The sales training shared with you here online has already been proven by professional sellers so you know it will work for you.

You can use the free pages of selling tips, techniques, and skills training, the free eBooks, and the professional courses, to increase your sales results or to present to your teams to increase theirs.

This online training can help you to quickly boost your sales and achieve repeatable results that will give you job security, develop your career, help you to become a top performer, or grow your business.

I'm Stephen Craine, a successful sales manager and trainer for over 25 years and here I offer you the benefit of that experience.

To get started you can click onto any of the images below to go to the most recently updated sections of the site.

Click the images above to go to the recently updated sections of the site:

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The Sales Appointment script creation section. Here you can learn how to create an effective call script that will get you in front of potential customers.

Sales Appointment Tipsa fulll section on cold calling tips to give you confidence and competence while making appointment calls.

Telemarketing Tipswill show you how techniques for making telesales and telemarketing cold calls mre successful, more fluent, and a lot more enjoyable even if you hate cold calling now.

The Sales Skillssection is all about the sales process, creating scripts, and the stages of the sale.

Free eBooksand Professional Courseswill improve your results and give you the valuable skill of being able to train others.

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Plus 2 eBook courses on sales training and motivation techniques free of charge when you sign up.

Have a click around these links to the recently updated sections, use the Navigation Bar on the left, and see links more sales training pages below...

At times Ive needed to train non-sales people how to sell as they moved into different roles.

Many think there is a big mystery to being successful in sales or that it takes years of training. It doesnt, you can achieve good consistent results quickly with the right training.

If youre new to sales, or want to learn how to sell by starting at the beginning, areally good page on sales that specifically covers the basics of selling and how to sell can be found atBasic Sales 101

Youre already good at selling and you want to carry on improving to develop your career.

You know how to sell and the stages of the sale,so whats next, where do you find advanced selling techniques?

The Sales Tips section will give you ideas and techniques to add to what youre doing now and will increase your results.

Updated regularly it covers topics such as:

Influencing customers to buy,Direct Sales tips, motivation, and a great page on targeting your actions to get the best return on effort.

For all the sales tips that are learned from experience, and to increase your results, click the Sales Tips image above or openSales Tips...

Many visitors to this site are looking for a really quick way to boost sales to gain job security, or to get their manager off their back.

We've all been there at some time...

If you need a quick fix to boost your sales we have a technique that's just right for you.

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Ive used this technique many times with people Ive managed who werent achieving target and its very effective. Take a look at The 3 Step Process

Ive worked with people who want to improve specific stages of the sales process, such as overcoming objections, presentation skills, questioning techniques, or prospecting, and Ive included plenty of training on here for you to choose from.

To work on skills for any part of your selling process start with the Sales Skills section where youll find links to training on all the stages of a sale. You can reach it from the Sales Skills image above or the Nav Bar.

There are also complete sections onSales Objections,Prospecting, and theIntroduction stageand many other parts of theSelling Process.

To step up your learning you can open or download the free sales training eBooks.

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If you are serious about being successful, developing your sales career, and learning sales skills that will benefit you in many ways throughout your working life, then the Professional Training Courses are right for you.

Ive used this training when coaching and managing individuals and teams. The courses give you proven sales training that works in real situations not just training classrooms.

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Diamond Way Buddhist Center San Francisco belongs to an international non-profit network of over 600 lay Diamond Way Buddhist centers of the Karma Kagyu lineage of Tibetan Buddhism, founded by Lama Ole Nydahl and under the spiritual guidance of H.H. the 17th Gyalwa Karmapa, Trinley Thaye Dorje.

Diamond Way Buddhism offers practical and effective methods to realize minds inherent richness for the benefit of all. With an accessible and modern style, it works with peoples confidence and desire, using every situation in life to develop fearlessness and joy. We always present a basic introduction for newcomers, and the meditations are guided in English.

8pm Mondays

Our program begins with a short introduction on a Buddhist topic, followed by a guided meditation. The regular meditation is the Guru Yoga meditation on the 16th Karmapa and is guided in English. It generally lasts around 30 minutes.

We have moved out of 110 Merced Ave and meet once a week (only) at The Center SF, 548 Fillmore St which is a rented space, until we find a new physical location for our Center. For more information please contact us at: sanfrancisco@diamondway.org or call us at: (415) 294-1406.

H.H. 16th Karmapa Rangjung Rigpe Dorje

H.H. 17th Karmapa Trinlay Thaye Dorje

Lama Ole Nydahl & Hannah Nydahl

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Buddhism San Francisco - Diamond Way Buddhist Center San ...

Buddhist Centers in (Bay Area) California

Aro Ter Lineage Alameda Practice Group Founders: Ngak'chang Rinpoche and Khandro Dchen Web site: http://www.aroter.org Email: ogdor@hotmail.com Tradition: Tibetan, Nyingmapa, Aro Ter lineage

American Buddhist Meditation Temple 2580 Interlake Road, Bradley, CA 93426 Tel: (805) 472-9210, Fax: 472-9210 Tradition: Theravada, Thai, Maha Nikaya

Bay Zen Center 5600-A Snake Road, Oakland, CA 94611 Tel: (510) 482-2533, Fax: (510) 482-9531 Email: info@bayzen.org Web site: http://www.bayzen.org Tradition: Ordinary Mind Zen School (Charlotte Joko Beck) Contact: Lance Ashdown

Buddhist Churches of America (BCA) 1710 Octavia Street, San Francisco, CA 94109 Tel: (415) 776 5600, Fax: (415) 771 6293 Head: Bishop Hakubun Watanabe Minister: Rev. Kodo Umezu Email: bcahq@pacbell.net Tradition: Jodo Shinshu (Pureland)

Buddhist Church of Oakland 825 Jackson Street, Oakland, CA 94607 Tel: (510) 832 5988, Fax: (510) 832 0709 Minister: Rev. Seigen Yamaoka Affiliation: Buddhist Churches of America (BCA) Tradition: Jodo Shinshu (Pureland)

Buddhist Church of San Francisco 1881 Pine Street, San Francisco, CA 94109 Contact Person: Chizuko Kakiuchi or Jeff Matsuoka (web) Tel: (415) 776-3158, Fax: (415)776-0264 Email: jeff@bcsfweb.org Web site: http://www.bcsfweb.org Tradition: Jodo Shinshu (Pureland) Affiliation: BCA (Buddhist Church of America) Spiritual Director: Rev. Hiroshi Abiko

Buddhist Church of Stockton 2820 Shimizu Drive, Stockton, CA 95203 Tel: (209) 466 6701, Fax: (209) 469 2811 Minister: Rev. Charles Hasegawa Affiliation: Buddhist Churches of America (BCA) Tradition: Jodo Shinshu Buddhism

Buddhist Center San Francisco 110 Merced Ave., San Francisco, CA 94127 Tel: (415) 661 6467, Fax: (415) 665 2241 Email: SanFrancisco@diamondway-center.org Web site: http://www.diamondway.org/sf Head: Lama Ole Nydahl Tradiition: Tibetan, Karma Kagyu Affiliation: Diamond Way Buddhism

Buddhist Center San Luis Obispo c/o Jeff Foster and Betsy Schwartz 282 Ramona Drive, Pismo Beach, CA 93405 Tel: (805) 544 4036, Fax: (805) 173 3902 Email: SanLuisObispo@diamondway-center.org Head: Lama Ole Nydahl Tradiition: Tibetan, Karma Kagyu Affiliation: Diamond Way Buddhism

Buddhist Temple of Marin 390 Miller Avenue, Mill Valley, CA 94941 Tel: (415) 388 1173 Affiliation: Buddhist Churches of America (BCA) Tradition: Jodo Shinshu Buddhism

Buddhist Wisdom Meditation Center Gilroy Mail: 777 First Street, PMB 522, Gilroy, CA 95020-4918 Tel: (408) 847-1890 Contact person: Laura S. Email: antique@lighthousewoods.com Web site: http://www.lighthousewoods.com/buddhist.html Tradition: Non-sectarian, Vipassana, Theravadin, Shambhala

Berkeley Buddhist Temple 2121 Channing Way, Berkeley, CA 94704 Tel: (510) 841-1356, Fax: (510) 841-1435 Minister: Rev. Seigen Yamaoka Email: bsangha@pacbell.net Web site: home.pacbell.net/bsangha Affiliation: Buddhist Churches of America (BCA) Tradition: Jodo Shinshu Buddhism

Berkeley Buddhist Monastery 2304 McKinley Ave, Berkeley, CA 94703 Tel: (510) 848-3440, Fax: (510) 548-4551 Email: paramita@dnai.com Web site: http://www.drba.org/bbm.htm Tradition: Ch'an (Zen) Affiliation: The City of Ten Thousand Buddhas Contact: Rev. Heng Sure

Berkeley Buddhist Priory 1358 Marin Avenue, Albany CA 94706 Tel: (510) 528-1876 Email: Prior@BerkeleyBuddhistPriory.org Web site: http://www.BerkeleyBuddhistPriory.org Tradition: Mahayana, Soto Zen Affiliation: Order of Buddhist Contemplatives Spiritual Director: Rev. Kinrei Bassis Teacher: Rev. Kinrei Bassis

Berkeley Shambhala Center 2288 Fulton Street, Berkeley, CA 94704 Tel: (510) 841-6475 Email: shambhal@pacbell.net Web site: http://www.shambhala.org/center/berkeley Founder: Chgyam Trungpa Rinpoche Tradition: Tibetan, Kagy lineage

