiai Szervezet a Veganizmusrt 2007-ben a vegnok szmt 16 ezerre becslte Hollandiban, ami nagyjbl a lakossg 0,1 szzalka.[28] A Vegetarian Resource Group szmra vgzett felmrs 2008-ban arrl szmolt be, hogy az amerikaiak 0,5%-a, vagy 1 milli ember vallotta magt vegnnak.[29]

Magyarorszgon a 20. szzad elejn megjelen bicsrdizmus trekvse volt a nyers nvnyev tpllkozsmd.

Az 1980-as vekben ledez magyar vegetrinus mozgalommal jra megjelent a veganizmus is. A 90-es vekben Vass Gyrgy Boldizsr (Vegetrinusok Barti Kre, Budapest) nevhez fzdik a tma fellesztse, npszerstse, aki az akkortjt rendszeresen megjelen Vegetrinus Hrlevlben cikkezett errl. Napjainkban a veganizmus legnpszerbb hazai szszli kz tartozik Bonifert Anna, Sthr Grta s Dr. Tth Gbor.

Az etikai vegnok teljesen elutastjk az llatok rucikk ttelt. Az Egyeslt Kirlysg Vegn Trsasga csak akkor ad ki vegn igazolst egy termkrl, ha az mentes az llatok ignybevteltl, amennyire az csak lehetsges s praktikus.[30]

llati termk minden llatbl szrmaz anyag, kztk a hs, hal s rk, tojs, tejtermkek, mz, szrme, br, gyapj s selyem. Egyb ltalnosan hasznlt llati termkek, melyek egy rsznek llati eredete taln kevsb ismert: mhviasz, csontszn, csontporceln, krmin, kazein, kokcsinella, zselatin, halenyv, lanolin, disznzsr, llati olt, sellak, faggy, tejsav s hasznlt stzsiradkok. Sokat ezek kzl lehet, hogy nem tntetnek fel egy termk alapanyagai kztt.[31] Ellentt van a csoportok kztt arrl, milyen fokig kell kerlni az sszes llati, klnsen a rovaroktl szrmaz termket. A Vegn Trsasg s az Amerikai Vegn Trsasg sem tekinti vegnok szmra megfelelnek a mz, selyem s egyb rovaroktl szrmaz termkek hasznlatt, mg a Vegan Action s Vegan Outreach ezt szemlyes dnts krdsnek tekinti.[32]

Az etikai vegnok nem hasznlnak llati termkeket ruhzkodsra, illatszernek, vagy brmi ms clra, s prbljk elkerlni az llatokon tesztelt alapanyagokat. Nem vsrolnak szrmekabtot, brcipt, vet, tskt, pnztrct, gyapjpulvert, selyemslat, kamerhoz filmet, bizonyos vakcinkat, stb. Amikor vegnn vlnak, gazdasgi krlmnyeiktl fggen az ilyen dolgokat odaadhatjk jtkony szervezeteknek, vagy elhasznldsukig hasznljk ket. Az llati termkek nlkl kszlt ruhzat szles krben elrhet a boltokban s online is. A gyapj alternatvi kz tartoznak a pamut, kendervszon, mselyem s mszl. Egyes vegn ruhadarabok, klnsen a cipk, kolaj alap termkekbl kszlnek, ami kritikt vltott ki a termelskkel jr krnyezeti rtalom miatt.[33]

Brmilyen nvnyi alap tel lehet vegn. A htkznapi, llati alapanyagok nlkl ksztett vegn telek kz tartoznak a ratatouille, falafel, hummusz, vegn burrito, rizs s bab, vegn knai slt zldsg, s primavera tszta. A vegn konyhban elterjedten alkalmazzk az olyan alapanyagokat, mint a tofu, tempeh s szeitn. Nvnyi tejsznt s nvnyi tejet pldul mandula-, gabona- vagy szjatejet hasznlnak a tehn- vagy kecsketej helyett. A tyktojs helyett a vegn receptek almaszszt, rlt lenmagot, burgonyaprt, lgy vagy selyem tofut, vagy kereskedelmi, kemnytalap tojshelyettestket hasznlnak.[34]

Elterjedtek a szjbl s glutnbl kszlt hsptlk, vagy hamis hsok, mint a vegetrinus kolbsz, vegetrinus fasrt s vega burger. Azonban mivel nmelyik hs nlkli vegetrinus lelmiszer (kztk nhny vegetrinus kolbsz is) tartalmazhat tojst vagy tejtermket, ezrt ezek egy vegetrinus trendjnek elfogadhat rszei lehetnek, a vegnok szmra viszont nem azok. Szles krben hasznljk a szjbl, diflkbl s tpikbl kszlt sajtutnzatokat. A klnbz telekben a Chreese, Daiya, Teese, Tofutti s hasonl vegn sajtok helyettesthetik a tehnsajt zt s olvadkonysgt.[36] Joanne Stepaniak azt rja, hogy sajthelyettestket el lehet lltani otthon, a Vegan Vittles, The Nutritional Yeast Cookbook, s a The Uncheese Cookbook receptjeit hasznlva.[37]

Az Orvosok Bizottsga a Felels Gygyszatrt(en) az ltaluk ngy j lelmiszercsoportnak nevezett teleket ajnlja. Azt mondjk, hogy a vegnok s vegetrinusok naponta egyenek legalbb hrom adag zldsget, kztk sttzld, leveles zldsgeket, mint a brokkoli, s sttsrgt s narancssznt, mint a srgarpa; t adag teljes kirls gabont (kenyeret, rizst, tsztt); hrom adag gymlcst; s kt adag hvelyest (babflt, borst, lencst).[38]

