Georgia was hard-hit by the recession. However, the Peach State's recovery has recently started to pick up steam. According to the U.S. Department of Commerce's Bureau of Economic Analysis, while the state's economy overall grew at a rate of 1.8 percent in 2013, and growth during the fourth quarter of 2013 was an impressive 3.9 percent.

Here are a handful of highlight careers in the state of Georgia according to total in-state employment and 2013 median annual income as reported by the U.S. Bureau of Labor Statistics:

Here's a roundup of the top programs and degrees in state

These degrees' popularity may stem in part from the fact that the skills and knowledge gained are highly transferable. Online schools in GA offering these majors may help students prepare for careers in many different occupations.

Perhaps the fact that the popular TV series The Walking Dead is filmed in Georgia plays a part, but data indicates more than 4,000 students graduated with degrees in the visual and performing arts during 2012-2013.

The state has almost 70 public colleges, universities, and technical colleges. Public education is governed by the University System of Georgia (USG), which is overseen by the Georgia Board of Regents. The USG has over 318,000 students enrolled, making it the fourth-largest university system in the U.S.

In addition to the public system, Georgia is also home to over 45 private post-secondary institutions, including technical and vocational schools. Georgia's roster of institutions of higher education includes several historically black schools.

By far the most populous city in Georgia is its capital, Atlanta. The other cities in Georgia's top five by population are Columbus, Augusta, Macon and Savannah. Students living in or near these cities may have many choices of post-secondary institutions. However, with many colleges and online schools in Georgia offering online programs, living in more rural areas may be less of a barrier to the pursuit of an education than it has been in the past.

In 2013-2014, tuition and fees costs in Georgia averaged the following by institution type:

Keep in mind prices may vary by individual institutions. Comparatively, Georgia may have a lower cost of living than more urban areas of the country like California or the northeast. This makes the Peach State an attractive option for those interested in pursuing higher education.

The state lottery also funds the HOPE Scholarship, and all Georgia residents who have graduated from high school or earned a General Educational Development certificate are eligible for this award. Eligibility requirements also include maintaining a 3.2 or higher grade point average and attending a public college or university in the state. The Georgia Student Finance Commission is another resource for identifying financial aid for which students might be eligible.Of course, eligible students should also file the Free Application for Federal Student Aid (FAFSA).

Georgia is a member of the Southern Association of Colleges and Schools and its affiliate organization, the Southern Association of Community, Junior and Technical Colleges. Students should factor an institution's accreditation status during their college or university selection process. This is because schools operating without accreditation may not provide students with the skills necessary to obtain a job in today's competitive market. Post-secondary education can be an expensive undertaking, so like any other investment, students should do the research necessary to ensure they are getting the most bang for their proverbial (and literal) buck.

Sources

"May 2013 State Occupational Employment and Wage Estimates Georgia," Occupational Employment Statistics, October 31, 2014, http://www.bls.gov/oes/current/oes_ga.htm

"Tuition and Fees by Sector and State over Time," Collegeboard, October 31, 2014, http://trends.collegeboard.org/college-pricing/figures-tables/tuition-and-fees-sector-and-state-over-time

"Widespread But Slower Growth in 2013," U.S. Department of Commerce Bureau of Economic Analysis, October 31, 2014, http://bea.gov/newsreleases/regional/gdp_state/gsp_newsrelease.htm

"Quarterly Gross Domestic Product by State, 2005-2013 (Prototype Statistics)," U.S. Department of Commerce Bureau of Economic Analysis, October 31, 2014, http://bea.gov/newsreleases/regional/gdp_state/qgsp_newsrelease.htm

"Georgia's HOPE program," Georgia Student Finance Commission, October 31, 2014, http://www.gsfc.org/gsfcnew/index.cfm

"Southern Association of Colleges and Schools," Southern Association of Colleges and Schools, October 31, 2014, http://www.sacs.org/

See the original post here:
Online Schools in Georgia - Online-Education.net

Yes! 1&1 isn't just in the business of offering free websites and affordable hosting. We offer several different options for attracting new customers to your site.

Get traffic from Google with search engine optimization (SEO) Along with our website builder, 1&1 offers a set of tools. They're easy enough for beginners to use but powerful enough for SEO experts. In addition to optimizing your site when you first build it, you'll get notifications about your search engine ranking. Our SEO tools provide ongoing analysis of your site's text and structure to improve your Google rankings.

Connect your site with popular online marketplaces If you sell products on eBay, Amazon Marketplace, Etsy, or other online storefronts, 1&1's Web apps will connect your customers with your online storefront. Do you sell real estate or manage property? Use 1&1 Web apps that showcase your listings on Zillow and Trulia. If you make your website with our Websitebuilder, you will get basic apps in different tariffs. In our eBusiness Suite all packets include industry apps, which will help you to build your own website.

Attract visitors from social networks Whether you're active on Facebook, Twitter, Google+, Instagram, LinkedIn, or other social networks, our Web apps connect your social media accounts to your business website. If you own a restaurant, register your business with Foursquare so that guests can check in and find each other.

Take advantage of local search 1&1 can register local companies with Google My Business so that you're easy to find on Google Maps, Search, and Google+. You'll be able to display the same address, phone number, hours of operation, and more across all of Google's services.

Original post:
Website Builder | Make your own website easily with 1&1

British Dictionary definitions for aerobics Expand

(functioning as sing) any system of sustained exercises designed to increase the amount of oxygen in the blood and strengthen the heart and lungs

Word Origin and History for aerobics Expand

method of exercise and a fad in early 1980s, American English, coined 1968 by Kenneth H. Cooper, U.S. physician, from aerobic (also see -ics) on the notion of activities which require modest oxygen intake and thus can be maintained.

aerobics in Medicine Expand

aerobics aerobics (-r'bks) n.

A system of physical conditioning to enhance circulatory and respiratory efficiency that involves vigorous, sustained exercise, such as jogging, swimming, or cycling, thereby improving the body's use of oxygen.

A program of physical fitness that involves such exercise.

aerobics in Culture Expand

Exercise designed specifically to improve cardiovascular fitness and, subsequently, the body's use of oxygen. Also called aerobic exercise.

Read the original post:

Aerobics | Define Aerobics at Dictionary.com

FIRST SERIES: Three books under the title of An Objectively Impartial Criticism of the Life of Man, or, Beelzebubs Tales to His Grandson.

SECOND SERIES: Three books under the common title of Meetings with Remarkable Men.

THIRD SERIES: Four books under the common title of Life is Real Only Then, When I Am.

All written according to entirely new principles of logical reasoning and strictly directed towards the solution of the following three cardinal problems:

FIRST SERIES: To destroy, mercilessly, without any compromises whatsoever, in the mentation and feelings of the reader, the beliefs and views, by centuries rooted in him, about everything existing in the world.

