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Enlightenment (spiritual) – Wikipedia

Enlightenment is the “full comprehension of a situation”.[web 1] The term is commonly used to denote the Age of Enlightenment,[note 1] but is also used in Western cultures in a religious context. It translates several Buddhist terms and concepts, most notably bodhi,[note 2] kensho and satori. Related terms from Asian religions are moksha (liberation) in Hinduism, Kevala Jnana in Jainism, and ushta in Zoroastrianism.

In Christianity, the word “enlightenment” is rarely used, except to refer to the Age of Enlightenment and its influence on Christianity. Roughly equivalent terms in Christianity may be illumination, kenosis, metanoia, revelation, salvation and conversion.

Perennialists and Universalists view enlightenment and mysticism as equivalent terms for religious or spiritual insight.

In the Western world the concept of enlightenment in a religious context acquired a romantic meaning. It has become synonymous with self-realization and the true self, which is being regarded as a substantial essence which is covered over by social conditioning.[note 3]

The use of the Western word enlightenment is based on the supposed resemblance of bodhi with Aufklrung, the independent use of reason to gain insight into the true nature of our world. As a matter of fact there are more resemblances with Romanticism than with the Enlightenment: the emphasis on feeling, on intuitive insight, on a true essence beyond the world of appearances.

The equivalent term “awakening” has also been used in a Christian context,[3] namely the Great Awakenings, several periods of religious revival in American religious history. Historians and theologians identify three or four waves of increased religious enthusiasm occurring between the early 18th century and the late 19th century. Each of these “Great Awakenings” was characterized by widespread revivals led by evangelical Protestant ministers, a sharp increase of interest in religion, a profound sense of conviction and redemption on the part of those affected, an increase in evangelical church membership, and the formation of new religious movements and denominations.

Another equivalent term is Illuminationism, which was also used by Paul Demieville in his work The Mirror of the Mind, in which he made a distinction between “illumination subie” and “illumination graduelle”.[web 2] Illuminationism is a doctrine according to which the process of human thought needs to be aided by divine grace. It is the oldest and most influential alternative to naturalism in the theory of mind and epistemology.[5] It was an important feature of ancient Greek philosophy, Neoplatonism, medieval philosophy, and in particular, the Illuminationist school of Islamic philosophy.

Augustine was an important proponent of Illuminationism, stating that everything we know is taught to us by God as He casts His light over the world,[web 3] saying that “The mind needs to be enlightened by light from outside itself, so that it can participate in truth, because it is not itself the nature of truth. You will light my lamp, Lord,” [6] and “You hear nothing true from me which you have not first told me.”[7] Augustine’s version of illuminationism is not that God gives us certain information, but rather gives us insight into the truth of the information we received for ourselves.

This romantic idea of enlightenment as insight into a timeless, transcendent reality has been popularized especially by D.T. Suzuki.[web 4][web 5] Further popularization was due to the writings of Heinrich Dumoulin.[web 6] Dumoulin viewed metaphysics as the expression of a transcendent truth, which according to him was expressed by Mahayana Buddhism, but not by the pragmatic analysis of the oldest Buddhism, which emphasizes anatta. This romantic vision is also recognizable in the works of Ken Wilber.

In the oldest Buddhism this essentialism is not recognizable.[web 7] According to critics it doesn’t really contribute to a real insight into Buddhism:[web 8]

…most of them labour under the old clich that the goal of Buddhist psychological analysis is to reveal the hidden mysteries in the human mind and thereby facilitate the development of a transcendental state of consciousness beyond the reach of linguistic expression.

A common reference in Western culture is the notion of “enlightenment experience”. This notion can be traced back to William James, who used the term “religious experience” in his book, The Varieties of Religious Experience. Wayne Proudfoot traces the roots of the notion of “religious experience” further back to the German theologian Friedrich Schleiermacher (17681834), who argued that religion is based on a feeling of the infinite. The notion of “religious experience” was used by Schleiermacher to defend religion against the growing scientific and secular critique.

It was popularised by the Transcendentalists, and exported to Asia via missionaries. Transcendentalism developed as a reaction against 18th Century rationalism, John Locke’s philosophy of Sensualism, and the predestinationism of New England Calvinism. It is fundamentally a variety of diverse sources such as Hindu texts like the Vedas, the Upanishads and the Bhagavad Gita, various religions, and German idealism.

It was adopted by many scholars of religion, of which William James was the most influential.[note 4]

The notion of “experience” has been criticised. Robert Sharf points out that “experience” is a typical Western term, which has found its way into Asian religiosity via western influences.[note 5] The notion of “experience” introduces a false notion of duality between “experiencer” and “experienced”, whereas the essence of kensho is the realisation of the “non-duality” of observer and observed. “Pure experience” does not exist; all experience is mediated by intellectual and cognitive activity. The specific teachings and practices of a specific tradition may even determine what “experience” someone has, which means that this “experience” is not the proof of the teaching, but a result of the teaching. A pure consciousness without concepts, reached by “cleaning the doors of perception”,[note 6] would be an overwhelming chaos of sensory input without coherence.

Nevertheless, the notion of religious experience has gained widespread use in the study of religion, and is extensively researched.

The English term “enlightenment” has commonly been used to translate several Sanskrit, Pali,[web 10] Chinese and Japanese terms and concepts, especially bodhi, prajna, kensho, satori and buddhahood.

Bodhi is a Theravada term. It literally means “awakening” and “understanding”. Someone who is awakened has gained insight into the workings of the mind which keeps us imprisoned in craving, suffering and rebirth,[web 1] and has also gained insight into the way that leads to nirvana, the liberation of oneself from this imprisonment.

Prajna is a Mahayana term. It refers to insight into our true nature, which according to Madhyamaka is empty of a personal essence in the stream of experience. But it also refers to the Tathgata-garbha or Buddha-nature, the essential basic-consciousness beyond the stream of experience.

In Zen, kensho means “seeing into one’s true nature”. Satori is often used interchangeably with kensho, but refers to the experience of kensho.

Buddhahood is the attainment of full awakening and becoming a Buddha. According to the Tibetan Thubten Yeshe,[web 11] enlightenment full awakening; buddhahood. The ultimate goal of Buddhist practice, attained when all limitations have been removed from the mind and one’s positive potential has been completely and perfectly realized. It is a state characterized by infinite compassion, wisdom and skill.[web 12]

In Indian religions moksha (Sanskrit: moka; liberation) or mukti (Sanskrit: ; release both from the root muc “to let loose, let go”) is the final extrication of the soul or consciousness (purusha) from samsara and the bringing to an end of all the suffering involved in being subject to the cycle of repeated death and rebirth (reincarnation).

Advaita Vedanta (IAST Advaita Vednta; Sanskrit: [dait ednt]) is a philosophical concept where followers seek liberation/release by recognizing identity of the Self (Atman) and the Whole (Brahman) through long preparation and training, usually under the guidance of a guru, that involves efforts such as knowledge of scriptures, renunciation of worldy activities, and inducement of direct identity experiences. Originating in India before 788 AD, Advaita Vedanta is widely considered the most influential and most dominant[web 13] sub-school of the Vednta (literally, end or the goal of the Vedas, Sanskrit) school of Hindu philosophy. Other major sub-schools of Vednta are Viishdvaita and Dvaita; while the minor ones include Suddhadvaita, Dvaitadvaita and Achintya Bhedabheda.

Advaita (literally, non-duality) is a system of thought where “Advaita” refers to the identity of the Self (Atman) and the Whole (Brahman).[note 7] Recognition of this identity leads to liberation. Attaining this liberation takes a long preparation and training under the guidance of a guru.

The key source texts for all schools of Vednta are the Prasthanatrayithe canonical texts consisting of the Upanishads, the Bhagavad Gita and the Brahma Sutras. The first person to explicitly consolidate the principles of Advaita Vedanta was Shankara Bhagavadpada, while the first historical proponent was Gaudapada, the guru of Shankara’s guru Govinda Bhagavatpada.

Shankara systematized the works of preceding philosophers. His system of Vedanta introduced the method of scholarly exegesis on the accepted metaphysics of the Upanishads. This style was adopted by all the later Vedanta schools.[citation needed]

Shankara’s synthesis of Advaita Vedanta is summarized in this quote from the Vivekacmai, one of his Prakaraa grathas (philosophical treatises):[note 8]

In half a couplet I state, what has been stated by crores of texts;

that is Brahman alone is real, the world is mithy (not independently existent),

In the 19th century Vivekananda played a major role in the revival of Hinduism, and the spread of Advaita Vedanta to the West via the Ramakrishna Mission. His interpretation of Advaita Vedanta has been called “Neo-Vedanta”.

In a talk on “The absolute and manifestation” given in at London in 1896 Swami Vivekananda said,

I may make bold to say that the only religion which agrees with, and even goes a little further than modern researchers, both on physical and moral lines is the Advaita, and that is why it appeals to modern scientists so much. They find that the old dualistic theories are not enough for them, do not satisfy their necessities. A man must have not only faith, but intellectual faith too”.[web 14]

Vivekananda emphasized samadhi as a means to attain liberation. Yet this emphasis is not to be found in the Upanishads nor in Shankara. For Shankara, meditation and Nirvikalpa Samadhi are means to gain knowledge of the already existing unity of Brahman and Atman, not the highest goal itself:

[Y]oga is a meditative exercise of withdrawal from the particular and identification with the universal, leading to contemplation of oneself as the most universal, namely, Consciousness. This approach is different from the classical yoga of complete thought suppression.

Vivekenanda’s modernisation has been criticized:

Without calling into question the right of any philosopher to interpret Advaita according to his own understanding of it, […] the process of Westernization has obscured the core of this school of thought. The basic correlation of renunciation and Bliss has been lost sight of in the attempts to underscore the cognitive structure and the realistic structure which according to Samkaracarya should both belong to, and indeed constitute the realm of my.

Neo-Advaita is a new religious movement based on a modern, Western interpretation of Advaita Vedanta, especially the teachings of Ramana Maharshi. Neo-Advaita is being criticized[note 10][note 11][note 12] for discarding the traditional prerequisites of knowledge of the scriptures and “renunciation as necessary preparation for the path of jnana-yoga”. Notable neo-advaita teachers are H. W. L. Poonja, his students Gangaji Andrew Cohen,[note 13], Madhukar[56] and Eckhart Tolle.

The prime means to reach moksha is through the practice of yoga (Sanskrit, Pli: , /j/, yoga) is a commonly known generic term for physical, mental, and spiritual disciplines which originated in ancient India. Specifically, yoga is one of the six stika (“orthodox”) schools of Hindu philosophy. It is based on the Yoga Stras of Patajali. Various traditions of yoga are found in Hinduism, Buddhism, Jainism and Sikhism.[note 14]

Prephilosophical speculations and diverse ascetic practices of first millennium BCE were systematized into a formal philosophy in early centuries CE by the Yoga Sutras of Patanjali. By the turn of the first millennium, Hatha yoga emerged as a prominent tradition of yoga distinct from the Patanjali’s Yoga Sutras. While the Yoga Sutras focus on discipline of the mind, Hatha yoga concentrates on health and purity of the body.

Hindu monks, beginning with Swami Vivekananda, brought yoga to the West in the late 19th century. In the 1980s, yoga became popular as a physical system of health exercises across the Western world. Many studies have tried to determine the effectiveness of yoga as a complementary intervention for cancer, schizophrenia, asthma and heart patients. In a national survey, long-term yoga practitioners in the United States reported musculoskeletal and mental health improvements.

Classical Advaita Vedanta emphasises the path of jnana yoga, a progression of study and training to attain moksha. It consists of four stages:[65][web 20]

The paths of bhakti yoga and karma yoga are subsidiary.

In bhakti yoga, practice centers on the worship God in any way and in any form, like Krishna or Ayyappa. Adi Shankara himself was a proponent of devotional worship or Bhakti. But Adi Shankara taught that while Vedic sacrifices, puja and devotional worship can lead one in the direction of jnana (true knowledge), they cannot lead one directly to moksha. At best, they can serve as means to obtain moksha via shukla gati.[citation needed]

Karma yoga is the way of doing our duties, in disregard of personal gains or losses. According to Sri Swami Sivananda,

Karma Yoga is consecration of all actions and their fruits unto the Lord. Karma Yoga is performance of actions dwelling in union with the Divine, removing attachment and remaining balanced ever in success and failure.

Karma Yoga is selfless service unto humanity. Karma Yoga is the Yoga of action which purifies the heart and prepares the Antahkarana (the heart and the mind) for the reception of Divine Light or attainment if Knowledge of the Self. The important point is that you will have to serve humanity without any attachment or egoism.[web 23]

Jainism (; Sanskrit: Jainadharma, Tamil: Samaam, Bengali: Jainadharma, Telugu: Jainamata, Malayalam: Jainmat, Kannada: Jaina dharma), is an Indian religion that prescribes a path of non-violence towards all living beings. Its philosophy and practice emphasize the necessity of self-effort to move the soul toward divine consciousness and liberation. Any soul that has conquered its own inner enemies and achieved the state of supreme being is called a jina (“conqueror” or “victor”). The ultimate status of these perfect souls is called siddha. Ancient texts also refer to Jainism as shramana dharma (self-reliant) or the “path of the nirganthas” (those without attachments or aversions).

In Jainism highest form of pure knowledge a soul can attain is called Kevala Jnana ( Sanskrit: )or Kevala a (Prakrit: ). which means absolute or perfect and Jna, which means “knowledge”. Kevala is the state of isolation of the jva from the ajva attained through ascetic practices which burn off one’s karmic residues, releasing one from bondage to the cycle of death and rebirth. Kevala Jna thus means infinite knowledge of self and non-self, attained by a soul after annihilation of the all ghtiy karmas. The soul which has reached this stage achieves moksa or liberation at the end of its life span.

Mahavira, 24th thirthankara of Jainism, is said to have practised rigorous austerities for 12 years before he attained enlightenment,

During the thirteenth year, in the second month of summer, in the fourth fortnight, the light (fortnight) of Vaisakha, on its tenth day, when the shadow had turned towards the east and the first wake was over, on the day called Suvrata, in the Muhurta called Vigaya, outside of the town Grimbhikagrama on the bank of the river Rjupalika, not far from an old temple, in the field of the householder Samaga, under a Sal tree, when the moon was in conjunction with the asterism Uttara Phalguni, (the Venerable One) in a squatting position with joined heels, exposing himself to the heat of the sun, after fasting two and a half days without drinking water, being engaged in deep meditation, reached the highest knowledge and intuition, called Kevala, which is infinite, supreme, unobstructed, unimpeded, complete, and full.[citation needed]

Kevala Jna is one of the five major events in the life of a Tirthankara and is known as Jna Kalyanaka and supposedly celebrated by all gods. Mahaviras Kaivalya was said to have been celebrated by the demi-gods, who constructed the Samosarana or a grand preaching assembly for him.

The word “enlightenment” is not generally used in Christian contexts for religious understanding or insight. More commonly used terms in the Christian tradition are religious conversion and revelation.

Lewis Sperry Chafer (18711952), one of the founders of Dispensationalism, uses the word “illuminism”. Christians who are “illuminated” are of two groups, those who have experienced true illuminism (biblical) and those who experienced false illuminism (not from the Holy Spirit).

Christian interest in eastern spirituality has grown throughout the 20th century. Notable Christians, such as Hugo Enomiya-Lassalle and AMA Samy, have participated in Buddhist training and even become Buddhist teachers themselves. In a few places Eastern contemplative techniques have been integrated in Christian practices, such as centering prayer.[web 24] But this integration has also raised questions about the borders between these traditions.[web 25]

Western and Mediterranean culture has a rich tradition of esotericism and mysticism. The Perennial philosophy, basic to the New Age understanding of the world, regards those traditions as akin to Eastern religions which aim at awakening/ enlightenment and developing wisdom. The hypothesis that all mystical traditions share a “common core”, is central to New Age, but contested by a diversity of scientists like Katz and Proudfoot.

Judaism includes the mystical tradition of Kabbalah. Islam includes the mystical tradition of Sufism. In the Fourth Way teaching, enlightenment is the highest state of Man (humanity).

A popular western understanding sees “enlightenment” as “nondual consciousness”, “a primordial, natural awareness without subject or object”.[web 26] It is used interchangeably with Neo-Advaita.

This nondual consciousness is seen as a common stratum to different religions. Several definitions or meanings are combined in this approach, which makes it possible to recognize various traditions as having the same essence. According to Renard, many forms of religion are based on an experiential or intuitive understanding of “the Real”

This idea of nonduality as “the central essence” is part of a modern mutual exchange and synthesis of ideas between western spiritual and esoteric traditions and Asian religious revival and reform movements.[note 16] Western predecessors are, among others, New Age, Wilber’s synthesis of western psychology and Asian spirituality, the idea of a Perennial Philosophy, and Theosophy. Eastern influences are the Hindu reform movements such as Aurobindo’s Integral Yoga and Vivekananda’s Neo-Vedanta, the Vipassana movement, and Buddhist modernism. A truly syncretistic influence is Osho and the Rajneesh movement, a hybrid of eastern and western ideas and teachings, and a mainly western group of followers.

“Religious experiences” have “evidential value”,[77] since they confirm the specific worldview of the experiencer:[78]

These experiences are cognitive in that, allegedly at least, the subject of the experience receives a reliable and accurate view of what, religiously considered, are the most important features of things. This, so far as their religious tradition is concerned, is what is most important about them. This is what makes them “salvific” or powerful to save.[79]

Yet, just like the very notion of “religious experience” is shaped by a specific discourse and habitus, the “uniformity of interpretation” may be due to the influence of religious traditions which shape the interpretation of such experiences.[78]

Yandell discerns various “religious experiences” and their corresponding doctrinal settings, which differ in structure and phenomenological content, and in the “evidential value” they present.[82] Yandell discerns five sorts:[83]

Various philosophers and cognitive scientists state that there is no “true self” or a “little person” (homunculus) in the brain that “watches the show,” and that consciousness is an emergent property that arise from the various modules of the brain in ways that are yet far from understood.[90] According to Susan Greenfield, the “self” may be seen as a composite, whereas Douglas R. Hofstadter describes the sense of “I” as a result of cognitive process.

This is in line with the Buddhist teachings, which state that

[…] what we call ‘I’ or ‘being,’ is only a combination of physical and mental aggregates which are working together interdependently in a flux of momentary change within the law of cause and effect, and that there is nothing, permanent, everlasting, unchanging, and eternal in the whole of existence.