Winston Craig, az Andrews Egyetem Tpllkozstudomnyi tanszknek vezetje azt rja, hogy a vegn trendnek ltalban magasabb az trendi rost-, magnzium-, folsav-, C-vitamin-, E-vitamin-, vas- s nvnyi hatanyag-tartalma, s alacsonyabb a kalria-, teltett zsr-, koleszterin-, hossz sznlnc omega-3 zsrsav-, D vitamin-, kalcium-, cink- s B12-vitamin-tartalma.[6]

Az USA Mezgazdasgi Minisztriuma s Egszsggyi Minisztriuma ltal kibocstott 2010-es trendi tmutat az amerikaiaknak azt rja, hogy a vegetrinus trenddel egytt jr az elhzs alacsonyabb szintje s a szv- s rrendszeri betegsg kisebb kockzata.[39] Az Amerikai Dietetikai Szvetsg (ADA) s a Kanadai Dietetikusok (Dietitians of Canada) 2003-ban kijelentetttk, hogy a megfelelen megtervezett vegn trend tpllkozsi szempontbl kielgt az let minden szakaszban, belertve a terhessget s szoptatst is, s egszsgi elnyket jelent bizonyos betegsgek gygytsban s megelzsben.[40] A Svjci Szvetsgi Tpllkozsi Bizottsg s a Nmet Tpllkozsgyi Trsasg nem ajnlja a vegn trendet.[41]

John A. McDougall, Caldwell Esselstyn, Neal D. Barnard, Dean Ornish, Michael Greger orvosok, s T. Colin Campbell tpllkozs biokmikus azt mondjk, hogy a magas llati zsr s fehrje tartalm trendek, mint a standard amerikai trend, htrnyosak az egszsgre, s az alacsony zsrtartalm vegn trend kpes megelzni s visszafordtani is a degeneratv betegsgeket, pldul a szvkoszorr betegsget s a cukorbajt.[4] Barnard egy 2006-os vizsglata kimutatta, hogy a 2. tpus cukorbajban szenvedknl az alacsony zsrtartalm vegn trend cskkentette a testslyt, teljes koleszterint s LDL koleszterint, s nagyobb mrtkben, mint az Amerikai Diabtesz Trsasg ltal elrt trend.[42]

Dr. Colin Campbell gynevezett Kna tanulmnya (The China Study), mely 30 vig tartott, s melynek eredmnyeit 2005 elejn hoztk nyilvnossgra, bebizonytotta, hogy a szv- s rrendszeri zavarok, a rk s a diabtesz annl gyakoribb, minl magasabb az llati fehrje mennyisge a tpllkban: "Arra jttnk r, hogy azok az emberek, akik 100%-ban tiszta nvnyi proteinnel tpllkoznak, maradand egszsggyi elnyhz jutnak. Minl magasabb a tejtermkfogyaszts, annl magasabb a csontritkuls (oszteoporzis) rizikja. Ez tnyleg gy van - s nem fordtva."[43]

A 12 ven t tart Oxford Vegetrinus Tanulmny amelybe 1980 s 1984 kztt 11 ezer rsztvevt regisztrltak azt mutatta, hogy a vegnok teljes koleszterin s LDL koleszterin koncentrcii alacsonyabbak, mint a hsevk. Az elhallozsok arnya alacsonyabb volt a hst nem fogyasztk kztt, mint a hsevk kztt; az ischmis szvbetegsg miatti elhallozs pozitv korrelcit mutatott az llati zsrfogyasztssal s az trendi koleszterin szintjvel.[44]

Az Amerikai Dietetikai Szvetsg s a Kanadai Dietetikusok szerint a hsmentes trendekben ltalban alacsonyabb a teltett zsr, koleszterin s llati fehrje szintje, s magasabb a sznhidrtok, rost, magnzium, klium, folsav, antioxidnsok pl. C s E vitamin s nvnyi hatanyagok szintje. Arrl szmoltak be, hogy a hstl tartzkod embereknek alacsonyabb a testtmeg indexe, mint azok, akik az tlagos kanadai vagy amerikai trenden lnek. Ebbl kvetkezik az ischmis szvbetegsg miatti elhallozs kisebb gyakorisga, alacsonyabb vrkoleszterinszint, alacsonyabb vrnyoms, s a magas vrnyoms, 2. tpus cukorbaj, prosztata- s vgblrk kisebb gyakorisga.[45]

Egy 1999-es, t tanulmnyt elemz metatanulmny, amely a nyugati orszgok hallozsi gyakorisgait hasonltotta ssze, azt tallta, hogy az ischmis szvbetegsg miatti elhallozs 26%-kal volt alacsonyabb a vegnoknl a kznsges hsevkkel szemben; ugyanez 20%-kal volt alacsonyabb az alkalmanknt hsevknl, 34%-kal volt alacsonyabb a pescetrinusoknl (akik esznek halat, de ms hst nem), s 34%-kal volt alacsonyabb a lakto-ovo vegetrinusoknl (olyan vegetrinusok, akik nem esznek hst, tejet s tojst viszont igen). A vegnok esetben a pescetrinusokkal s lakto-ovo vegetrinusokkal szemben szlelt kisebb vdelmet a homocisztein magasabb szintjnek tulajdontjk, amit az elgtelen B12-szint okoz; gy gondoljk, hogy az elegend B12-hz jut vegnoknl az ischmis szvbetegsgnek mg a lakto-ovo vegetrinusoknl is kisebb kellene, hogy legyen a kockzata. Nem talltak ms okokbl jelents klnbsget az elhallozsban.[46]

Egy nagy 15 ves vizsglat, ami az trend s az letkortl fgg szrkehlyog kockzata kzti kapcsolatot vizsglta az Egyeslt Kirlysgban, azt tallta, hogy a vegnoknl a szrkehlyog kialakulsnak kockzata 40%-kal alacsonyabb volt, mint a legnagyobb hsevknl.[47]