Berkeley Zen Center 1931 Russell Street, Berkeley, CA 94703 Tel: (510) 845-2403 Email: bzc@berkeleyzencenter.org Web site: berkeleyzencenter.org Tradition: Soto Zen (Suzuki Roshi)

Buddha Zendo 167 Vernon Street, San Francisco, CA 94132 Tel: (415) 452-3013 Tradition: Tendai Kengyo

Chagdud Gompa San Francisco Practice Group, San Francisco, CA Tel: (415) 282-6030 Founder: H. E. Chagdud Tulku Web site: http://www.chagdud.org Tradition: Tibetan, Nyingmapa

Community of Mindful Living - Deer Park Monastery 2499 Melru Lane, Escondido, CA 92026 Tel: (760) 291-1003, Fax: (760) 291-1172 Email: deerpark@plumvillage.org Web site: http://www.iamhome.org Tradition: Vietnamese Zen (Thich Nhat Hanh) Affiliation: Order of Interbeing

Compassion Meditation Center 17327 Meekland Ave., Hayward, CA 94541 Tel: (510) 481-7002 Email: photu@jps.net Web site: http://www.compassiontemple.org Tradition: Vietnamese Zen Lineage: Ven. Thich Nhat Hanh

Delano Buddhist Church Delano, CA Tel: (805) 725 8135 Affiliation: Buddhist Churches of America (BCA) Tradition: Jodo Shinshu Buddhism

Dharmadhatu 2288 Fulton Street, Berkeley, CA 94704 Tel: (510) 841-3242 Email: shambhal@pacbell.net Web site: http://www.shambhala.org/center/berkeley Tradition: Tibetan - Kagyu - Lama Chogyam Trungpa

Diamond Way Buddhist Center 110 Merced Avenue, San Francisco, CA 94127 Tel: (415) 661-6467, Fax: (415) 665-2241 Email: dwbc@diamondway.org Web site: http://www.diamondway.org Tradition: Tibetan, Karma Kagyu Lineage

Drukpa Kargyud San Francisco 348 Castro Street, San Francisco, CA 94114 Tel: (415) 255-0470, Fax: (414) 255-2016 Tradition: Tibetan, Kagyu, Drikung

Empty Gate Zen Center 2200 Parker Street, Berkeley, CA 94704 Tel: (510) 845-8565 Email: egzc@emptygatezen.com Web site: http://www.emptygatezen.com Tradition: Korean Zen (Zen Master Seung Sahn) Affiliation: Kwan Um School of Zen

Enlightened Experience Celebration 410 Albany Ave, #302 Albany, CA 94706 Email: dorje1@mindspring.com Tradition: Tibetan (FPMT) Coordinator: Bill Kane

Ewam Choden Tibetan Buddhist Center 254 Cambridge Ave., Kensington, CA 94607 Tel: (510) 527-7363 Email: lamakunga@hotmail.com Web site: http://www.ewamchoden.org Tradition: Tibetan, Sakya Ngor lineage Spiritual Director: Lama Kunga Thartse Rinpoche

Fresno Betsuin Buddhist Church 1340 Kern Street, Fresno, CA 93706 Tel: (209) 442 4054, Fax: (209) 442 1978 Minister: Rev. Joko Yoshii Email: betsuin FR@aol.com Affiliation: Buddhist Churches of America (BCA) Tradition: Jodo Shinshu Buddhism

Gold Mountain Sagely Monastery 800 Sacramento Street, San Francisco, CA 94108 Tel: (415) 421-6117, Fax: (415) 788-6001 Email: drbagmm@jps.net Web site: http://www.drba.org Founder: Venerable Master Hsuan Hua Tradition: Mahayana, Ch'an (Zen)

Green Gulch Zen Center 1601 Shoreline Highway, Sausalito, CA 94965 Tel: (415) 383-3134 Tradition: Soto Zen (Suzuki Roshi)

Guadelupe Buddhist Church 1072 Olivera Street, Guadalupe, CA 93434| Tel: (805) 343 1053 Minister: Rev. Jim Yanagihara Affiliation: Buddhist Churches of America (BCA) Tradition: Jodo Shinshu

Hartford Street Zen Center (Issanji) 57 Hartford Street, San Francisco, CA 94114 Tel: (415) 863-2507 Email: Baizan@yahoo.com Web site: http://www.hartfordstreetzen.com Tradition: Soto zen (Suzuki roshi) Affiliation: San Francisco Zen Center Contact Person: Lynne Menefee

Hayward Buddhist Center 27878 Calaroga, Hayward, CA 94545 Tel: (510) 732-0728, Fax: (510) 732-2731 Email: ttpghw@jps.net Web site: home.jps.net/~ttpghw Tradition: Vietnamese Zen Lineage: Ven. Thich Nhat Hanh

Healing Buddha Center Segyu Gaden Pelgye Ling 2369 Empire Grade, Santa Cruz, CA 95060 Tel. (831) 423-8700 Email: HBC-scruz@healingbuddha.org Web site: http://www.healingbuddha.org Tradition: Tibetan (Segyu lineage of the Gelug School)

Insight Meditation Center of the Mid-Peninsula 1205 Hopkins Ave., Redwood City, CA 94062 Tel: (650) 599-3456 Email: info@midpeninsight.org Web site: http://www.midpeninsight.org Tradition: Vipassana Spiritual Director: Gil Fronsdal Contact Person: Ines Freedman

Institute for World Religions & Berkeley Buddhist Monastery 2304 McKinley Avenue, Berkeley, CA 94703 Tel: (510) 848-3440, Fax: (510) 548-4551 Email: paramita@dnai.com Founder: Venerable Master Hsuan Hua Tradition: Mahayana, Ch'an (Zen)

International Meditation Center 1331 33rd Avenue, San Francisco, CA 94122 Tel: (415) 731-1941 Tradition: Theravada (Burmese)

Jewel Heart San Francisco Center Tel: (415) 248-2656 Web site: http://www.jewelheart.org Spiritual Director: Kyabje Gelek Rinpoche Tradition: Tibetan, Gelupa

Jr. Young Buddhist's Association of San Francisco 1881 Pine Street, San Francisco, CA 94109 Contact Person: Lika Sasaki (President) Tel: (415) 776-3158, Fax: (415) 776-0264 Email: minidora24@excite.co.jp Web site: http://www.geocities.com/bcsfhome/yba.html Tradition: Jodo shinshu (Pureland) Affiliation: Yound Buddhists Association of America Teachers: Shizuko Siegel

Kagyu Droden Kunchab 1892 Fell Street, San Francisco, CA 94117 Tel: (415) 752-5454 Web site: http://www.kdk.org Tradition: Tibetan Affiliation: Founded by Kalu Rinpoche Contact: Lama Lodru

Kamtsang Choling USA. 33 Marne Ave, San Francisco, CA 94127 Tel: (415) 661-6467 Email: 74034.1033@compuserve.com Tradition: Tibetan - Kagyu - Shamar Rinpoche

Kannon Do Zen Meditation Center 292 College Avenue, Mountain View, CA 94040 Tel: (650) 903-1935 Email: howard@howardwade.com Web site: http://www.kannondo.org Tradition: Soto Zen (Suzuki Roshi)

Karma Thegsum Choling Buddhist Meditation Center 677 Melville Avenue, Palo Alto Tel: (650) 967-1145 Contact: Katherine Penny Tradition: Tibetan, Kaygu

Koyasan Shingon Tenchi-ji Temple Box 3757, Fresno, CA 93650-3757 Tel: (559) 435-0507 Affiliated to: Koyasan Shingon-shu Kongobuji Temple, Japan Web site: http://www.shingon.org/sbii/sbii.html Founders: Rev. Eijun Eidson, Rev. Shoken Harada Email: beidson@shingon.org Web site: http://www.koyasan.org

Lesbian Buddhist Sangha (LBS) Berkeley, California Contact Person: Carol Newhouse Email: Carolnewh@aol.com Tradition: Vipassana Insight Meditation

Lieu Quan Buddhist Cultural Center 1425 Claton Road, San Jose CA 95127 Tel: (408) 272 5765 Email: thichphapchon@yahoo.com Web site: http://www.chualieuquan.com Tradition: Mahayana, Vietnamese Spiritual Director: The Most Ven. Thich Hai An Affiliated to: Tu Dam Pagoda, Hue Vietam Teacher: Ven. Thich Phap Chon

Lotus Organization 1053 Solano Avenue, Albany, CA 94706 Contact Person: Susan Verby Tel/Fax: (510) 525 5562 Email: inquiry@thelotus.org Web site: http://www.thelotus.org Affiliation: Tibetan, Western Teachers: Padma Tenzin Sol / Robin Bello

Mettananda Vihara 4619 Central Ave., Fremont CA 94536 Tel: (510) 795-0405 Tradition: Theravada, Burmese Vipassana Meditation-Mahasi Method Spiritual Director: Ashin Dhammapiya Teachers: Ashin Kawthida & Ashin Nyarnika

Middlebar Monastery 2503 Del Rio Drive, Stockton, CA 95204 Tel: (209) 462-9384 Email: bjames@oco.net Tradition: Sotozenshu (for American culture and customs) Affiliation: loose affiliation with Soto Zen in Japan Spiritual Director: Daino Doki MacDonough, Roshi Teachers: MacDonough Roshi and Brother James, his disciple.

