There's no reason contributing solutions needs to be scary. Here are four viable steps Israel can take that will actually help the various refugee populations in its midst.
Israeli politicians and prominent figures in the local media have begun paying attention to the refugee crisis playing out in Europe in recent days.
Well, actually, that's a misnomer. Europe is starting to pay attention to the Syrian refugee crisis because massive numbers of Syrian refugees are now arriving on its shores and borders.
In recent days, one set of prominent figures has called on the Israeli government to start absorbing in a symbolic number of Syrian refugees. The country's prime minister and another group of politicians rejected the idea out of hand.
Here are four things Israel can do for the — various groups of — refugees in its midst that everyone should be able to live with.
A significant number of those fleeing Syria are Palestinian refugees who have been living in refugee camps there for decades. We came to know about some of those camps, like Yarmouk, as they faced unimaginable blockades and attacks in recent months and years. Others long ago fled to Turkey, Lebanon, Jordan and Europe.
Nearly three years ago Palestinian President Mahmoud Abbas, with help from the United Nations, asked Israel to allow him to settle some Palestinian refugees from Syria in the West Bank. Mind you, Israel controls Palestine's borders and population registry, so Abbas needs Israeli permission to give anybody, let alone an entire, population permanent — or even temporary — status in Palestine.
Israel responded with a trick answer. You can bring the refugees from Syria into the West Bank and Gaza, Netanyahu's government reportedly responded at the time, as long as each and every one of them signs away their right of return to the cities and villages they fled and were forced from in 1948.
Abbas, unsurprisingly, said no. There is no Palestinian leader today who has the political capital to abrogate even one refugee's right of return. Abbas, the "best partner Israel will ever have," announced that he was waiving his own right of return a few years ago and he paid a huge political price. (Abbas is from Safed, deep inside Israel proper.) Netanyahu, "Mr. No Preconditions," probably thought he was being pretty clever.
Abbas asked the UN for help in convincing Israel to allow Palestinian refugees from Syria to resettle in the West Bank again this week. Israel could easily say yes this time without the deal-breaking pre-condition about the right of return. In this case it's okay to leave intractable elements of the peace process to the intractable peace process itself, not as pre-conditions for saving thousands of lives.
Israel does not grant asylum to non-Jews. There are a handful or exceptions, of course, but they amount to fewer than 1,000 people in the country's 67-year existence. There were the several hundred Vietnamese boat people Menachem Begin took in during the late 1970s, and there were the first several hundred Darfurian asylum seekers to arrive in the mid-2000s who were given residency (after a spending serious time in prison).
Aside from those groups and a few isolated individuals, there is no such thing as a non-Jewish refugee in Israel. As far as the mainstream — and official — Israeli discourse is concerned, Palestinian refugees are not real refugees: they are artificial refugees or "infiltrators." Once the African asylum seekers began arriving in larger numbers, too, even those from Darfur stopped being referred to as refugees and became infiltrators.
The reasoning for this is easy to understand. One might expect a country built as a safe haven for refugees to have a difficult time turning away refugees seeking shelter from atrocities and persecution. If you refuse to call them refugees, however, turning them away becomes a lot easier. It's pretty easy to justify building a massive hi-tech fence to keep infiltrators out; less so if they're refugees.
African asylum seekers jailed in Holot detention center protest behind the prison's fence, as other asylum seekers take part in a protest outside the facility, in Israel's southern Negev desert, February 17, 2014.
More than anything else, the single most problematic aspect of the way Israel treats African asylum seekers is that it doesn't treat their asylum claims seriously. In fact, only after years of court battles did Israel even begin accepting and processing asylum claims from Sudanese and Eritreans.
The Interior Ministry is now dragging its feet on those asylum claims it has received, and there is serious concern that the policies it is implementing are designed to pressure all asylum seekers to leave the country, not to identify and protect bona fide refugees.
Before anything else, Israel must implement a refugee regime that gives asylum seekers a fair and real chance at showing they have a well-founded fear of persecution, and one that provides them with refugee and the accompanying legal status if they are able to. Any policy change that doesn't address this fundamental flaw is nothing more than a Band-Aid.
Israel was created to give safe haven to millions of refugees, and as an unfortunate consequence, it created a whole new refugee problem of similar proportions. Until Israel accepts responsibility for its role in the Palestinian refugee problem and steps up in resolving it, there will always be a cloud of injustice and disingenuousness hanging over any discussion of refugees.
There is no prescribed solution for the Palestinian refugee problem. Palestinian refugees have been mistreated and abused and kept in limbo by nearly every state in the Middle East, including but not even remotely limited to Israel. Palestinians who have lived in Lebanon and Syria, and to some degree in Jordan, are to this day denied citizenship and basic rights.
Even Palestinian refugees living under the direct control of the Palestinian Authority are still living in squalid refugee camps. There have to be better short-term solutions that provide opportunities for integration, resettlement and the basic rights and dignity every human being deserves.
There must also be a discussion in Israel about what role it can play in resolving the Palestinian refugee problem. Doing so cannot merely be a concession extracted in peace talks. Israel must think creatively about how it can absorb some Palestinian refugees, how it can support the occupied State of Palestine in absorbing others, and begin formulating reparations plans for those who choose not to return to either state.
First and foremost, both in terms of chronology and importance, Israel must accept its responsibility in the creation of the Palestinian refugee problem. It needn't necessarily be framed in terms of right and wrong and us and them, but as a matter of conciliation, both with itself and with the refugees.
Israel can do none of these four simple things.