SECOND SERIES: To acquaint the reader with the material required for a new creation and to prove the soundness and good quality of it.

THIRD SERIES: To assist the arising, in the mentation and in the feelings of the reader, of a veritable, non-fantastic representation not of that illusory world which he now perceives, but of the world existing in reality.

[Written impromptu by the author on delivering this book, already prepared for publication, to the printer.]

ACCORDING TO the numerous deductions and conclusions made by me during experimental elucidations concerning the productivity of the perception by contemporary people of new impressions from what is heard and read, and also according to the thought of one of the sayings of popular wisdom I have just remembered, handed down to our days from very ancient times, which declares: Any prayer may be heard by the Higher Powers and a corresponding answer obtained only if it is uttered thrice:

Firstlyfor the welfare or the peace of the souls of ones parents. Secondlyfor the welfare of ones neighbor. And only thirdlyfor oneself personally.

I find it necessary on the first page of this book, quite ready for publication, to give the following advice: Read each of my written expositions thrice:

Firstlyat least as you have already become mechanized to read all your contemporary books and newspapers. Secondlyas if you were reading aloud to another person. And only thirdlytry and fathom the gist of my writings.

Only then will you be able to count upon forming your own impartial judgment, proper to yourself alone, on my writings. And only then can my hope be actualized that according to your understanding you will obtain the specific benefit for yourself which I anticipate, and which I wish for you with all my being.

Original post:
ALL AND EVERYTHING - George Gurdjieff

Now: Bernard Shaw, retired from CNN, works on his golf game and writing projects.

(CNN) -- As an original anchor for CNN, Bernard Shaw was a witness to the birth of the 24-hour news network. Today, Shaw is retired from broadcasting and is working on a book and other writing projects.

After signing with CNN on June 1, 1980, Shaw covered some of the biggest stories of the past decades, providing live coverage of the student demonstrations in Beijing's Tiananmen Square, the 1994 earthquake in Los Angeles, the funeral of Princess Diana, President Clinton's impeachment trial and the 2000 U.S. election.

The former U.S. Marine may be best known, however, for making television history as one of the "Boys of Baghdad."

In January 1991, Shaw stayed behind -- with Peter Arnett and the late John Holliman -- after other Western reporters had deserted the city. As bombs rained down on the city outside their hotel window, the three, reporting by phone, coolly brought those images into living rooms across the world during the first attacks of the Persian Gulf War.

"All kinds of ordnance was being dropped, all kinds of bombs, and I made my peace with myself that I could die at any moment," Shaw told CNN recently. "We knew the dangers around us. I always believed that two major forces -- one of them supreme -- saved us that night: God and some extremely well trained and well disciplined American pilots."

But Shaw says the most important story he covered was not the Gulf War, but the 1985 Geneva summit between President Reagan and the Soviet Union's Mikhail Gorbachev.

"When these two leaders met in Geneva, they began the process that led to so many important treaties and the beginning of disarmament (which we don't have now)," he explained. "But these two men meeting as they did at that summit was, in my judgment, the most important story I ever covered; important to the human race, important to all the occupants of this planet."

Throughout his career, Shaw -- a history major in college -- was often an eyewitness to some of the biggest events of the last quarter-century, a position he did not take lightly.

"Whenever I found myself with a box seat on a historic story, the one thing I always strove to do was realize I had a responsibility ... It made me focus even more on the disciplines of journalism -- being fair, being accurate."

"[You also need to have] regard for viewers, listeners and readers," he continued. "If people are depending on you, if you are the only source of accurate information, you have a dreadful responsibility. I say dreadful because it's so awesome."

In 2001, at the age of 60, Bernard Shaw decided to retire from CNN. He now spends time with his wife, Linda, and two children.

"We've been enjoying doing the things we couldn't do when I was chasing around the country and around the world covering news."

The many historic events he witnessed firsthand during his career would fill a book -- and that is exactly what Shaw is now working on. Besides an autobiography, Shaw has said that he wants to write fiction, a book of essays and a journalism primer.

Occasionally, he still makes an appearance on the network. In May 2005, for example, when a small plane flew near the White House and buildings were evacuated, Shaw called in to CNN to give a report. From his home in the Maryland suburbs, he'd seen two F-16 jets circling a single-engine plane and firing warning flares.

Shaw says he misses his colleagues, but he does not miss working.

"I do not miss being on call 24-hours a day, seven days a week," he said. "I never worked as hard in my life as I did at CNN, but I never enjoyed broadcast journalism more. I have no regrets."

CNN.com gives you the latest stories and video from the around the world, with in-depth coverage of U.S. news, politics, entertainment, health, crime, tech and more.

CNN.com gives you the latest stories and video from the around the world, with in-depth coverage of U.S. news, politics, entertainment, health, crime, tech and more.

Read more here:
CNN.com - Then & Now: Bernard Shaw - Jun 1, 2005

Written by John Grim and MaryEvelynTucker There is a communion with God, and a communion with the earth, and a communion with God through the earth. Writings in Time of War, New York, 1968, p. 14

These lines that conclude Pierre Teilhard de Chardin's essay, "The Cosmic Life," provide an appropriate starting point for a consideration of his life. They are of special interest because Teilhard wrote them in 1916 during his initial duty as a stretcher-bearer in World War I. In many ways they are an early indication of his later work. Yet the communion experiences emphasized here take us back to his early childhood in the south of France and ahead to his years of travel and scientific research. Throughout Teilhard's seventy-four years, then, his experience of the divine and his insight into the role of the human in the evolutionary process emerges as his dominant concerns. In briefly presenting the biography of Teilhard three periods will be distinguished: the formative years, the years of travel, and the final years in New York.

Pierre Teilhard de Chardin was born on May 1st, 1881 to Emmanuel and Berthe-Adele Teilhard de Chardin. While both of his parental lineages were distinguished, it is noteworthy that his mother was the great grandniece of Francois-Marie Arouet, more popularly known as Voltaire. He was the fourth of the couple's eleven children and was born at the family estate of Sarcenat near the twin cities of Clermont-Ferrand in the ancient province of Auvergne. The long extinct volcanic peaks of Auvergne and the forested preserves of this southern province left an indelible mark on Teilhard. He remarks in his spiritual autobiography, The Heart of Matter, that:

Drawn to the natural world, Teilhard developed his unusual powers of observation. This youthful skill was especially fostered by his father who maintained an avid interest in natural science. Yet Teilhard's earliest memory of childhood was not of the flora and fauna of Auvergne or the seasonal family houses but a striking realization of life's frailty and the difficulty of finding any abiding reality. He recollects:

It was but a short step for Teilhard to move from his "gods of iron" to those of stone. Auvergne gave forth a surprising variety of stones amethyst, citrine, and chalcedony just to name a few with which to augment his youthful search for a permanent reality. Undoubtedly his sensitive nature was also nurtured by his mother's steadfast piety. Teilhard's reflections on his mother's influence is striking, he writes:

This early piety was well established, so that when he entered Notre Dame de Mongre near Villefranche-sur-Saone, thirty miles north of Lyons, at twelve years of age, his quiet, diligent nature was already well-formed. During his five years at this boarding school Teilhard exchanged his security in stones for a Christian piety largely influenced by Thomas a Kempis's Imitation of Christ. Near the time of his graduation he wrote his parents indicating that he wanted to become a Jesuit.