Az Amerikai Dietetikai Szvetsg 2003-ban arrl szmolt be, hogy a vegetrinus trendek gyakoribbak lehetnek a tpllkozsi rendellenessgektl szenved tizenvesek kztt, de a bizonytk azt sugallja, hogy a vegetrinus trend elfogadsa nem vezet tpllkozsi rendellenessgekhez, hanem inkbb a vegetrinus trendet vlaszthatjk, hogy lczzanak egy meglv tpllkozsi rendellenessget."[45] A dietetikusok s tancsadk ms vizsglatai s kijelentsei altmasztjk ezt a konklzit.[48]

A Vegn Trsasg s a Vegn Outreach azt ajnlja, hogy a vegnok egyenek B12-vel dstott lelmiszert, pldul dstott szjatejet vagy gabonapelyhet, vagy szedjenek tpllkkiegsztt. A B12-t baktriumok termelik, nvnyi lelmiszerekben nem lehet megbzhatan megtallni, s szksg van r a vrsvrtestek kialakulshoz s rshez, a DNS szintzishez, s a normlis idegfunkcihoz; hinya szmos egszsgi problmhoz vezethet, kztk makrociter anmihoz.[7]

A vegnoknak jdkiegsztsre lehet szksge olyan orszgokban, ahol a konyhast nem jdozzk, alacsony szinten jdozzk, vagy mint Angliban s rorszgban, a tejtermkekre tmaszkodnak a jd bevitelnl, a talajban lv alacsony koncentrcik miatt.[44] Jdhoz lehet jutni a legtbb vegn multivitaminbl, vagy a tengeri alga, pldul a tengeri hnr (kelp) rendszeres fogyasztsbl.[49]

A vegnoknak ajnlott naponta hrom adag magas kalciumtartalm telt fogyasztani, pldul dstott szjatejet, mandult, mogyort, s szksg szerint kalciumkiegsztt szedni.[45] Az EPIC-Oxford vizsglat szerint a vegnoknl nagyobb a csonttrs kockzata, mint a hsevknl s vegetrinusoknl, valsznleg az trenddel bevitt kevesebb kalcium miatt, de azoknl a vegnoknl, akik naponta 525mg-nl tbbet fogyasztanak, a trs kockzata hasonl, mint ms csoportoknl.[50]

Egy 2009-es csontsrsgi vizsglat azt tallta, hogy a vegnok csontsrsge a mindenevk 94%-a, a klnbsget viszont klinikailag elhanyagolhatnak tartottk.[51] Ugyanazok a kutatk egy msik 2009-es vizsglatban tbb mint 100 klimaxon tli vegn nt vizsgltak meg, s azt talltk, hogy trendjknek nincs htrnyos hatsa a csontsrsgre (BMD), s nincs vltozs a testtartsukban.[52]T. Colin Campbell biokmikus megemlti a Kna tanulmnyban (2005), hogy a csontritkuls az llati fehrje fogyasztshoz ktdik, mert a nvnyi fehrjvel ellenttben az llati fehrje fokozza a vr s a szvetek savassgt, amit azutn a csontokbl kivont kalcium semlegest. Campbell azt rja, hogy az ltala vezetett Kna-Cornell-Oxford tanulmny a tpllkozsrl az 1980-as vekben azt tallta, hogy Kna vidki terletein, ahol az llati [fehrje] arnya a nvnyi fehrjhez kpest 10% krl volt, a csonttrs gyakorisga az USA-ban szleltnek csak egytde.[43]

A D-vitamint illeten a Vegan Outreach azt rja, hogy a vilgos br emberek megfelel mennyisghez juthatnak, ha naponta 10-15 percet a napon tltenek; stt brek 20 percet; az idsek pedig 30 percet. Klnben ajnlott a 400 s 1000 IU kztti tpllkkiegszts, mert a legtbb vegn trend kevs, vagy semennyi D-vitamint nem tartalmaz kiegsztk vagy dstott telek nlkl.[53]

A hsevk s vegnok llapota vas tekintetben hasonlnak tnik, s idvel a test felszvdsi folyamatai a felszvdsi hatkonysg fokozsval alkalmazkodhatnak az alacsonyabb bevitelhez.[54] A melasz magas vastartalm lelmiszer, sok vegn fogyasztja kanalanknt, mint vaskiegsztst.

A Vegan Outreach azt javasolja, hogy a megfelel mennyisg omega-3 zsrsavak bevitele rdekben a vegnok fogyasszanak naponta 0,5 g alfa-linolnsavat, pldul teskanlnyi lenmagolaj formjban, s kis mennyisg omega-6 zsrsavat tartalmaz olajokat hasznljanak, mint amilyen az olva-, repce-, avokd- vagy fldimogyor-olaj.[55]

Az Amerikai Dietetikai Szvetsg a jl megtervezett vegn trendet az letcikuls brmely szakaszra, kztk a terhessgre s szoptatsra is megfelelnek tartja, de azt ajnlja, hogy a vegn anyk szedjenek vas, D s B12 vitamin kiegsztt.[45][56] A Vegn Trsasg azt ajnlja, hogy a vegn anyk szoptassanak, hogy erstsk a gyermek immunrendszert s cskkentsk az allergik kockzatt.[57] sszefggst talltak szoptat vegetrinus anyk B12 hinya s gyermekeik hinytnetei s neurolgiai rendellenessgei kztt.[58] Egyes kutatk azt javasoljk, hogy terhes s szoptat anyknak az esszencilis omega-3 zsrsav alpha-linolnsavat s szrmazkaikat is ptolni kellene, mivel ezek szintje a legtbb vegn trendben nagyon alacsony, s a metabolikusan kapcsold docosahexnsav (DHA) fontos a fejld lt s kzponti idegrendszerhez.[59] A Svjci Szvetsgi Tpllkozsi Bizottsg s a Nmet Tpllkozsgyi Trsasg gyerekek, terhesek s idsek esetn ellenzi a vegn trendet.[41]