Mountain Source Sangha 1559 26th Avenue, San Francisco, CA 94122 Contact Person: Stephen Damon Tel: (415) 681-9172 Email: cleolucky@aol.com Web site: http://www.mtsource.org Tradition: Soto Zen Affiliation: San Francisco Zen Center Spiritual Director: Taigen Dan Leighton

Mountain View Buddhist Temple 575 Shoreline Blvd., Mountain View, CA 94043-3102 Tel: (650) 964-9426, Fax: (650) 964-6159 Minister: Jay Shinseki Email: mvbt@aol.com Web site: http://www.bcacoast.org/mtview/announce.html Affiliation: Buddhist Churches of America (BCA) Tradition: Japanese Shinshu Buddhism

Nalandabodhi - Bay Area study Group 105 Palm Ave. #12 San Francisco, CA 94118 Tel: (415) 422-0002 Email: sjohnston@nalandabodhi.org Web site: http://www.nalandabodhi.org Tradition: Tibetan, Nyingmapa/Kagyu Contact: Stephanie Johnston

Nyingma Institute 1815 Highland Place, Berkeley, CA 94709 Tel: (510) 843-6812 Email: Nyingma-Institute@nyingma.org Web site: http://www.nyingmainstitute.com Tradition: Tibetan. Nyingma Contact: Abbe Blum

Oakland Zendo - Pacific Zen Institute 4033 Broadway, Oakland, CA 94607 Contact Person: David Weinstein Tel: (510) 531-5779 Web site: http://www.pacificzen.org Tradition: Soto/Rinzai Lineage: Harada/Yasutani Affiliation: Pacific Zen Institute Spiritual Director: John Tarrant, Roshi Teacher: David Weinstein

Oxnard Buddhist Church Tel: (805) 483 5948, Fax: (805) 483 2353 Minister: Rev. Kakei Nakagawa Affiliation: Buddhist Churches of America (BCA) Tradition: Jodo Shinshu Buddhism

Padma Shedrup Ling Box 117, Fairfax, CA 94978 Tel: (415) 485-1356 36054 Niles Blvd, Fremont, CA 94536 Tel: (510) 790-2294 or 2296, Fax: (510) 796-9043 Tradition: Theravada (Thai) Teacher: Phramaha Somchai Contact: Phramaha Suchart

Palo Alto Buddhist Temple 2751 Louis Road, Palo Alto, CA 94303 Tel: (415) 856 0123, Fax: (415) 856 9130 Minister: Rev. Hiroshi Abiko Web site: http://www.sonic.net/~enmanji/ Affiliation: Buddhist Churches of America (BCA) Tradition: Jodo Shinshu Buddhism

Palo Alto Shambhala Meditation Group 956 Bonita Avenue Unit 1 Mountain View, CA 94040 Tel: (650) 938-2356 Email: polard@wenet.net Web site: http://www.shambhala.org/center/palo-alto Founder: Chgyam Trungpa Rinpoche Tradition: Tibetan, Kagy lineage Director: Henry Polard

Purple Lotus Buddhist School 33615 9th Street, Union City, CA 94587 Tel: (510) 429-8808 Email: webmaster@purplelotus.com Web site: http://www.purplelotus.org Tradition: Mixed (Vajrayana, Pure Land, Taosim)

Purple Lotus Temple 636 San Mateo Ave., #1, San Bruno, CA 94587 Tel: (650) 952-9513, Fax: (650) 952-9567 Email: webmaster@purplelotus.com Web site: http://www.purplelotus.org Tradition: Mixed (Vajrayana, Pure Land, Taoism)

Ratna Shri Sangha 2245 Cabrillo Street #4, San Francisco, CA 94121-3724 Contact: Cindy Chang (415) 386-4619 or Jeff Beach (415) 386-4619 Email: gyaltsen@earthlink.net c/o Jeff Beach Tradition: Tibetan, Kagyu, Drikung

Ratna Shri Center at Berkeley Berkeley, California Tel: (510) 843-2967 Email: RatnaShri@aol.com Tradition: Tibetan, Kagyu, Drikung Contact: Ven. Lama Osal Dorje

Rigpa - USA National Headquarters 449 Powell Street, Suite 200 San Francisco, CA 94102 (Walk-in entrance at 521 Sutter Street) Tel: (415) 392-2055, Fax: (415) 392-2056 Web site: http://www.rigpa.org Teachers: Sogyal Rinpoche and H.E. Dzogchen Rinpoche Tradition: Tibetan, Nyingma

Rigpa Center Berkeley, California Tel: (510) 644-1858 Founder: Sogyal Rinpoche Tradition: Tibetan, Nyingma (Rigpa)

Sakya Dechen Ling 1709 Myrtle Street, Oakland, CA 94607 Tel: (510) 465-2202 Email: info@sakyadechenling.org Web site: http://www.sakyadechenling.org Tradition: Tibetan, Sakya Lineage Spiritual Director: Her Eminence Jetsun Kusho Chime Luding Contact Person: Katherine Pfaff

Sati Center for Buddhist Studies PO Box 2021, Santa Cruz, CA 95063-2021 Tel: (415) 646-0530 Email: info@sati.org Web site: http://www.sati.org Tradition: Theravada

San Francisco Buddhist Center 37 Bartlett Street, between 21st & 22nd Streets & between Valencia & Mission Streets (in the Mission) San Francisco, CA 94110 Tel: (415) 282-2018 Email: amigo@sfbuddhistcenter.org Web site: http://www.sfbuddhistcenter.org Head: Sangharakshita, founder of the Western Buddhist Order Affiliation: Friends of the Western Buddhist Order Contact: Paramananda, Viveka, Karunadevi, Viradhamma, Khajit, Lisa Cullen

San Francisco Myoshinji Temple 2631 Appian Way, Pinole, CA 94564 Tel: (510) 222-8372 San Francisco Myoshinji Temple Email: contact@nichirenshoshumyoshinji.org Web site: nichirenshoshumyoshinji.org Tradition: Nichiren Shoshu Affiliation: Head Temple Taisekiji, Japan

San Francisco Shambhala Center 1630 Taraval Street, San Francisco, CA 94116 Tel: (415) 731-4426 Email: sfshambhala@yahoo.com Web site: http://www.shambhala.org/center/san-francisco Founder: Chgyam Trungpa Rinpoche Tradition: Tibetan, Kagy lineage Directors: Debra Seibel and Bregman

San Francisco Nichiren Buddhist Church 1570 17th Ave., San Francisco, CA 94122 Tel: (415) 665-4063 Tradition: Nichiren Shu

San Francisco Zen Center 300 Page Street, San Francisco, CA 94102 Tel: (415) 863-3136 Email: secretary@sfzc.org Web site: http://www.sfzc.com Tradition: Soto Zen - Suzuki Roshi

San Jose Buddhist Church Betsuin 640 N 5th Street, San Jose, CA 95112 Tel: (408) 293 9292, Fax: (408) 293 0433 Rinban Masanori Ohata Minister: Rev. Gerald Sakamoto Email: sjbc@sjbetsuin.com Web site: http://www.sjbetsuin.com Affiliation: Buddhist Churches of America (BCA) Tradition: Jodo Shinshu Buddhism

San Jose Myokakuji Betsuin 3570 Mona Way, San Jose, CA 95130 Tel: (415) 246-0111, Fax: (415) 246-3543 Tradition: Nichiren Shu Contact: Bishop Matsuda

San Luis Obispo Buddhist Church 6996 Ontario Road, San Luis Obispo, CA 93405 Tel: (805) 595 2625 Minister: Rev. Jim Yanagihara Affiliation: Buddhist Churches of America (BCA) Tradition: Jodo Shinshu Buddhism

San Mateo Buddhist Temple 2 S. Claremont Street, San Mateo, CA 94401 Tel: (415) 342 2541, Fax: (415) 342 0576 Minister: Rev. Eijun Kujo Affiliation: Buddhist Churches of America (BCA) Tradition: Jodo Shinshu Buddhism

Sang-ngak-cho-dzong 2508 Eagle Avenue, Alameda, CA 94501 Tel: (510) 865-1394 Tradition: Tibetan, Nyingma

Saraha Buddhist Center PO Box 12037, San Francisco, CA 94112 Tel: (415) 585-9161, Fax: 585-3161 Web site: http://www.kampadas.org Tradition: Tibetan, Kadampa Mahayana Buddhism (NKT).

