Conscious Evolution TV – The Convergence of Science …

Posted: March 24, 2018 at 3:38 pm

Leo Gura, founder of, shows what is necessary to get the most out of life. Through discipline, self mastery, and a compelling vision, you can unleash your full potential through your life purpose.

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Posted: September 8, 2017 at 12:36 pm

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If the universe began in the past, when that happened it was Now. And it trails off like the wake of a ship from Now and just as the wake fades out, so does the past. Things arent explained by what happened in the past. Theyre explained by what happens Now-Alan Watts

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Posted: July 30, 2017 at 7:59 am

Posted: July 28, 2017 at 4:29 am

Exponential technological and cultural progress have given us the opportunity to more fully realize our potential.

Speech by Jason Silva

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Posted: July 23, 2017 at 6:23 pm

Posted: December 23, 2018 at 8:49 pm

Alan Watts was a prominent British philosopher, writer and speaker, who is recognized for interpreting and promoting Eastern Philosophy by making it accessible to the Western audience. His services as a volunteer programmer at KPFA, a Pacifica Radio station in Berkeley made him a very famous figure in San Francisco Bay Area.

Alan was born as Alan Wilson Watts onJanuary 6, 1915 in Chislehurst, Kent, England. Alan belonged to a middle class family, his father was employed at the London office of Michelin Tyre Company, while his mother was a housewife. His mothers devout religiousness had a meaningful impact on his upbringing. Alan attended the Kings School in Canterbury and during his teen years, he was presented with the opportunity to travel to France along with wealthy Epicurean, Francis Croshaw. Croshaw also influenced Alan with his Buddhist beliefs and practices. After completing his secondary education, he briefly worked in a painting house, and later, at a bank. Watts interests were piqued by philosophy, he began extensively reading works of philosophy, history, psychology, psychiatry and Eastern wisdom. He encountered influential spiritual authors who had a profound impact in shaping his ideologies, such as, Nicholas Roerich, Dr. Sarvapalli Radhakrishnan and theosophists like Alice Bailey.

Alan learned Chinese, and did significant research in Zen Buddhism and the fundamental beliefs and practices of religions and philosophies of India and East Asia. Alan was a prominent member of the London Buddhist Lodge, and in 1931, he was appointed the secretary of the organization. In 1936, he attended the World Congress of Faiths at the University of London, where he heard D.T. Suzuki, a prominent scholar of Zen Buddhism, who had a strong influence on his thoughts. The same year, inspired by the works of Suzuki, Watts published his first book, The Spirit of Zen. In 1938, he moved to America and began training in Zen Buddhism, however, unsatisfied with the methods of the teacher, he left Zen training. Alan then enrolled himself in the Anglican school of Sea-bury Western Theological Seminary in Evanston, Illinois, where he studied Christian scriptures, theology and Church history and he received his Masters degree in theology. His thesis was published under the title, Behold the Spirit: A Study in the Necessity of Mystical Religion.

In 1951, Alan Watts settled in California upon accepting a position in the faculty of the American Academy of Asian Studies in San Francisco. He was also on the administration board of the academy for several years. During his stay at the Academy, he instructed himself in written Chinese as well as, Chinese brush calligraphy. Watts left the Academy to embark on a freelance career, and in 1953, he began his career as a radio programmer for the Pacifica Radio Station KPFA in Berkeley.

In 1957, Watts published his highly acclaimed and much discussed book which rose to the status of international bestseller, titled The Way of Zen, which dealt with the philosophical fundamentals and history of Zen Buddhism. During his travels to Europe, Alan encountered eminent psychiatrist, Carl Jung, and on his return to America, Watts began exploring the subject matter of modern science and psychology, aiming to establish an alignment between mystical experiences and material theories of the universe. He also began taking psychedelic drugs. He published his famous book, Tao: The Watercourse Way, which firmly established him as a prominent Zennist. He also produced an audio series, Out of Our Mind, where he discussed diverse subjects such as arts, cuisine, child rearing, education, law and freedom, architecture and sexuality.

Alan Watts composed more than 25 books on diverse topics such as cybernetics, semantics, process philosophy, natural history, the anthropology of sexuality, and Eastern and Western religion. Some of his famous books include The Way of Zen (1957), Psychotherapy East and West (1961), The New Alchemy (1958) The Legacy of Asia and Western Man (1937), The Meaning of Happiness (1940) and The Joyous Cosmology (1962) among others.

Read this article:Alan Watts | Biography, Philosophy and Facts

Posted: at 8:45 pm

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Posted: at 4:48 am

Real Consumer Spending Rises in November

December 21, 2018

Personal income increased 0.2 percent in November after increasing 0.5 percent in October. Wages and salaries, the largest component of personal income, increased 0.2 percent in November after increasing 0.4 percent in October.