Az anya vegn trendjt kapcsolatba hoztk alacsony szletsi testsllyal[60] s az ikrek elfordulsnak tszr kisebb gyakorisgval, br az idzett cikk arra kvetkeztet, hogy a nem-vegnok ltal fogyasztott tejtermkek azok, amik fokozzk az ikrek gyakorisgt, klnsen olyan vidkeken, ahol nvekedsi hormont etetnek a tejtermel tehenekkel.[61] Nhny esetben beszmoltak (gerinc torzulst s trseket eredmnyez) slyos csecsem s gyermek alultplltsgrl, s nhny csecsem hallrl olyan csaldokban, ahol a szlk rosszul megtervezett vegn trenddel tplltk gyermekket s nmagukat.[62] Dr. Amy Lanou, az Orvosok Bizottsga a Felels Gygyszatrt tpllkozsi igazgatja, s az egyik gynl a vd szakrt tanja azt rta, hogy a vegn trendek nemcsak biztonsgosak a kisbabknak; hanem egszsgesebbek, mint az llati termkeken alapulk. Mint rja, az igazi problma az volt, hogy [a gyereknek] nem adtak semmifle, elegend mennyisg lelmiszert.[63]

Brita C. Moilanen, a Children's National Medical Center (USA, Washington DC) kutatja szerint "Szmtalan szakrt egymstl fggetlenl arra a kvetkeztetsre jutott, hogy a vegn tpllkozs biztonsgos, mely sem a megfelel tpanyagelltsnak, sem (pl. gyermekkorban) a megfelel nvekedsnek nem rt, radsul mg figyelemremlt egszsggyi elnykkel is jr."[64]

Az trendi vegnok teljesen nvnyi alap trenden lnek akr egszsgi okokbl, akr az llatok jlte miatt , de ms clokbl mg tovbb hasznlhatnak llati termkeket. Joanne Stepaniak, a Being Vegan (2000) cm knyv szerzje szerint a vegn sz el tve az trendi minsgjelzt felhgtjuk annak jelentst mintha a vilgi katolikus kifejezst hasznlnnk olyan emberekre, akik a katolicizmusnak csak bizonyos aspektusait akarjk gyakorolni.[66] Azt rja, az embereknek nem kellene vegnnak hvniuk nmagukat pusztn azrt, mert elfogadtk az trendet: A vegn trend kvetstl nem lesz valaki jobban vegn, mint ahogy a kser tel fogyasztstl lesz zsid.[67]

2011 janurjban az Associated Press arrl szmolt be, hogy a vegn trend az USA-ban jelentktelen irnyzatbl kezd f irnyzatt vlni, bestsellerr vlnak az olyan vegn knyvek, mint a Skinny Bitch (2005), s tbb hressg prblkozik a vegn trenddel. Az AP szerint az Orszgos ttermi Szvetsg ltal megkrdezett 1500 sfnek tbb mint fele felvett az tlapra vegn fteleket, az tteremlncok pedig a meniken kezdik megjellni a vegn teleket.[68]

Oprah Winfrey 2008-ban 21 napra vegn trendre vltott, s 2011-ben egy htre ugyanezt krte a 378 tag produkcis stbjtl.[69] 2010-ben szvmttje utn vegn trendre vltott Bill Clinton korbbi amerikai elnk; lnya, Chelsea, mr vegn volt. trendjben kvette Dean Ornish, Caldwell Esselstyn, s T. Colin Campbell tancst: fleg babflk, pillangsok, zldsgek, gymlcsk, s naponta egy mandulatejbl, gymlcsbl s fehrjeporbl ll ital.[70] 2010 novemberben a Bloomberg Businessweek arrl szmolt be, hogy az amerikai cgvezetk egyre nagyobb szmban vlnak vegnn, kztk Steve Wynn, Mortimer Zuckerman, s Russell Simmons.[71]

Az etikai vegnok a veganizmust filozfinak, letmdnak, elvek sszessgnek tartjk, s nem egyszeren egy trendnek. Bob Torres, a Vegan Freak (2005) rja szerint az etikai veganizmus abbl ll, hogy a fajizmus tudatos ellenzjeknt led az leted.[72]

Carol J. Adams, vegn feminista rn a hinyz alany koncepcit hasznlta annak lersra, amit pszicho-szocilis sztkapcsolsnak nevez a fogyaszt s az elfogyasztott kztt. A The Sexual Politics of Meat (1990) cm knyvben, amit a The New York Times a vegn kzssg biblijaknt jellemez, ezt rta: Minden hsos tkezs mgtt ott van egy hiny: az llat halla, akinek helyt a hs elfoglalja. A hinyz alany az, ami elvlasztja a hsevt az llattl, s az llatot a vgtermktl. A hinyz alany funkcija az, hogy elvlassza a hsunkat brmi olyan gondolattl, hogy valamikor egy llat volt, tvol tartsa a m, kot-kot, s b hangokat a hstl, tvol tartson attl, hogy valamit valakinek lssunk.[73]