Saraha Buddhist Center 43 South 14th Street, San Jose, CA 95112 Tel: (408) 297-6840, Fax: (408) 97-6840 Tradition: Tibetan, New Kadampa Affiliation: Manjushri Mahayana Buddhist Centre, Ulverston, UK

Siddhartha's Intent Western Door c/o Kathryn Meeske, President P.O. Box 15566, Fremont, CA 94539 Tel: (213) 739-0246 or (415) 675-0337 Email: siwd_main@hotmail.com Spiritual Head: Dzongsar Khyentse Rinpoche Tradition: Tibetan

Sixth Patriarch Zen Center 2584 Martin Luther King Jr. Way, Berkeley, CA 94704 Tel: (510) 486-1762, Fax: 883-0461 Email: sixthpat@zenhall.org Web site: http://www.zenhall.org Tradition: Korean Rinzai Zen Spiritual Director: Venerable Hyunoong Sunim Contact Person: Jaguang

Soka Gakkai International - USA 606 Wilshire Blvd., Santa Monica, CA 90401 Tel: (310) 260-8900, Fax: (310) 260-8917 Email: sgi-usa@sgi-usa.org Web site: http://www.sgi.org Tradition: Mahayana Founder: Nichiren Daishonin

Southern Alameda County Buddhist Church 32975 Alvarado-Niles Road, Union City, CA 945587 Tel: (510) 471 2581, Fax: (510) 489 3556 Minister: Rev. Naoki Kono Email: sacbc@aol.com Web site: http://www.sonic.net/~enmanji Affiliation: Buddhist Churches of America (BCA) Tradition: Jodo Shinshu Buddhism

Spirit Rock Meditation Center 5000 Sir Francis Drake Boulevard, Woodacre, CA 94973 Tel: (415) 488-0164, Fax: (415) 488-0170 Email: SRMC@spiritrock.org Web site: http://www.spiritrock.org Tradition: Mixed Affiliation: Insight Meditation Society (MA) Teachers: Jack Kornfield, James Baraz, Sylvia Boorstein, Anna Douglas

Theravada Buddhist Society of America / Dhamananda Vihara 17450 S Cabrillo Highway, Hal Moon Bay, CA 94019 Contact Person: U Osadha Tel/Fax: (650) 726-7604 Email: osadha@tbsa.org Web site: http://www.tbsa.org Tradition: Theravada, Burmese / Mahasi Vipassana Spiritual Director: U Silananda Teachers: U Sobhana, U Jotalankara, U Osadha, U Nandisena

Tibetan Nyingma Institute 1815 Highland Place, Berkeley, CA 94709 Tel: (51) 843-6812 Email: Nyingma-Institute@nyingma.org Web site: http://www.nyingmainstitute.com Tradition: Tibetan (Nyingma) Contact: Abbe Blum

Tsa Tsa Studio/ Center for Tibetan Sacred Art Contact: Roberta Raine 4 Joost Ave., San Francisco CA 94131 Tel: (415) 206-0313, Toll-free: 1-877-OM-AH-HUM Tradition: Tibetan, Gelupa (FPMT) Spiritual Director: Lama Zopa Rinpoche Email: tsatsafpmt@aol.com Web site: http://www.tsatsastudio.org

Tse Chen Ling 4 Joost Ave., San Francisco CA 94131 Tel: (415) 333-3261, Fax: (415) 333-4851 Tradition: Tibetan, Gelupa (FPMT) Spiritual Director: Geshe Ngawang Dakpa Email: tclcenter@aol.com Web site: http://www.tsechenling.com Contact: Lobsang Chokyi

Vajrakilaya Centres: Dudul Nagpa Ling 7436 Sea View Place, El Cerrito, CA 94530 Hung Kar Ling 6444 Pine Haven Road, Oakland, CA 94611 Founder: Orgyen Kusul Lingpa Rinpoche Tradition: Tibetan, Nyingmapa Contacts: John & Amy Kriebel - San Raphael, CA Tel: (510) 528-8151

Viet-American Buddhist Youth Association Hayward Buddhist Center 27878 Calaroga Avenue, Hayward, CA 94545-4659 Tel: (510) 732 0728, Fax: 732 2731 President: Rev. Thich Tu-Luc Email: ttuluc@jps.net

Wat Brahmacariyakaram 4485 South Orange Avenue, Fresno, CA 93725 Tel: (559) 264-5644 Tradition: Theravada, Thai

Wat Buddhanusorn 36054 Niles Boulevard, Fremont, CA 94536-1563 Tel: (510) 790-2294, Fax: (510) 796-9043 Email: t_setkorn@hotmail.com Web site: http://www.watbuddha.iirt.net Tradition: Theravada, Thai

Wat Buddhapradeep of San Francisco 310 Poplar Ave. San Bruno, CA 94066 Tel: (650) 615-9528, 615-9688 Fax: (650) 583-8083, 742-6657 Email: wat-thai@wat-thai.com Web site: http://www.wat-thai.com Tradition: Theravada, Thai

Wat Chaobuddha of San Bernardino 3495 Gray Street, San Bernardino, CA 92407 Tel: (909) 880-2762, Fax: 880-2762 Tradition: Theravada, Thai

Wat Mongkolratanaram (Berkeley Thai Temple) 1911 Russell Street, Berkeley, CA 94703 Tel: (510) 849-3419, 840-9034, Fax: 845-8150 Abbot: Ajahn Manat Tradition: Theravada, Thai

Wat Nagara Dhamma (Wat Nakorntham) 3225 Lincoln Way, San Francisco, CA 94122 Tel: (415) 665-7566, Fax: (415) 665-9892 Tradition: Theravada

Zen Hospice Project 273 Page Street, San Francisco, CA 94102 Tel: (415) 863-2910, Fax: 863-1768 Email: mail@zenhospice.org Web site: http://www.zenhospice.org Residential care

* Buddhist Centers in the United States, Canada, and Mexico

Special Thanks to Buddhanet.net!

Buddhist Centers Courtesy of http://www.Buddhanet.net

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Buddhist Centers- Bay Area California - Urban Dharma

PreNatal P Sarah 9:15 Studio 2

Gentle 2 10:30 Melody

House Yoga 3 Debra

5:30pm Studio 2

Heated Vinyasa 4 Shannon

All classes are an hour long unless otherwise noted.

The Yoga Studio will be closed if the Rapid City School district is closed due to weather related events.

2016 Schedule New Years Day :: New Years Revolution @ 1:00 (all levels candlelight) March 27 :: Easter Sunday May 30th :: Memorial Day July 4th :: Independence Day September 5 :: Labor Day November 24 & 25 :: Thanksgiving Break*** ***Nov 25th Special Class @ 10am all Levels Candlelight Class December 24. 25. & 26 December 31st : : close at 1:00 New Years Day :: Closed except forOne Class at 1:00 New Years Revolution

c= chair p= prenatal 1= Very gentle and therapeutic cat/cow is offered sparingly as people attending this class often have injuries or joint pain. 2= Slow paced class cat/cow is offered (downward facing dog rarely) although some standing poses may be offered, in general students are on the floor or standing doing wall work. 3= House Yoga "Like a fine wine, this is a great place to start." You can always go up or down in intensity from here. This class is where you will see more DFD, standing poses and balance work. Modifications still offered for people who are moving up from gentle level 1 or level 2. This class would offer very few chaturanga or side planks. 4= Faster paced, sometimes heated (labeled as heated), this class offers more standing postures, arm balances could be offered, Inversion with options, chaturanga, less modifications offered. 5=Possibly heated (labeled as heated) you could see anything in this class be ready to move and have fun. Few modifications offered because the students attending this class do not need them.

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Rapid City Yoga Studio

Self awareness: the mental ability to recognize who and what you are - namely that you are distinctly separate from other people and your environment.

This knowledge enables you to consciously realize your own personality, feelings and desires - allowing you to have abstract thoughts about who you are, and things you have done in the past or will do in the future.

Humans have a high capacity for self awareness - though we are discovering that more animals qualify for self awareness too. It's especially helpful in lucid dreaming; converting the passive dreamer into a consciously thinking individual, with the power to explore and manipulate their dream world at will.

To be habitually self aware in waking life means to be more self aware in your dreams. This will produce many more lucid dreams because you'll be able to recognize when you are dreaming (that it is a separate place from waking reality). What's more, those lucid dreams will be more vivid and intense, more malleable and long-lasting, thanks to your heightened sense of self awareness.

Developing a more self-aware mind set doesn't happen overnight but can have a significant impact on your lucid dream life over time.

Here are five ways to improve your self awareness and become a more thoughtful observer of your reality, both while awake and while dreaming.

Let's start with a simple observational exercise in self awareness.

Go to a quiet place - indoors or outdoors - where you can be left alone for a while with no distractions. Sit down and take some slow, deep breaths. Allow everything to slow down while you attune yourself to the environment.

Focus on what's going on around you, as opposed to what's going on inside your own head. Most of us go about our days jumping from one distraction to another and pay little attention to our surrounding environment. Instead of ignoring the background noise let's tune it in and see what it's doing.

Look at any inanimate object that catches your gaze and that you can see clearly. Study its shape - is it flat, straight, jagged, curvy, round? And the texture - is it rough, smooth, rippled, soft, hard, solid? Notice how it is hit by the light; whether it is light or dark, dull or reflective, colorful or bland.

Now get a sense of its depth and position in space. Is it real or imaginary? In your mind's eye, isolate it from its environment completely. Imagine what exists behind the object in the space you can't see. Did it ever look different? How was it created? What will it eventually become?

Without even touching the object we now have a much more profound awareness of how it appears to us in waking reality.

This will come in very handy when you're dreaming tonight.

By paying close attention to even the blandest objects in your environment you are picking up on subtle but important clues that distinguish dreams from reality. To instinctively analyze the same object in your dream tonight would almost certainly yield a lucid dream.

Repeat this exercise with more features in your environment whenever you have a calm, reflective moment. There are no limits: you can do this exercise with a mug or with a cloudless sky. Test yourself.

You can study your environment with any sense (sight, sound, smell, taste, touch... and beyond: temperature, pressure, weight, and so on). Use all your senses -- or use sight alone to retain your complete focus on the experience.