To this end, Parfit called Buddha the “first bundle theorist”.

The idea that the mind is the result of the activities of neurons in the brain was most notably popularized by Francis Crick, the co-discoverer of DNA, in his book The Astonishing Hypothesis.[note 17] The basic idea can be traced back to at least tienne Bonnot de Condillac. According to Crick, the idea was not a novel one:

[…] an exceptionally clear statement of it can be found in a well known paper by Horace Barlow.

Several users of entheogens throughout the ages have claimed spiritual enlightenment with the use of these substances, their use and prevalence through history is well recorded, and continues today. In modern times we have seen increased interest in these practices, for example the rise of interest in Ayahuasca. The psychological effects of these substances have been subject to scientific research focused on understanding their physiological basis.

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Enlightenment (spiritual) – Wikipedia

7 Signs That You Are Achieving Spiritual Enlightenment …

Spiritual awakening is a state of enlightenment; everyone going down the path of spiritual enlightenment will undergo similar experiences of…

by Helen E. Williams, DreamcatcherReality.com

As with most things involving spirituality, the phenomenon of spiritual enlightenment or awakening doesnt have a clear and concise definition.

We describe it as a highly complex and rich phenomenon that involves reaching a certain degree of understanding of life, oneself, and our reason to be among various other things.

When people undergo spiritual enlightenment, they experience a change within themselves. Although everyone has their own unique experiences, there are some common elements that we all share.

Spiritual enlightenment has strong, direct, spiritual implications and is a result to being more aware of ones spirituality and the ability to see past these illusions or fallacies.

The following are some of the changes we all experience as we go through this state of major transformation.

Are you on a path of spiritual enlightenment? Have you achieved it already?

1. Revisiting Childhood and Parental RelationshipsAll people that undergo a huge spiritual transformation revisit their early years of life. Healing our childhoods traumas is a vital requirement for deep healing.

Since we especially develop in our first years of life, any possible trauma greatly affects our perception of life and other related things.

In order to have a more accurate perspective on life and a better understanding of this reality, we must reexamine the basic notions upon which we have built our world on, in our early years of life.

Moreover, we have to develop healthier and stronger relationships with our families and, especially, with our parents, who have played such a huge role in what we have become today.

Just by attempting to heal old wounds or repair damaged relationships, one exhibits intense growth and maturity, which is a crucial aspect to ones awakening. This will, inevitably, lead to spiritual enlightenment.

2. Treading Uncharted Territories

While growing up, we tend to build a life that is equivalent to a bubble. However, it is unhealthy to stay within that bubble, as it severely limits our experience of the world.

We all have to take that first step in venturing into the unknown and make a place for ourselves in the world.

Once we start to explore the world and stop confining ourselves within our comfort zones, we star growing in previously unimagined ways, and this is one of the necessary steps we must take in order to experience true awakening.

3. Understanding and Eliminating Dysfunctional Relationships

Many people, despite being aware, stay within their dysfunctional relationships and try to find justification for their decisions.

This habit of deceiving your own self negates growth and perpetuates other dysfunctional habits in your life. Being surrounded by positive influences is extremely important, as we tend to absorb more than we can imagine from our interactions with those around us.

The ability to distinguish unhealthy relationships is a huge part of your awakening and using the newly acquired understanding by eliminating these unhealthy relationships helps you in achieving spiritual enlightenment.

4. Being Aware of the Gift that is Health

A vast majority of people dont understand the blessing of a good health physical, mental and social. Most of us only understand this important gift when our health starts to deteriorate and, for the first time in our lives, we understand that health is priceless.

Those of us who understood the significance of health and actively make an effort towards maintaining it (by exercising, eating healthy, and so on), are a part of a minority.

This realization is a huge step for those moving towards spiritual enlightenment.

5. Developing the Ability to Learn Perpetually

There are people, although small in numbers, who are always looking to learn something new from their experiences and interactions.

Such people have a desire to better comprehend the complexities of life and the world around them. Therefore, they seek knowledge and are open to learn new things, simply because it brings them pleasure and a sense of fulfillment.

Learning, in itself, is an evolutionary process one that complies with the nature of our life. Only those who are willing to learn and possess a burning desire to create their own educated perspectives will head closer towards attaining enlightenment.

6. Exuding Positivity

Many people are subject to self-sabotage and they practice self-defeatist practices and beliefs that only impede with their own growth.

One of the most important steps towards becoming spiritually aware is the realization that thoughts and emotions are very powerful.

A person that is completely engulfed in negativity will never be able to experience happiness or joy, no matter how beautiful their lives may be.

Those who can be true to themselves and seek joy in their experiences, can truly attain spiritual enlightenment.

7. Understanding the Significance of Life

Ask people about their jobs and most will tell you just how much they hate it.

If you value your career so much and you think that your work is what defines you, then why not, at least, choose something that you love doing?

Unfortunately though, most people choose to work in stressful environments that deprive them of creativity or joy, and their sole motivation to continue is the next paycheck. Pursuing money and choosing a career on those basis, usually leads to everything else but joy.

Instead, you should understand that no matter what you choose to do, as long as you make an honest effort and your work brings you pleasure, money will always come.

Those who have understood what the truly important things are, and actively seek joyous experiences in their work and personal lives, are the ones who have developed enough understanding to move towards spiritual enlightenment.

This article first appeared on DreamcatcherReality.com and has been republished with permission.

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7 Signs That You Are Achieving Spiritual Enlightenment …

Spiritual Enlightenment | RuneScape Wiki | FANDOM powered …

This article has a quick guide found here.

Quick guides provide a brief summary of the steps needed for completion.

Spiritual Enlightenment is a part of the Tales of the Arc miniquest series.

To begin, speak to The Assassin (Ling) on the island of Aminishi. She asks for help finding the monk, Yulong, but keeps her reasons secret. Ling suggests fighting the Acolytes of Seiryu on the northern portion of Aminishi to obtain clues.

Killing any monks of Aminishi will allow you to receive the three books. The books are The Path of the Monk, The Path of the Elemental, and The Path of the Dragon. The books have a 1/16, 1/32, and 1/64 chance of being dropped respectively. As you obtain the books, read them to progress in the miniquest. Be sure to save at least a few of the Spirit dragon charms you obtain, as you will need them later.

The three types of monk are the Sotapanna, Sakadagami, and Anagami. They require 90, 93, and 96 Slayer to damage respectively. All three types of monks are weak to Air spells.

Yulong in the Spirit Realm.

Once all three books have been obtained and read, return to the southern shore and speak to Ling. You must speak to Ling before you can interact with Yulong. Then, with a few Spirit dragon charms in your inventory, head to the centre of the island, near the Sakadagami. Interact with the dragon statue to be sent to the Spirit Realm. A Spirit dragon charm is consumed per minute spent in the Spirit Realm. Run to the southern shore of the island (where Ling stood before) and speak to Yulong. Charms aren’t consumed while you’re talking to him. You must decide to either tell Ling where he is or agree to keep him hidden.

Once you finish speaking to Yulong, return to the statue and exit the Spirit Realm. Run back to the beach and speak to Ling. Depending on your earlier choice, you will either reveal Yulong’s location or keep it a secret. Ling admits that Yulong was not a target for her to assassinate, but rather a childhood friend and ex-member of the Death Lotus assassin. Finish your conversation with Ling to complete the mini-quest.

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Spiritual Enlightenment | RuneScape Wiki | FANDOM powered …

The 3 Stages Of Spiritual Enlightenment – In5D Esoteric …

Spiritual enlightenment is the fundamental goal of most spiritual practices that you undertake. Enlightenment marks the culminating point of your practice you feel unity of soul with everything, all the mental and physical engagements are left aside. Spiritual enlightenment is the possession of highly evolved souls. Spiritual masters from all over over the world experience spiritual enlightenment, and help others on their own paths.

Spiritual enlightenment is often categorized into levels for practical purposes. The highest stage of spiritual enlightenment marks the attainment of unity with God or being one with everything. But can still there are certain levels through which the individual needs to evolve. In a similar way that man has evolved from more primitive animals, the human conciousiness or soul also evolves. For our practical purpose, put them in stages and analyze the state of being in each stage:

At the very first level of enlightenment, the individual starts experiencing reality as it is. It means that your mind ceases to interfere with what you are experiencing. We are engaged in continuous talk, gossip, analyzing the environment around us, planning about future, or worrying about the past. When you are in a state of spiritual enlightenment you are completely in the present moment. You stop judging and labeling the world. Your mind is calm, quite and still. You are very awake, and aware of the current moment right now.

At the second stage of enlightenment, you feel apart of yourself in everything around you. You feel a connection with every object and individual in the world. The borders between yourself and the world around you dissipate. Your soul begins to merge with Supreme Soul. You feel that you are not individual anymore and not separate from anything. You feel that you are in everything and everything is just a part of the Supreme Soul from where you also have emerged. Many people describe this feelings of completeness and love.

The third stage of enlightenment, you no longer feel connected to everything but realize you are everything. You the experience the oneness of Creator Source and are not separate from anything in the universe. This stage of enlightenment is a direct experience of oneness.

Spiritual enlightenment is the fruit that sets you free, as you lose all wants and wishes to receive the fruits of your actions. You feel the bliss of completeness and true love. At first it gives you the feeling that you need Light. At the next stage, you feel that you are merging in Light. And in the final stage you and the Light are one.

source: http://www.spiritualnow.com/articles/19/1/What-is-Spiritual-Enlightenment/Page1.html

Gregg Prescott, M.S.Editor, In5D.com

It is important to remember that when it comes to spiritual enlightenment, you cannot enlighten anyone else for this is a sole (and soul) journey. You can always help others along their path or even light the candle that piques their curiosity, but the only one you can truly enlighten is yourself. When it comes to enlightening others, all you can do is to plant the seed and hope the garden is watered with knowledge.

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Tags: enlightenment, spiritual, spiritual enlightenment

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War on drugs – Wikipedia

War on Drugs is an American term[6][7] usually applied to the U.S. federal government’s campaign of prohibition of drugs, military aid, and military intervention, with the stated aim being to reduce the illegal drug trade.[8][9] The initiative includes a set of drug policies that are intended to discourage the production, distribution, and consumption of psychoactive drugs that the participating governments and the UN have made illegal. The term was popularized by the media shortly after a press conference given on June 18, 1971, by President Richard Nixonthe day after publication of a special message from President Nixon to the Congress on Drug Abuse Prevention and Controlduring which he declared drug abuse “public enemy number one”. That message to the Congress included text about devoting more federal resources to the “prevention of new addicts, and the rehabilitation of those who are addicted”, but that part did not receive the same public attention as the term “war on drugs”.[10][11][12] However, two years prior to this, Nixon had formally declared a “war on drugs” that would be directed toward eradication, interdiction, and incarceration.[13] Today, the Drug Policy Alliance, which advocates for an end to the War on Drugs, estimates that the United States spends $51 billion annually on these initiatives.[14]

On May 13, 2009, Gil Kerlikowskethe Director of the Office of National Drug Control Policy (ONDCP)signaled that the Obama administration did not plan to significantly alter drug enforcement policy, but also that the administration would not use the term “War on Drugs”, because Kerlikowske considers the term to be “counter-productive”.[15] ONDCP’s view is that “drug addiction is a disease that can be successfully prevented and treated… making drugs more available will make it harder to keep our communities healthy and safe”.[16] One of the alternatives that Kerlikowske has showcased is the drug policy of Sweden, which seeks to balance public health concerns with opposition to drug legalization. The prevalence rates for cocaine use in Sweden are barely one-fifth of those in Spain, the biggest consumer of the drug.[17]

In June 2011, the Global Commission on Drug Policy released a critical report on the War on Drugs, declaring: “The global war on drugs has failed, with devastating consequences for individuals and societies around the world. Fifty years after the initiation of the UN Single Convention on Narcotic Drugs, and years after President Nixon launched the US government’s war on drugs, fundamental reforms in national and global drug control policies are urgently needed.”[18] The report was criticized by organizations that oppose a general legalization of drugs.[16]

The first U.S. law that restricted the distribution and use of certain drugs was the Harrison Narcotics Tax Act of 1914. The first local laws came as early as 1860.[19] In 1919, the United States passed the 18th Amendment, prohibiting the sale, manufacture, and transportation of alcohol, with exceptions for religious and medical use. In 1920, the United States passed the National Prohibition Act (Volstead Act), enacted to carry out the provisions in law of the 18th Amendment.

The Federal Bureau of Narcotics was established in the United States Department of the Treasury by an act of June 14, 1930 (46 Stat. 585).[20] In 1933, the federal prohibition for alcohol was repealed by passage of the 21st Amendment. In 1935, President Franklin D. Roosevelt publicly supported the adoption of the Uniform State Narcotic Drug Act. The New York Times used the headline “Roosevelt Asks Narcotic War Aid”.[21][22]

In 1937, the Marihuana Tax Act of 1937 was passed. Several scholars have claimed that the goal was to destroy the hemp industry,[23][24][25] largely as an effort of businessmen Andrew Mellon, Randolph Hearst, and the Du Pont family.[23][25] These scholars argue that with the invention of the decorticator, hemp became a very cheap substitute for the paper pulp that was used in the newspaper industry.[23][26] These scholars believe that Hearst felt[dubious discuss] that this was a threat to his extensive timber holdings. Mellon, United States Secretary of the Treasury and the wealthiest man in America, had invested heavily in the DuPont’s new synthetic fiber, nylon, and considered[dubious discuss] its success to depend on its replacement of the traditional resource, hemp.[23][27][28][29][30][31][32][33] However, there were circumstances that contradict these claims. One reason for doubts about those claims is that the new decorticators did not perform fully satisfactorily in commercial production.[34] To produce fiber from hemp was a labor-intensive process if you include harvest, transport and processing. Technological developments decreased the labor with hemp but not sufficient to eliminate this disadvantage.[35][36]

On October 27, 1970, Congress passes the Comprehensive Drug Abuse Prevention and Control Act of 1970, which, among other things, categorizes controlled substances based on their medicinal use and potential for addiction.[37] In 1971, two congressmen released an explosive report on the growing heroin epidemic among U.S. servicemen in Vietnam; ten to fifteen percent of the servicemen were addicted to heroin, and President Nixon declared drug abuse to be “public enemy number one”.[37][38]

Although Nixon declared “drug abuse” to be public enemy number one in 1971,[39] the policies that his administration implemented as part of the Comprehensive Drug Abuse Prevention and Control Act of 1970 were a continuation of drug prohibition policies in the U.S., which started in 1914.[37][40]

“The Nixon campaign in 1968, and the Nixon White House after that, had two enemies: the antiwar left and black people. You understand what I’m saying? We knew we couldn’t make it illegal to be either against the war or black, but by getting the public to associate the hippies with marijuana and blacks with heroin, and then criminalizing both heavily, we could disrupt those communities. We could arrest their leaders, raid their homes, break up their meetings, and vilify them night after night on the evening news. Did we know we were lying about the drugs? Of course we did.” John Ehrlichman, to Dan Baum[41][42][43] for Harper’s Magazine[44] in 1994, about President Richard Nixon’s war on drugs, declared in 1971.[45][46]

In 1973, the Drug Enforcement Administration was created to replace the Bureau of Narcotics and Dangerous Drugs.[37]

The Nixon Administration also repealed the federal 210-year mandatory minimum sentences for possession of marijuana and started federal demand reduction programs and drug-treatment programs. Robert DuPont, the “Drug czar” in the Nixon Administration, stated it would be more accurate to say that Nixon ended, rather than launched, the “war on drugs”. DuPont also argued that it was the proponents of drug legalization that popularized the term “war on drugs”.[16][unreliable source?]

In 1982, Vice President George H. W. Bush and his aides began pushing for the involvement of the CIA and U.S. military in drug interdiction efforts.[47]

The Office of National Drug Control Policy (ONDCP) was originally established by the National Narcotics Leadership Act of 1988,[48][49] which mandated a national anti-drug media campaign for youth, which would later become the National Youth Anti-Drug Media Campaign.[50] The director of ONDCP is commonly known as the Drug czar,[37] and it was first implemented in 1989 under President George H. W. Bush,[51] and raised to cabinet-level status by Bill Clinton in 1993.[52] These activities were subsequently funded by the Treasury and General Government Appropriations Act of 1998.[53][54] The Drug-Free Media Campaign Act of 1998 codified the campaign at 21 U.S.C.1708.[55]

The Global Commission on Drug Policy released a report on June 2, 2011, alleging that “The War On Drugs Has Failed.” The commissioned was made up of 22 self-appointed members including a number of prominent international politicians and writers. U.S. Surgeon General Regina Benjamin also released the first ever National Prevention Strategy.[56]

On May 21, 2012, the U.S. Government published an updated version of its Drug Policy.[57] The director of ONDCP stated simultaneously that this policy is something different from the “War on Drugs”:

At the same meeting was a declaration signed by the representatives of Italy, the Russian Federation, Sweden, the United Kingdom and the United States in line with this: “Our approach must be a balanced one, combining effective enforcement to restrict the supply of drugs, with efforts to reduce demand and build recovery; supporting people to live a life free of addiction.”[59]

In March 2016 the International Narcotics Control Board stated that the International Drug Control treaties do not mandate a “war on drugs.”[60]

According to Human Rights Watch, the War on Drugs caused soaring arrest rates that disproportionately targeted African Americans due to various factors.[62] John Ehrlichman, an aide to Nixon, said that Nixon used the war on drugs to criminalize and disrupt black and hippie communities and their leaders.[63]

The present state of incarceration in the U.S. as a result of the war on drugs arrived in several stages. By 1971, different stops on drugs had been implemented for more than 50 years (for e.g. since 1914, 1937 etc.) with only a very small increase of inmates per 100,000 citizens. During the first 9 years after Nixon coined the expression “War on Drugs”, statistics showed only a minor increase in the total number of imprisoned.