Teilhard's training as a Jesuit provided him with the thoughtful stimulation to continue his devotion both to scientific investigation of the earth and to cultivation of a life of prayer. He entered the Jesuit novitiate at Aix-Provence in 1899. Here he further developed the ascetic piety that he had learned in his reading at Mongre. It was also at Aix-en-Provence that he began his friendship with Auguste Valensin who had already studied philosophy with Maurice Blondel. In 1901, due to an anti-clerical movement in the French Republic, the Jesuits and other religious orders were expelled from France. The Aix-en-Provence novitiate that had moved in 1900 to Paris was transferred in 1902 to the English island of Jersey. Prior to the move to Jersey, however, on March 26, 1902 Pierre took his first vows in the Society of Jesus. At this time the security of Teilhard's religious life, apart from the political situation in France, was painfully disturbed by the gradual sickness that incapacitated his younger sister, Marguerite-Marie, and by the sudden illness of his oldest brother, Alberic.

Alberic's death in September, 1902, came as Pierre and his fellow Jesuits were quietly leaving Paris for Jersey. The death of this formerly successful, buoyant brother, followed in 1904 by the death of Louise, his youngest sister, caused Teilhard momentarily to turn away from concern for things of this world. Indeed, he indicates that but for Paul Trossard, his former novice master who encouraged him to follow science as a legitimate way to God, he would have discontinued those studies in favor of theology.

From Jersey Pierre was sent in 1905 to do his teaching internship at the Jesuit college of St. Francis in Cairo, Egypt. For the next three years Teilhard's naturalist inclinations were developed through prolonged forays into the countryside near Cairo studying the existing flora and fauna and also the fossils of Egypt's past. While Teilhard carried on his teaching assignments assiduously he also made time for extensive collecting of fossils and for correspondence with naturalists in Egypt and France. His collected Letters from Egypt reveal a person with keen observational powers. In 1907 Teilhard published his first article, "A Week in Fayoum." He also learned in 1907 that due to his finds of shark teeth in Fayoum and in the quarries around Cairo a new species named Teilhardia and three new varieties of shark had been presented to the Geological Society of France by his French correspondent, Monseur Prieur. From Cairo Pierre returned to England to complete his theological studies at Ore Place in Hastings. During the years 1908 to 1912 Teilhard lived the rigorously disciplined life of a Jesuit scholastic. Yet the close relation he maintained with his family is evident in the depth of feeling expressed at the death in 1911 of his elder sister, Francoise, in China. This sister, who was the only other family member in religious life, had become a Little Sister of the Poor and worked among the impoverished of Shanghai. For Teilhard her death was particularly poignant because of the selfless dedication of her life.

His letters during this period at Hastings indicate that the demands of his theological studies left little time for geological explorations of the chalk cliffs of Hastings or the clay of nearby Weald. Yet his letters also reveal his enthusiasm for both of these types of study. In summary, three different but interrelated developments occurred during this period which significantly affected the future course of Teilhard's life. These are the reading of Henri Bergson's Creative Evolution, the anti-Modernist attack by Pope Pius X, and his discovery of a fossil tooth in the region of Hastings.

In reading Henri Bergson's newly published Creative Evolution Teilhard encountered a thinker who dissolved the Aristotelian dualism of matter and spirit in favor of a movement through time of an evolving universe. Teilhard also found the word evolution in Bergson. He connected the very sound of the word, as he says, "with the extraordinary density and intensity with which the English landscape then appeared to me -especially at sunset - when the Sussex woods seemed to be laden with all the fossil life that I was exploring, from one quarry to another, in the soil of the Weald" (from The Heart of Matter, in Robert Speaight, The Life of Teilhard de Chardin, New York, 1967, p. 45). From Bergson, then, Teilhard received the vision of on-going evolution. For Bergson, evolution was continually expanding, a "Tide of Life" undirected by an ultimate purpose. Teilhard would eventually disagree with Bergson with respect to the direction of the universe. Later he put forward his own interpretation of the evolutionary process based on the intervening years of field work.

In 1903 while Pierre was in Egypt, Pius X succeeded Leo XIII as Pope. The forward-looking momentum of Leo was abandoned by the conservative Italian Curia in favor of retrenchment and attacks on a spectrum of ideas labelled "modernism" in the encyclical Pascendi (1907) and the decrees of Lamentabili (1907). Among the many new works eventually placed on the Index of Forbidden Works was Henri Bergson's Creative Evolution, although it was not yet suspect when Teilhard read it at Hastings. It is in this ecclesiastical milieu that Teilhard endeavored to articulate his emerging vision of the spiritual quality of the universe.

It was also during his years at Hastings that Teilhard and other Jesuits met Charles Dawson, an amateur paleontologist. Because of Pierre's years of collecting in Cairo he had acquired a growing interest in fossils and prehistoric life, but he was not an accomplished paleontologist, nor did his studies allow him the time to develop the skills needed to accurately date or determine pre-historic fossils. In his very limited association with Dawson, Teilhard discovered the fossil tooth in one of the diggings that caused his name to become known to the scientific community. Moreover, Teilhard's enthusiasm for the scientific study of prehistoric human life now crystallized as a possible direction after his ordination in August 1911.

Between 1912 and 1915 Teilhard continued his studies in paleontology. But because of his initiative in meeting Marcellin Boule at the Museum of Natural History and in taking courses at this Paris museum and at the Institute Catholique with Georges Boussac, Teilhard now began to develop that expertise in the geology of the Eocene Period that earned him a doctorate in 1922. In addition, Pierre also joined such accomplished paleontologists as the Abbe Henri Breuil, Father Hugo Obermaier, Jean Boussac and others in their excavations in the Aurignacian period caves of southern France, in the phosporite fossil fields of Belgium and in the fossil rich sands of the French Alps. While Teilhard was developing a promising scientific career he also renewed his acquaintance in Paris with his cousin Marguerite Teilhard Chombon. Through Marguerite, Teilhard entered into a social milieu in which he could exchange ideas and receive critical comment from several perspectives. In these surroundings Teilhard developed his thought until the outbreak of World War I in 1914.