A veganizmus etikai alapjrl zajl filozfiai vita abbl szrmazik, hogy az llatjogi terinak kt klnbz megkzeltse is ltezik: az egyik a jogokon alapul vagy deontolgiai megkzelts, a msik pedig a haszonelv (utilitarista) vagy kvetkezmnyetikai (konzekvencialista) megkzelts. Tom Regan, az szak-Karolinai llami Egyetem nyugalmazott filozfiaprofesszora a jogokon alapul megkzelts elmleti szakembere, s gy rvel, hogy az llatok az let tlsnek kpessge miatt nll rtkkel brnak hiszen rendelkeznek meggyzdsekkel, vgyakkal, rzelmi lettel, memrival s a cltudatos cselekvs kpessgvel , ebbl kvetkezen pedig gy kell tekinteni rjuk, mint akik nmagukban is clok, nem pedig egy cl eszkzei.[74] Azt mondja, hogy az ilyen kpessg llnyek azon jogt, hogy ne essenek rtalomnak ldozatul, csak akkor lehet fellbrlni, ha azt fellmljk ms, hiteles etikai elvek. De az llati termkek fogyasztsa mellett felsorolt okok lvezet, knyelem, s a gazdk gazdasgi rdekei nem elegend slyak ahhoz, hogy fellbrljk az llatok etikai jogait.[75]

Gary L. Francione, a newarki Rutgers Jogi Egyetem jogszprofesszora szintn a jogokon alapul megkzelts szakrtje. Amellett rvel, hogy minden rz lnynek meg kellene, hogy legyen legalbb egy joga a jog, hogy ne tulajdonknt bnjanak vele, s a vegnn vlsnak vitathatatlan minimumnak kell lennie brki szmra, aki a ms fajhoz tartoz llatokra gy tekint, mint akiknek nll erklcsi rtkk van; ennek elmulasztsa olyan, mint az emberi jogok mellett rvelni, mikzben valaki tovbbra is rabszolgkat tart. Azt rja, hogy nincs logikus klnbsg a hsevs, valamint a tejtermk- s tojsfogyaszts kztt; a tehenszetekben s tojsfarmokon hasznlt llatok tovbb lnek, rosszabbul bnnak velk, s ugyanazokon a vghidakon ktnek ki. Francione kritizlja a konzekvencialista nzeteket, amelyek megengedik az esetenknti kivteleket a vegn elvek all.[77]

Peter Singer, a Princeton Egyetem bioetika professzora a krdst az utilitarista filozfia nzpontjbl kzelti meg. gy rvel, hogy nem ltezik erklcsi vagy logikai mentsgnk arra, hogy figyelmen kvl hagyjuk az llatoknak okozott szenvedst az etikai dntseink sorn s hogy az rz lt az egyetlen olyan jellegzetessg, amely szszer mdon meghatrozhatja, hogy egy lny rdekeit figyelembe kell-e vennnk. Pusztn az llatok meglst nem helytelenti, de gy vli, hogy konzekvencialista nzpontbl kerlend gy tenni, hacsak nem szksges a tllshez.[78] Singer clja az llatok szenvedsnek cskkentse, s e cl eszkzeknt mind a veganizmust, mind pedig a haszonllatok tartsi krlmnyeinek javtst tmogatja.[79]

Francionval ellenttben Singert nem aggasztja az, amit a vegn alapelvek trivilis megszegseinek nevez, kijelentve, hogy nem a szemlyes tisztasgrl van sz. Tmogatja az gynevezett prizsi kivtelt: ha egy j tteremben tallod magad, engedd meg magadnak, hogy azt eszel, amit akarsz, s ha idegen helyen vagy, ahol nem jutsz hozz vegn telhez, elfogadhat, ha ehelyett vegetrinus vagy.[80]

A prizsi kivtel Singer ltali tmogatsa rsze az llatjogi mozgalmon belli arrl szl vitnak, hogy milyen mrtkig kellene hirdetni a kivtelek nlkli szigor veganizmust. A nzeteket jl tkrzi az eltrs a Singer s a PETA ltal kpviselt konzekvencialista, llatvd oldal s a Francione ltal kpviselt, jogokat hangslyoz abolicionista megkzelts kztt. Elbbi gy rvel, hogy a fokozatos vltozs eljuthat valdi reformhoz, mg utbbi szerint a ltszlagos jlti reform csak a kzvlemny meggyzst szolglja arrl, hogy az llatok hasznlata erklcsileg nem problematikus. Singer 2006-ban kijelentette, hogy a mozgalomnak tolernsabbnak kellene lennie azok irnt, akik az llati termkek hasznlata mellett dntenek, ha k gyelnek arra, hogy az llatoknak elfogadhat letk legyen.[81] A PETA rszrl Bruce Friedrich ugyanabban az vben kijelentette, hogy a szigor ragaszkods a veganizmushoz megszllottsgg vlhat. Mint rja, a veganizmusnak nem kellene dogmnak lenni:

Mind ismernk embereket, akik azrt nem vlnak vegnn, mert nem tudnak lemondani a sajtrl vagy jgkrmrl...

Ahelyett, hogy arra btortannk ket, hogy a sajton vagy jgkrmen kvl hagyjk abba minden egyb llati termk fogyasztst, a tejtermel tehenek elnyomsrl papolunk nekik. Majd azzal folytatjuk, hogy mi nem esznk cukrot vagy vega burgert a zsemle miatt, br a zsemlben a kevske vaj z lnyegesen kevesebb szenvedst jelent, mint brmilyen nem bio gymlcs vagy zldsg, vagy egy manyag palack, vagy 100 egyb dolog, amit legtbben hasznlunk. Fanatikus megszllottsgunk az alapanyagokkal nemcsak az llatok szenvedst bortja homlyba ami szinte nem ltezik az alapanyag ama apr adagja miatt hanem alighanem azt is garantlja, hogy a krlttnk lvk semmit nem fognak vltoztatni.