Sometimes though, different objects trigger different senses (eg, birdsong, distant thunder, the smell of home cooking, the touch of grass underfoot) so focus your awareness in the manner most conducive to exploring the object at hand.

This exercise is based on a well known lucid dreaming technique called reality checking or reality testing.

Take any object from the first exercise (eg, a glass of water) and, having studied and experienced it in full, now imagine the impossible. With your eyes open and looking directly at the glass, visualize it melting into the table.

Now imagine it shattering as if spontaneously fractured by a high pitched sound.

Imagine it levitating and floating an inch up in the air.

Now imagine the water coloring itself with a deep red dye.

There are countless ways to imagine the glass of water changing in unlikely or impossible ways. All these sorts of surreal events happen in dreams and by imagining them and analyzing them in reality, we trigger a level of awareness that causes us to ask the question: "This can't be real - am I dreaming?"

This exercise provides a training ground for us to stop sleepwalking through our day, study and observe our reality, and question whether it is real or not.

And when you determine your world isn't real, you become lucid...

The first two exercises explore our perception of the external environment. Now we'll enhance our self awareness from within.

Practice this during meditation. If you don't meditate, try this while falling asleep tonight (it's about the closest thing without calling it meditation).

If you want to start meditating on a regular basis (and I recommend you do for lucid dreaming) try listening to brainwave entrainment specifically designed to aid lucid dreaming practice.

When you are fully relaxed, lying down and with your eyes closed, focus your awareness within and ask yourself: what does it feel like to be me right now?

Just as we did with the first exercise, start with very basic awareness, such as the physical sensation of lying in bed. Is the mattress soft or firm? Are the sheets cold or warm? Rough or smooth? Does your body ache or are you completely comfortable? Do you feel heavy or light?

Then move inwards. Take some deep breaths...

Do you feel calm or stressed? Why is that?

Can you remember a time when you were MORE calm or MORE stressed? What did that calm/stress feel like?

How would you describe the feeling if you were talking to an alien who had never experienced it before? Are there different layers to this feeling? Is it tangible? Can you move it around, build it up, or sweep it away? What might it look like if you could see it?

Direct your focus to whatever emotion or state of mind you feel is strongest and probe it in every way you can think. Like manipulating putty in your hands, try to manipulate any feeling (happiness, peace, amusement, boredom, even pain) to get a better understanding of how it affects your experience of reality.

This is a lucid dream technique that invokes a stronger sense of self awareness.

If you spend every night visualizing a dream about riding on a giant water slide made of ice cream, you'll actually dream about it sooner or later. For accomplished lucid dreamers it happens quickly because it's second nature.

Children who lucid dream frequently use this method intuitively. They'll go to sleep thinking about the amazing Candyland they just witnessed on TV and it'll suddenly become their next dream reality.

Not knowing any better, they assume everyone does this...

The technique of "daydreaming yourself to sleep" is straight forward in its essence but there are tricks to enhance the process and make it more effective.

So what's the best way to visualize a dream scene so it plays out sooner?

First, visualize in vivid detail, engaging as many senses as possible. Trick your brain into believing that the experience has actually happened.

Tonight as you fall asleep, put your awareness inside a desirable dream scene and explore every element with your senses. Don't worry about planning the sequence of events so much as setting the opening scene.

To enhance the visualization further, attach an emotion to it. You are more likely to dream of an event if it was particularly emotional.

Unfortunately, negative emotions seem to penetrate our dreams more easily. Horror movies can so easily trigger nightmares in some people, but for most it takes extreme situations like grief or trauma to noticeably penetrate our dreams. The effect can be powerful and even lead to recurring nightmares. This all supports the theory that dreams are a psychological healing ground.

Nonetheless, many lucid dreamers incubate using only positive emotions, such as a deep desire to experience a particular dream event. There is no need to spook yourself or re-live bad memories for this exercise.

So far all the exercises take place in the waking world.

This one is for when you're next inside a lucid dream.

Using a combination of outside observation, reality checking, and exploring your own inner awareness, you're going to maximize your self-awareness when lucid.

From the moment you become lucid, start exploring your dream world. Look around you, turning 360 degrees slowly, before selecting an interesting target. It may even be your own hands.

Study the object in detail, scrutinize its shape, texture, color, and so on.

Then expect it to grow or shrink (it will!)

Push your awareness into the object and observe it from the inside.

Expect the impossible... then see it happen.

Now ground yourself by observing your own thoughts and feelings within the dreamworld. Are you happy? Excited? Playful? Can these feelings become tangible?

Of course! You are dreaming...

There are an unlimited number of ways to probe your lucid dream world, to see how it reacts to you and vice versa.

By staying lucidly focused and in the moment you'll enhance your lucidity as you go, significantly prolonging your lucid dream and thereby training your mind to have more lucid dreams in future...

Latest

What do blind people dream about? Can they "see" in their dreams? Take a look at scientific studies into the dreams of the blind, colorblind, and black-and-white dreamers. In 1999, dream researchers at the University of Hartford analyzed 372 dreams of 15 blind people. They found that both the congenitally blind and those who went blind before five years old did not have any visual dreams at all. That's because our dreams are made up of real world experiences and our innermost thoughts, anxieties and desires. So for someone who has never perceived images or light (or can't remember any) their dreams simply can't manifest visually.

Latest

Not long ago, scientists at Frankfurt University discovered how to produce lucid dreams with electronic stimulation. It was a world first. And - astonishingly - it worked in non-lucid dreamers 77% of the time. Now you can buy the same technology for yourself. The foc.us V2 - which delivers the proven optimum 40 Hz transcranial alternating current stimulation (tACS) - was originally developed to increase working memory in video gamers and improve sleep.

Latest

As technology continues to move us towards more immersive dreamlike experiences, one can only wonder what digital wonders lay just beyond the horizon of tomorrow. We may also question just how the future of virtual reality will impact the study and practice of lucid dreaming. Are we, perhaps, the last generation to whom lucid dreaming will maintain an appeal?

Latest

Jeremiah Morelli is a whimsical fantasy artist and visual storyteller. He places conceptual fairytale creatures in vivid dreamscapes to capture the imagination. He's also a school teacher, and amazingly finds the time and motivation to create this huge gallery of artwork. Such light and dark fairytale paintings make beautiful places to visit in your lucid dreams.

Latest

Inspired and named for the notion of Flatland, artist and photographer Aydin Buyuktas has created a series of works where "a space of surprises creates a space that creates surprises." Based on photos of Istanbul, Buyuktas explains: "We live in places that most of the times don't draw our attention, places that transform our memories, places that the artist gives another dimension; where the perceptions that generally crosses our minds will be demolished and new ones will arise. These works aim to leave the viewer alone with a surprising visuality, ironic as well as a multidimensional romantic point of view."

Feature

Experts agree that everyone is capable of having lucid dreams. Dreaming itself is a normal function of the mind. We all dream every night, even if we don't remember. And we all achieve conscious awareness while awake every single day. So what does it mean to combine these states? Why, the amazing ability to have conscious - or lucid - dreams. Sounds simple, doesn't it? So why do I keep hearing from people who say they can't achieve their first lucid dream?

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How to Improve Your Self Awareness - World of Lucid ...

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Defining what success means to you and how that relates to your chosen marketing strategies How the buying cycle works Overcoming the top 5 reasons someone won't hire a Home Stager The key questions you must answer before someone will buy How to reach your 4 key target audiences (yes, there are four!) What you should know about each audience Building your web presence and learning about search engines Pricing strategies to work less and earn more

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As a Staging Diva Graduate, you'll receive a personalized certificate in the mail.

After completing the Staging Diva Program, you'll receive a "grad badge" for your website and printed materials.

The Instant Download PLUS Package and the Mailed-To-Your-Door Package include all the items shown above.

Courses 1 through 5 - The Complete Staging Diva Home Staging Business Training Program

90% of students who sign up for 1 course end up taking all 5, so we give you the opportunity to save money by offering you 3 different course packages to choose from. Savings range from $700 up to $830, compared to ordering all the items in each package individually. (View comparison chart now!)

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NOTE: All 5-course packages include a 60-day trial membership in Staging Diva Network Online Discussion Group. A great way to network with fellow students and get your questions answered as you work through your courses!

Mailed-To-Your-Door items are subject to shipping & handling charges, which are added during checkout.

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"I can't tell you how empowered I felt taking the Staging Diva Program! In 10 hours of staging courses, you saved me from years of being underpaid and overworked as a home stager! I can't thank you enough." April Fitzpatrick, Style That Sells

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"Debra, you're a marketing genius. I've done more business in the last 6 months than I did the whole previous year! Many thanks for your vision and your incredible ability to share it with others." Caroline Carter, Done In a Day, Inc.