When the war came in August, Teilhard returned to Paris to help Boule store museum pieces, to assist Marguerite turn the girl's school she headed into a hospital, and to prepare for his own eventual induction. August was a disastrous month for the French army; the German forces executed the Schlieffen Plan so successfully that by the end of the month they were about thirty miles from Paris. In September the French rallied at the Marne and Parisians breathed easier. Because Teilhard's induction was delayed, Teilhard's Jesuit Superiors decided to send him back to Hastings for his tertianship, the year before final vows. Two months later word came that his younger brother Gonzague had been killed in battle near Soissons. Shortly after this Teilhard received orders to report for duty in a newly forming regiment from Auvergne. After visiting his parents and his invalid sister Guiguite at Sarcenat, he began his assignment as a stretcher bearer with the North African Zouaves in January 1915.

The powerful impact of the war on Teilhard is recorded in his letters to his cousin, Marguerite, now collected in The Making of a Mind. They give us an intimate picture of Teilhard's initial enthusiasm as a "soldier-priest," his humility in bearing a stretcher while others bore arms, his exhaustion after the brutal battles at Ypres and Verdun, his heroism in rescuing his comrades of the Fourth Mixed Regiment, and his unfolding mystical vision centered on seeing the world evolve even in the midst of war. In these letters are many of the seminal ideas that Teilhard would develop in his later years. For example during a break in the fierce fighting at the battle of Verdun in 1916 Teilhard wrote the following to his cousin, Marguerite:

Through these nearly four years of bloody trench fighting Teilhard's regiment fought in some of the most brutal battles at the Marne and Epres in 1915, Nieuport in 1916, Verdun in 1917 and Chateau Thierry in 1918. Teilhard himself was active in every engagement of the regiment for which he was awarded the Chevalier de la Legion d'Honneur in 1921. Throughout his correspondence he wrote that despite this turmoil he felt there was a purpose and a direction to life more hidden and mysterious than history generally reveals to us. This larger meaning, Teilhard discovered, was often revealed in the heat of battle. In one of several articles written during the war, Pierre expressed the paradoxical wish experienced by soldiers-on-leave for the tension of the front lines. He indicated this article in one of his letters saying:

Teilhard's powers of articulation are evident in these lines. Moreover, his efforts to express his growing vision of life during the occasional furloughs also brought him a foretaste of the later ecclesiastical reception of his work. For although Teilhard was given permission to take final vows in the Society of Jesus in May 1918, his writings from the battlefield puzzled his Jesuit Superiors especially his rethinking of such topics as evolution and original sin. Gradually Teilhard realized that the great need of the church was, as he says, ". . . to present dogma in a more real, more universal, way -a more 'cosmogonic' way" (The Making of a Mind, pp. 267/8). These realizations often gave Teilhard the sense of "being reckoned with the orthodox and yet feeling for the heterodox" (The Making of a Mind, p. 277). He was convinced that if he had indeed seen something, as he felt he had, then that seeing would shine forth despite obstacles. As he says in a letter of 1919, "What makes me easier in my mind at this juncture, is that the rather hazardous schematic points in my teaching are in fact of only secondary importance to me. It's not nearly so much ideas that I want to propagate as a spirit: and a spirit can animate all external presentations" (The Making of a Mind, p. 281).

After his demobilization on March 10, 1919, Teilhard returned to Jersey for a recuperative period and preparatory studies for concluding his doctoral degree in geology at the Sorbonne, for the Jesuit provincial of Lyon had given his permission for Teilhard to continue his studies in natural science. During this period at Jersey Teilhard wrote his profoundly prayerful piece on "The Spiritual Power of Matter."

After returning to Paris, Teilhard continued his studies with Marcellin Boule in the phosphorite fossils of the Lower Eocene period in France. Extensive field trips took him to Belgium where he also began to address student clubs on the significance of evolution in relation to current French theology. By the fall of 1920, Teilhard had secured a post in geology at the Institute Catholique and was lecturing to student audiences who knew him as an active promoter of evolutionary thought.

The conservative reaction in the Catholic Church initiated by the Curia of Pius X had abated at his death in 1914. But the new Pope, Benedict XV renewed the attack on evolution, on "new theology," and on a broad spectrum of perceived errors considered threatening by the Vatican Curia. The climate in ecclesiastical circles towards the type of work that Teilhard was doing gradually convinced him that work in the field would not only help his career but would also quiet the controversy in which he and other French thinkers were involved. The opportunity for field work in China had been open to Teilhard as early as 1919 by an invitation from the Jesuit scientist Emile Licent who had undertaken paleontological work in the environs of Peking. On April 1, 1923, Teilhard set sail from Marseille bound for China. Little did he know that this "short trip" would initiate the many years of travel to follow.

Teilhard's first period in China was spent in Tientsin, a coastal city some eighty miles from Peking where Emile Licent had built his museum and housed the fossils he had collected in China since his arrival in 1914. The two French Jesuits were a contrast in types. Licent, a northerner, was unconventional in dress, taciturn and very independent in his work. He was primarily interested in collecting fossils rather than interpreting their significance. Teilhard, on the other hand, was more urbane; he enjoyed conversational society in which he could relate his geological knowledge to a wider scientific and interpretive sphere. Almost immediately after his arrival Teilhard made himself familiar with Licent's collection and, at the latter's urging, gave a report to the Geological Society of China. In June 1923 Teilhard and Licent undertook an expedition into the Ordos desert west of Peking near the border with Inner Mongolia. This expedition, and successive ones during the 1920s with Emile Licent, gave Teilhard invaluable information on Paleolithic remains in China. Teilhard's correspondence during this period gives penetrating observations on Mongolian peoples, landscapes, vegetation, and animals of the region.

Teilhard's major interest during these years of travel was primarily in the natural terrain. Although he interacted with innumerable ethnic groups he rarely entered into their cultures more than was necessary for expediting his business or satisfying a general interest. One of the ironies of his career is that the Confucian tradition and its concern for realization of the cosmic identity of heaven, earth and man remained outside of 'Teilhard's concerns. Similarly tribal peoples and their earth-centered spirituality were regarded by Teilhard as simply an earlier stage in the evolutionary development of the Christian revelation. Teilhard returned to Paris in September 1924 and resumed teaching at the Institute Catholique. But the intellectual climate in European Catholicism had not changed significantly. Pius XI, the new Pope since 1922, had allowed free reign to the conservative factions. It was in this hostile climate that a copy of a paper that Teilhard had delivered in Belgium made its way to Rome. A month after he returned from China Teilhard was ordered to appear before his provincial Superior to sign a statement repudiating his ideas on original sin. Teilhard's old friend Auguste Valensin was teaching theology in Lyon, and Teilhard sought his counsel regarding the statement of repudiation. In a meeting of the three Jesuits, the Superior agreed to send to Rome a revised version of Teilhard's earlier paper and his response to the statement of repudiation.