After 1980, the situation began to change. In the 1980s, while the number of arrests for all crimes had risen by 28%, the number of arrests for drug offenses rose 126%.[64] The result of increased demand was the development of privatization and the for-profit prison industry.[65] The US Department of Justice, reporting on the effects of state initiatives, has stated that, from 1990 through 2000, “the increasing number of drug offenses accounted for 27% of the total growth among black inmates, 7% of the total growth among Hispanic inmates, and 15% of the growth among white inmates.” In addition to prison or jail, the United States provides for the deportation of many non-citizens convicted of drug offenses.[66]

In 1994, the New England Journal of Medicine reported that the “War on Drugs” resulted in the incarceration of one million Americans each year.[67] In 2008, the Washington Post reported that of 1.5 million Americans arrested each year for drug offenses, half a million would be incarcerated.[68] In addition, one in five black Americans would spend time behind bars due to drug laws.[68]

Federal and state policies also impose collateral consequences on those convicted of drug offenses, such as denial of public benefits or licenses, that are not applicable to those convicted of other types of crime.[69] In particular, the passage of the 1990 SolomonLautenberg amendment led many states to impose mandatory driver’s license suspensions (of at least 6 months) for persons committing a drug offense, regardless of whether any motor vehicle was involved.[70][71] Approximately 191,000 licenses were suspended in this manner in 2016, according to a Prison Policy Initiative report.[72]

In 1986, the U.S. Congress passed laws that created a 100 to 1 sentencing disparity for the trafficking or possession of crack when compared to penalties for trafficking of powder cocaine,[73][74][75][76] which had been widely criticized as discriminatory against minorities, mostly blacks, who were more likely to use crack than powder cocaine.[77] This 100:1 ratio had been required under federal law since 1986.[78] Persons convicted in federal court of possession of 5grams of crack cocaine received a minimum mandatory sentence of 5 years in federal prison. On the other hand, possession of 500grams of powder cocaine carries the same sentence.[74][75] In 2010, the Fair Sentencing Act cut the sentencing disparity to 18:1.[77]

According to Human Rights Watch, crime statistics show thatin the United States in 1999compared to non-minorities, African Americans were far more likely to be arrested for drug crimes, and received much stiffer penalties and sentences.[79]

Statistics from 1998 show that there were wide racial disparities in arrests, prosecutions, sentencing and deaths. African-American drug users made up for 35% of drug arrests, 55% of convictions, and 74% of people sent to prison for drug possession crimes.[74] Nationwide African-Americans were sent to state prisons for drug offenses 13 times more often than other races,[80] even though they only supposedly comprised 13% of regular drug users.[74]

Anti-drug legislation over time has also displayed an apparent racial bias. University of Minnesota Professor and social justice author Michael Tonry writes, “The War on Drugs foreseeably and unnecessarily blighted the lives of hundreds and thousands of young disadvantaged black Americans and undermined decades of effort to improve the life chances of members of the urban black underclass.”[81]

In 1968, President Lyndon B. Johnson decided that the government needed to make an effort to curtail the social unrest that blanketed the country at the time. He decided to focus his efforts on illegal drug use, an approach which was in line with expert opinion on the subject at the time. In the 1960s, it was believed that at least half of the crime in the U.S. was drug related, and this number grew as high as 90 percent in the next decade.[82] He created the Reorganization Plan of 1968 which merged the Bureau of Narcotics and the Bureau of Drug Abuse to form the Bureau of Narcotics and Dangerous Drugs within the Department of Justice.[83] The belief during this time about drug use was summarized by journalist Max Lerner in his celebrated[citation needed] work America as a Civilization (1957):

As a case in point we may take the known fact of the prevalence of reefer and dope addiction in Negro areas. This is essentially explained in terms of poverty, slum living, and broken families, yet it would be easy to show the lack of drug addiction among other ethnic groups where the same conditions apply.[84]

Richard Nixon became president in 1969, and did not back away from the anti-drug precedent set by Johnson. Nixon began orchestrating drug raids nationwide to improve his “watchdog” reputation. Lois B. Defleur, a social historian who studied drug arrests during this period in Chicago, stated that, “police administrators indicated they were making the kind of arrests the public wanted”. Additionally, some of Nixon’s newly created drug enforcement agencies would resort to illegal practices to make arrests as they tried to meet public demand for arrest numbers. From 1972 to 1973, the Office of Drug Abuse and Law Enforcement performed 6,000 drug arrests in 18 months, the majority of the arrested black.[85]

The next two Presidents, Gerald Ford and Jimmy Carter, responded with programs that were essentially a continuation of their predecessors. Shortly after Ronald Reagan became President in 1981 he delivered a speech on the topic. Reagan announced, “We’re taking down the surrender flag that has flown over so many drug efforts; we’re running up a battle flag.”[86] For his first five years in office, Reagan slowly strengthened drug enforcement by creating mandatory minimum sentencing and forfeiture of cash and real estate for drug offenses, policies far more detrimental to poor blacks than any other sector affected by the new laws.[citation needed]

Then, driven by the 1986 cocaine overdose of black basketball star Len Bias,[dubious discuss] Reagan was able to pass the Anti-Drug Abuse Act through Congress. This legislation appropriated an additional $1.7 billion to fund the War on Drugs. More importantly, it established 29 new, mandatory minimum sentences for drug offenses. In the entire history of the country up until that point, the legal system had only seen 55 minimum sentences in total.[87] A major stipulation of the new sentencing rules included different mandatory minimums for powder and crack cocaine. At the time of the bill, there was public debate as to the difference in potency and effect of powder cocaine, generally used by whites, and crack cocaine, generally used by blacks, with many believing that “crack” was substantially more powerful and addictive. Crack and powder cocaine are closely related chemicals, crack being a smokeable, freebase form of powdered cocaine hydrochloride which produces a shorter, more intense high while using less of the drug. This method is more cost effective, and therefore more prevalent on the inner-city streets, while powder cocaine remains more popular in white suburbia. The Reagan administration began shoring public opinion against “crack”, encouraging DEA official Robert Putnam to play up the harmful effects of the drug. Stories of “crack whores” and “crack babies” became commonplace; by 1986, Time had declared “crack” the issue of the year.[88] Riding the wave of public fervor, Reagan established much harsher sentencing for crack cocaine, handing down stiffer felony penalties for much smaller amounts of the drug.[89]

Reagan protg and former Vice-President George H. W. Bush was next to occupy the oval office, and the drug policy under his watch held true to his political background. Bush maintained the hard line drawn by his predecessor and former boss, increasing narcotics regulation when the First National Drug Control Strategy was issued by the Office of National Drug Control in 1989.[90]

The next three presidents Clinton, Bush and Obama continued this trend, maintaining the War on Drugs as they inherited it upon taking office.[91] During this time of passivity by the federal government, it was the states that initiated controversial legislation in the War on Drugs. Racial bias manifested itself in the states through such controversial policies as the “stop and frisk” police practices in New York city and the “three strikes” felony laws began in California in 1994.[92]

In August 2010, President Obama signed the Fair Sentencing Act into law that dramatically reduced the 100-to-1 sentencing disparity between powder and crack cocaine, which disproportionately affected minorities.[93]

Commonly used illegal drugs include heroin, cocaine, methamphetamine, and, marijuana.

Heroin is an opiate that is highly addictive. If caught selling or possessing heroin, a perpetrator can be charged with a felony and face twofour years in prison and could be fined to a maximum of $20,000.[94]

Crystal meth is composed of methamphetamine hydrochloride. It is marketed as either a white powder or in a solid (rock) form. The possession of crystal meth can result in a punishment varying from a fine to a jail sentence. As with other drug crimes, sentencing length may increase depending on the amount of the drug found in the possession of the defendant.[95]

Cocaine possession is illegal across the U.S., with the cheaper crack cocaine incurring even greater penalties. Having possession is when the accused knowingly has it on their person, or in a backpack or purse. The possession of cocaine with no prior conviction, for the first offense, the person will be sentenced to a maximum of one year in prison or fined $1,000, or both. If the person has a prior conviction, whether it is a narcotic or cocaine, they will be sentenced to two years in prison, a $2,500 fine, or both. With two or more convictions of possession prior to this present offense, they can be sentenced to 90 days in prison along with a $5,000 fine.[96]

Marijuana is the most popular illegal drug worldwide. The punishment for possession of it is less than for the possession of cocaine or heroin. In some U.S. states, the drug is legal. Over 80 million Americans have tried marijuana. The Criminal Defense Lawyer article claims that, depending on the age of person and how much the person has been caught for possession, they will be fined and could plea bargain into going to a treatment program versus going to prison. In each state the convictions differ along with how much marijuana they have on their person.[97]

Some scholars have claimed that the phrase “War on Drugs” is propaganda cloaking an extension of earlier military or paramilitary operations.[9] Others have argued that large amounts of “drug war” foreign aid money, training, and equipment actually goes to fighting leftist insurgencies and is often provided to groups who themselves are involved in large-scale narco-trafficking, such as corrupt members of the Colombian military.[8]

From 1963 to the end of the Vietnam War in 1975, marijuana usage became common among U.S. soldiers in non-combat situations. Some servicemen also used heroin. Many of the servicemen ended the heroin use after returning to the United States but came home addicted. In 1971, the U.S. military conducted a study of drug use among American servicemen and women. It found that daily usage rates for drugs on a worldwide basis were as low as two percent.[98] However, in the spring of 1971, two congressmen released an alarming report alleging that 15% of the servicemen in Vietnam were addicted to heroin. Marijuana use was also common in Vietnam. Soldiers who used drugs had more disciplinary problems. The frequent drug use had become an issue for the commanders in Vietnam; in 1971 it was estimated that 30,000 servicemen were addicted to drugs, most of them to heroin.[11]

From 1971 on, therefore, returning servicemen were required to take a mandatory heroin test. Servicemen who tested positive upon returning from Vietnam were not allowed to return home until they had passed the test with a negative result. The program also offered a treatment for heroin addicts.[99]

Elliot Borin’s article “The U.S. Military Needs its Speed”published in Wired on February 10, 2003reports:

But the Defense Department, which distributed millions of amphetamine tablets to troops during World War II, Vietnam and the Gulf War, soldiers on, insisting that they are not only harmless but beneficial.

In a news conference held in connection with Schmidt and Umbach’s Article 32 hearing, Dr. Pete Demitry, an Air Force physician and a pilot, claimed that the “Air Force has used (Dexedrine) safely for 60 years” with “no known speed-related mishaps.”

The need for speed, Demitry added “is a life-and-death issue for our military.”[100]

One of the first anti-drug efforts in the realm of foreign policy was President Nixon’s Operation Intercept, announced in September 1969, targeted at reducing the amount of cannabis entering the United States from Mexico. The effort began with an intense inspection crackdown that resulted in an almost shutdown of cross-border traffic.[101] Because the burden on border crossings was controversial in border states, the effort only lasted twenty days.[102]

On December 20, 1989, the United States invaded Panama as part of Operation Just Cause, which involved 25,000 American troops. Gen. Manuel Noriega, head of the government of Panama, had been giving military assistance to Contra groups in Nicaragua at the request of the U.S. which, in exchange, tolerated his drug trafficking activities, which they had known about since the 1960s.[103][104] When the Drug Enforcement Administration (DEA) tried to indict Noriega in 1971, the CIA prevented them from doing so.[103] The CIA, which was then directed by future president George H. W. Bush, provided Noriega with hundreds of thousands of dollars per year as payment for his work in Latin America.[103] When CIA pilot Eugene Hasenfus was shot down over Nicaragua by the Sandinistas, documents aboard the plane revealed many of the CIA’s activities in Latin America, and the CIA’s connections with Noriega became a public relations “liability” for the U.S. government, which finally allowed the DEA to indict him for drug trafficking, after decades of tolerating his drug operations.[103] Operation Just Cause, whose purpose was to capture Noriega and overthrow his government; Noriega found temporary asylum in the Papal Nuncio, and surrendered to U.S. soldiers on January 3, 1990.[105] He was sentenced by a court in Miami to 45 years in prison.[103]

As part of its Plan Colombia program, the United States government currently provides hundreds of millions of dollars per year of military aid, training, and equipment to Colombia,[106] to fight left-wing guerrillas such as the Revolutionary Armed Forces of Colombia (FARC-EP), which has been accused of being involved in drug trafficking.[107]

Private U.S. corporations have signed contracts to carry out anti-drug activities as part of Plan Colombia. DynCorp, the largest private company involved, was among those contracted by the State Department, while others signed contracts with the Defense Department.[108]

Colombian military personnel have received extensive counterinsurgency training from U.S. military and law enforcement agencies, including the School of Americas (SOA). Author Grace Livingstone has stated that more Colombian SOA graduates have been implicated in human rights abuses than currently known SOA graduates from any other country. All of the commanders of the brigades highlighted in a 2001 Human Rights Watch report on Colombia were graduates of the SOA, including the III brigade in Valle del Cauca, where the 2001 Alto Naya Massacre occurred. US-trained officers have been accused of being directly or indirectly involved in many atrocities during the 1990s, including the Massacre of Trujillo and the 1997 Mapiripn Massacre.

In 2000, the Clinton administration initially waived all but one of the human rights conditions attached to Plan Colombia, considering such aid as crucial to national security at the time.[109]

The efforts of U.S. and Colombian governments have been criticized for focusing on fighting leftist guerrillas in southern regions without applying enough pressure on right-wing paramilitaries and continuing drug smuggling operations in the north of the country.[110][111] Human Rights Watch, congressional committees and other entities have documented the existence of connections between members of the Colombian military and the AUC, which the U.S. government has listed as a terrorist group, and that Colombian military personnel have committed human rights abuses which would make them ineligible for U.S. aid under current laws.[citation needed]

In 2010, the Washington Office on Latin America concluded that both Plan Colombia and the Colombian government’s security strategy “came at a high cost in lives and resources, only did part of the job, are yielding diminishing returns and have left important institutions weaker.”[112]

A 2014 report by the RAND Corporation, which was issued to analyze viable strategies for the Mexican drug war considering successes experienced in Columbia, noted:

Between 1999 and 2002, the United States gave Colombia $2.04 billion in aid, 81 percent of which was for military purposes, placing Colombia just below Israel and Egypt among the largest recipients of U.S. military assistance. Colombia increased its defense spending from 3.2 percent of gross domestic product (GDP) in 2000 to 4.19 percent in 2005. Overall, the results were extremely positive. Greater spending on infrastructure and social programs helped the Colombian government increase its political legitimacy, while improved security forces were better able to consolidate control over large swaths of the country previously overrun by insurgents and drug cartels.

It also notes that, “Plan Colombia has been widely hailed as a success, and some analysts believe that, by 2010, Colombian security forces had finally gained the upper hand once and for all.”[113]

The Mrida Initiative is a security cooperation between the United States and the government of Mexico and the countries of Central America. It was approved on June 30, 2008, and its stated aim is combating the threats of drug trafficking and transnational crime. The Mrida Initiative appropriated $1.4 billion in a three-year commitment (20082010) to the Mexican government for military and law enforcement training and equipment, as well as technical advice and training to strengthen the national justice systems. The Mrida Initiative targeted many very important government officials, but it failed to address the thousands of Central Americans who had to flee their countries due to the danger they faced everyday because of the war on drugs. There is still not any type of plan that addresses these people. No weapons are included in the plan.[114][115]

The United States regularly sponsors the spraying of large amounts of herbicides such as glyphosate over the jungles of Central and South America as part of its drug eradication programs. Environmental consequences resulting from aerial fumigation have been criticized as detrimental to some of the world’s most fragile ecosystems;[116] the same aerial fumigation practices are further credited with causing health problems in local populations.[117]

In 2012, the U.S. sent DEA agents to Honduras to assist security forces in counternarcotics operations. Honduras has been a major stop for drug traffickers, who use small planes and landing strips hidden throughout the country to transport drugs. The U.S. government made agreements with several Latin American countries to share intelligence and resources to counter the drug trade. DEA agents, working with other U.S. agencies such as the State Department, the CBP, and Joint Task Force-Bravo, assisted Honduras troops in conducting raids on traffickers’ sites of operation.[118]

The War on Drugs has been a highly contentious issue since its inception. A poll on October 2, 2008, found that three in four Americans believed that the War On Drugs was failing.[119]

At a meeting in Guatemala in 2012, three former presidents from Guatemala, Mexico and Colombia said that the war on drugs had failed and that they would propose a discussion on alternatives, including decriminalization, at the Summit of the Americas in April of that year.[120] Guatemalan President Otto Prez Molina said that the war on drugs was exacting too high a price on the lives of Central Americans and that it was time to “end the taboo on discussing decriminalization”.[121] At the summit, the government of Colombia pushed for the most far-reaching change to drugs policy since the war on narcotics was declared by Nixon four decades prior, citing the catastrophic effects it had had in Colombia.[122]

Several critics have compared the wholesale incarceration of the dissenting minority of drug users to the wholesale incarceration of other minorities in history. Psychiatrist Thomas Szasz, for example, writes in 1997 “Over the past thirty years, we have replaced the medical-political persecution of illegal sex users (‘perverts’ and ‘psychopaths’) with the even more ferocious medical-political persecution of illegal drug users.”[123]

Penalties for drug crimes among American youth almost always involve permanent or semi-permanent removal from opportunities for education, strip them of voting rights, and later involve creation of criminal records which make employment more difficult.[124] Thus, some authors maintain that the War on Drugs has resulted in the creation of a permanent underclass of people who have few educational or job opportunities, often as a result of being punished for drug offenses which in turn have resulted from attempts to earn a living in spite of having no education or job opportunities.[124]

According to a 2008 study published by Harvard economist Jeffrey A. Miron, the annual savings on enforcement and incarceration costs from the legalization of drugs would amount to roughly $41.3 billion, with $25.7 billion being saved among the states and over $15.6 billion accrued for the federal government. Miron further estimated at least $46.7 billion in tax revenue based on rates comparable to those on tobacco and alcohol ($8.7 billion from marijuana, $32.6 billion from cocaine and heroin, remainder from other drugs).[125]

Low taxation in Central American countries has been credited with weakening the region’s response in dealing with drug traffickers. Many cartels, especially Los Zetas have taken advantage of the limited resources of these nations. 2010 tax revenue in El Salvador, Guatemala, and Honduras, composed just 13.53% of GDP. As a comparison, in Chile and the U.S., taxes were 18.6% and 26.9% of GDP respectively. However, direct taxes on income are very hard to enforce and in some cases tax evasion is seen as a national pastime.[126]

The status of coca and coca growers has become an intense political issue in several countries, including Colombia and particularly Bolivia, where the president, Evo Morales, a former coca growers’ union leader, has promised to legalise the traditional cultivation and use of coca.[127] Indeed, legalization efforts have yielded some successes under the Morales administration when combined with aggressive and targeted eradication efforts. The country saw a 1213% decline in coca cultivation[127] in 2011 under Morales, who has used coca growers’ federations to ensure compliance with the law rather than providing a primary role for security forces.[127]

The coca eradication policy has been criticised for its negative impact on the livelihood of coca growers in South America. In many areas of South America the coca leaf has traditionally been chewed and used in tea and for religious, medicinal and nutritional purposes by locals.[128] For this reason many insist that the illegality of traditional coca cultivation is unjust. In many areas the U.S. government and military has forced the eradication of coca without providing for any meaningful alternative crop for farmers, and has additionally destroyed many of their food or market crops, leaving them starving and destitute.[128]

The CIA, DEA, State Department, and several other U.S. government agencies have been alleged to have relations with various groups which are involved in drug trafficking.