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In this 17 page special report by home staging expert Debra Gould, you'll learn how to avoid the 7 massive mistakes that can:

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Following the simple approach outlined in this inspiring guide will remove the intimidation factor around creating a marketing plan, prompt you to change the ways you promote your business and remind you to take action to keep your business (and your life) moving forward in the direction you really want it to go. You'll learn:

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"My first staging job went incredibly well and I could not tear the smile off my face after I left. I had to strongly resist the urge to skip back to my car in case my clients might be watching from their doorway. Debra, you have inspired me to broaden my business horizons. You're amazing!" Katherine James, Set Sale and Go Home Staging

Staging Diva Chronicles Volume 1: 12 Home Staging Articles You Can Use for Your Own Promotion

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Staging Diva Chronicles Volume 2: 12 Home Staging Articles You Can Use for Your Own Promotion

Written by Debra Gould, The Staging Diva, the 12 titles include:

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"Debra, thank you for the home staging project referral on that $1.6 million dollar home. The staging went well and I felt confident and comfortable working with the clients thanks to what I learned in the Staging Diva Program." Anne Counard, Ideal Home Staging

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"The Staging Diva Training Program answered all of my questions. After Course 3 I landed my first client and earned enough to pay for the whole training program and turn a profit too! Thanks Debra for being so open and candid about the intimacies of operating your business so that we can have a better chance to succeed!" Terri Tough, A La Mode Interior Home Staging

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NOTE: This product is only available in these 5-Course Packages:

"I love the Twitter Guide! It's clear, concise, easy to follow, and motivated me to use what I was learning. To my amazement, Google found my profile within 2 days and I suddenly had people following me on Twitter that I had never heard of. This Guide really showed me how to use Twitter to get new clients. I recommend it to everyone!" Kay Keeton, Start Stager

Home Stager's Guide to Twitter: Building your home staging business one "tweet" at a time

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Staging Diva Store - Home Staging Business Training ...

ART AND THE ENLIGHTENMENT

From the early eighteenth century on, the visual arts, from painting to interior dcor, were markers of class and harbingers of the Revolution to come. A late expression of the pompous and grandiose Baroque. the soft Rococo style was the Baroque turned pretty and domestic. The domaine of female patrons and even of women artists, the Rococo style was long given short shrift by art historians, who glossed over the pale pastel colors in favor of the more masculine style that supplanted it, Neo-Classicism. But even during the eighteenth century, this split between masculine and feminine and frivolous and sober, immoral and moral existed in the opposition between the aristocratic Rococo style and the genre paintings made for the middle class. The Rococo is a world of mirrored rooms with mirrors that had to be kept clean, of pale paneling trimmed in gilt that needed to be dusted and polished, of embroidered and brocaded fabrics that required careful maintenanceall of which demanded hundreds of servants. The sight of elegantly carved furniture and voluminous silk gowns and shirts with lace cravats and one understands the rage of a vengeful revolutionary mob.

The Rococo style is dualistic in that it is both private and aristocratic and public and accessible. The aristocratic Rococo reflects the aimless lives of the privileged elite but had a sense of humor, respecting neither church nor state. Rococo art was an anti-style with a palette and a type of brushwork all its own, rejecting the grandeur of the Baroque and aiming to simply please the spectators with its fleshy and witty eroticism. With Rococo art, the grandiose didactic Baroque was watered down to an art without serious purpose or, to put it another way, an art for pleasures sake only. At the hands of Joseph Marie Vien (1716-1809), antiquity became an excuse not to wear clothes and to exhibit plump and pink female bodies to the male spectators. After decades of religious strife and endless preaching of the Reformation, the sheer prettiness of the Rococo was a great relief to weary art patrons. The Rococo was an art of sexual allure rather than solemn instruction as to duty and country, an idyll beautifully imagined by Antoine Watteau () who pretended that life is an endless game, a fte galant for lovers who lived on a fantasy island or a Pilgrimage to Cythera(1717).

The world envisioned by the Rococo is a world of the court, where as Madame du Chtelet said, We must begin by saying to ourselves that we have nothing else to do in the world but to seek pleasant sensations and feelings. One can almost hear the clock of the Enlightenment ticking as it remorselessly reordered Madames world of pleasure into a world of democracy and equality. Todays interpretations of the pleasures of Rococo art and the pretensions of Baroque art would have been largely lost on the actual audiences at the time, who, like any other art audience were interested in what they liked not in the social and class sub-texts. The more famous of the Rococo paintings would have been private commissions, such as the quartet of paintings by Jean-Honor Fragonard (1732-1806) done in 1771 for the Kings mistress Madame du Barry. Now in the Frick Collectionthe Louveciennes panels,The Pursuit, The Meeting, The Lover Crowned,andLove Lettersare almost as famous as earlier 1767 work,The Happy Accidents of the Swing The Swing).To more discerning eyes, however, both Baroque art, as still alive and well in history paintings, and Rococo art represented outmoded styles of an exhausted art form.

Enlightenment writer and art critic Denis Diderot (1713-1784), one of the founders of the Encyclopdie, published in thirty two volumes between 1751 and 1765, used his pen to critique his age. Because his job was to critique society, everything caught his eye. As a hardworking journalist, Diderot used art criticism to press the cause of righteous and moral art, as seen in the genre scenes of Jean-Baptiste Greuze (1725-1805) and Jean-Baptiste Chardin (1699-1779), over the licentious art of Franois Boucher(1703-1770), such as Leda and the Swan(1741).The Diligent Mother (1740) byChardin displayed the sober and reasonable life style of the middle class. The Fathers Curse, The Ungrateful Son (1777) by Greuze was an object lesson in didactic morality. In these paintings, the middle class behaved rationally, pursing definite goals through industrious and productive work. Reason, Diderot claimed, must be our judge and guide in everything. In contrast to the private art of pleasure patronized by aristocrats, the simple human virtues of ordinary people could be compared to the ideals of a past that existed before the current age of decadence.

As opposed to the divine right of the monarchy and the idle lives of the nobles, another alternative morality was to be found in Nature and in Antiquity, the repository of ancient ideals and virtues. The middle class virtues and serious behavior were natural, compared to the artificial lifestyles of the court. Even Marie Antoinette sought nature in her Versailles retreat, Le Hameau (1783), where she played peasant and the acting out of the natural only underscored its un-naturalness. Nature became fashionable. Inspired by Discourse on Inequality (1755)byJean-Jacques Rousseau (1712-1778) who criticized modern life (culture) to the natural state of original human beings untainted by civilization. In addition, the world of nature itself, at that time in the process of being lost in its original state, was becoming an object of admiration, not of fear. Most importantly, Nature or the Natural, was mobilized as a critique of current social conditions being examined under the pens of the gens de lettres.

Hameau de la Reine (1782-83)

The kind of art preferred by Diderot the critic was moralizing and didactic that encourage the public to use reason instead of the senses. As one of the first art critics, his task was twofold, to describe the works of art to people who would never see them and to use art as a vehicle for his social ideas. Although Diderot learned about art through studio visits with the artists, his audience, European despots, who sported the sobriquet enlightened, were informed of French art through an internationally distributed newsletter, Correspondance littraire, philosophique et critique, edited by Baron Friedrich-Melchior Grimm. The newsletter was not subject to French censorship and could freely critique the social system. The irony of Diderot extolling middle class virtues to the lusty Czarina of Russia, Catherine, is intriguing and one can only wonder what the great queen thought when she read in his review of the Salon of 1763, First, I like genreit is moral painting.

In relation to the works of Boucher, Diderot wrote in 1765, Depravity of morals has been closely followed by the debasement of taste, color, composition, and suggested a year later that an appropriate alternative to aristocratic frivolity would be antiquity: It seemed to me that we should study the antique in order to learn to see Nature. But Diderot demanded more than mere stylistic servitude, First of all, move me, surprise me, rend my heart; make me tremble, weep, shudder, outrage me, delight my eyes, afterwards, if you canWhatever the art form, it is better to be extravagant than cold. Although Diderot did not live long enough to witness either Neoclassicism or Romanticism, both of which are anticipated in his writings, he articulated many important concepts in his art writing with his emphasis on navit, which led to primitivism in the Realist Movement and the grand ideal of Nicholas Poussin, grand manner painting based in classicism. He advocated restraint: Paint as though in Sparta.

The re-discovery of Pompeii (1748) and Herculaneum (1709) reignited an interest in ancient life. The towns, buried in a volcanic eruption in 79 CE, were perfectly preserved under layers of ash and lava and consequent (and ongoing) excavations revealed a way of life thought extinct. Fueled by the unearthing of wall paintings, history painting shifted more and more to the moral lessons of antiquity. The example of ancient virtue, especially the Roman virtue of the early days of the Roman Republic, provided an alternative to the current decline in social standards. Roman virtue was more than a dream, for Romeancient Romehad become the climax point of every Grand Tour for every well-to-do European during the eighteenth century. Scholars and tourists inspected the ruins and artists, such as Hubert Robert and Canaletto, responded to the demand for Italian vistas with vedutas. Archaeologists explored and discovered the remains of classical civilizations, and these recoveries were made available to the public and to artists through carefully engraved reproductions. Antiquity, from the reading of Homer to the use of the ancient as a suitable subject for artists, became the order of the day from the mid-eighteenth century on.

Diderot believed that art should teach moral development but at the same time he believed in the idea of genius, a new idea that was beginning to circulate and would be best articulated decades later in the writings of Emmanuel Kant. Although the moral sentiments of the works by Greuze were admirable, Diderot lamented that he was no longer able to like Greuze, who occasionally attempted the grand manner, and preferred Chardin, who was not only morally sound but also the superior artist. Reading Diderot, one thinks of Jacques-Louis David as the Messiah of art that the critic was waiting for, but Diderot died too soon and never saw Spartan art of David. In fact, the artistic period of the Enlightenment is one of transition, because intellectuals found it hard to either predict the future or to foresee the logical consequences of the newly forming ideals of reason, democracy, and equality.