In the interim before receiving Rome's reply to his revisions, Teilhard continued his classes at the Institute. Those students who recalled the classes remembered the dynamic quality with which the young professor delivered his penetrating analysis of homo faber. According to Teilhard the human as tool-maker and user of fire represents a significant moment in the development of human consciousness or hominization of the species. It is in this period that Teilhard began to use the term of Edward Suess, "biosphere," or earth-layer of living things, in his geological schema. Teilhard then expanded the concept to include the earth-layer of thinking beings which he called the "noosphere" from the Greek word nous meaning "mind." While his lectures were filled to capacity, his influence had so disturbed a bloc of conservative French bishops that they reported him to Vatican officials who in turn put pressure on the Jesuits to silence him.

The Jesuit Superior General of this period was Vladimir Ledochowski, a former Austrian military officer who sided openly with the conservative faction in the Vatican. Thus in 1925 Teilhard was again ordered to sign a statement repudiating his controversial theories and to remove himself from France after the semester's courses.

Teilhard's associates at the museum, Marcellin Boule and Abbe Breuil, recommended that he leave the Jesuits and become a diocesan priest. His friend, Auguste Valensin, and others recommended signing the statement and interpreting that act as a gesture of fidelity to the Jesuit Order rather than one of intellectual assent to the Curia's demands. Valensin argued that the correctness of Teilhard's spirit was ultimately Heaven's business. After a week's retreat and reflection on the Ignatian Exercises, Teilhard signed the document in July 1925. It was the same week as the Scopes "Monkey Trial" in Tennessee which contested the validity of evolution.

In the spring of the following year Teilhard boarded a steamship bound for the Far East. The second period in Tientsin with Licent is marked by a number of significant developments. First, the visits of the Crown Prince and Princess of Sweden and later that of Alfred Lacroix from the Paris Museum of Natural History, gave Teilhard new status in Peking and marked his gradual movement from Tientsin into the more sophisticated scientific circles of Peking. Here American, Swedish, and British teams had begun work at a rich site called Chou-kou-tien. Teilhard joined their work contributing his knowledge of Chinese geological formations and tool-making activities among prehistoric humans in China. With Licent Teilhard also undertook a significant expedition north of Peking to DalaiNor. Finally, in an effort to state his views in a manner acceptable to his superiors Teilhard wrote The Divine Milieu. This mystical treatise was dedicated to those who love the world; it articulated his vision of the human as "matter at its most incendiary stage."

Meanwhile Teilhard had been in correspondence with his superiors who finally allowed him to return to France in August 1927. But even before Teilhard reached Marseille a new attack was made on his thought due to a series of his lectures which were published in a Paris journal. While Teilhard edited and rewrote The Divine Milieu in Paris, he was impatient for a direct confrontation with his critics. Finally in June 1928 the assistant to the Jesuit Superior General arrived in Paris to tell Teilhard that all his theological work must end and that he was to confine himself to scientific work. In this oppressive atmosphere Teilhard was forced to return to China in November 1928.

For the next eleven years Teilhard continued this self-imposed exile in China, returning to France only for five brief visits. These visits were to see his family and friends who distributed copies of his articles and to give occasional talks to those student clubs in Belgium and Paris who continued to provide a forum for his ideas. These years were also very rich in geological expeditions for Teilhard. In 1929, Teilhard traveled in Somaliland and Ethiopia before returning to China. He played a major role in the find and interpretation of "Peking Man" at Chou-kou-tien in 1929-1930. In 1930 he joined Ray Chapman Andrew's Central Mongolian Expedition at the invitation of the American Museum of Natural History. The following year he made a trip across America which inspired him to write The Spirit of the Earth. From May 1931 to February 1932 he traveled into Central Asia with the famous Yellow Expedition sponsored by the Citroen automobile company. In 1934, with George Barbour he traveled up the Yangtze River and into the mountainous regions of Szechuan. A year later he joined the Yale-Cambridge expedition under Helmut de Terra in India and afterwards von Koenigswald's expedition in Java. In 1937 he was awarded the Gregor Mendel medal at a Philadelphia Conference for his scientific accomplishments. That same year he went with the Harvard-Carnegie Expedition to Burma and then to Java with Helmut de Terra. As a result of this extensive field work Teilhard became recognized as one of the foremost geologists of the earth's terrain. This notoriety, in addition to his original theories on human evolution, made him a valuable presence for the French government in intellectual circles east and west. His professional accomplishments are even more noteworthy when one recalls the profound tragedies that he experienced in the years between 1932 and 1936 when his father, mother, younger brother, Victor, and his beloved sister, Guiguite, all died during his absence.

The final years of exile in China, 1939 to 1946, roughly correspond to the years of World War II and the disintegration of central control in Chinese Republican politics. During this period, Teilhard and a fellow Jesuit and friend, Pierre Leroy, set up the Institute of Geobiology in Peking to protect the collection of Emile Licent and to provide a laboratory for their on-going classification and interpretation of fossils. The most significant accomplishment of this period, however, was the completion of The Phenomenon of Man in May of 1940. An important contribution of this work is the creative manner in which it situates the emergence of the human as the unifying theme of the evolutionary process. The Phenomenon of Man in its presentation of the fourfold sequence of the evolutionary process (the galactic evolution, earth evolution, life evolution and consciousness evolution) establishes what might almost be considered a new literary genre.

With the war's end Teilhard received permission to return to France where he engaged in a variety of activities. He published numerous articles in the Jesuit journal, Etudes. He reworked The Phenomenon of Man and sent a copy of it to Rome requesting permission for publication, a permission never granted in his lifetime. He was also asked to stand as a candidate for the prehistory chair at the Sorbonne's College de France soon to be vacated by his long-time friend, the Abbe Henri Breuil. By May of 1947 Teilhard had exhausted himself in the attempt to restate his position and to deal with the expectations of his sympathetic readers. His exhaustion caused a heart attack on June 1st, 1947. For Teilhard this illness meant a postponement in joining a University of California expedition to Africa sponsored by the Viking Fund of the Wenner-Gren Foundation in New York. Teilhard had looked forward to the trip as an interlude before the confrontation with Rome over The Phenomenon of Man and the teaching position at the Sorbonne. While recovering from this illness, Teilhard was honored by the French Ministry of Foreign Affairs for his scientific and intellectual achievements and was promoted to the rank of officer in the Legion of Honor.