Senator John Kerry’s 1988 U.S. Senate Committee on Foreign Relations report on Contra drug links concludes that members of the U.S. State Department “who provided support for the Contras are involved in drug trafficking… and elements of the Contras themselves knowingly receive financial and material assistance from drug traffickers.”[129] The report further states that “the Contra drug links include… payments to drug traffickers by the U.S. State Department of funds authorized by the Congress for humanitarian assistance to the Contras, in some cases after the traffickers had been indicted by federal law enforcement agencies on drug charges, in others while traffickers were under active investigation by these same agencies.”

In 1996, journalist Gary Webb published reports in the San Jose Mercury News, and later in his book Dark Alliance, detailing how Contras, had been involved in distributing crack cocaine into Los Angeles whilst receiving money from the CIA.[citation needed] Contras used money from drug trafficking to buy weapons.[citation needed]

Webb’s premise regarding the U.S. Government connection was initially attacked at the time by the media. It is now widely accepted that Webb’s main assertion of government “knowledge of drug operations, and collaboration with and protection of known drug traffickers” was correct.[130][not in citation given] In 1998, CIA Inspector General Frederick Hitz published a two-volume report[131] that while seemingly refuting Webb’s claims of knowledge and collaboration in its conclusions did not deny them in its body.[citation needed] Hitz went on to admit CIA improprieties in the affair in testimony to a House congressional committee. There has been a reversal amongst mainstream media of its position on Webb’s work, with acknowledgement made of his contribution to exposing a scandal it had ignored.

According to Rodney Campbell, an editorial assistant to Nelson Rockefeller, during World War II, the United States Navy, concerned that strikes and labor disputes in U.S. eastern shipping ports would disrupt wartime logistics, released the mobster Lucky Luciano from prison, and collaborated with him to help the mafia take control of those ports. Labor union members were terrorized and murdered by mafia members as a means of preventing labor unrest and ensuring smooth shipping of supplies to Europe.[132]

According to Alexander Cockburn and Jeffrey St. Clair, in order to prevent Communist party members from being elected in Italy following World War II, the CIA worked closely with the Sicilian Mafia, protecting them and assisting in their worldwide heroin smuggling operations. The mafia was in conflict with leftist groups and was involved in assassinating, torturing, and beating leftist political organizers.[133]

In 1986, the US Defense Department funded a two-year study by the RAND Corporation, which found that the use of the armed forces to interdict drugs coming into the United States would have little or no effect on cocaine traffic and might, in fact, raise the profits of cocaine cartels and manufacturers. The 175-page study, “Sealing the Borders: The Effects of Increased Military Participation in Drug Interdiction”, was prepared by seven researchers, mathematicians and economists at the National Defense Research Institute, a branch of the RAND, and was released in 1988. The study noted that seven prior studies in the past nine years, including one by the Center for Naval Research and the Office of Technology Assessment, had come to similar conclusions. Interdiction efforts, using current armed forces resources, would have almost no effect on cocaine importation into the United States, the report concluded.[135]

During the early-to-mid-1990s, the Clinton administration ordered and funded a major cocaine policy study, again by RAND. The Rand Drug Policy Research Center study concluded that $3 billion should be switched from federal and local law enforcement to treatment. The report said that treatment is the cheapest way to cut drug use, stating that drug treatment is twenty-three times more effective than the supply-side “war on drugs”.[136]

The National Research Council Committee on Data and Research for Policy on Illegal Drugs published its findings in 2001 on the efficacy of the drug war. The NRC Committee found that existing studies on efforts to address drug usage and smuggling, from U.S. military operations to eradicate coca fields in Colombia, to domestic drug treatment centers, have all been inconclusive, if the programs have been evaluated at all: “The existing drug-use monitoring systems are strikingly inadequate to support the full range of policy decisions that the nation must make…. It is unconscionable for this country to continue to carry out a public policy of this magnitude and cost without any way of knowing whether and to what extent it is having the desired effect.”[137] The study, though not ignored by the press, was ignored by top-level policymakers, leading Committee Chair Charles Manski to conclude, as one observer notes, that “the drug war has no interest in its own results”.[138]

In mid-1995, the US government tried to reduce the supply of methamphetamine precursors to disrupt the market of this drug. According to a 2009 study, this effort was successful, but its effects were largely temporary.[139]

During alcohol prohibition, the period from 1920 to 1933, alcohol use initially fell but began to increase as early as 1922. It has been extrapolated that even if prohibition had not been repealed in 1933, alcohol consumption would have quickly surpassed pre-prohibition levels.[140] One argument against the War on Drugs is that it uses similar measures as Prohibition and is no more effective.

In the six years from 2000 to 2006, the U.S. spent $4.7 billion on Plan Colombia, an effort to eradicate coca production in Colombia. The main result of this effort was to shift coca production into more remote areas and force other forms of adaptation. The overall acreage cultivated for coca in Colombia at the end of the six years was found to be the same, after the U.S. Drug Czar’s office announced a change in measuring methodology in 2005 and included new areas in its surveys.[141] Cultivation in the neighboring countries of Peru and Bolivia increased, some would describe this effect like squeezing a balloon.[142]

Richard Davenport-Hines, in his book The Pursuit of Oblivion,[143] criticized the efficacy of the War on Drugs by pointing out that

1015% of illicit heroin and 30% of illicit cocaine is intercepted. Drug traffickers have gross profit margins of up to 300%. At least 75% of illicit drug shipments would have to be intercepted before the traffickers’ profits were hurt.

Alberto Fujimori, president of Peru from 1990 to 2000, described U.S. foreign drug policy as “failed” on grounds that “for 10 years, there has been a considerable sum invested by the Peruvian government and another sum on the part of the American government, and this has not led to a reduction in the supply of coca leaf offered for sale. Rather, in the 10 years from 1980 to 1990, it grew 10-fold.”[144]

At least 500 economists, including Nobel Laureates Milton Friedman,[145] George Akerlof and Vernon L. Smith, have noted that reducing the supply of marijuana without reducing the demand causes the price, and hence the profits of marijuana sellers, to go up, according to the laws of supply and demand.[146] The increased profits encourage the producers to produce more drugs despite the risks, providing a theoretical explanation for why attacks on drug supply have failed to have any lasting effect. The aforementioned economists published an open letter to President George W. Bush stating “We urge…the country to commence an open and honest debate about marijuana prohibition… At a minimum, this debate will force advocates of current policy to show that prohibition has benefits sufficient to justify the cost to taxpayers, foregone tax revenues and numerous ancillary consequences that result from marijuana prohibition.”

The declaration from the World Forum Against Drugs, 2008 state that a balanced policy of drug abuse prevention, education, treatment, law enforcement, research, and supply reduction provides the most effective platform to reduce drug abuse and its associated harms and call on governments to consider demand reduction as one of their first priorities in the fight against drug abuse.[147]

Despite over $7 billion spent annually towards arresting[148] and prosecuting nearly 800,000 people across the country for marijuana offenses in 2005[citation needed] (FBI Uniform Crime Reports), the federally funded Monitoring the Future Survey reports about 85% of high school seniors find marijuana “easy to obtain”. That figure has remained virtually unchanged since 1975, never dropping below 82.7% in three decades of national surveys.[149] The Drug Enforcement Administration states that the number of users of marijuana in the U.S. declined between 2000 and 2005 even with many states passing new medical marijuana laws making access easier,[150] though usage rates remain higher than they were in the 1990s according to the National Survey on Drug Use and Health.[151]

ONDCP stated in April 2011 that there has been a 46 percent drop in cocaine use among young adults over the past five years, and a 65 percent drop in the rate of people testing positive for cocaine in the workplace since 2006.[152] At the same time, a 2007 study found that up to 35% of college undergraduates used stimulants not prescribed to them.[153]

A 2013 study found that prices of heroin, cocaine and cannabis had decreased from 1990 to 2007, but the purity of these drugs had increased during the same time.[154]

The War on Drugs is often called a policy failure.[155][156][157][158][159]

The legality of the War on Drugs has been challenged on four main grounds in the U.S.

Several authors believe that the United States’ federal and state governments have chosen wrong methods for combatting the distribution of illicit substances. Aggressive, heavy-handed enforcement funnels individuals through courts and prisons; instead of treating the cause of the addiction, the focus of government efforts has been on punishment. By making drugs illegal rather than regulating them, the War on Drugs creates a highly profitable black market. Jefferson Fish has edited scholarly collections of articles offering a wide variety of public health based and rights based alternative drug policies.[160][161][162]

In the year 2000, the United States drug-control budget reached 18.4 billion dollars,[163] nearly half of which was spent financing law enforcement while only one sixth was spent on treatment. In the year 2003, 53 percent of the requested drug control budget was for enforcement, 29 percent for treatment, and 18 percent for prevention.[164] The state of New York, in particular, designated 17 percent of its budget towards substance-abuse-related spending. Of that, a mere one percent was put towards prevention, treatment, and research.

In a survey taken by Substance Abuse and Mental Health Services Administration (SAMHSA), it was found that substance abusers that remain in treatment longer are less likely to resume their former drug habits. Of the people that were studied, 66 percent were cocaine users. After experiencing long-term in-patient treatment, only 22 percent returned to the use of cocaine. Treatment had reduced the number of cocaine abusers by two-thirds.[163] By spending the majority of its money on law enforcement, the federal government had underestimated the true value of drug-treatment facilities and their benefit towards reducing the number of addicts in the U.S.

In 2004 the federal government issued the National Drug Control Strategy. It supported programs designed to expand treatment options, enhance treatment delivery, and improve treatment outcomes. For example, the Strategy provided SAMHSA with a $100.6 million grant to put towards their Access to Recovery (ATR) initiative. ATR is a program that provides vouchers to addicts to provide them with the means to acquire clinical treatment or recovery support. The project’s goals are to expand capacity, support client choice, and increase the array of faith-based and community based providers for clinical treatment and recovery support services.[165] The ATR program will also provide a more flexible array of services based on the individual’s treatment needs.

The 2004 Strategy additionally declared a significant 32 million dollar raise in the Drug Courts Program, which provides drug offenders with alternatives to incarceration. As a substitute for imprisonment, drug courts identify substance-abusing offenders and place them under strict court monitoring and community supervision, as well as provide them with long-term treatment services.[166] According to a report issued by the National Drug Court Institute, drug courts have a wide array of benefits, with only 16.4 percent of the nation’s drug court graduates rearrested and charged with a felony within one year of completing the program (versus the 44.1% of released prisoners who end up back in prison within 1-year). Additionally, enrolling an addict in a drug court program costs much less than incarcerating one in prison.[167] According to the Bureau of Prisons, the fee to cover the average cost of incarceration for Federal inmates in 2006 was $24,440.[168] The annual cost of receiving treatment in a drug court program ranges from $900 to $3,500. Drug courts in New York State alone saved $2.54 million in incarceration costs.[167]

Describing the failure of the War on Drugs, New York Times columnist Eduardo Porter noted:

Jeffrey Miron, an economist at Harvard who studies drug policy closely, has suggested that legalizing all illicit drugs would produce net benefits to the United States of some $65 billion a year, mostly by cutting public spending on enforcement as well as through reduced crime and corruption. A study by analysts at the RAND Corporation, a California research organization, suggested that if marijuana were legalized in California and the drug spilled from there to other states, Mexican drug cartels would lose about a fifth of their annual income of some $6.5 billion from illegal exports to the United States.[169]

Many believe that the War on Drugs has been costly and ineffective largely because inadequate emphasis is placed on treatment of addiction. The United States leads the world in both recreational drug usage and incarceration rates. 70% of men arrested in metropolitan areas test positive for an illicit substance,[170] and 54% of all men incarcerated will be repeat offenders.[171]

There are also programs in the United States to combat public health risks of injecting drug users such as the Needle exchange programme. The “needle exchange programme” is intended to provide injecting drug users with new needles in exchange for used needles to prevent needle sharing.

Covert activities and foreign policy

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A Brief History of the Drug War | Drug Policy Alliance

This video from hip hop legend Jay Z and acclaimed artist Molly Crabapple depicts the drug wars devastating impact on the Black community from decades of biased law enforcement.

The video traces the drug war from President Nixon to the draconian Rockefeller Drug Laws to the emerging aboveground marijuana market that is poised to make legal millions for wealthy investors doing the same thing that generations of people of color have been arrested and locked up for. After you watch the video, read on to learn more about the discriminatory history of the war on drugs.

Many currently illegal drugs, such as marijuana, opium, coca, and psychedelics have been used for thousands of years for both medical and spiritual purposes. So why are some drugs legal and other drugs illegal today? It’s not based on any scientific assessment of the relative risks of these drugs but it has everything to do with who is associated with these drugs.

The first anti-opium laws in the 1870s were directed at Chinese immigrants. The first anti-cocaine laws in the early 1900s were directed at black men in the South. The first anti-marijuana laws, in the Midwest and the Southwest in the 1910s and 20s, were directed at Mexican migrants and Mexican Americans. Today, Latino and especially black communities are still subject to wildly disproportionate drug enforcement and sentencing practices.

In the 1960s, as drugs became symbols of youthful rebellion, social upheaval, and political dissent, the government halted scientific research to evaluate their medical safety and efficacy.

In June 1971, President Nixon declared a war on drugs. He dramatically increased the size and presence of federal drug control agencies, and pushed through measures such as mandatory sentencing and no-knock warrants.

A top Nixon aide, John Ehrlichman, later admitted: You want to know what this was really all about. The Nixon campaign in 1968, and the Nixon White House after that, had two enemies: the antiwar left and black people. You understand what Im saying. We knew we couldnt make it illegal to be either against the war or black, but by getting the public to associate the hippies with marijuana and blacks with heroin, and then criminalizing both heavily, we could disrupt those communities. We could arrest their leaders, raid their homes, break up their meetings, and vilify them night after night on the evening news. Did we know we were lying about the drugs? Of course we did.Nixon temporarily placed marijuana in Schedule One, the most restrictive category of drugs, pending review by a commission he appointed led by Republican Pennsylvania Governor Raymond Shafer.

In 1972, the commission unanimously recommended decriminalizing the possession and distribution of marijuana for personal use. Nixon ignored the report and rejected its recommendations.

Between 1973 and 1977, however, eleven states decriminalized marijuana possession. In January 1977, President Jimmy Carter was inaugurated on a campaign platform that included marijuana decriminalization. In October 1977, the Senate Judiciary Committee voted to decriminalize possession of up to an ounce of marijuana for personal use.

Within just a few years, though, the tide had shifted. Proposals to decriminalize marijuana were abandoned as parents became increasingly concerned about high rates of teen marijuana use. Marijuana was ultimately caught up in a broader cultural backlash against the perceived permissiveness of the 1970s.

The presidency of Ronald Reagan marked the start of a long period of skyrocketing rates of incarceration, largely thanks to his unprecedented expansion of the drug war. The number of people behind bars for nonviolent drug law offenses increased from 50,000 in 1980 to over 400,000 by 1997.

Public concern about illicit drug use built throughout the 1980s, largely due to media portrayals of people addicted to the smokeable form of cocaine dubbed crack. Soon after Ronald Reagan took office in 1981, his wife, Nancy Reagan, began a highly-publicized anti-drug campaign, coining the slogan “Just Say No.”

This set the stage for the zero tolerance policies implemented in the mid-to-late 1980s. Los Angeles Police Chief Daryl Gates, who believed that casual drug users should be taken out and shot, founded the DARE drug education program, which was quickly adopted nationwide despite the lack of evidence of its effectiveness. The increasingly harsh drug policies also blocked the expansion of syringe access programs and other harm reduction policies to reduce the rapid spread of HIV/AIDS.

In the late 1980s, a political hysteria about drugs led to the passage of draconian penalties in Congress and state legislatures that rapidly increased the prison population. In 1985, the proportion of Americans polled who saw drug abuse as the nation’s “number one problem” was just 2-6 percent. The figure grew through the remainder of the 1980s until, in September 1989, it reached a remarkable 64 percent one of the most intense fixations by the American public on any issue in polling history. Within less than a year, however, the figure plummeted to less than 10 percent, as the media lost interest. The draconian policies enacted during the hysteria remained, however, and continued to result in escalating levels of arrests and incarceration.

Although Bill Clinton advocated for treatment instead of incarceration during his 1992 presidential campaign, after his first few months in the White House he reverted to the drug war strategies of his Republican predecessors by continuing to escalate the drug war. Notoriously, Clinton rejected a U.S. Sentencing Commission recommendation to eliminate the disparity between crack and powder cocaine sentences.

He also rejected, with the encouragement of drug czar General Barry McCaffrey, Health Secretary Donna Shalalas advice to end the federal ban on funding for syringe access programs. Yet, a month before leaving office, Clinton asserted in a Rolling Stone interview that “we really need a re-examination of our entire policy on imprisonment” of people who use drugs, and said that marijuana use “should be decriminalized.”

At the height of the drug war hysteria in the late 1980s and early 1990s, a movement emerged seeking a new approach to drug policy. In 1987, Arnold Trebach and Kevin Zeese founded the Drug Policy Foundation describing it as the loyal opposition to the war on drugs. Prominent conservatives such as William Buckley and Milton Friedman had long advocated for ending drug prohibition, as had civil libertarians such as longtime ACLU Executive Director Ira Glasser. In the late 1980s they were joined by Baltimore Mayor Kurt Schmoke, Federal Judge Robert Sweet, Princeton professor Ethan Nadelmann, and other activists, scholars and policymakers.

In 1994, Nadelmann founded The Lindesmith Center as the first U.S. project of George Soros Open Society Institute. In 2000, the growing Center merged with the Drug Policy Foundation to create the Drug Policy Alliance.