Diderots public counterpart, the art writer, La Font de Saint-Yenne, author of Rflexions sur quelques causes de ltat present de la peinture en France, 1757, who also took a middle path and equated the aristocrats with the ancients, was typical in his inability to imagine a form of government or society without these hereditary rulers. The aristocrats, in turn, took the prudent course of denouncing their own decadence and corruption and joined in the vogue for the natural by praising simplicity and order. The nobles attacked royal despotism of King Louis XVI and the Austrian Queen, Marie Antoinette, in defense of their own privileges and positions, threatened by the wayward behavior of these hapless monarchs.

The stage was set for a new form of art that would more precisely reflect the Enlightenment ideals.

Also read: What is Modern?and The Enlightenment: IntroductionandThe Enlightenment and Reason andThe Enlightenment and SocietyandThe Enlightenment and the Art PublicandThe Political Revolution in America

Also listen to:What is Modern?

If you have found this material useful, please give credit to

Dr. Jeanne S. M. Willette and Art History Unstuffed. Thank you.

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Brief Zig Ziglar Biography: Zig Ziglar is an absolute star in the field of personal development and self improvement. If you've been following my blog then there is no doubt you've come across a few Ziglar quotes from time to time.

Ziglar was a relative unknown until his mid 40's when someone inspired him by making him realize that he had so much hidden talent. And the current Zig Ziglar was wasting it all. He got inspired, became the second best salesman in fleet of 7,000 and then he went on to encourage others through books, cassettes, DVD's, and mesmerizing speeches and seminars.

In the entire personal development industry you'll come across quotes by Zig Ziglar. He's likable, sincere, effective, and one of his best gifts is that he's also funny. His parables and stories strike so true that you can get sucked into the story telling and forget about the profound lessons that he has woven into all that he says. So, while you're reading all of these quotes by Zig Ziglar I urge you to really think about the lesson and apply it to your life today!

Motivation is the fuel, necessary to keep the human engine running.

You are the only one who can use your ability. It is an awesome responsibility.

Obviously, there is little you can learn from doing nothing.

If we don't start, its certain we can't arrive.

Your business is never really good or bad "out there" your business is either good or bad right between your own two ears.

The basic goal-reaching principle is to understand that you go as far as you can see, and when you get there you will be able to see farther.

Success is not a destination, it's a journey.

The most practical, beautiful, workable philosophy in the world won't work - if you won't.

The real opportunity for success lies within the person and not in the job.

It is easy to get to the top after you get through the crowd at the bottom.

Discipline yourself to do the things you need to do the things you need to do when you need to them, and the day will come when you will be able to do the things you want to do them!

Motivating gets you going and habit gets you there. Make motivating a habit and you will get there more quickly and have more fun on the trip.

What you get by reaching your destination is not nearly as important as what you will become by reaching your destination.

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People often say that motivation doesn't last. Well, neither does bathing. That's why we recommend it daily.

Obstacles are the things we see when we take our eyes off our goals.

Other people and things can stop you temporarily. You're the only one who can do it permanently.

When someone we love is having difficulty and is giving us a bad time, it's better to explore the cause than to criticize the action.

You cannot make it as wandering generality. You must become a meaningful specific.

Take time to be quiet.

You will make a lousy anybody else, but you will be the best "you" can lead someone else.

Your mate doesn't live by bread alone; he or she needs to be "buttered up" from time to time.

Start your child's day with love and encouragement and end the day the same way.

You already have every characteristic necessary for success if you recognize, claim, develop and use them.

The best thing a parent can do for a child his to love his or her spouse.

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Of all the "attitudes" we can acquire, surely the attitude of gratitude is the most important and by far the most life-changing.

Its not what happens to you that determines how far you will go in life; it is how you handle what happens to you.

Positive thinking will let you use the abilities, training and experience you have.

When you choose to be pleasant and positive in the way you treat others, you have also chosen, in most cases, how you are going to be treated others.

Positive thinking won't let you do anything but it will let you do everything better than negative thinking will.

You cannot tailor make the situations in life, but you can tailor make the attitudes to fit those situations before they arise.

I've go to say "no" to the good say "yes" to the best.

To respond is positive, to react is negative.

You can disagree without being disagreeable.

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Im so optimistic I'd go after Moby Dick in a row boat and take the tartar sauce with me.

Most of us would be upset If we were accused of being "silly" comes from the old English word "seilig" and it's literal definition is "to be blessed , happy, healthy and prosperous."

The chief cause of failure and unhappiness is trading what you want the most for what you want now.

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Selling is essentially transference of feeling.

The only way to coast is down hill.

Remember there is plenty of room at the top-but not enough to sit down.

You enhance your chances for success when you understand that your yearning power is more important than your earning power.

When management and labor (employer and employee) both understand they are all on the same side, then each will prosper more.

You don't "pay the price" for success-you enjoy the benefits of success.

Success is one thing you can't pay for. You buy it on the installment plan and make payments every day.

If you will pump long enough, hard enough, and enthusiastically enough, sooner or later the effort will bring forth the reward.

When we clearly understand that there is no superior sex or superior race, we will have opened the door of communication and laid the foundation for building winning relationships with all people in this global world of ours.

The price of success is much lower than the price of failure. Ability is important in our quest for success, but dependability is critical.

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There are seldom, if ever, any hopeless situations, but there are many people who lose hope in the face of some situations.

Character gets you out of bed; commitment moves you to action. Faith, hope, and discipline Enable you to follow through to completion.

Failure is an event, not a person. Yesterday ended last night.

Our children are our only hope for the future, but we are their only hope for their present and their future.

When you put faith, hope and love together you can raise positive kids in a negative world.

You cannot solve a problem until you acknowledge that you have one and accept responsibility for solving it.

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It's not the situation, but whether we react (negative) or respond (positive) to the situation that's important.

The best way to make your spouse and children feel secure is not with big deposits in bank account, but with little deposits of thoughtfulness and affection in the "love account."

Kids go where there is excitement. They stay where there is love.

Most x-rated films are advertised as "adult entertainment" for "mature adults" when in reality they are juvenile entertainment for immature and insecure people.

You can finish school, and even make it easy - but you never finish your education, and it's seldom easy.

There's not a lot you can do about the national economy but there is a lot you can do about your personal economy.

Everybody says they want to be free. Take the train off the tracks and it's free - but it can't go anywhere.

Money will buy you a bed, but not a good night's sleep a house but not a home, a companion but not a friend.

You've got to be before you can do, and do before you can have.

Lack of direction, not lack of time, is the problem. We all have twenty-four hour days.

Remember, you can earn more money, but when time is spent is gone forever.

Many marriages would be better if the husband and wife clearly understood that they're on the same side.

Duty makes us do things well, but love makes us do them beautifully.

When you give a man a dole you deny him his dignity, and when you deny him his dignity you rob him his destiny.

You don't drown by falling in water; you only drown if you stay there.

If you're sincere, praise is effective. If you're insincere, it's manipulative.

All of us perform better and more willingly when we know why we're doing what we have been told or asked to do.

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If standard of living is your major objective, quality of life almost never improves, but if quality of life is your number one objective, your standard of living almost always improves.

Keep your thinking right and your business will be right.

What you do off the job is determining factor in how far you will go on the job.

When I discipline myself to eat properly, live morally, exercise regularly, grow mentally and spiritually, and not put any drugs or alcohol in my body, I have given myself the freedom to be at my best, perform at my best, and reap all the rewards that go along with it.

If people like you they'll listen to you, but if they trust you they'll do business with you.

Ability can take you the top, but it takes character to keep you there.

The quality of a person's life is in direct proportion to his or her commitment to excellence, regardless of his or chosen field of endeavor.

What comes out of your mouth is determined by what goes into your mind.

With integrity you have nothing to fear, since you have nothing to hide. With integrity you will do the right thing, so you will have no guilt. With fear and guilt removed you are free to be and do your best.

You build a successful career, regardless of your field of endeavor, by the dozens of little things you do on and off the job.

When a company or an individual compromises one time, whether it's on price or principle, the next compromise is right around the corner.

When we do more than we are paid to do, eventually we will be paid more for what we do.

When you exercise your freedom to express yourself at the lowest level, you ultimately condemn yourself to live at that level.

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

Far too many people have no idea of what they can do because all they have been told is what they can't do. They don't know what they want because they don't know what's available for them.

If you don't like who you are and where you are, don't worry about it because you're not stuck either with who you are or where you are. You can grow. You can change .You can be more than you are.

When your image improves, your performance improves.

You are what you are and where you are because of what has gone into your mind. You can change what you are and where you are by changing what goes into your mind.

Don't be distracted by criticism. Remember-the only taste of success some people have when they take a bite out of you.

Some people find fault like there is a reward for it.

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Quotes by Zig Ziglar - Personal development

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"God is dead" (German: "Gott ist tot"(helpinfo); also known as the death of God) is a widely quoted statement by German philosopher Friedrich Nietzsche. It first appears in Nietzsche's 1882 collection The Gay Science (also translated as "The science of joy" German: Die frhliche Wissenschaft)[1] However, It is most famously associated with Nietzsche's classic work Thus Spoke Zarathustra (German: Also sprach Zarathustra), which is most responsible for popularizing the phrase. The idea is stated in "The Madman"[1] as follows:

God is dead. God remains dead. And we have killed him. How shall we comfort ourselves, the murderers of all murderers? What was holiest and mightiest of all that the world has yet owned has bled to death under our knives: who will wipe this blood off us? What water is there for us to clean ourselves? What festivals of atonement, what sacred games shall we have to invent? Is not the greatness of this deed too great for us? Must we ourselves not become gods simply to appear worthy of it?