In October 1948, Teilhard traveled to the United States. At this time he was invited to give a series of lectures at Columbia University. Permission was refused by the local Jesuit Superior. Suddenly, in July 1948, Teilhard received an invitation to come to Rome to discuss the controversies surrounding his thought. Gradually Teilhard realized that the future of his work depended on this encounter and he prepared himself as he said, "to stroke the tiger's whiskers."

Rome in 1948 was a city just beginning its recovery from the war's devastation. The Vatican Curia was also beginning its reorganization, for Pius XII who had assumed the Pontificate in March 1939 had been in relative isolation during the war years. In the late 1940s he developed his plans for the holy year of 1950. As a former Vatican diplomat, Pius XII continued the Curia's conservative stance with a more sophisticated and more intellectual effort.

When Teilhard came to Rome he stayed at the Jesuit residence in Vatican City. After several meetings with the Jesuit general, Fr. Janssens, Teilhard realized that he would never be allowed to publish his work during his lifetime; furthermore, that he would not be granted permission to accept the position at the College de France. Those who spoke with Teilhard when he returned to Paris could sense the frustration that enveloped him as he groped to understand the forces against which he was so powerless. During the next two years Teilhard traveled extensively in England, Africa and the United States trying to determine an appropriate place to live now that China was no longer open. In December of 1951 he accepted a research position with the Wenner-Gren foundation in New York.

Teilhard's decision to live in New York was approved by his Jesuit Superiors and this resolved his uncertainty with regard to a place of residence. He lived in the following years with the Jesuit fathers at St. Ignatius Church on Park Avenue and walked both to his office at the Wenner-Gren Foundation and to the apartment of his self-appointed secretary and friend, Rhoda de Terra. Teilhard's correspondence with Father Pierre Leroy during these final years, recently published in English as Letters From My Friend, are remarkable in their lack of bitterness and for their single-minded scientific focus.

In 1954 Teilhard visited France for the last time. He and his friend Leroy drove south together to the caves at Lascaux. Prior to visiting Lascaux they stopped at Sarcenat together with Mrs. de Terra who had joined them. Wordlessly they walked through the rooms until they came to his mother's room and her chair. Only then did Teilhard speak, saying half to himself, "This is the room where I was born." Hoping to spend his final years in his native country, Teilhard applied once more to his superiors for permission to return to France permanently. He was politely refused and encouraged to return to America.

Pierre Teilhard de Chardin died on Easter Sunday, April 10, 1955 at six o'clock in the evening. His funeral on Easter Monday was attended by a few friends. Father Leroy and the ministering priest from St. Ignatius accompanied his body some sixty miles upstate from New York City where he was buried at St. Andrews-on-Hudson, then the Jesuit novitiate.

Teilhard's life with its simple, quiet ending unfolds like the tree of life in his own description, slowly, seemingly half opened at points yet bearing within it an enduring dignity. As he wrote of the tree of life:

See the original post:
American Teilhard Association / biography

Origem: Wikipdia, a enciclopdia livre.

Rajneesh Chandra Mohan Jain ( ) (Kuchwada, ndia, 11 de Dezembro de 1931 Pune, ndia, 19 de Janeiro de 1990), foi lder religioso de uma seita de tradies drmicas, mestre na arte da meditao e do despertar da conscincia. Apesar de sua formao e docncia acadmica em filosofia, alm de ter sido campeo em debates, ele no se considerava um filsofo, mas sim um mstico, pois seu principal propsito era o desenvolvimento da conscincia, o autoconhecimento, atravs da meditao. Durante a dcada de 1970, foi conhecido pelo nome de Bhagwan Shree Rajneesh e, mais tarde, como Osho.

Foi durante toda a sua vida uma figura extremamente polmica, em boa parte, porque ele prprio raramente procurava apaziguar ou evitar conflitos. Nunca foi um moralista, enfatizando sempre a conscincia individual e a responsabilidade de cada um por si mesmo. No considerava o ato sexual como um tabu, tendo uma postura bastante liberal a esse respeito. Durante sua vida, foi perseguido em diversos pases onde esteve, inclusive em sua terra natal.

Filho mais velho de um modesto mercador de tecidos, passou os sete primeiros anos de sua infncia com seus avs, que lhe davam absoluta liberdade para fazer o que bem quisesse, apoiando suas precoces e intensas investigaes sobre a verdade da vida. Desde cedo, foi um esprito rebelde e independente, desafiando os dogmas religiosos, sociais e polticos, e insistindo em buscar a verdade por si mesmo, ao invs de adquirir conhecimentos e crenas impingidos por outros.

Sua intensa busca espiritual chegou a afetar sua sade a ponto de seus pais e amigos recearem que ele no vivesse por muito tempo. Aps a morte do av, Osho foi viver com seus pais em Gadawara. Sua av mudou-se para a mesma cidade, permanecendo como sua mais dedicada amiga at falecer em 1970, tendo se declarado discpula do neto.

Aos 21 anos de idade, no dia 21 de maro de 1953, Osho alcanou aquilo que afirmava ser a iluminao (estado de conscincia livre, tambm chamado de samadhi no oriente). Este seria o mesmo estado em que teriam vivido Jesus, Buda e outros mestres iluminados. Com sua iluminao, ele disse que sua biografia externa terminara. Nessa oportunidade, comentou: "No estou mais buscando, procurando por alguma coisa. A existncia abriu todas as suas portas para mim. Nem ao menos posso dizer que perteno existncia, porque sou simplesmente uma parte dela... Quando uma flor desabrocha, desabrocho com ela. Quando o Sol se levanta, levanto-me com ele. O ego em mim, o qual mantm as pessoas separadas, no est mais presente. Meu corpo parte da natureza, meu ser parte do todo. No sou uma entidade separada."

Osho graduou-se em Filosofia na Universidade de Sagar, com as honras de "primeiro lugar". Na poca de estudante foi campeo nacional de debates na ndia. Em 1966, depois de nove anos limitado pela funo de professor de filosofia na Universidade de Jabalpur, abandonou o cargo e passou a viajar por todo pas, dando palestras, desafiando lderes religiosos ortodoxos em debates pblicos, desconcertando as crenas tradicionais e chocando o status quo.

Em 1968, ainda com seu primeiro nome espiritual, Bhagwan Shree Rajneesh, estabeleceu-se em Bombaim, onde morou e ensinou por alguns anos. Organizou regularmente "campos de meditao", onde introduziu a sua revolucionria Meditao Dinmica. Em 1974, inaugurou o ashram de Poona, e sua influncia j atinge o mundo inteiro. Ao mesmo tempo, sua sade se fragilizava seriamente.