December 21, 2018

Real gross domestic product (GDP) increased 3.4 percent in the third quarter of 2018, according to the third estimate released by the Bureau of Economic Analysis. The growth rate was revised down 0.1 percentage point from the second estimate released in November. In the second quarter, real GDP increased 4.2 percent.

December 20, 2018

State personal income increased 4.0 percent at an annual rate in the third quarter of 2018, an acceleration from the 3.4 percent increase in the second quarter. Personal income increased in all states and the District of Columbia. The percent change in personal income across all states ranged from 6.2 percent in Nevada and Washington to 2.1 percent in Missouri.

December 19, 2018

The U.S. current-account deficit increased to $124.8 billion (preliminary) in the third quarter of 2018 from $101.2 billion (revised) in the second quarter of 2018. As a percentage of U.S. GDP, the deficit increased to 2.4 percent from 2.0 percent. The previously published current-account deficit for the second quarter was $101.5 billion.

December 17, 2018

The estimates of gross domestic product for the U.S. Virgin Islands show that real GDPGDP adjustedtoremove price changesdecreased 1.7 percent in 2017 after increasing 0.9 percent in 2016. Forcomparison, real GDP for the United States (excluding the territories) increased 2.2 percent in2017 afterincreasing 1.6 percent in 2016.

Continued here:U.S. Bureau of Economic Analysis (BEA)

Posted: at 4:48 am

In the following letters, Sri Aurobindo describes his major inner realisations. In the first letter, he describes his Nirvanic experiences and how it blossomed further into a much more positive and integral realization. The second letter is also from Sri Aurobindo but here he refers to himself as a third person with his name.

I have never said that things (in life) are harmonious nowon the contrary, with the human consciousness as it is harmony is impossible. It is always what I have told you, that the human consciousness is defective and simply impossibleand that is why I strive for a higher consciousness to come and set right the disturbed balance. I am glad you are getting converted to silence, and even Nirvana is not without its usesin my case it was the first positive spiritual experience and it made possible all the rest of the sadhana; but as to the positive way to get these things, I dont know if your mind is quite ready to proceed with it. There are in fact several ways. My own way was by rejection of thought. Sit down, I was told, look and you will see that your thoughts come into you from outside. Before they enter, fling them back. I sat down and looked and saw to my astonishment that it was so; I saw and felt concretely the thought approaching as if to enter through or above the head and was able to push it back concretely before it came inside.

In three daysreally in onemy mind became full of an eternal silenceit is still there. But that I dont know how many people can do. One (not a discipleI had no disciples in those days) asked me how to do Yoga. I said: Make your mind quiet first. He did and his mind became quite silent and empty. Then he rushed to me saying: My brain is empty of thoughts, I cannot think. I am becoming an idiot. He did not pause to look and see where these thoughts he uttered were coming from! Nor did he realise that one who is already an idiot cannot become one. Anyhow I was not patient in those days and I dropped him and let him lose his miraculously achieved silence. The usual way, the easiest if one can manage it at all, is to call down the silence from above you into the brain, mind and body.


Now to reach Nirvana was the first radical result of my own Yoga. It threw me suddenly into a condition above and without thought, unstained by any mental or vital movement; there was no ego, no real worldonly when one looked through theimmobile senses, something perceived or bore upon its sheer silence a world of empty forms, materialised shadows without true substance. There was no One or many even, only just absolutely That, featureless, relationless, sheer, indescribable, unthinkable, absolute, yet supremely real and solely real. This was no mental realisation nor something glimpsed somewhere above,no abstraction it was positive, the only positive realityalthough not a spatial physical world, pervading, occupying or ratherflooding and drowning this semblance of a physical world, leaving no room or space for any reality but itself, allowing nothing else to seem at all actual, positive or substantial. I cannot say there was anything exhilarating or rapturous in the experience, as it then came to me,the ineffable Ananda I had years afterwards,but what it brought was an inexpressible Peace, a stupendous silence, an infinity of release and freedom. I lived in that Nirvana day and night before it began to admit other things into itself or modify itself at all, and the inner heart of experience, a constant memory of it and its power to return remained until in the end it began to disappear into a greater Super consciousness from above. But meanwhile realisation added itself to realisation and fused itself with this original experience. At an early stage the aspect of an illusionary world gave place to one in which illusion is only a small surface phenomenon with an immense Divine Reality behind it and a supreme Divine Reality above it and an intense Divine Reality in the heart of everything that had seemed at first only a cinematic shape or shadow. And this was no reimprisonment in the senses, no diminution or fall from supreme experience, it came rather as a constant heightening and widening of the Truth; it was the spirit that saw objects, not the senses, and the Peace, the Silence, the freedom in Infinity remainedalways with the world or all worlds only as a continuous incident in the timeless eternity of the Divine.