George W. Bush arrived in the White House as the drug war was running out of steam yet he allocated more money than ever to it. His drug czar, John Walters, zealously focused on marijuana and launched a major campaign to promote student drug testing. While rates of illicit drug use remained constant, overdose fatalities rose rapidly.

The era of George W. Bush also witnessed the rapid escalation of the militarization of domestic drug law enforcement. By the end of Bush’s term, there were about 40,000 paramilitary-style SWAT raids on Americans every year mostly for nonviolent drug law offenses, often misdemeanors. While federal reform mostly stalled under Bush, state-level reforms finally began to slow the growth of the drug war.

Politicians now routinely admit to having used marijuana, and even cocaine, when they were younger. When Michael Bloomberg was questioned during his 2001 mayoral campaign about whether he had ever used marijuana, he said, “You bet I did and I enjoyed it.” Barack Obama also candidly discussed his prior cocaine and marijuana use: “When I was a kid, I inhaled frequently that was the point.”

Public opinion has shifted dramatically in favor of sensible reforms that expand health-based approaches while reducing the role of criminalization in drug policy.

Marijuana reform has gained unprecedented momentum throughout the Americas. Alaska, California, Colorado, Nevada, Oregon, Maine, Massachusetts, Washington State, and Washington D.C. have legalized marijuana for adults. In December 2013, Uruguay became the first country in the world to legally regulate marijuana. In Canada, Prime Minister Justin Trudeau plans legalize marijuana for adults by 2018.

In response to a worsening overdose epidemic, dozens of U.S. states passed laws to increase access to the overdose antidote, naloxone, as well as 911 Good Samaritan laws to encourage people to seek medical help in the event of an overdose.

Yet the assault on American citizens and others continues, with 700,000 people still arrested for marijuana offenses each year and almost 500,000 people still behind bars for nothing more than a drug law violation.

President Obama, despite supporting several successful policy changes such as reducing the crack/powder sentencing disparity, ending the ban on federal funding for syringe access programs, and ending federal interference with state medical marijuana laws did not shift the majority of drug policy funding to a health-based approach.

Now, the new administration is threatening to take us backward toward a 1980s style drug war. President Trump is calling for a wall to keep drugs out of the country, and Attorney General Jeff Sessions has made it clear that he does not support the sovereignty of states to legalize marijuana, and believes good people dont smoke marijuana.

Progress is inevitably slow, and even with an administration hostile to reform there is still unprecedented momentum behind drug policy reform in states and localities across the country. The Drug Policy Alliance and its allies will continue to advocate for health-based reforms such as marijuana legalization, drug decriminalization, safe consumption sites, naloxone access, bail reform, and more.

We look forward to a future where drug policies are shaped by science and compassion rather than political hysteria.

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A Brief History of the Drug War | Drug Policy Alliance

The War on Drugs (band) – Wikipedia

The War on Drugs is an American indie rock band from Philadelphia, Pennsylvania, formed in 2005. The band consists of Adam Granduciel (lyrics, vocals, guitar), David Hartley (bass), Robbie Bennett (keyboards), Charlie Hall (drums), Jon Natchez (saxophone, keyboards) and Anthony LaMarca (guitar).

Founded by close collaborators Granduciel and Kurt Vile, The War on Drugs released their debut studio album, Wagonwheel Blues, in 2008. Vile departed shortly after its release to focus on his solo career. The band’s second studio album Slave Ambient was released in 2011 to favorable reviews and extensive touring.

The band’s third album, Lost in the Dream, was released in 2014 following extensive touring and a period of loneliness and depression for primary songwriter Granduciel. The album was released to widespread critical acclaim and increased exposure. Previous collaborator Hall joined the band as its full-time drummer during the recording process, with saxophonist Natchez and additional guitarist LaMarca accompanying the band for its world tour. Signing to Atlantic Records, the six-piece band released their fourth album, A Deeper Understanding, in 2017, which won the Grammy Award for Best Rock Album at the 60th Annual Grammy Awards.

In 2003, frontman Adam Granduciel moved from Oakland, California to Philadelphia, where he met Kurt Vile, who had also recently moved back to Philadelphia after living in Boston for two years.[2] The duo subsequently began writing, recording and performing music together.[3] Vile stated, “Adam was the first dude I met when I moved back to Philadelphia in 2003. We saw eye-to-eye on a lot of things. I was obsessed with Bob Dylan at the time, and we totally geeked-out on that. We started playing together in the early days and he would be in my band, The Violators. Then, eventually I played in The War On Drugs.”[4]

Granduciel and Vile began playing together as The War on Drugs in 2005. Regarding the band’s name, Granduciel noted, “My friend Julian and I came up with it a few years ago over a couple bottles of red wine and a few typewriters when we were living in Oakland. We were writing a lot back then, working on a dictionary, and it just came out and we were like “hey, good band name” so eventually when I moved to Philadelphia and got a band together I used it. It was either that or The Rigatoni Danzas. I think we made the right choice. I always felt though that it was the kind of name I could record all sorts of different music under without any sort of predictability inherent in the name”[5]

While Vile and Granduciel formed the backbone of the band, they had a number of accompanists early in the group’s career, before finally settling on a lineup that added Charlie Hall as drummer/organist, Kyle Lloyd as drummer and Dave Hartley on bass.[6] Granduciel had previously toured and recorded with The Capitol Years, and Vile has several solo albums.[7] The group gave away its Barrel of Batteries EP for free early in 2008.[8] Their debut LP for Secretly Canadian, Wagonwheel Blues, was released in 2008.[9]

Following the album’s release, and subsequent European tour, Vile departed from the band to focus on his solo career, stating, “I only went on the first European tour when their album came out, and then I basically left the band. I knew if I stuck with that, it would be all my time and my goal was to have my own musical career.”[4] Fellow Kurt Vile & the Violators bandmate Mike Zanghi joined the band at this time, with Vile noting, “Mike was my drummer first and then when The War On Drugs’ first record came out I thought I was lending Mike to Adam for the European tour but then he just played with them all the time so I kind of had to like, while they were touring a lot, figure out my own thing.”[10]

The lineup underwent several changes, and by the end of 2008, Kurt Vile, Charlie Hall, and Kyle Lloyd had all exited the group. At that time Granduciel and Hartley were joined by drummer Mike Zanghi, whom Granduciel also played with in Kurt Vile’s backing band, the Violators.

After recording much of the band’s forthcoming studio album, Slave Ambient, Zanghi departed from the band in 2010. Drummer Steven Urgo subsequently joined the band, with keyboardist Robbie Bennett also joining at around this time. Regarding Zanghi’s exit, Granduciel noted: “I loved Mike, and I loved the sound of The Violators, but then he wasn’t really the sound of my band. But you have things like friendship, and he’s down to tour and he’s a great guy, but it wasn’t the sound of what this band was.”[11]

Slave Ambient was released to favorable reviews in 2011.[citation needed]

In 2012, Patrick Berkery replaced Urgo as the band’s drummer.[12]

On December 4, 2013 the band announced the upcoming release of its third studio album, Lost in the Dream (March 18, 2014). The band streamed the album in its entirety on NPR’s First Listen site for a week before its release.[13]

Lost in the Dream was featured as the Vinyl Me, Please record of the month in August 2014. The pressing was a limited edition pressing on mint green colored vinyl.

In June 2015, The War on Drugs signed with Atlantic Records for a two-album deal.[14]

On Record Store Day, April 22, 2017, The War on Drugs released their new single “Thinking of a Place.”[15] The single was produced by frontman Granduciel and Shawn Everett.[16] April 28, 2017, The War on Drugs announced a fall 2017 tour in North America and Europe and that a new album was imminent.[17] On June 1, 2017, a new song, “Holding On”, was released, and it was announced that the album would be titled A Deeper Understanding and was released on August 25, 2017.[18]

The 2017 tour begins in September, opening in the band’s hometown, Philadelphia, and it concludes in November in Sweden.[19]

A Deeper Understanding was nominated for the International Album of the Year award at the 2018 UK Americana Awards[20].

At the 60th Annual Grammy Awards, on January 28th, 2018, A Deeper Understanding won the Grammy for Best Rock Album [21]

Granduciel and Zanghi are both former members of founding guitarist Vile’s backing band The Violators, with Granduciel noting, “There was never, despite what lazy journalists have assumed, any sort of falling out, or resentment”[22] following Vile’s departure from The War on Drugs. In 2011, Vile stated, “When my record came out, I assumed Adam would want to focus on The War On Drugs but he came with us in The Violators when we toured the States. The Violators became a unit, and although the cast does rotate, we’ve developed an even tighter unity and sound. Adam is an incredible guitar player these days and there is a certain feeling [between us] that nobody else can tap into. We don’t really have to tell each other what to play, it just happens.”

Both Hartley and Granduciel contributed to singer-songwriter Sharon Van Etten’s fourth studio album, Are We There (2014). Hartley performs bass guitar on the entire album, with Granduciel contributing guitar on two tracks.

Granduciel is currently[when?] producing the new Sore Eros album. They have been recording it in Philadelphia and Los Angeles on and off for the past several years.[4]

In 2016, The War on Drugs contributed a cover of “Touch of Grey” for a Grateful Dead tribute album called Day of the Dead. The album was curated by The National’s Aaron and Bryce Dessner.[19]

Current members

Former members

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The War on Drugs (band) – Wikipedia

War on Drugs | United States history | Britannica.com

War on Drugs, the effort in the United States since the 1970s to combat illegal drug use by greatly increasing penalties, enforcement, and incarceration for drug offenders.

The War on Drugs began in June 1971 when U.S. Pres. Richard Nixon declared drug abuse to be public enemy number one and increased federal funding for drug-control agencies and drug-treatment efforts. In 1973 the Drug Enforcement Agency was created out of the merger of the Office for Drug Abuse Law Enforcement, the Bureau of Narcotics and Dangerous Drugs, and the Office of Narcotics Intelligence to consolidate federal efforts to control drug abuse.

The War on Drugs was a relatively small component of federal law-enforcement efforts until the presidency of Ronald Reagan, which began in 1981. Reagan greatly expanded the reach of the drug war and his focus on criminal punishment over treatment led to a massive increase in incarcerations for nonviolent drug offenses, from 50,000 in 1980 to 400,000 in 1997. In 1984 his wife, Nancy, spearheaded another facet of the War on Drugs with her Just Say No campaign, which was a privately funded effort to educate schoolchildren on the dangers of drug use. The expansion of the War on Drugs was in many ways driven by increased media coverage ofand resulting public nervousness overthe crack epidemic that arose in the early 1980s. This heightened concern over illicit drug use helped drive political support for Reagans hard-line stance on drugs. The U.S. Congress passed the Anti-Drug Abuse Act of 1986, which allocated $1.7 billion to the War on Drugs and established a series of mandatory minimum prison sentences for various drug offenses. A notable feature of mandatory minimums was the massive gap between the amounts of crack and of powder cocaine that resulted in the same minimum sentence: possession of five grams of crack led to an automatic five-year sentence while it took the possession of 500 grams of powder cocaine to trigger that sentence. Since approximately 80% of crack users were African American, mandatory minimums led to an unequal increase of incarceration rates for nonviolent black drug offenders, as well as claims that the War on Drugs was a racist institution.

Concerns over the effectiveness of the War on Drugs and increased awareness of the racial disparity of the punishments meted out by it led to decreased public support of the most draconian aspects of the drug war during the early 21st century. Consequently, reforms were enacted during that time, such as the legalization of recreational marijuana in a number of states and the passage of the Fair Sentencing Act of 2010 that reduced the discrepancy of crack-to-powder possession thresholds for minimum sentences from 100-to-1 to 18-to-1. While the War on Drugs is still technically being waged, it is done at much less intense level than it was during its peak in the 1980s.

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Philippines War on Drugs | Human Rights Watch

Tilted election playing field in Turkey; European Court of Justice confirms rights of same-sex couples; Philippine policepromoting abusers; Vietnam’s cyber security law; Nigerian military trying to smear Amnesty International; Paris names imprisoned Bahrainrights activist Nabeel Rajaban honorary citizen; Intimidation ofjournalists in the US; Brutal US treatment of refugees; and Russia’s World Cup amid Syria slaughter.

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Enlightenment (spiritual) – Wikipedia

Enlightenment is the “full comprehension of a situation”.[web 1] The term is commonly used to denote the Age of Enlightenment,[note 1] but is also used in Western cultures in a religious context. It translates several Buddhist terms and concepts, most notably bodhi,[note 2] kensho and satori. Related terms from Asian religions are moksha (liberation) in Hinduism, Kevala Jnana in Jainism, and ushta in Zoroastrianism.

In Christianity, the word “enlightenment” is rarely used, except to refer to the Age of Enlightenment and its influence on Christianity. Roughly equivalent terms in Christianity may be illumination, kenosis, metanoia, revelation, salvation and conversion.

Perennialists and Universalists view enlightenment and mysticism as equivalent terms for religious or spiritual insight.

In the Western world the concept of enlightenment in a religious context acquired a romantic meaning. It has become synonymous with self-realization and the true self, which is being regarded as a substantial essence which is covered over by social conditioning.[note 3]

The use of the Western word enlightenment is based on the supposed resemblance of bodhi with Aufklrung, the independent use of reason to gain insight into the true nature of our world. As a matter of fact there are more resemblances with Romanticism than with the Enlightenment: the emphasis on feeling, on intuitive insight, on a true essence beyond the world of appearances.

The equivalent term “awakening” has also been used in a Christian context,[3] namely the Great Awakenings, several periods of religious revival in American religious history. Historians and theologians identify three or four waves of increased religious enthusiasm occurring between the early 18th century and the late 19th century. Each of these “Great Awakenings” was characterized by widespread revivals led by evangelical Protestant ministers, a sharp increase of interest in religion, a profound sense of conviction and redemption on the part of those affected, an increase in evangelical church membership, and the formation of new religious movements and denominations.

Another equivalent term is Illuminationism, which was also used by Paul Demieville in his work The Mirror of the Mind, in which he made a distinction between “illumination subie” and “illumination graduelle”.[web 2] Illuminationism is a doctrine according to which the process of human thought needs to be aided by divine grace. It is the oldest and most influential alternative to naturalism in the theory of mind and epistemology.[5] It was an important feature of ancient Greek philosophy, Neoplatonism, medieval philosophy, and in particular, the Illuminationist school of Islamic philosophy.

Augustine was an important proponent of Illuminationism, stating that everything we know is taught to us by God as He casts His light over the world,[web 3] saying that “The mind needs to be enlightened by light from outside itself, so that it can participate in truth, because it is not itself the nature of truth. You will light my lamp, Lord,” [6] and “You hear nothing true from me which you have not first told me.”[7] Augustine’s version of illuminationism is not that God gives us certain information, but rather gives us insight into the truth of the information we received for ourselves.

This romantic idea of enlightenment as insight into a timeless, transcendent reality has been popularized especially by D.T. Suzuki.[web 4][web 5] Further popularization was due to the writings of Heinrich Dumoulin.[web 6] Dumoulin viewed metaphysics as the expression of a transcendent truth, which according to him was expressed by Mahayana Buddhism, but not by the pragmatic analysis of the oldest Buddhism, which emphasizes anatta. This romantic vision is also recognizable in the works of Ken Wilber.

In the oldest Buddhism this essentialism is not recognizable.[web 7] According to critics it doesn’t really contribute to a real insight into Buddhism:[web 8]

…most of them labour under the old clich that the goal of Buddhist psychological analysis is to reveal the hidden mysteries in the human mind and thereby facilitate the development of a transcendental state of consciousness beyond the reach of linguistic expression.

A common reference in Western culture is the notion of “enlightenment experience”. This notion can be traced back to William James, who used the term “religious experience” in his book, The Varieties of Religious Experience. Wayne Proudfoot traces the roots of the notion of “religious experience” further back to the German theologian Friedrich Schleiermacher (17681834), who argued that religion is based on a feeling of the infinite. The notion of “religious experience” was used by Schleiermacher to defend religion against the growing scientific and secular critique.

It was popularised by the Transcendentalists, and exported to Asia via missionaries. Transcendentalism developed as a reaction against 18th Century rationalism, John Locke’s philosophy of Sensualism, and the predestinationism of New England Calvinism. It is fundamentally a variety of diverse sources such as Hindu texts like the Vedas, the Upanishads and the Bhagavad Gita, various religions, and German idealism.

It was adopted by many scholars of religion, of which William James was the most influential.[note 4]

The notion of “experience” has been criticised. Robert Sharf points out that “experience” is a typical Western term, which has found its way into Asian religiosity via western influences.[note 5] The notion of “experience” introduces a false notion of duality between “experiencer” and “experienced”, whereas the essence of kensho is the realisation of the “non-duality” of observer and observed. “Pure experience” does not exist; all experience is mediated by intellectual and cognitive activity. The specific teachings and practices of a specific tradition may even determine what “experience” someone has, which means that this “experience” is not the proof of the teaching, but a result of the teaching. A pure consciousness without concepts, reached by “cleaning the doors of perception”,[note 6] would be an overwhelming chaos of sensory input without coherence.

Nevertheless, the notion of religious experience has gained widespread use in the study of religion, and is extensively researched.

The English term “enlightenment” has commonly been used to translate several Sanskrit, Pali,[web 10] Chinese and Japanese terms and concepts, especially bodhi, prajna, kensho, satori and buddhahood.

Bodhi is a Theravada term. It literally means “awakening” and “understanding”. Someone who is awakened has gained insight into the workings of the mind which keeps us imprisoned in craving, suffering and rebirth,[web 1] and has also gained insight into the way that leads to nirvana, the liberation of oneself from this imprisonment.

Prajna is a Mahayana term. It refers to insight into our true nature, which according to Madhyamaka is empty of a personal essence in the stream of experience. But it also refers to the Tathgata-garbha or Buddha-nature, the essential basic-consciousness beyond the stream of experience.

In Zen, kensho means “seeing into one’s true nature”. Satori is often used interchangeably with kensho, but refers to the experience of kensho.

Buddhahood is the attainment of full awakening and becoming a Buddha. According to the Tibetan Thubten Yeshe,[web 11] enlightenment full awakening; buddhahood. The ultimate goal of Buddhist practice, attained when all limitations have been removed from the mind and one’s positive potential has been completely and perfectly realized. It is a state characterized by infinite compassion, wisdom and skill.[web 12]

In Indian religions moksha (Sanskrit: moka; liberation) or mukti (Sanskrit: ; release both from the root muc “to let loose, let go”) is the final extrication of the soul or consciousness (purusha) from samsara and the bringing to an end of all the suffering involved in being subject to the cycle of repeated death and rebirth (reincarnation).