Osho se recolhia cada vez mais privacidade de seus aposentos, aparecendo apenas duas vezes por dia em suas palestras matinais e, noite, em sesses de aconselhamento e iniciao.

Em maio de 1981, Osho parou de falar e iniciou uma fase de "comunho silenciosa de corao-a-corao", enquanto seu corpo, seriamente doente, com graves problemas de coluna, descansava. Tendo em vista a possibilidade de que fosse necessria uma cirurgia de emergncia, Osho foi levado aos Estados Unidos. Seus discpulos americanos compraram um rancho no deserto do Oregon e convidaram-no a ir para l, onde recuperou-se rapidamente.

Uma comuna logo estabeleceu-se ao seu redor, formando a cidade de Rajneeshpuram. Em outubro de 1984, Osho voltou a falar a pequenos grupos e, em julho de 1985, reiniciava seus discursos a milhares de buscadores, todas as manhs.

Em setembro de 1985, a secretria pessoal de Osho deixa a comuna, repentinamente, seguida por vrios membros da administrao, vindo, com isso, luz, todo um conjunto de atos supostamente ilegais cometidos por esse grupo. Osho convidou as autoridades americanas para que procedessem a todas as investigaes necessrias. Tirando proveito dessa oportunidade, as autoridades aceleraram sua luta contra a comuna.

Em 29 de outubro de 1985, Osho foi preso em Charlotte, na Carolina do Norte, sem um mandado de priso. Sua viagem de volta ao Oregon, onde seria julgado - normalmente um voo de cinco horas - demorou oito dias. Por alguns dias, ningum soube do seu paradeiro. Nos Estados Unidos, recebeu 35 acusaes: todas foram retiradas ou consideradas infundadas com o tempo. Foi preso sem um mandado de priso e sem provas conclusivas. Passou por dez dias com paradeiro desconhecido nas mos das autoridades americanas, quando alegou posteriormente ter sido envenenado com tlio.[1]

Em meados de novembro, seus advogados aconselharam-no a confessar-se culpado por duas das trinta e quatro "violaes de imigrao" das quais era acusado, para evitar que sua vida corresse maiores riscos nas garras do sistema jurdico americano. Osho concordou. Foi multado e obrigado a deixar os Estados Unidos, com retorno proibido pelos prximos cinco anos.

Deixando o pas no mesmo dia, Osho voou para a ndia, onde permaneceu em repouso nos Himalaias. Uma semana mais tarde, a comuna do Oregon resolveu dispersar-se. Nessa poca, Osho enfrentou uma verdadeira Via Crcis para poder fixar-se num lugar, pois, onde quer que tentasse estabelecer-se, tinha sua permanncia negada pelas autoridades, por visvel influncia do governo norte-americano. Ao todo, 21 pases o expulsaram ou negaram o visto de entrada.

Os seus discpulos garantem que, depois de expulso dos Estados Unidos, Osho no conseguiu qualquer visto para permanncia nos pases que visitou aps o incidente, devido a presses norte-americanas. Alegam que nenhuma das acusaes feitas tem consistncia objetiva - fruto apenas do temor e dio das instituies representadas pelo governo norte-americano, referem os seus discpulos.

Representando sempre uma ameaa s tradies religiosas e polticas, foi impedido de entrar em vrios pases. Foi expulso da Grcia. Foi impedido preventivamente pelo parlamento Alemo de entrar nesse pas mesmo sem nunca ter pedido visto de entrada e nem demonstrado interesse nisso. Somente conseguiu aterrisar seu avio na Inglaterra porque seu piloto alegou ter um doente a bordo.

Em julho de 1986, Osho voltou a Bombaim, na ndia, onde ficou hospedado por seis meses na casa de um amigo indiano. Na privacidade da casa de seu anfitrio, ele retornou aos seus discursos dirios.

Em janeiro de 1987, mudou-se para o seu ashram em Poona, onde vivera a maior parte dos anos 1970. Imediatamente aps sua chegada, o chefe de polcia de Poona ordenou-lhe que deixasse a cidade, sob a alegao de que era uma "pessoa controversa" que poderia "perturbar a tranquilidade da cidade". Tal ordem foi revogada no mesmo dia pela Suprema Corte de Bombaim.

Osho faleceu em 19 de janeiro de 1990. Algumas semanas antes dessa data, foi-lhe perguntado o que aconteceria com seu trabalho quando ele partisse. Ele disse: "Minha confiana na existncia absoluta. Se houver alguma verdade naquilo que estou dizendo, isso ir sobreviver... As pessoas que permanecerem interessadas em meu trabalho iro simplesmente carregar a tocha, mas sem impor nada a ningum..."

O pensamento de Rajneesh est exposto em mais de mil livros que podem elucidar sobre a sua filosofia. Segundo referem os seus admiradores, Osho no pretendia impor a sua viso pessoal nem estimular conflitos. Enfatizou, pelo contrrio, a importncia de se mergulhar no mais profundo silncio, pois somente atravs da meditao se poderia atingir a verdade e o amor, guiada pela conscincia individual, sem intermedirios como sacerdotes, polticos, intelectuais ou ele mesmo. Transmitia, pois, uma mensagem otimista que apontava para um futuro onde a humanidade deixaria o plano da inconscincia e, por conseqncia, a destruio, o medo e o desamor, j que cada um seria o buda de si prprio, recordando aquilo que a conscincia imediata esqueceu. Segundo esta viso, a humanidade parece-se a um conjunto de cegos guiados por outros cegos (imagem que tambm faz parte do iderio cristo).

Os seus seguidores reconhecem-no como uma das figuras mais importantes da histria da humanidade, sendo injustiado pela humanidade ignorante. No seu trabalho, Osho falou praticamente sobre todos os aspectos do desenvolvimento da conscincia humana. Seus discursos para discpulos e buscadores de todo o mundo foram publicados em mais de 650 ttulos e traduzidos para mais de trinta lnguas.

Todo o trabalho de Osho de desconstruo e silncio. Desconstruo de dogmas arcaicos e amarras psicolgicas que aprisionam e limitam o ser humano. Segundo Osho, todo o planeta (com raras excees) est doente. Mas uma doena autoimposta. Liberdade seria, em sua viso, o fundamento de um homem auto-realizado e digno. O silncio, por sua vez seria a comunho da criatura com sua essncia divina e pura, sendo reencontrado pela meditao, onde o homem experimenta seu verdadeiro ser.

De Sigmund Freud a Chuang Tzu, de George Gurdjieff a Buda, de Jesus Cristo a Rabindranath Tagore, Osho extraiu, de cada um, o que seria a essncia do que acreditava ser significativo na busca espiritual do homem, baseando-se no apenas na compreenso intelectual, mas na sua prpria experincia existencial.