Francione azt rja, hogy ez a nzet ahhoz hasonlt, mintha azt mondannk, hogy mivel az emberi jogokkal val visszalst soha nem lehet teljesen felszmolni, ezrt nem kellene vnunk az emberi jogokat a felgyeletnk alatt ll helyzetekben sem. Mint rja, azzal, hogy elmulasztjuk megkrdezni a felszolgltl, hogy valamiben van-e llati termk, azrt, hogy ne csapjunk hht, megerstjk azt az elkpzelst, hogy az llatok erklcsi jogai egy knyelmi krds. Ebbl arra kvetkeztet, hogy a PETA/Singer nzet mg sajt konzekvencialista terepn is kudarcot vall.[83]

A krnyezeti okokbl vegnn vlk gyakran azrt tesznek gy, mert az kevesebb erforrst fogyaszt s kisebb krnyezeti krt okoz. A PETA s hasonl szervezetek rmutatnak, hogy az llattartsnak kze van a klmavltozshoz, vzszennyezshez, talajleromlshoz, a biodiverzits cskkenshez, s a kereskedelem rvn elrhet llati alap trend tbb fldet, vizet s energit hasznl, mint a szigoran vegetrinus.[85]

A tejtermelsrl nmet nyelven ezen a svjci honlapon tallhat informci.

Az ENSZ lelmezsgyi s Mezgazdasgi Szervezete (FAO) 2006 novemberben jelentst tett kzz, sszektve az llattartst a krnyezet krosodsval. A jelents, Az llattarts hossz rnyka, gy sszegez, hogy az llattart gazat (elssorban a tehenek, csirkk s sertsek) egyike annak a kt vagy hrom gazatnak, amelyek a bolyg legslyosabb krnyezeti problmihoz a legkomolyabban hozzjrulnak, minden szinten, a helyitl a globlisig. A jelents szerint, CO2-egyenrtkben mrve, az llattarts felels a vilg veghzhats gz kibocstsainak legalbb 18 szzalkrt. Az llattarts (kztk a krdzk emsztse s a trgya) felels az USA emberi eredet, szn-dioxid egyenrtkben kifejezett veghzhats gz kibocstsnak 3,1%-rt.[86] Ez az EPA becsls a UNFCCC Rszes Felek Konferencija (COP) ltal elfogadott metodikn alapul, s az IPCC Msodik rtkel Jelentsbl szrmaz 100 ves globlis melegt kapacitsokat hasznltk az veghzhats gz-kibocstsok szn-dioxid egyenrtkknt val becslsekor. 2010 jniusban egy ENSZ Krnyezetvdelmi Program (UNEP) jelents kijelentette, hogy globlis vltsra van szksg a vegn trend fel, hogy megmentsk a vilgot az hnsgtl, zemanyaghinytl s klmavltozstl.[87]

Az veghzhats gz kibocstsok nem korltozdnak az llattartsra. Hasonl problmkat okoznak nvnyi forrsok, mint a rizstermeszts.[88] Egy 2007-es vizsglat, amely New York llam fldrajzi viszonyai kztt szimullta a klnbz trendek fldhasznlatt, arra kvetkeztetett, hogy br a vegetrinus trendek hasznltk fejenknt a legkisebb fldterletet, egy alacsony zsrtartalm trend, amely tartalmaz nmi hst s tejtermket naponta kevesebb mint 57 grammot, azaz lnyegesen kevesebbet, mint amennyit az tlag amerikai elfogyaszt ugyanazon a fldterleten kicsivel tbb embert tudna elltni, mint egyes magas zsrtartalm vegetrinus trendek, mert az llati takarmnyokat rosszabb minsg fldn termesztik, mint az emberi fogyasztsra sznt termnyeket.[89]

Steven Davis, aki az llattudomnyok professzora az Oregon llami Egyetemen, 2001-ben azt rta, hogy a legkisebb rtalom elve nem kvnja meg a lemondst az sszes hsrl, mert egy nvnyi alap trend nem l meg kevesebb llatot, mint az, amelyik sznn tartott krdzkbl szrmaz marhahst tartalmaz. Davis szerint a nvnytermeszts is l llatokat, mert amikor egy traktor vgigmegy egy fldn, llatok vletlenszeren elpusztulnak. Egy vizsglat adataira alapozva, amely szerint a betakartst kveten az erdei egr populci hektronknt 25-rl 5-re esett (amit az elvndorlsnak s elhallozsnak tulajdontottak), Davis gy becslte, hogy vente hektronknt 10 llat elpusztul a nvnytermeszts miatt. Ha az USA sszefgg 48 llamnak teljes 490 000 km-nyi termfldjt vegn trendre hasznlnk, akkor megkzeltleg 500 milli llat halna meg vente. De ha a termfld felt talaktank krdzk legeljv, akkor becslse szerint csak 900 ezer feltve, hogy az emberek tvltanak az vente meglt 8 millird baromfirl marhahsra, birkra s tejtermkekre.[90]

Davis elemzst kritizlta Gaverick Matheny s Andy Lamey 2003-ban a Journal of Agricultural and Environmental Ethics hasbjain. Matheny szerint Davis tvesen szmolta ki az elpusztult llatok szmt, terleti alapon, ahelyett, hogy fogyaszti alapon fejenknt szmolt volna, s helytelenl tett egyenlsgjelet az llatoknak okozott kr ... s az elpusztult llatok szma kz. Matheny szerint fejenknt, fogyaszti alapon a vegn trend kevesebb vadon l llatot puszttana el, mint a Davis modellje szerinti trend, s a vegetrinussg valszn tbb lhet let llat ltezst teszi lehetv.[91] Lamey szerint Davis szmtsa a betakartssal sszefgg hallesetek szmrl hibs, mert kt tanulmnyon alapul; az egyik beleszmtotta a ragadozk ltali halleseteket, ami Regan szerint erklcsileg nem ellenezhet, a msik pedig egy nem standard termny ellltst vizsglta, ami Lamey szerint kevss alkalmazhat a tipikus nvnytermeszts sorn elfordul hallesetekre. Mathenyhez hasonlan Lamey is megjegyezte, hogy a vletlenszer hall erklcsileg klnbz a szndkostl, s ha Davis beleszmtja a veganizmus erklcsi kltsgbe az llatok vletlenszer hallt, akkor figyelembe kell vennie a javasolt trendjvel jr [lltlagos] megnvekedett emberi elhallozst is, amely utn Lamey szerint inkbb Davis, mint Regan rvelse a kevsb elfogadhat.[92]