Advaita Vedanta (IAST Advaita Vednta; Sanskrit: [dait ednt]) is a philosophical concept where followers seek liberation/release by recognizing identity of the Self (Atman) and the Whole (Brahman) through long preparation and training, usually under the guidance of a guru, that involves efforts such as knowledge of scriptures, renunciation of worldy activities, and inducement of direct identity experiences. Originating in India before 788 AD, Advaita Vedanta is widely considered the most influential and most dominant[web 13] sub-school of the Vednta (literally, end or the goal of the Vedas, Sanskrit) school of Hindu philosophy. Other major sub-schools of Vednta are Viishdvaita and Dvaita; while the minor ones include Suddhadvaita, Dvaitadvaita and Achintya Bhedabheda.

Advaita (literally, non-duality) is a system of thought where “Advaita” refers to the identity of the Self (Atman) and the Whole (Brahman).[note 7] Recognition of this identity leads to liberation. Attaining this liberation takes a long preparation and training under the guidance of a guru.

The key source texts for all schools of Vednta are the Prasthanatrayithe canonical texts consisting of the Upanishads, the Bhagavad Gita and the Brahma Sutras. The first person to explicitly consolidate the principles of Advaita Vedanta was Shankara Bhagavadpada, while the first historical proponent was Gaudapada, the guru of Shankara’s guru Govinda Bhagavatpada.

Shankara systematized the works of preceding philosophers. His system of Vedanta introduced the method of scholarly exegesis on the accepted metaphysics of the Upanishads. This style was adopted by all the later Vedanta schools.[citation needed]

Shankara’s synthesis of Advaita Vedanta is summarized in this quote from the Vivekacmai, one of his Prakaraa grathas (philosophical treatises):[note 8]

In half a couplet I state, what has been stated by crores of texts;

that is Brahman alone is real, the world is mithy (not independently existent),

In the 19th century Vivekananda played a major role in the revival of Hinduism, and the spread of Advaita Vedanta to the West via the Ramakrishna Mission. His interpretation of Advaita Vedanta has been called “Neo-Vedanta”.

In a talk on “The absolute and manifestation” given in at London in 1896 Swami Vivekananda said,

I may make bold to say that the only religion which agrees with, and even goes a little further than modern researchers, both on physical and moral lines is the Advaita, and that is why it appeals to modern scientists so much. They find that the old dualistic theories are not enough for them, do not satisfy their necessities. A man must have not only faith, but intellectual faith too”.[web 14]

Vivekananda emphasized samadhi as a means to attain liberation. Yet this emphasis is not to be found in the Upanishads nor in Shankara. For Shankara, meditation and Nirvikalpa Samadhi are means to gain knowledge of the already existing unity of Brahman and Atman, not the highest goal itself:

[Y]oga is a meditative exercise of withdrawal from the particular and identification with the universal, leading to contemplation of oneself as the most universal, namely, Consciousness. This approach is different from the classical yoga of complete thought suppression.

Vivekenanda’s modernisation has been criticized:

Without calling into question the right of any philosopher to interpret Advaita according to his own understanding of it, […] the process of Westernization has obscured the core of this school of thought. The basic correlation of renunciation and Bliss has been lost sight of in the attempts to underscore the cognitive structure and the realistic structure which according to Samkaracarya should both belong to, and indeed constitute the realm of my.

Neo-Advaita is a new religious movement based on a modern, Western interpretation of Advaita Vedanta, especially the teachings of Ramana Maharshi. Neo-Advaita is being criticized[note 10][note 11][note 12] for discarding the traditional prerequisites of knowledge of the scriptures and “renunciation as necessary preparation for the path of jnana-yoga”. Notable neo-advaita teachers are H. W. L. Poonja, his students Gangaji Andrew Cohen,[note 13], Madhukar[56] and Eckhart Tolle.

The prime means to reach moksha is through the practice of yoga (Sanskrit, Pli: , /j/, yoga) is a commonly known generic term for physical, mental, and spiritual disciplines which originated in ancient India. Specifically, yoga is one of the six stika (“orthodox”) schools of Hindu philosophy. It is based on the Yoga Stras of Patajali. Various traditions of yoga are found in Hinduism, Buddhism, Jainism and Sikhism.[note 14]

Prephilosophical speculations and diverse ascetic practices of first millennium BCE were systematized into a formal philosophy in early centuries CE by the Yoga Sutras of Patanjali. By the turn of the first millennium, Hatha yoga emerged as a prominent tradition of yoga distinct from the Patanjali’s Yoga Sutras. While the Yoga Sutras focus on discipline of the mind, Hatha yoga concentrates on health and purity of the body.

Hindu monks, beginning with Swami Vivekananda, brought yoga to the West in the late 19th century. In the 1980s, yoga became popular as a physical system of health exercises across the Western world. Many studies have tried to determine the effectiveness of yoga as a complementary intervention for cancer, schizophrenia, asthma and heart patients. In a national survey, long-term yoga practitioners in the United States reported musculoskeletal and mental health improvements.

Classical Advaita Vedanta emphasises the path of jnana yoga, a progression of study and training to attain moksha. It consists of four stages:[65][web 20]

The paths of bhakti yoga and karma yoga are subsidiary.

In bhakti yoga, practice centers on the worship God in any way and in any form, like Krishna or Ayyappa. Adi Shankara himself was a proponent of devotional worship or Bhakti. But Adi Shankara taught that while Vedic sacrifices, puja and devotional worship can lead one in the direction of jnana (true knowledge), they cannot lead one directly to moksha. At best, they can serve as means to obtain moksha via shukla gati.[citation needed]

Karma yoga is the way of doing our duties, in disregard of personal gains or losses. According to Sri Swami Sivananda,

Karma Yoga is consecration of all actions and their fruits unto the Lord. Karma Yoga is performance of actions dwelling in union with the Divine, removing attachment and remaining balanced ever in success and failure.

Karma Yoga is selfless service unto humanity. Karma Yoga is the Yoga of action which purifies the heart and prepares the Antahkarana (the heart and the mind) for the reception of Divine Light or attainment if Knowledge of the Self. The important point is that you will have to serve humanity without any attachment or egoism.[web 23]

Jainism (; Sanskrit: Jainadharma, Tamil: Samaam, Bengali: Jainadharma, Telugu: Jainamata, Malayalam: Jainmat, Kannada: Jaina dharma), is an Indian religion that prescribes a path of non-violence towards all living beings. Its philosophy and practice emphasize the necessity of self-effort to move the soul toward divine consciousness and liberation. Any soul that has conquered its own inner enemies and achieved the state of supreme being is called a jina (“conqueror” or “victor”). The ultimate status of these perfect souls is called siddha. Ancient texts also refer to Jainism as shramana dharma (self-reliant) or the “path of the nirganthas” (those without attachments or aversions).

In Jainism highest form of pure knowledge a soul can attain is called Kevala Jnana ( Sanskrit: )or Kevala a (Prakrit: ). which means absolute or perfect and Jna, which means “knowledge”. Kevala is the state of isolation of the jva from the ajva attained through ascetic practices which burn off one’s karmic residues, releasing one from bondage to the cycle of death and rebirth. Kevala Jna thus means infinite knowledge of self and non-self, attained by a soul after annihilation of the all ghtiy karmas. The soul which has reached this stage achieves moksa or liberation at the end of its life span.

Mahavira, 24th thirthankara of Jainism, is said to have practised rigorous austerities for 12 years before he attained enlightenment,

During the thirteenth year, in the second month of summer, in the fourth fortnight, the light (fortnight) of Vaisakha, on its tenth day, when the shadow had turned towards the east and the first wake was over, on the day called Suvrata, in the Muhurta called Vigaya, outside of the town Grimbhikagrama on the bank of the river Rjupalika, not far from an old temple, in the field of the householder Samaga, under a Sal tree, when the moon was in conjunction with the asterism Uttara Phalguni, (the Venerable One) in a squatting position with joined heels, exposing himself to the heat of the sun, after fasting two and a half days without drinking water, being engaged in deep meditation, reached the highest knowledge and intuition, called Kevala, which is infinite, supreme, unobstructed, unimpeded, complete, and full.[citation needed]

Kevala Jna is one of the five major events in the life of a Tirthankara and is known as Jna Kalyanaka and supposedly celebrated by all gods. Mahaviras Kaivalya was said to have been celebrated by the demi-gods, who constructed the Samosarana or a grand preaching assembly for him.

The word “enlightenment” is not generally used in Christian contexts for religious understanding or insight. More commonly used terms in the Christian tradition are religious conversion and revelation.

Lewis Sperry Chafer (18711952), one of the founders of Dispensationalism, uses the word “illuminism”. Christians who are “illuminated” are of two groups, those who have experienced true illuminism (biblical) and those who experienced false illuminism (not from the Holy Spirit).

Christian interest in eastern spirituality has grown throughout the 20th century. Notable Christians, such as Hugo Enomiya-Lassalle and AMA Samy, have participated in Buddhist training and even become Buddhist teachers themselves. In a few places Eastern contemplative techniques have been integrated in Christian practices, such as centering prayer.[web 24] But this integration has also raised questions about the borders between these traditions.[web 25]

Western and Mediterranean culture has a rich tradition of esotericism and mysticism. The Perennial philosophy, basic to the New Age understanding of the world, regards those traditions as akin to Eastern religions which aim at awakening/ enlightenment and developing wisdom. The hypothesis that all mystical traditions share a “common core”, is central to New Age, but contested by a diversity of scientists like Katz and Proudfoot.

Judaism includes the mystical tradition of Kabbalah. Islam includes the mystical tradition of Sufism. In the Fourth Way teaching, enlightenment is the highest state of Man (humanity).

A popular western understanding sees “enlightenment” as “nondual consciousness”, “a primordial, natural awareness without subject or object”.[web 26] It is used interchangeably with Neo-Advaita.

This nondual consciousness is seen as a common stratum to different religions. Several definitions or meanings are combined in this approach, which makes it possible to recognize various traditions as having the same essence. According to Renard, many forms of religion are based on an experiential or intuitive understanding of “the Real”

This idea of nonduality as “the central essence” is part of a modern mutual exchange and synthesis of ideas between western spiritual and esoteric traditions and Asian religious revival and reform movements.[note 16] Western predecessors are, among others, New Age, Wilber’s synthesis of western psychology and Asian spirituality, the idea of a Perennial Philosophy, and Theosophy. Eastern influences are the Hindu reform movements such as Aurobindo’s Integral Yoga and Vivekananda’s Neo-Vedanta, the Vipassana movement, and Buddhist modernism. A truly syncretistic influence is Osho and the Rajneesh movement, a hybrid of eastern and western ideas and teachings, and a mainly western group of followers.

“Religious experiences” have “evidential value”,[77] since they confirm the specific worldview of the experiencer:[78]

These experiences are cognitive in that, allegedly at least, the subject of the experience receives a reliable and accurate view of what, religiously considered, are the most important features of things. This, so far as their religious tradition is concerned, is what is most important about them. This is what makes them “salvific” or powerful to save.[79]

Yet, just like the very notion of “religious experience” is shaped by a specific discourse and habitus, the “uniformity of interpretation” may be due to the influence of religious traditions which shape the interpretation of such experiences.[78]

Yandell discerns various “religious experiences” and their corresponding doctrinal settings, which differ in structure and phenomenological content, and in the “evidential value” they present.[82] Yandell discerns five sorts:[83]

Various philosophers and cognitive scientists state that there is no “true self” or a “little person” (homunculus) in the brain that “watches the show,” and that consciousness is an emergent property that arise from the various modules of the brain in ways that are yet far from understood.[90] According to Susan Greenfield, the “self” may be seen as a composite, whereas Douglas R. Hofstadter describes the sense of “I” as a result of cognitive process.

This is in line with the Buddhist teachings, which state that

[…] what we call ‘I’ or ‘being,’ is only a combination of physical and mental aggregates which are working together interdependently in a flux of momentary change within the law of cause and effect, and that there is nothing, permanent, everlasting, unchanging, and eternal in the whole of existence.

To this end, Parfit called Buddha the “first bundle theorist”.

The idea that the mind is the result of the activities of neurons in the brain was most notably popularized by Francis Crick, the co-discoverer of DNA, in his book The Astonishing Hypothesis.[note 17] The basic idea can be traced back to at least tienne Bonnot de Condillac. According to Crick, the idea was not a novel one:

[…] an exceptionally clear statement of it can be found in a well known paper by Horace Barlow.

Several users of entheogens throughout the ages have claimed spiritual enlightenment with the use of these substances, their use and prevalence through history is well recorded, and continues today. In modern times we have seen increased interest in these practices, for example the rise of interest in Ayahuasca. The psychological effects of these substances have been subject to scientific research focused on understanding their physiological basis.

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Enlightenment (spiritual) – Wikipedia

Spiritual Enlightenment: What It Is and How to Experience It

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Spiritual Enlightenment: What It Is and How to Experience It

The 3 Stages Of Spiritual Enlightenment – In5D Esoteric …

Spiritual enlightenment is the fundamental goal of most spiritual practices that you undertake. Enlightenment marks the culminating point of your practice you feel unity of soul with everything, all the mental and physical engagements are left aside. Spiritual enlightenment is the possession of highly evolved souls. Spiritual masters from all over over the world experience spiritual enlightenment, and help others on their own paths.

Spiritual enlightenment is often categorized into levels for practical purposes. The highest stage of spiritual enlightenment marks the attainment of unity with God or being one with everything. But can still there are certain levels through which the individual needs to evolve. In a similar way that man has evolved from more primitive animals, the human conciousiness or soul also evolves. For our practical purpose, put them in stages and analyze the state of being in each stage:

At the very first level of enlightenment, the individual starts experiencing reality as it is. It means that your mind ceases to interfere with what you are experiencing. We are engaged in continuous talk, gossip, analyzing the environment around us, planning about future, or worrying about the past. When you are in a state of spiritual enlightenment you are completely in the present moment. You stop judging and labeling the world. Your mind is calm, quite and still. You are very awake, and aware of the current moment right now.

At the second stage of enlightenment, you feel apart of yourself in everything around you. You feel a connection with every object and individual in the world. The borders between yourself and the world around you dissipate. Your soul begins to merge with Supreme Soul. You feel that you are not individual anymore and not separate from anything. You feel that you are in everything and everything is just a part of the Supreme Soul from where you also have emerged. Many people describe this feelings of completeness and love.

The third stage of enlightenment, you no longer feel connected to everything but realize you are everything. You the experience the oneness of Creator Source and are not separate from anything in the universe. This stage of enlightenment is a direct experience of oneness.

Spiritual enlightenment is the fruit that sets you free, as you lose all wants and wishes to receive the fruits of your actions. You feel the bliss of completeness and true love. At first it gives you the feeling that you need Light. At the next stage, you feel that you are merging in Light. And in the final stage you and the Light are one.

source: http://www.spiritualnow.com/articles/19/1/What-is-Spiritual-Enlightenment/Page1.html

Gregg Prescott, M.S.Editor, In5D.com

It is important to remember that when it comes to spiritual enlightenment, you cannot enlighten anyone else for this is a sole (and soul) journey. You can always help others along their path or even light the candle that piques their curiosity, but the only one you can truly enlighten is yourself. When it comes to enlightening others, all you can do is to plant the seed and hope the garden is watered with knowledge.

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7 Signs That You Are Achieving Spiritual Enlightenment …

Spiritual awakening is a state of enlightenment; everyone going down the path of spiritual enlightenment will undergo similar experiences of…

by Helen E. Williams, DreamcatcherReality.com

As with most things involving spirituality, the phenomenon of spiritual enlightenment or awakening doesnt have a clear and concise definition.

We describe it as a highly complex and rich phenomenon that involves reaching a certain degree of understanding of life, oneself, and our reason to be among various other things.

When people undergo spiritual enlightenment, they experience a change within themselves. Although everyone has their own unique experiences, there are some common elements that we all share.

Spiritual enlightenment has strong, direct, spiritual implications and is a result to being more aware of ones spirituality and the ability to see past these illusions or fallacies.

The following are some of the changes we all experience as we go through this state of major transformation.

Are you on a path of spiritual enlightenment? Have you achieved it already?

1. Revisiting Childhood and Parental RelationshipsAll people that undergo a huge spiritual transformation revisit their early years of life. Healing our childhoods traumas is a vital requirement for deep healing.

Since we especially develop in our first years of life, any possible trauma greatly affects our perception of life and other related things.

In order to have a more accurate perspective on life and a better understanding of this reality, we must reexamine the basic notions upon which we have built our world on, in our early years of life.

Moreover, we have to develop healthier and stronger relationships with our families and, especially, with our parents, who have played such a huge role in what we have become today.

Just by attempting to heal old wounds or repair damaged relationships, one exhibits intense growth and maturity, which is a crucial aspect to ones awakening. This will, inevitably, lead to spiritual enlightenment.

2. Treading Uncharted Territories

While growing up, we tend to build a life that is equivalent to a bubble. However, it is unhealthy to stay within that bubble, as it severely limits our experience of the world.

We all have to take that first step in venturing into the unknown and make a place for ourselves in the world.

Once we start to explore the world and stop confining ourselves within our comfort zones, we star growing in previously unimagined ways, and this is one of the necessary steps we must take in order to experience true awakening.

3. Understanding and Eliminating Dysfunctional Relationships

Many people, despite being aware, stay within their dysfunctional relationships and try to find justification for their decisions.

This habit of deceiving your own self negates growth and perpetuates other dysfunctional habits in your life. Being surrounded by positive influences is extremely important, as we tend to absorb more than we can imagine from our interactions with those around us.

The ability to distinguish unhealthy relationships is a huge part of your awakening and using the newly acquired understanding by eliminating these unhealthy relationships helps you in achieving spiritual enlightenment.

4. Being Aware of the Gift that is Health

A vast majority of people dont understand the blessing of a good health physical, mental and social. Most of us only understand this important gift when our health starts to deteriorate and, for the first time in our lives, we understand that health is priceless.

Those of us who understood the significance of health and actively make an effort towards maintaining it (by exercising, eating healthy, and so on), are a part of a minority.

This realization is a huge step for those moving towards spiritual enlightenment.