Ao dizer, por exemplo, que "o orgasmo sexual oferece o primeiro vislumbre da meditao porque, nele, a mente para, o tempo para", a mdia o apelidou de "guru do sexo". Quando se descobriu a causa da aids, Osho determinou que seus discpulos fizessem o teste de HIV. Pioneiro, recomendou usar camisinha e luvas de ltex na hora do sexo, coisas ridicularizadas na poca. Para A. Racily, que conviveu com Osho, o guru queria apenas que o sexo no fosse renegado. Ela diz que nunca houve orgias na comunidade e que esses boatos vinham de quem queria se aproveitar da liberdade sexual.[2]

Para os seus discpulos, seus ensinamentos levam realizao da liberdade pessoal, atravs da percepo individual das amarras aprisionadoras das tradies e das autoridades estabelecidas. Embora Osho nunca tenha escrito nenhum livro, 650 ttulos em 57 idiomas foram criados e tm sido publicados a partir de transcries de seus discursos e palestras.

Os livros baseados em suas palavras at hoje fazem muito sucesso em muitos pases, inclusive no Brasil, pas que possui um ativo grupo de discpulos e de simpatizantes, espalhados em muitos dos grandes centros e em algumas comunidades mais afastadas. Alguns dos discpulos exercem algum tipo de atividade teraputica alternativa e divulgam suas principais meditaes, como a chamada Osho Meditao Dinmica e a Osho Meditao Kundalini, que so marcas registradas, protegidas por direitos autorais. Alguns leigos dizem tratar-se de um exerccio aerbico que promove embriaguez por hiperventilao. Pessoas que j tiveram experincia pessoal nessas tcnicas, no entanto, afirmam que a hiperventilao, a catarse consciente e os movimentos intensos e danas ldicas presentes nas mesmas no causam nenhuma embriaguez, mas somente oxignio em maior quantidade e liberao emocional consciente que traziam disposio fsica durante para cuidar das atividades da vida.

Nos anos 1990 o brasileiro Deva Nishok criou o Centro Metamorfose, para aplicar o mtodo que leva seu nome, a partir das ideias de um guru mexicano, inspirado na filosofia de Rajneesh Osho.[3]

Read the rest here:
Rajneesh Wikipdia, a enciclopdia livre

Person

Who is Barbara Marx Hubbard?

Barbara Marx Hubbard is a futurist, author and public speaker. She is credited with the concepts of The Synergy Engine and the 'birthing' of humanity.

Click on a title to look inside that book (if available):

Yesterday, Today, Tomorrow: The Maryknoll Centennial Symposium by James H. Kroeger

Barbara Marx Hubbard is a futurist who convincingly imagines the ...

What America Could be in the 21st Century : Visions of a Better Future from Leading American Thinkers by Marianne Williamson

Barbara Marx Hubbard is a futurist and lecturer who has authored four books, most recently Conscious Evolution: Awakening the Power of Our Social Potential. Hubbard was placed in nomination for the vice presidency of the United States on ...

Revised and Updated Edition by Larry A. Nichols, George Mather, Alvin J. Schmidt

Castneda, Pierre Teilhard de Chardin, Norman Cousins, Benjamin Creme, Baba Ram Dass, Buck-minster Fuller, Jean Houston, Barbara Marx Hubbard, Aldous Huxley, Carl Jung, Ken Keyes, Jiddu Krishna-murti, Thomas Kuhn, John Lilly, ...

by Michael York

Terry Cole-Whittaker, Marilyn Ferguson, Shakti Gawain, Louise Hay, Barbara Marx Hubbard, JZ Knight. Elizabeth Kubler-Ross, Denise Linn, Mother ...

Click on a label to prioritize search results according to that topic:

This page was last modified on 13 January 2016.

See the original post:
Who is Barbara Marx Hubbard? - Omnilexica

Bugger off troll. You couldn't even answer a simple question.

Barbara Marx Hubbard (born Barbara Marx in 1929) is a prolific New Age writer and public speaker.

She married the artist Earl Hubbard, whom she met while in Paris. As of 2003, she is the mother of five and grandmother of six.

Hubbard believes that humanity, having "come to possess the powers that we used to attribute to the gods", is presently in a critical and dangerous "Late Transition" to "the next stage of human evolution" which began in 1945 with the atomic bombings of Hiroshima and Nagasaki. She promotes the idea of Conscious Evolution, defined as "evolution of evolution, from unconscious to conscious choice" or "an awakening of a 'memory' that resides in the synthesis of human knowing, from spiritual to social to scientific", as "the only solution" for avoiding global destruction and entering into a utopian "future of immeasurable possibilities."

While she frequently mentions technology as a major component of how humanity will "co-create" its future, she is clear that Conscious Evolution is "at the core a spiritually-motivated endeavor." Her broad and unattributed claims about the potential for technologies such as scalable quantum computing, clinical immortality, unlimited zero point energy, and an integrated space/Earth environment do not enjoy widespread scientific consensus.

The importance of population control is also a recurrent theme in Hubbard's work. In The Revelation: A Message of Hope for the New Millennium she writes:

[In 1966] I saw, perhaps most fundamentally of all, that the vast effort of humanity to "be fruitful and multiply" would have to be curtailed in our generation. One more doubling of the world population will destroy our life support system. Our Mother will not support us if we continue to grow in numbers! We must stop. She is widely regarded as the philosophical heir to Buckminster Fuller, who once described her as "the best informed human now alive regarding Futurism". She also names Abraham Maslow and Pierre Teilhard de Chardin as major influences.

Read the original post:
Who IS Barbara Marx Hubbard? Hmmmmm? - Club Conspiracy Forums

For Barbara Marx Hubbard, the meaning of I am comes from the source of creation, and it is an impulse that for billions of years has been creating quarks, electron, protons, animals, and now humans. I am the universe in person, she adds, so the I am principle in every one of us is actually our unique experience of the creative impulse of the universe. In this far-seeing and hopeful interview with Lisa Garr, originally webcast on March 9, 2016, Barbara explains the importance of people who are already loving coming together to create a field of attraction and a vision of the future to overcome the negativity of old ways to generate a transformative evolutionary consciousness.

Barbara Marx Hubbard is a visionary and a social innovator. She thinks from an evolutionary perspective and believes that global change happens when we work collectively and selflessly for the greater good, and many would agree she is the global ambassador for conscious change. Deepak Chopra has called her the voice for conscious evolution. A prolific author and educator, she has written seven books on social and planetary evolution and she has produced, hosted and contributed to countless documentaries seen by millions of people around the world.

Read this article:
Stay Inspired: Conscious Evolution with Barbara Marx ...