Now that is the whole trouble in my approach to Mayavada. Nirvana in my liberated consciousness turned out to be the beginning of my realisation, a first step towards the complete thing, not the sole true attainment possible or even a culminatingfinale. It came unasked, unsought for, though quite welcome. I had no least idea about it before, no aspiration towards it, in fact my aspiration was towards just the opposite, spiritual power to help the world and do my work in it, yet it camewithout evena May I come in or a By your leave. It just happened and settled in as if for all eternity or as if it had been really there always. And then it slowly grew into something not less but greater than its first self! How then could I accept Mayavada orpersuade myself to pit against the Truth imposed on me from above the logic of Shankara?


Sri Aurobindo has no remarks to make on Huxleys comments with which he is in entire agreement. But in the phrase to its heights we can always reach very obviously we does not refer to humanity in general but to those who have a sufficiently developed inner spiritual life. It is probable that Sri Aurobindo was thinking of his own experience. After three years of spiritual effort with only minor results he was shown by a Yogi the way to silence his mind. This he succeeded in doing entirely in two or three days by following the method shown. There was an entire silence of thought and feeling and all the ordinary movements of consciousness except the perception and recognition of things around without any accompanying concept or other reaction. The sense of ego disappeared and the movements of the ordinary life as well as speech and action were carried on by some habitual activity of Prakriti alone which was not felt as belonging to oneself. But the perception which remained saw all things as utterly unreal; this sense of unreality was overwhelmingand universal. Only some undefinable Reality was perceived as true which was beyond space and time and unconnected with any cosmic activity but yet was met wherever one turned. This condition remained unimpaired for several months and even when the sense of unreality disappeared and there was a return to participation in the world-consciousness, the inner peace and freedom which resulted from this realisation remained permanently behind all surface movements and the essence of the realisation itself was not lost. At the same time an experience intervened; something else than himself took up his dynamic activity and spoke and acted through him but without any personal thought or initiative. What this was remained unknown until Sri Aurobindo came to realise the dynamic side of the Brahman, the Ishwara and felt himself moved by that in all his Sadhana and action. These realisations and others which followed upon them, such as that of the Self in all and all in the Self and all as the Self, the Divine in all and all in the Divine, are the heights to which Sri Aurobindo refers and to which he says we can always rise; for they presented to him no long or obstinate difficulty. The only real difficulty which took decades of spiritual effort to carry out towards completeness was to apply the spiritual knowledge utterly to the world and to the surface psychological and outer life and to effect its transformation both on the higher levels of Nature and on the ordinary mental, vital and physical levels down to the subconscience and the basic Inconscience and up to the supreme Truth-consciousness or Supermind in which alone the dynamic transformation could be entirely integral and absolute.


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Book The Mother by Sri Aurobindo: These inspirational essays by Sri Aurobindo form a powerful statement of the true attitude to be taken by a sadhak of the integral Yoga: one of a complete and dynamic surrender to the Mother. They describe the triple movement of aspiration, rejection, and surrender, the conditions for a true faith and sincerity, the irresistible power of the Divine Mothers grace, the need to reconquer the money-force for the Mothers work, and the joy of a perfect instrumentality through selfless work, surmounting the demands of the ego. The final piece describes the four great powers and personalities of the Divine Mother.

Author: Sri Aurobindo

Print Length: 32 pages

Publisher: Sri Aurobindo Ashram

Contributor: Krishna

Book format:PDF,ePub,Kindle


There are two powers that alone can effect in their conjunction the great and difficult thing which is the aim of our endeavour, a fixed and unfailing aspiration that calls from below and a supreme Grace from above that answers.

But the supreme Grace will act only in the conditions of the Light and the Truth; it will not act in conditions laid upon it by the Falsehood and the Ignorance. For if it were to yield to the demands of the Falsehood, it would defeat its own purpose.

These are the conditions of the Light and Truth, the sole conditions under which the highest Force will descend; and it is only the very highest supramental Force descending from above and opening from below that can victoriously handle the physical Nature and annihilate its difficulties . . . There must be a total and sincere surrender; there must be an exclusive self-opening to the divine Power; there must be a constant and integral choice of the Truth that is descending, a constant and integral rejection of the falsehood of the mental, vital and physical Powers and Appearances that still rule the earth-Nature.

The surrender must be total and seize all the parts of the being. It is not enough that the psychic should respond and the higher mental accept or even the inner vital submit and the inner physical consciousness feel the influence. There must be in no part of the being, even the most external, anything that makes a reserve, anything that hides behind doubts, confusions and subterfuges, anything that revolts or refuses.

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