5. Developing the Ability to Learn Perpetually

There are people, although small in numbers, who are always looking to learn something new from their experiences and interactions.

Such people have a desire to better comprehend the complexities of life and the world around them. Therefore, they seek knowledge and are open to learn new things, simply because it brings them pleasure and a sense of fulfillment.

Learning, in itself, is an evolutionary process one that complies with the nature of our life. Only those who are willing to learn and possess a burning desire to create their own educated perspectives will head closer towards attaining enlightenment.

6. Exuding Positivity

Many people are subject to self-sabotage and they practice self-defeatist practices and beliefs that only impede with their own growth.

One of the most important steps towards becoming spiritually aware is the realization that thoughts and emotions are very powerful.

A person that is completely engulfed in negativity will never be able to experience happiness or joy, no matter how beautiful their lives may be.

Those who can be true to themselves and seek joy in their experiences, can truly attain spiritual enlightenment.

7. Understanding the Significance of Life

Ask people about their jobs and most will tell you just how much they hate it.

If you value your career so much and you think that your work is what defines you, then why not, at least, choose something that you love doing?

Unfortunately though, most people choose to work in stressful environments that deprive them of creativity or joy, and their sole motivation to continue is the next paycheck. Pursuing money and choosing a career on those basis, usually leads to everything else but joy.

Instead, you should understand that no matter what you choose to do, as long as you make an honest effort and your work brings you pleasure, money will always come.

Those who have understood what the truly important things are, and actively seek joyous experiences in their work and personal lives, are the ones who have developed enough understanding to move towards spiritual enlightenment.

This article first appeared on DreamcatcherReality.com and has been republished with permission.

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Spiritual Enlightenment | RuneScape Wiki | FANDOM powered …

This article has a quick guide found here.

Quick guides provide a brief summary of the steps needed for completion.

Spiritual Enlightenment is a part of the Tales of the Arc miniquest series.

To begin, speak to The Assassin (Ling) on the island of Aminishi. She asks for help finding the monk, Yulong, but keeps her reasons secret. Ling suggests fighting the Acolytes of Seiryu on the northern portion of Aminishi to obtain clues.

Killing any monks of Aminishi will allow you to receive the three books. The books are The Path of the Monk, The Path of the Elemental, and The Path of the Dragon. The books have a 1/16, 1/32, and 1/64 chance of being dropped respectively. As you obtain the books, read them to progress in the miniquest. Be sure to save at least a few of the Spirit dragon charms you obtain, as you will need them later.

The three types of monk are the Sotapanna, Sakadagami, and Anagami. They require 90, 93, and 96 Slayer to damage respectively. All three types of monks are weak to Air spells.

Yulong in the Spirit Realm.

Once all three books have been obtained and read, return to the southern shore and speak to Ling. You must speak to Ling before you can interact with Yulong. Then, with a few Spirit dragon charms in your inventory, head to the centre of the island, near the Sakadagami. Interact with the dragon statue to be sent to the Spirit Realm. A Spirit dragon charm is consumed per minute spent in the Spirit Realm. Run to the southern shore of the island (where Ling stood before) and speak to Yulong. Charms aren’t consumed while you’re talking to him. You must decide to either tell Ling where he is or agree to keep him hidden.

Once you finish speaking to Yulong, return to the statue and exit the Spirit Realm. Run back to the beach and speak to Ling. Depending on your earlier choice, you will either reveal Yulong’s location or keep it a secret. Ling admits that Yulong was not a target for her to assassinate, but rather a childhood friend and ex-member of the Death Lotus assassin. Finish your conversation with Ling to complete the mini-quest.

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Spiritual Enlightenment | RuneScape Wiki | FANDOM powered …

Enlightenment (spiritual) – Wikipedia

Enlightenment is the “full comprehension of a situation”.[web 1] The term is commonly used to denote the Age of Enlightenment,[note 1] but is also used in Western cultures in a religious context. It translates several Buddhist terms and concepts, most notably bodhi,[note 2] kensho and satori. Related terms from Asian religions are moksha (liberation) in Hinduism, Kevala Jnana in Jainism, and ushta in Zoroastrianism.

In Christianity, the word “enlightenment” is rarely used, except to refer to the Age of Enlightenment and its influence on Christianity. Roughly equivalent terms in Christianity may be illumination, kenosis, metanoia, revelation, salvation and conversion.

Perennialists and Universalists view enlightenment and mysticism as equivalent terms for religious or spiritual insight.

In the Western world the concept of enlightenment in a religious context acquired a romantic meaning. It has become synonymous with self-realization and the true self, which is being regarded as a substantial essence which is covered over by social conditioning.[note 3]

The use of the Western word enlightenment is based on the supposed resemblance of bodhi with Aufklrung, the independent use of reason to gain insight into the true nature of our world. As a matter of fact there are more resemblances with Romanticism than with the Enlightenment: the emphasis on feeling, on intuitive insight, on a true essence beyond the world of appearances.

The equivalent term “awakening” has also been used in a Christian context,[3] namely the Great Awakenings, several periods of religious revival in American religious history. Historians and theologians identify three or four waves of increased religious enthusiasm occurring between the early 18th century and the late 19th century. Each of these “Great Awakenings” was characterized by widespread revivals led by evangelical Protestant ministers, a sharp increase of interest in religion, a profound sense of conviction and redemption on the part of those affected, an increase in evangelical church membership, and the formation of new religious movements and denominations.

Another equivalent term is Illuminationism, which was also used by Paul Demieville in his work The Mirror of the Mind, in which he made a distinction between “illumination subie” and “illumination graduelle”.[web 2] Illuminationism is a doctrine according to which the process of human thought needs to be aided by divine grace. It is the oldest and most influential alternative to naturalism in the theory of mind and epistemology.[5] It was an important feature of ancient Greek philosophy, Neoplatonism, medieval philosophy, and in particular, the Illuminationist school of Islamic philosophy.

Augustine was an important proponent of Illuminationism, stating that everything we know is taught to us by God as He casts His light over the world,[web 3] saying that “The mind needs to be enlightened by light from outside itself, so that it can participate in truth, because it is not itself the nature of truth. You will light my lamp, Lord,” [6] and “You hear nothing true from me which you have not first told me.”[7] Augustine’s version of illuminationism is not that God gives us certain information, but rather gives us insight into the truth of the information we received for ourselves.

This romantic idea of enlightenment as insight into a timeless, transcendent reality has been popularized especially by D.T. Suzuki.[web 4][web 5] Further popularization was due to the writings of Heinrich Dumoulin.[web 6] Dumoulin viewed metaphysics as the expression of a transcendent truth, which according to him was expressed by Mahayana Buddhism, but not by the pragmatic analysis of the oldest Buddhism, which emphasizes anatta. This romantic vision is also recognizable in the works of Ken Wilber.

In the oldest Buddhism this essentialism is not recognizable.[web 7] According to critics it doesn’t really contribute to a real insight into Buddhism:[web 8]

…most of them labour under the old clich that the goal of Buddhist psychological analysis is to reveal the hidden mysteries in the human mind and thereby facilitate the development of a transcendental state of consciousness beyond the reach of linguistic expression.

A common reference in Western culture is the notion of “enlightenment experience”. This notion can be traced back to William James, who used the term “religious experience” in his book, The Varieties of Religious Experience. Wayne Proudfoot traces the roots of the notion of “religious experience” further back to the German theologian Friedrich Schleiermacher (17681834), who argued that religion is based on a feeling of the infinite. The notion of “religious experience” was used by Schleiermacher to defend religion against the growing scientific and secular critique.

It was popularised by the Transcendentalists, and exported to Asia via missionaries. Transcendentalism developed as a reaction against 18th Century rationalism, John Locke’s philosophy of Sensualism, and the predestinationism of New England Calvinism. It is fundamentally a variety of diverse sources such as Hindu texts like the Vedas, the Upanishads and the Bhagavad Gita, various religions, and German idealism.

It was adopted by many scholars of religion, of which William James was the most influential.[note 4]

The notion of “experience” has been criticised. Robert Sharf points out that “experience” is a typical Western term, which has found its way into Asian religiosity via western influences.[note 5] The notion of “experience” introduces a false notion of duality between “experiencer” and “experienced”, whereas the essence of kensho is the realisation of the “non-duality” of observer and observed. “Pure experience” does not exist; all experience is mediated by intellectual and cognitive activity. The specific teachings and practices of a specific tradition may even determine what “experience” someone has, which means that this “experience” is not the proof of the teaching, but a result of the teaching. A pure consciousness without concepts, reached by “cleaning the doors of perception”,[note 6] would be an overwhelming chaos of sensory input without coherence.

Nevertheless, the notion of religious experience has gained widespread use in the study of religion, and is extensively researched.

The English term “enlightenment” has commonly been used to translate several Sanskrit, Pali,[web 10] Chinese and Japanese terms and concepts, especially bodhi, prajna, kensho, satori and buddhahood.

Bodhi is a Theravada term. It literally means “awakening” and “understanding”. Someone who is awakened has gained insight into the workings of the mind which keeps us imprisoned in craving, suffering and rebirth,[web 1] and has also gained insight into the way that leads to nirvana, the liberation of oneself from this imprisonment.

Prajna is a Mahayana term. It refers to insight into our true nature, which according to Madhyamaka is empty of a personal essence in the stream of experience. But it also refers to the Tathgata-garbha or Buddha-nature, the essential basic-consciousness beyond the stream of experience.

In Zen, kensho means “seeing into one’s true nature”. Satori is often used interchangeably with kensho, but refers to the experience of kensho.

Buddhahood is the attainment of full awakening and becoming a Buddha. According to the Tibetan Thubten Yeshe,[web 11] enlightenment full awakening; buddhahood. The ultimate goal of Buddhist practice, attained when all limitations have been removed from the mind and one’s positive potential has been completely and perfectly realized. It is a state characterized by infinite compassion, wisdom and skill.[web 12]

In Indian religions moksha (Sanskrit: moka; liberation) or mukti (Sanskrit: ; release both from the root muc “to let loose, let go”) is the final extrication of the soul or consciousness (purusha) from samsara and the bringing to an end of all the suffering involved in being subject to the cycle of repeated death and rebirth (reincarnation).

Advaita Vedanta (IAST Advaita Vednta; Sanskrit: [dait ednt]) is a philosophical concept where followers seek liberation/release by recognizing identity of the Self (Atman) and the Whole (Brahman) through long preparation and training, usually under the guidance of a guru, that involves efforts such as knowledge of scriptures, renunciation of worldy activities, and inducement of direct identity experiences. Originating in India before 788 AD, Advaita Vedanta is widely considered the most influential and most dominant[web 13] sub-school of the Vednta (literally, end or the goal of the Vedas, Sanskrit) school of Hindu philosophy. Other major sub-schools of Vednta are Viishdvaita and Dvaita; while the minor ones include Suddhadvaita, Dvaitadvaita and Achintya Bhedabheda.

Advaita (literally, non-duality) is a system of thought where “Advaita” refers to the identity of the Self (Atman) and the Whole (Brahman).[note 7] Recognition of this identity leads to liberation. Attaining this liberation takes a long preparation and training under the guidance of a guru.

The key source texts for all schools of Vednta are the Prasthanatrayithe canonical texts consisting of the Upanishads, the Bhagavad Gita and the Brahma Sutras. The first person to explicitly consolidate the principles of Advaita Vedanta was Shankara Bhagavadpada, while the first historical proponent was Gaudapada, the guru of Shankara’s guru Govinda Bhagavatpada.

Shankara systematized the works of preceding philosophers. His system of Vedanta introduced the method of scholarly exegesis on the accepted metaphysics of the Upanishads. This style was adopted by all the later Vedanta schools.[citation needed]

Shankara’s synthesis of Advaita Vedanta is summarized in this quote from the Vivekacmai, one of his Prakaraa grathas (philosophical treatises):[note 8]

In half a couplet I state, what has been stated by crores of texts;

that is Brahman alone is real, the world is mithy (not independently existent),

In the 19th century Vivekananda played a major role in the revival of Hinduism, and the spread of Advaita Vedanta to the West via the Ramakrishna Mission. His interpretation of Advaita Vedanta has been called “Neo-Vedanta”.

In a talk on “The absolute and manifestation” given in at London in 1896 Swami Vivekananda said,

I may make bold to say that the only religion which agrees with, and even goes a little further than modern researchers, both on physical and moral lines is the Advaita, and that is why it appeals to modern scientists so much. They find that the old dualistic theories are not enough for them, do not satisfy their necessities. A man must have not only faith, but intellectual faith too”.[web 14]

Vivekananda emphasized samadhi as a means to attain liberation. Yet this emphasis is not to be found in the Upanishads nor in Shankara. For Shankara, meditation and Nirvikalpa Samadhi are means to gain knowledge of the already existing unity of Brahman and Atman, not the highest goal itself:

[Y]oga is a meditative exercise of withdrawal from the particular and identification with the universal, leading to contemplation of oneself as the most universal, namely, Consciousness. This approach is different from the classical yoga of complete thought suppression.

Vivekenanda’s modernisation has been criticized:

Without calling into question the right of any philosopher to interpret Advaita according to his own understanding of it, […] the process of Westernization has obscured the core of this school of thought. The basic correlation of renunciation and Bliss has been lost sight of in the attempts to underscore the cognitive structure and the realistic structure which according to Samkaracarya should both belong to, and indeed constitute the realm of my.

Neo-Advaita is a new religious movement based on a modern, Western interpretation of Advaita Vedanta, especially the teachings of Ramana Maharshi. Neo-Advaita is being criticized[note 10][note 11][note 12] for discarding the traditional prerequisites of knowledge of the scriptures and “renunciation as necessary preparation for the path of jnana-yoga”. Notable neo-advaita teachers are H. W. L. Poonja, his students Gangaji Andrew Cohen,[note 13], Madhukar[56] and Eckhart Tolle.

The prime means to reach moksha is through the practice of yoga (Sanskrit, Pli: , /j/, yoga) is a commonly known generic term for physical, mental, and spiritual disciplines which originated in ancient India. Specifically, yoga is one of the six stika (“orthodox”) schools of Hindu philosophy. It is based on the Yoga Stras of Patajali. Various traditions of yoga are found in Hinduism, Buddhism, Jainism and Sikhism.[note 14]

Prephilosophical speculations and diverse ascetic practices of first millennium BCE were systematized into a formal philosophy in early centuries CE by the Yoga Sutras of Patanjali. By the turn of the first millennium, Hatha yoga emerged as a prominent tradition of yoga distinct from the Patanjali’s Yoga Sutras. While the Yoga Sutras focus on discipline of the mind, Hatha yoga concentrates on health and purity of the body.

Hindu monks, beginning with Swami Vivekananda, brought yoga to the West in the late 19th century. In the 1980s, yoga became popular as a physical system of health exercises across the Western world. Many studies have tried to determine the effectiveness of yoga as a complementary intervention for cancer, schizophrenia, asthma and heart patients. In a national survey, long-term yoga practitioners in the United States reported musculoskeletal and mental health improvements.

Classical Advaita Vedanta emphasises the path of jnana yoga, a progression of study and training to attain moksha. It consists of four stages:[65][web 20]

The paths of bhakti yoga and karma yoga are subsidiary.

In bhakti yoga, practice centers on the worship God in any way and in any form, like Krishna or Ayyappa. Adi Shankara himself was a proponent of devotional worship or Bhakti. But Adi Shankara taught that while Vedic sacrifices, puja and devotional worship can lead one in the direction of jnana (true knowledge), they cannot lead one directly to moksha. At best, they can serve as means to obtain moksha via shukla gati.[citation needed]

Karma yoga is the way of doing our duties, in disregard of personal gains or losses. According to Sri Swami Sivananda,

Karma Yoga is consecration of all actions and their fruits unto the Lord. Karma Yoga is performance of actions dwelling in union with the Divine, removing attachment and remaining balanced ever in success and failure.

Karma Yoga is selfless service unto humanity. Karma Yoga is the Yoga of action which purifies the heart and prepares the Antahkarana (the heart and the mind) for the reception of Divine Light or attainment if Knowledge of the Self. The important point is that you will have to serve humanity without any attachment or egoism.[web 23]

Jainism (; Sanskrit: Jainadharma, Tamil: Samaam, Bengali: Jainadharma, Telugu: Jainamata, Malayalam: Jainmat, Kannada: Jaina dharma), is an Indian religion that prescribes a path of non-violence towards all living beings. Its philosophy and practice emphasize the necessity of self-effort to move the soul toward divine consciousness and liberation. Any soul that has conquered its own inner enemies and achieved the state of supreme being is called a jina (“conqueror” or “victor”). The ultimate status of these perfect souls is called siddha. Ancient texts also refer to Jainism as shramana dharma (self-reliant) or the “path of the nirganthas” (those without attachments or aversions).

In Jainism highest form of pure knowledge a soul can attain is called Kevala Jnana ( Sanskrit: )or Kevala a (Prakrit: ). which means absolute or perfect and Jna, which means “knowledge”. Kevala is the state of isolation of the jva from the ajva attained through ascetic practices which burn off one’s karmic residues, releasing one from bondage to the cycle of death and rebirth. Kevala Jna thus means infinite knowledge of self and non-self, attained by a soul after annihilation of the all ghtiy karmas. The soul which has reached this stage achieves moksa or liberation at the end of its life span.

Mahavira, 24th thirthankara of Jainism, is said to have practised rigorous austerities for 12 years before he attained enlightenment,

During the thirteenth year, in the second month of summer, in the fourth fortnight, the light (fortnight) of Vaisakha, on its tenth day, when the shadow had turned towards the east and the first wake was over, on the day called Suvrata, in the Muhurta called Vigaya, outside of the town Grimbhikagrama on the bank of the river Rjupalika, not far from an old temple, in the field of the householder Samaga, under a Sal tree, when the moon was in conjunction with the asterism Uttara Phalguni, (the Venerable One) in a squatting position with joined heels, exposing himself to the heat of the sun, after fasting two and a half days without drinking water, being engaged in deep meditation, reached the highest knowledge and intuition, called Kevala, which is infinite, supreme, unobstructed, unimpeded, complete, and full.[citation needed]

Kevala Jna is one of the five major events in the life of a Tirthankara and is known as Jna Kalyanaka and supposedly celebrated by all gods. Mahaviras Kaivalya was said to have been celebrated by the demi-gods, who constructed the Samosarana or a grand preaching assembly for him.