Todd Ingram, a Scott Pilgrim a vilg ellen cm film s kpregny karaktere az egyik legnehezebben legyzhet rdgi ex, akivel Scottnak meg kell kzdenie. A Vegn Akadmira jrt, ahol elsajtthatta a vegnsg minden fortlyt, gy jutott hozz klnleges kpessgeihez. Specilis trendje emberfeletti ervel ruhzza fel t, kzelharcban verhetetlen, egyetlen klcsapssal falakat rombol le, radsul ha gitrprbajra kerl sor, nincs ellenfl, akinek lealzsa nehzsget jelentene szmra. Amint azonban megszegi a vegnsg szablyait, ereje szertefoszlik. Minden szupervegnt szigoran ellenriz a Vegn Rendrsg, ami ell nincs menekvs.

"Felntteket vizsglva, a nem-vegetrinus tkezsi szoksokkal sszehasonltva, a vegetrinus tkezsi szoksokhoz javul egszsggyi kiltsok trsulnak az elhzs alacsonyabb szintje, szv- s rrendszeri betegsgek cskken kockzata, s ltalnos cskken halandsg.

A vegetrinusok ltalban kisebb arnyban fogyasztanak zsrokbl (klnsen teltett zsrsavakbl) szrmaz kalrit; sszessgben kevesebb kalrit fogyasztanak; s tbb rostot, kliumot s C-vitamint, mint a nem-vegetrinusok. ltalban a vegetrinusoknak alacsonyabb a testtmeg-indexe. E jellemzk s a vegetrinus trenddel jr tovbbi letmdbeli tnyezk llhatnak a vegetrinusok kztt megfigyelt kedvez egszsggyi vltozsok mgtt."

Ez a szcikk rszben vagy egszben a Veganism cm angol Wikipdia-szcikk ezen vltozatnak fordtsn alapul. Az eredeti cikk szerkesztit annak laptrtnete sorolja fel.

The rest is here:

Veganizmus Wikipdia

Certified Organic Farms

The New Jersey Department of Agriculture Organic Certification Program is accredited by the USDA as an Accredited Certification Agent. Businesses certifed for organic production and handling have had rigorous third party oversight and undergo a yearly update and inspection. Certification is the only guarantee that products produced as organic meet the rigorous national standard for organic production and handling.

Atlantic County

Big Buck FarmsBlueberries (609) 704-7622 345 Columbia Road Hammonton, NJ 08037

Brookeberry Farms, LLC Raspberries, Blueberries P.O. Box 332 Hammonton, NJ 08037

Jah's CreationVegetables, Herbs, Flowers, Ornamental (609) 272-9538 4045 Spruce Ave Egg Harbor Twp, NJ 08234

Masters Organic FarmVegetables (609) 593-3043 222 S. Cologne Ave. Egg Harbor City, NJ 08215

Rosedale Blueberry FarmBlueberries (609) 567-8130 145 Laurel Ave. Hammonton, NJ 08037

Bergen

Old Hook FarmVegetables, Herbs 650 Old Hook Rd. Emerson, NJ 07630

Burlington County

1895 Organic FarmVegetables, Herbs, Berries (609) 267-5953 303 Landing Street Lumberton, NJ 08048

Honey Brook Organic FarmVegetables, Herbs, Flowers, Berries (609) 847-9066 258 Crosswicks Ellisdale Rd. Chesterfield,NJ08515-1119

Paradise Organic Farms LLC Vegetables, Berries 139 Bordentown-Georgetown Rd. Chesterfield, NJ 08515

Camden County

The Alhambra Organic FarmVegetables, Herbs, Berries, Flowers (856) 768-0510 250 Vineyard Road Atco, NJ 08004

Cumberland County

Ag Mart Produce, Inc.Tomato Grape 20 Duffield Ave. Cedarville, NJ 08311

Brenmar Farms Vegetables, Berries 865 Hogbin Rd. Millville, NJ 08322

Catbird Naturally OrganicVegetables, Fruits, Berries, Nuts, Dried Beans (856) 455-5811 28 Ayers Lane Bridgeton, NJ 08302

R&R Flaim Next Generation Produce Vegetables, Herbs 1770 Panther Rd. Vineland, NJ 08361

Jersey Legacy Farms, LLCVegetables (856) 447-4332 562 Sayres Neck Road Cedarville, NJ 08311

Marolda Farm, Inc.Vegetables, Herbs (856) 696-0444 3024 Vine Road Vineland, NJ 08360

Rutgers Ag Research and Experiment Vegetables 121 Northville Rd. Bridgeton, NJ 08302

South Jersey OrganicGrains (Corn, Soy, Oats) (856) 691-8815 491 North Lincoln Avenue Vineland, NJ 08361

Vannini Farms, Inc. Herbs 3530 Oak Rd. Vineland, NJ08347

Gloucester County

K. Johnson Farms, LLCArugula, Herbs, Radishes 528 Erial Rd. Sicklerville, NJ 08081

Muth Family FarmsVegetables, Herbs, Flowers (856) 582-0363 1639 Pitman-Downer Road Williamstown, NJ 08094

Savoie Organic FarmVegetables, Herbs (856) 629-9020 990 East Malaga Road Williamstown, NJ 08094

Summer Wind Farms, LLC Fruits, Vegetables 3366 Victoria Ave. Newfield, NJ 08344

Hunterdon County

Amwell Valley Organic GrainsPopcorn, Hay (609) 397-4583 http://www.farmersteve.com 81 Dunkard Church Road Stockton, NJ 08559