But the best known passage is at the end of part 2 of Zarathustra's Prolog, where after beginning his allegorical journey Zarathustra encounters an aged ascetic who expresses misanthropy and love of God:

When Zarathustra heard these words, he saluted the saint and said 'What should I have to give you! But let me go quickly that I take nothing from you! And thus they parted from one another, the old man and Zarathustra, laughing as two boys laugh.

But when Zarathustra was alone, he spoke thus to his heart: 'Could it be possible! This old saint has not heard in his forest that God is dead!'

Although the statement and its meaning is attributed to Nietzsche it is important to note that this was not a unique position as Georg Wilhelm Friedrich Hegel pondered the death of God, first in his Phenomenology of Spirit where he considers the death of God to 'not [be] seen as anything but an easily recognized part of the usual Christian cycle of redemption'.[4] Later on Hegel writes about the great pain of knowing that God is dead 'The pure concept, however, or infinity, as the abyss of nothingness in which all being sinks, must characterize the infinite pain, which previously was only in culture historically and as the feeling on which rests modern religion, the feeling that God Himself is dead, (the feeling which was uttered by Pascal, though only empirically, in his saying: Nature is such that it marks everywhere, both in and outside of man, a lost God), purely as a phase, but also as no more than just a phase, of the highest idea.'[5] Of course the spirit in which it is intended is a verily Nietzsche manifestation, however it is important to consider the material that gave rise to this idea.

The phrase "God is dead" does not mean that Nietzsche believed in an actual God who first existed and then died in a literal sense. Rather, it conveys his view that the Christian God is no longer a credible source of absolute moral principles. Nietzsche recognizes the crisis that the death of God represents for existing moral assumptions: "When one gives up the Christian faith, one pulls the right to Christian morality out from under one's feet. This morality is by no means self-evident... By breaking one main concept out of Christianity, the faith in God, one breaks the whole: nothing necessary remains in one's hands."[6] This is why in "The Madman", a passage which primarily addresses nontheists (especially atheists), the problem is to retain any system of values in the absence of a divine order.

The death of God is a way of saying that humans are no longer able to believe in any such cosmic order since they themselves no longer recognize it. The death of God will lead, Nietzsche says, not only to the rejection of a belief of cosmic or physical order but also to a rejection of absolute values themselves to the rejection of belief in an objective and universal moral law, binding upon all individuals. In this manner, the loss of an absolute basis for morality leads to nihilism. This nihilism is that for which Nietzsche worked to find a solution by re-evaluating the foundations of human values. This meant, to Nietzsche, looking for foundations that went deeper than Christian values. He would find a basis in the "will to power" that he described as "the essence of reality."

Nietzsche believed that the majority of people did not recognize this death out of the deepest-seated fear or angst. Therefore, when the death did begin to become widely acknowledged, people would despair and nihilism would become rampant. This is partly why Nietzsche saw Christianity as nihilistic.

When first being introduced to Nietzsche, a person can infer the death of God as literal. To Nietzsche, the concept of God only exists in the minds of his followers; therefore, the believers would ultimately be accountable for his life and death. Holub goes on to state that God has been the victim of murder, and we, as human beings, are the murderers.[7]

Another purpose of Nietzsches death of God is to unmask the hypocrisies and illusion of outworn value systems.[8] People do not fully comprehend that they killed God through their hypocrisy and lack of morality. Due to hypocrisy God has lost whatever function he once had because of the actions taken by those who believe in him.[9] A god is merely a mirrored reflection of its people and the Christian God is so ridiculous a God that even were he to have existed, he would have no right to exist.[10] Religious people start going against their beliefs and start coinciding with the beliefs of mainstream society. [Moral thinking] is debased and poisoned by the influence of societys weakest and most ignoble elements, the herd.[11]

Humanity depreciates traditional ethics and beliefs and this leads to another misunderstanding of the death of God. During the era of Nietzsche, traditional beliefs within Christianity became almost nonexistent due to the vast expansion of education and the rise of modern science. Belief in God is no longer possible due to such nineteenth-century factors as the dominance of the historical-critical method of reading Scripture, the rise of incredulity toward anything miraculous ... and the idea that God is the creation of wish projection (Benson 31). Nietzsche believed that man was useless without a God and no longer possesses ideals and absolute goals toward which to strive. He has lost all direction and purpose.[12] Nietzsche believes that in order to overcome our current state of depreciated values that a strong classic pessimism like that of the Greeks is needed to overcome the dilemmas and anxieties of modern man.[13]

Either we died because of our religion or our religion dies because of us.[14] This quote summarizes what Nietzsche was trying to say in his concept of the death of God- that the God of Christianity has died off because of its people and their beliefs. Far too often do people translate the death of God into a literal sense, and depreciate the value of traditional Christian beliefs - all leading to the misunderstandings of Nietzsches philosophy of Gods death. Now in a world where God is dead we can only hope that technology and science does not take control and be treated as the new religion, serving as a basis for retaining the same damaging psychological habit that the Christian religion developed.[15]

Martin Heidegger understood this part of Nietzsche's philosophy by looking at it as death of metaphysics. In his view, Nietzsche's words can only be understood as referring not to a particular theological or anthropological view but rather to the end of philosophy itself. Philosophy has, in Heidegger's words, reached its maximum potential as metaphysics and Nietzsche's words warn of its demise and that of any metaphysical world view. If metaphysics is dead, Heidegger warns, that is because from its inception that was its fate.[16]

Paul Tillich as well as Richard Schacht were influenced by the writings of Nietzsche and especially of his phrase "God is dead."[17]

William Hamilton wrote the following about Nietzsche's view:

For the most part Altizer prefers mystical to ethical language in solving the problem of the death of God, or, as he puts it, in mapping out the way from the profane to the sacred. This combination of Kierkegaard and Eliade makes rather rough reading, but his position at the end is a relatively simple one. Here is an important summary statement of his views: If theology must now accept a dialectical vocation, it must learn the full meaning of Yes-saying and No-saying; it must sense the possibility of a Yes which can become a No, and of a No which can become a Yes; in short, it must look forward to a dialectical coincidentia oppositorum. Let theology rejoice that faith is once again a "scandal," and not simply a moral scandal, an offense to mans pride and righteousness, but, far more deeply, an ontological scandal; for eschatological faith is directed against the deepest reality of what we know as history and the cosmos. Through Nietzsches vision of Eternal Recurrence we can sense the ecstatic liberation that can be occasioned by the collapse of the transcendence of Being, by the death of God . . . and, from Nietzsches portrait of Jesus, theology must learn of the power of an eschatological faith that can liberate the believer from what to the contemporary sensibility is the inescapable reality of history. But liberation must finally be effected by affirmation. . . . .( See "Theology and the Death of God," in this volume, pp. 95-111.[18]

Nietzsche believed there could be positive possibilities for humans without God. Relinquishing the belief in God opens the way for human creative abilities to fully develop. The Christian God, he wrote, would no longer stand in the way, so human beings might stop turning their eyes toward a supernatural realm and begin to acknowledge the value of this world.

Nietzsche uses the metaphor of an open sea, which can be both exhilarating and terrifying. The people who eventually learn to create their lives anew will represent a new stage in human existence, the bermensch i.e. the personal archetype who, through the conquest of their own nihilism, themselves become a sort of mythical hero. The 'death of God' is the motivation for Nietzsche's last (uncompleted) philosophical project, the 'revaluation of all values'.

Although Nietzsche puts the statement "God is Dead" into the mouth of a "madman"[19] in The Gay Science, he also uses the phrase in his own voice in sections 108 and 343 of the same book. In the madman's passage, the man is described as running through a marketplace shouting, "I seek God! I seek God!" He arouses some amusement; no one takes him seriously. Maybe he took an ocean voyage? Lost his way like a little child? Maybe he's afraid of us (non-believers) and is hiding?-- much laughter. Frustrated, the madman smashes his lantern on the ground, crying out that "God is dead, and we have killed him, you and I!" "But I have come too soon," he immediately realizes, as his detractors of a minute before stare in astonishment: people cannot yet see that they have killed God. He goes on to say:

This prodigious event is still on its way, still wandering; it has not yet reached the ears of men. Lightning and thunder require time, the light of the stars requires time, deeds, though done, still require time to be seen and heard. This deed is still more distant from them than the most distant stars and yet they have done it themselves.

trans. Walter Kaufmann, The Gay Science, sect. 125

Earlier in the book (section 108), Nietzsche wrote "God is Dead; but given the way of men, there may still be caves for thousands of years in which his shadow will be shown. And we we still have to vanquish his shadow, too." The protagonist in Thus Spoke Zarathustra also speaks the words, commenting to himself after visiting a hermit who, every day, sings songs and lives to glorify his god as noted above.

What is more, Zarathustra later refers not only to the death of God, but states: 'Dead are all the Gods'. It is not just one morality that has died, but all of them, to be replaced by the life of the bermensch, the new man:

'DEAD ARE ALL THE GODS: NOW DO WE DESIRE THE OVERMAN TO LIVE.'

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God is dead - Wikipedia, the free encyclopedia