The word “enlightenment” is not generally used in Christian contexts for religious understanding or insight. More commonly used terms in the Christian tradition are religious conversion and revelation.

Lewis Sperry Chafer (18711952), one of the founders of Dispensationalism, uses the word “illuminism”. Christians who are “illuminated” are of two groups, those who have experienced true illuminism (biblical) and those who experienced false illuminism (not from the Holy Spirit).

Christian interest in eastern spirituality has grown throughout the 20th century. Notable Christians, such as Hugo Enomiya-Lassalle and AMA Samy, have participated in Buddhist training and even become Buddhist teachers themselves. In a few places Eastern contemplative techniques have been integrated in Christian practices, such as centering prayer.[web 24] But this integration has also raised questions about the borders between these traditions.[web 25]

Western and Mediterranean culture has a rich tradition of esotericism and mysticism. The Perennial philosophy, basic to the New Age understanding of the world, regards those traditions as akin to Eastern religions which aim at awakening/ enlightenment and developing wisdom. The hypothesis that all mystical traditions share a “common core”, is central to New Age, but contested by a diversity of scientists like Katz and Proudfoot.

Judaism includes the mystical tradition of Kabbalah. Islam includes the mystical tradition of Sufism. In the Fourth Way teaching, enlightenment is the highest state of Man (humanity).

A popular western understanding sees “enlightenment” as “nondual consciousness”, “a primordial, natural awareness without subject or object”.[web 26] It is used interchangeably with Neo-Advaita.

This nondual consciousness is seen as a common stratum to different religions. Several definitions or meanings are combined in this approach, which makes it possible to recognize various traditions as having the same essence. According to Renard, many forms of religion are based on an experiential or intuitive understanding of “the Real”

This idea of nonduality as “the central essence” is part of a modern mutual exchange and synthesis of ideas between western spiritual and esoteric traditions and Asian religious revival and reform movements.[note 16] Western predecessors are, among others, New Age, Wilber’s synthesis of western psychology and Asian spirituality, the idea of a Perennial Philosophy, and Theosophy. Eastern influences are the Hindu reform movements such as Aurobindo’s Integral Yoga and Vivekananda’s Neo-Vedanta, the Vipassana movement, and Buddhist modernism. A truly syncretistic influence is Osho and the Rajneesh movement, a hybrid of eastern and western ideas and teachings, and a mainly western group of followers.

“Religious experiences” have “evidential value”,[77] since they confirm the specific worldview of the experiencer:[78]

These experiences are cognitive in that, allegedly at least, the subject of the experience receives a reliable and accurate view of what, religiously considered, are the most important features of things. This, so far as their religious tradition is concerned, is what is most important about them. This is what makes them “salvific” or powerful to save.[79]

Yet, just like the very notion of “religious experience” is shaped by a specific discourse and habitus, the “uniformity of interpretation” may be due to the influence of religious traditions which shape the interpretation of such experiences.[78]

Yandell discerns various “religious experiences” and their corresponding doctrinal settings, which differ in structure and phenomenological content, and in the “evidential value” they present.[82] Yandell discerns five sorts:[83]

Various philosophers and cognitive scientists state that there is no “true self” or a “little person” (homunculus) in the brain that “watches the show,” and that consciousness is an emergent property that arise from the various modules of the brain in ways that are yet far from understood.[90] According to Susan Greenfield, the “self” may be seen as a composite, whereas Douglas R. Hofstadter describes the sense of “I” as a result of cognitive process.

This is in line with the Buddhist teachings, which state that

[…] what we call ‘I’ or ‘being,’ is only a combination of physical and mental aggregates which are working together interdependently in a flux of momentary change within the law of cause and effect, and that there is nothing, permanent, everlasting, unchanging, and eternal in the whole of existence.

To this end, Parfit called Buddha the “first bundle theorist”.

The idea that the mind is the result of the activities of neurons in the brain was most notably popularized by Francis Crick, the co-discoverer of DNA, in his book The Astonishing Hypothesis.[note 17] The basic idea can be traced back to at least tienne Bonnot de Condillac. According to Crick, the idea was not a novel one:

[…] an exceptionally clear statement of it can be found in a well known paper by Horace Barlow.

Several users of entheogens throughout the ages have claimed spiritual enlightenment with the use of these substances, their use and prevalence through history is well recorded, and continues today. In modern times we have seen increased interest in these practices, for example the rise of interest in Ayahuasca. The psychological effects of these substances have been subject to scientific research focused on understanding their physiological basis.

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Enlightenment (spiritual) – Wikipedia

Spiritual Enlightenment: What It Is and How to Experience It

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Spiritual Enlightenment: What It Is and How to Experience It

What Is Spiritual Enlightenment or Spiritual Awakening?

A definition of spiritual enlightenment or spiritual awakening is hard to pin down. This is, in part, because “spiritual enlightenment” and “spiritual awakening” have been used in so many ways to describe so many things, similar to the way in which “love” is used to describe everything from a preference for ice cream to a merging with everything. And it is also because spiritual enlightenment and spiritual awakening are such rich and complex experiences that they are innately hard to define.

Some definitions are very specific and narrow. One such definition for spiritual enlightenment is the complete dissolution of one’s identity as a separate self with no trace of the egoic mind remaining. This sets the bar very high and means that very few people qualify as enlightened.

The opposite approach is to say that everyone is enlightened, that there is only awake consciousness. In this view, it’s only a question of whether this natural awakeness has been recognized or not. Of course, when a word describes everything or everyone, it loses some of its usefulness. If everyone is enlightened, then why even talk about it?

Perhaps there’s a definition that includes both of these perspectives, which recognizes that consciousness is always awake and enlightened, but the amount of awakeness, or aware consciousness, that is present in any moment can vary. This definition acknowledges that there’s a difference in the amount of awakeness, or enlightened consciousness, that different people experience or that one person experiences at different times but still suggests that the potential for full awareness or becoming enlightened is the same for everybody. If every apparent individual consciousness is infinite in its potential, then each can also be infinite both in its capacity to expand or awaken and in its capacity to contract or identify with a narrow or limited experience.

If all consciousness is made of the same essential awareness and light, and if everyone has an equal potential for enlightenment, then all expressions of consciousness are equally valid and valuable. Everyone truly is a Buddha or enlightened being, at least in potential. So defining enlightenment in many ways now makes sense, depending on what is being pointed to. One may use the word enlightenment to point to the state of self-realization beyond the ego or to point to the innate potential for this realization in all of us.

As for differentiating between the words enlightenment and awakening, “enlightenment” implies a more finished and constant state of realization, while “awakening” has more of the active quality of a verb and therefore suggests a movement or shift in consciousness. An awakening may be defined as a sudden increase in the overall amount of consciousness an individual is experiencing. There can be small awakenings and bigger awakenings. Not only does consciousness have unlimited potential for the amount of awakeness, but it also has an unlimited potential to shift in any way, at any moment. Consciousness can and sometimes does shift from contracted states of fear, anger, or hurt to expanded states of peace and joy in an instant. Unfortunately, it can also shift in the other direction. Consciousness has no fixed state.

As it is being defined here, a spiritual awakening is a sudden expansion or shift in consciousness, especially a more dramatic one (we don’t usually refer to a minor realization as a spiritual awakening). Enlightenment, on the other hand can be used to mark a particular level of realization or awakeness, even if the exact definition varies depending on who is using the word, as it does with every word.

What really matters is what your awareness is doing right now. How is your consciousness appearing or shifting in this moment? Are you realizing more of your experience and Essence right now? Or are you contracting and limiting your awareness with thoughts and identification? Is any shifting happening from reading these words?

Enlightenment or awakening is a profound mystery, and the best definition may be found in the actual experience of your own shifts in consciousness. Just as it’s more nourishing to eat an apple than read about one, so it can be more rewarding to explore the movements of your own awareness than to try to understand these things mentally. While definitions of such things can be helpful, it can also be beneficial to not have too many concepts, which could interfere with your actual experience. It’s a good thing that language isn’t so fixed or defined when it comes to spiritual unfoldment. Maybe the best definition of enlightenment is no definition. Then there is only what is found in your own direct experience of awareness.

(The above is from the free ebook: That Is That: Essays About True Nature available here.)

What are the causes of spiritual awakening or enlightenment?

Consider the miracle of a flower. What is it that causes a plant to flower? Does sunshine cause a plant to flower? Does lots of water? Or is it good soil? Maybe all of these together? Or is there really something more subtle in the nature of the flower itself that causes it to flower? Is it something in the DNA of the plant? Does that mean the whole process of evolution over eons of time is involved? What other factors might cause the flowering? Does gravity play a part? The season and the temperature? The quality of the light? (Some plants will not flower under glass or artificial light.) What about animals that eat the fruit and spread the plant? Or the birds or bees that pollinate the flower? Do they cause the subsequent flowering of the newly established plants? Are there even subtler influences? What about presence and love? The intention and attention of a gardener? And is the existence of the world of form itself necessary for a plant to flower? And what about consciousness? Is there an ultimate force that directs the creation and unfolding of all expressions of form that is behind the appearance of a rose or a daisy?

What if it is a combination of all of the things mentioned? And also what if they have to all be in the right proportion? Is that proportion different for every species of plant? Some plants need lots of water or light to flower. Others will die with too much water or light. There is a unique formula that is involved with the appearance of the simplest apple blossom and the most complex orchid.

When you consider all of these influences and even more that were not mentioned or can’t even be known or imagined, then it truly is a miracle when a flower happens. It is impossible to say what causes it to happen with any certainty or completeness. Yet, it’s an act of incredible grace whenever all of these diverse, subtle, and gross influences come together in just the right way for an iris or a bird of paradise to open its unique petals to the sky. Ultimately, if you trace all the factors back to all their causes, you find that everything that exists is somehow intimately connected to the cactus flower or dandelion in your front yard. We need a vague and powerful word like “grace” to name this amazing interplay of forces and intelligence. Obviously, to reduce it to a formula doesn’t come close to capturing or describing the vast richness of variables and forces at play. There is no formula complex enough to capture the whole mystery of a magnolia blossom…

Spiritual awakening is a kind of flowering of consciousness. When consciousness expands and opens into a new expression, we call that a spiritual awakening. And while there are as many kinds of awakenings as there are flowers, they are all equally mysterious. What is it that causes a child to start to awaken to the nature of words and language? What causes the awakening of sexuality in a teenager? How does one suddenly know they are falling in love? Or even more profoundly, how does one explain the birth of unconditional or divine love?

Finally, what are the causes of the most profound spiritual awakenings, where consciousness suddenly recognizes its ultimate true nature? Why does that type of flowering appear in one consciousness today and another one tomorrow? If the formula for a simple petunia is a vastly complex interplay of earthly, human, and even cosmic forces, then imagine how complex the formula is for the unfolding of a human consciousness into full spiritual enlightenment as one’s true nature. The good news is that we cannot and do not need to know the totality of the formula involved to grow some petunias, and we cannot and do not need to know the formula for spiritual enlightenment. Yet, we can be curious about all of the factors involved and even play with them to see what effects, if any, they may have in our individual experience of consciousness unfolding.

Sometimes the mysteriousness and unpredictability of the whole process of awakening leads us to shrug our shoulders and say it is all up to grace or to God. And, of course, that is true; and yet, does that mean there’s no place in this unfolding for our own actions? Is there a place for spiritual practice? What about meditation, self-inquiry, or study of spiritual texts? And how about devotional practices or the transmission of presence from being with a great teacher or master? We can easily become disillusioned with any or all of these activities because the results they produce are so unpredictable and varied, and it can seem simpler to avoid the question of their role altogether. Ask any gardener if it works every time to water and weed and fertilize a plant? Or does a plant sometimes fail to flower no matter how well it is cared for? But does that mean you never water or fertilize your plants?

At other times we can be overly convinced that our practice or inquiry will lead to the desired results, often because it seemed to work at least once for us, or for someone we know. The only problem with spiritual practices is that they occasionally work! Then we think that we have the formula and that every time we sit down to meditate or ask, “Who am I?” we will have that same experience of expansion or awakening again. That is like thinking you will always have a bumper crop of marigolds every time you plant them.

There is a middle way between denying the importance or role of spiritual practice and having unrealistic expectations that self-inquiry, meditation, or devotional practice is going to, by itself, cause an awakening. We can experiment and play with these processes, just as a gardener will experiment with different fertilizers or watering patterns to see what happens. It ultimately is all up to grace, and yet, what if grace works through us as well as on us? What if spiritual practice is as much a part of the mystery of existence as anything else?

Maybe we can hold the question of what role inquiry, devotion, effort, surrender, transmission, meditation, gratitude, intention, silencing the mind, study of spiritual books, involvement with a teacher or master, ripeness of the student, karma, grace, and luck play in our enlightenment with an openness and curiosity, instead of a need to define their roles once and for all. The flowering of consciousness in your own existence is as unique as every flower, and ultimately we are all here to discover how it is going to happen uniquely this time around. What is your consciousness like right now? How open is the flower of your awareness? Is it still budding or has it blossomed? Just as every flower fades and another comes along, what about now? And now? What happens this time when you meditate? What happens now when you inquire “Who am I?” How does it feel right now to open your heart with gratitude even if nothing much is happening? What impact does reading this article or any other piece of writing have on you? Every stage of a plant’s existence is valuable and even necessary for its flowering. Your experience is always adding to the richness of the unfolding of consciousness in this moment. May you enjoy the garden of your true nature, including when spiritual awakenings are blooming, and when spiritual enlightenment seems far away.

(From the free ebook: That Is That: Essays About True Nature available here.)

About Nirmala:

Advaita spiritual teacher, Nirmala has been offering satsang and spiritual mentoring in the U.S. and internationally since 1998. Nirmala offers a unique vision and a gentle, compassionate approach, which adds to the rich tradition of inquiry into our true nature. He is the author of several books, including Nothing Personal: Seeing Beyond the Illusion of a Separate Self and Living from the Heart. In his books and mentoring sessions, Nirmala points to the wisdom within each of us, and fosters the individuals own potential for spiritual awakening. Free ebook downloads of several of Nirmalas books are available here.

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by Helen E. Williams, DreamcatcherReality.com

As with most things involving spirituality, the phenomenon of spiritual enlightenment or awakening doesnt have a clear and concise definition.

We describe it as a highly complex and rich phenomenon that involves reaching a certain degree of understanding of life, oneself, and our reason to be among various other things.

When people undergo spiritual enlightenment, they experience a change within themselves. Although everyone has their own unique experiences, there are some common elements that we all share.

Spiritual enlightenment has strong, direct, spiritual implications and is a result to being more aware of ones spirituality and the ability to see past these illusions or fallacies.

The following are some of the changes we all experience as we go through this state of major transformation.

Are you on a path of spiritual enlightenment? Have you achieved it already?

1. Revisiting Childhood and Parental RelationshipsAll people that undergo a huge spiritual transformation revisit their early years of life. Healing our childhoods traumas is a vital requirement for deep healing.

Since we especially develop in our first years of life, any possible trauma greatly affects our perception of life and other related things.

In order to have a more accurate perspective on life and a better understanding of this reality, we must reexamine the basic notions upon which we have built our world on, in our early years of life.

Moreover, we have to develop healthier and stronger relationships with our families and, especially, with our parents, who have played such a huge role in what we have become today.

Just by attempting to heal old wounds or repair damaged relationships, one exhibits intense growth and maturity, which is a crucial aspect to ones awakening. This will, inevitably, lead to spiritual enlightenment.

2. Treading Uncharted Territories

While growing up, we tend to build a life that is equivalent to a bubble. However, it is unhealthy to stay within that bubble, as it severely limits our experience of the world.

We all have to take that first step in venturing into the unknown and make a place for ourselves in the world.

Once we start to explore the world and stop confining ourselves within our comfort zones, we star growing in previously unimagined ways, and this is one of the necessary steps we must take in order to experience true awakening.

3. Understanding and Eliminating Dysfunctional Relationships

Many people, despite being aware, stay within their dysfunctional relationships and try to find justification for their decisions.

This habit of deceiving your own self negates growth and perpetuates other dysfunctional habits in your life. Being surrounded by positive influences is extremely important, as we tend to absorb more than we can imagine from our interactions with those around us.

The ability to distinguish unhealthy relationships is a huge part of your awakening and using the newly acquired understanding by eliminating these unhealthy relationships helps you in achieving spiritual enlightenment.

4. Being Aware of the Gift that is Health

A vast majority of people dont understand the blessing of a good health physical, mental and social. Most of us only understand this important gift when our health starts to deteriorate and, for the first time in our lives, we understand that health is priceless.

Those of us who understood the significance of health and actively make an effort towards maintaining it (by exercising, eating healthy, and so on), are a part of a minority.

This realization is a huge step for those moving towards spiritual enlightenment.

5. Developing the Ability to Learn Perpetually

There are people, although small in numbers, who are always looking to learn something new from their experiences and interactions.

Such people have a desire to better comprehend the complexities of life and the world around them. Therefore, they seek knowledge and are open to learn new things, simply because it brings them pleasure and a sense of fulfillment.

Learning, in itself, is an evolutionary process one that complies with the nature of our life. Only those who are willing to learn and possess a burning desire to create their own educated perspectives will head closer towards attaining enlightenment.

6. Exuding Positivity

Many people are subject to self-sabotage and they practice self-defeatist practices and beliefs that only impede with their own growth.

One of the most important steps towards becoming spiritually aware is the realization that thoughts and emotions are very powerful.

A person that is completely engulfed in negativity will never be able to experience happiness or joy, no matter how beautiful their lives may be.

Those who can be true to themselves and seek joy in their experiences, can truly attain spiritual enlightenment.

7. Understanding the Significance of Life

Ask people about their jobs and most will tell you just how much they hate it.

If you value your career so much and you think that your work is what defines you, then why not, at least, choose something that you love doing?

Unfortunately though, most people choose to work in stressful environments that deprive them of creativity or joy, and their sole motivation to continue is the next paycheck. Pursuing money and choosing a career on those basis, usually leads to everything else but joy.

Instead, you should understand that no matter what you choose to do, as long as you make an honest effort and your work brings you pleasure, money will always come.

Those who have understood what the truly important things are, and actively seek joyous experiences in their work and personal lives, are the ones who have developed enough understanding to move towards spiritual enlightenment.

This article first appeared on DreamcatcherReality.com and has been republished with permission.

Originally posted here:

7 Signs That You Are Achieving Spiritual Enlightenment …


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