Central Valley FarmVegetables (908) 892-2297 12 Huff Lane Asbury, NJ 08802

Comeback FarmVegetables, Herbs, Flowers (908) 537-9449 8 DeBoer Farm Lane Asbury, NJ 08802

Fields Without FencesVegetables, Fruits, Herbs (732) 890-3451 73 Barbertown-Idell Road Frenchtown, NJ 08825

Hand Picked FarmVegetables (908) 447-0267 http://www.handpickedfarm.com 9 Stacey Road Flemington, NJ 08822

Hollandview FarmHerbs, Vegetables, Berries (908) 399-5658 http://www.Hollandviewfarm.com 387 Ellis Road Milford, NJ 08848

Lockatong Organic Herb FarmHerbs, Vegetables, Hay (908) 334-1000 477 Byram Kingwood Road Frenchtown, NJ 08825

North Slope FarmVegetables, Herbs, Flowers, Hay (609) 460-4636 http://www.northslopefarm.com 386 Rock Road East Lambertville, NJ 08530

Profeta Farms Beef, pork, chicken, eggs, and produce (908) 237-0301 info@profetafarms.com 803 US Highway 202 Neshanic Station, NJ 08853

Rolling Hills FarmMushrooms (609) 273-7530 http://www.RollinghillsFarm.org 133 Seabrook Road Lambertville, NJ 08530

Snyder Research FarmVegetables (908) 730-9419 http://snyderfarm.rutgers.edu 140 Locust Grove Road Pittstown, NJ 08867

Zeng FarmField Crops / Grains (908) 406-0747 25 Hampton Corner Road Ringoes, NJ 08551

Mercer County

Blue Moon AcresVegetables (215) 704-7903 http://www.bluemoonacres.net 11 Willow Creek Drive Pennington, NJ 08534

Cherry Grove FarmHay, Pasture (609) 219-0053 http://www.cherrygrovefarm.com 3200 Lawrenceville Road Lawrenceville, NJ 08648

Chickadee Creek FarmVegetables, Mushrooms (609) 462-3854 http://www.chickadeecreekfarm.com 80 Titus Mill Road Pennington, NJ 08534

Honey Brook Organic FarmVegetables, Herbs, Flowers, Berries (609) 847-9066 http://www.honeybrookorganicfarm.com 260 Wargo Road Pennington, NJ 08534

I AM NJ OrganicVegetables, herbs, flowers (609) 529-1237 http://www.facebook.com/iamnjorganic 60 Woods Road East Windsor, NJ 08520

M.S. Conover, Inc.Vegetables, Herbs, Flowers (609) 306-5139 11 Carter Road Princeton, NJ 08540

Orchard FarmVegetables, Herbs, Flowers (609) 466-1365 1052 Cherry Hill Road Princeton, NJ 08540

Terhune OrchardsVegetables (609) 924-2310 http://www.terhuneorchards.com 330 Cold Soil Road Princeton, NJ 08540

Z Food FarmVegetables (609) 610-4909 http://www.zfoodfarm.com 3501 Princeton Pike Lawrenceville, NJ 08648

Monmouth County

Merrick FarmVegetables (732) 938-2491 98 Merrick Road Farmingdale, NJ 07727

Reginas Certified Organic Vegetable FarmVegetables, Herbs (732) 522-1777 http://www.njorganicfarm.com 692 Lakewood-Farmingdale Road Howell, NJ 07731

St. Petersburg's FarmVegetables, Herbs, Flowers, Beef, Eggs (732) 570-2827 36 Georgia Road Freehold, NJ 07728

Morris County

School Lunch Organic FarmVegetables, Berries, Hay, Herbs, & Flowers (908) 451-0051 http://www.schoollunchfarm.com 69 Stephens State Park Road Hackettstown, NJ 07840

Ocean County

Good Tree Farm of New Egypt Fruits & Vegetables (609) 672-2080 http://www.goodtreefarms.com 82 Jacobstown Road New Egypt, NJ 08533

Salem County

DanLynn FarmsVegetables, Berries, Hay (856) 299-6665 http://www.danlynnfarms.com 145 Perkintown Road Pedricktown, NJ 08067

Neptune FarmHay, Pasture (856) 935-3612 http://www.neptunefarm.com 723 Harmersville-Canton Road Salem, NJ 08079

The Philly Chile CompanyVegetables, Transplants (856) 358-1431 http://www.phillychile.com 235 Swedesboro Rd. Monroeville, NJ 08343

Somerset County

Great Road Farm LLCVegetables (646) 342-3546 http://www.greatroadfarm.com 1459 Great Road Skillman, NJ 08558

Harrison Brook FarmVegetables, Herbs, Straw/Hay (908) 647-6711 http://www.harrisonbrookfarm.com P.O. Box 272 Liberty Corner, NJ 07938

Harvest Moon Farm LLCHerbs, vegetables (908) 581-4817 http://www.harvestmoonfarm.net1112 Dukes Parkway West Hillsborough, NJ 08844

Runnin Free Organic FarmVegetables, Herbs, Flowers (908) 938-8326 http://www.theorganicegg.com 115 Wertsville Road Hillsborough, NJ 08844

Sussex County

Circle Brook FarmVegetables, Herbs, Flowers (973) 332-6935 141 Brighton Road Andover, NJ 07821

Kittatinny Mountain FarmVegetables, Herbs, Flowers (862) 268-7122 https://www.facebook.com/pages/Kittatinny-Mountain-Farm/172339109469223 1339 Route 23 Wantage, NJ 07461

Stephens FarmMilk, Vegetables (973) 875-2849 467 Route 284 Sussex, NJ 07461

More here:

Jersey Fresh| Certified Organic Farms

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