Given that Israel sees Palestinians, especially Palestinian refugees as a demographic threat to its Jewish nature, it cannot allow non-Jews entry into the West Bank (forget the 2SS – Israel still hankers after Greater Israel with a few pockets of autonomous zones for non-Jews) under any circumstances.
If it cannot allow Palestinian refugees the right of return, it makes no sense for it to ever allow Africans safe haven within Israel as permanent citizens. I mean Israel does not even allow Arab Israeli who marries a Palestinian from the occupied territories to bring his or her spouse into Israel proper presumably because they are a demographic threat to the racial purity of the wretched place.
Just hate that word 'creatively' when used in relation to any suggested resolution of the dispossession of Palestinians. Isn't that the word used when suggesting that Palestinians become nationals or citizens of Jordan, even if they remain living in the West Bank? Isn't 'the creative' solution generally a means of describing some vile way of maintaining Jewish power and privilege in Israel, treating the non-Jews like dogs and hoping that no-one notices?
There is simply no way that Israel can have a constructive role in assisting the Syrian refugees. Cannot happen. Silly to even think about talking about it.
The sad fact is that these refugees are so infused with anti-semitism – refer http://www.timesofisrael.com/for-syrian-refugees-in-italy-israel-remains-enemy-1/ that it would be impossible to have them as next door neighbours. They would just add to the hatred and enmity that Israel has to deal with every day.


text:
High-quality Norfolk Physics Tutors
A Norfolk-based Physics teacher to your home or online
Our Physics Tutors in Norfolk are all fully-qualified teachers, who also offer their skills as high-quality home tutors. All are subject-specialists, professional, reliable, and are up-to-date with Examination Boards and the current demands of a changing curriculum. Lessons are taught at your home or online and are scheduled at your convenience; whether weekdays, evenings or weekends.
Just a few of our Physics teachers in Norfolk
Mr Martin R
I taught Physics for 12 years at a top independent school in Norfolk. I am now an examiner for a number of different exam boards at GCSE and A-Level and work as a Physics tutor for a leading commercial provider and for Pearson as part of the National Tutoring Programme. I re-trained as a Physics teacher after careers in the Army and in the IT industry. I try to bring the Physics syllabus to life using real-world examples, showing the relevance of the core ideas in an attempt to make them more meaningful and memorable. I also taught Computer Science at GCSE and A-Level as a second subject. I believe that many students simply lack self-confidence in Physics and are capable of more than they realise. During lockdown, I have gained a lot of experience with tutoring online and have helped numerous GCSE and A-Level students by reinforcing their school-based learning.
Science, Physics, Computer Science
PGCE, University of East Anglia 2008. MSc Design of Information Systems, Cranfield University (1994). BSc (Hons) Physics, University of Newcastle (1985).
Mr Andrew S
Qualified and experienced teacher of Science, teaching both internationally in the Middle East and in the UK. I teach all 3 sciences up to Key Stage 3 and specialise in Biology from GCSE and IGCSE through to A-Level across AQA and EdExcel Exam Boards. I am a very friendly and engaging teacher, who meets his students where they are at, believing every student has unique strengths that can be harnessed to achieve success. I work with all pupils on an individual level to tailor each session to them and their needs.
PGCE Secondary Science, University of East Anglia (2021). BSc (Hons) Biomedical Sciences with a Speciality in Physiological Sciences, University of Newcastle (2012).
Dr Crawford K
Qualified science teacher. Former Head of Science, Biology and Head of House. Worked as a government research scientist and has published over 10 research papers and several book chapters about biology. Currently working on two text books for science. I have a passion for science, education (having developed several of the UK GCSE specifications), public engagement in science (including being an 'ask the biologist' at New Scientist Live 2016 & lecturing twice at the 'Science at the Savile' meetings) & the occasional TV appearance. Teaches Science, Physics, Chemistry and Biology up to GCSE and iGCSE; teaches Biology up to A Level across all the major Exam Boards. Chief Examiner for two international qualifications. Exam Analyst for Biology. I have trained examiners how to write papers (Egypt). Fellow of The Royal Society of Biology (2016). I enjoy working with learners to find their individual revision techniques and have a proven track record of student improvement from GCSE to degree.
SEN, Science, Biology, Chemistry, Physics, School Entrance Exams
Teacher qualification: PGCE Science from the University of Cambridge (2004). Doctorate: (D.Phil.) gene regulation from the University of Oxford (1995). Degree: first class B.Sc. (Hons) Microbiology from Queen Mary, University of London (1992).
Mr John B
Qualified Chemistry and Science Teacher, with many years teaching experience including being an Advanced Skills Teacher and as Head of Department. Last position was at INTO, University of East Anglia. Now a full time private tutor; can do lessons 'face to face' or online via Zoom. Teaches Science, Chemistry and Physics from Prep and Key Stage 3, through to GCSE and IGCSE; teaches Chemistry to A Level across all the major Exam Boards. Supports preparations for School Entrance Exams.
Science, Chemistry, Physics, 13+, School Entrance Exams
PGCE Chemistry and Science, University of East Anglia (1986). BSc (Hons) Chemistry, University of East Anglia (1985).
Mr Simon D
Qualified and experienced Chemistry and Science teacher. Teaches Chemistry, Physics, Biology and Combined Science from Prep and Key Stage 3 through to GCSE, IGCSE; teaches Chemistry through to A level; across all major Exam Boards. Provides support for Scholarships and School Entrance Exams. Offers homeschooling.
Science, Biology, Chemistry, Physics, School Entrance Exams, Homeschool, 13+
PGCE Secondary Science, Chemistry specialism, University of East Anglia (2012). BSc(Hons) Chemistry, University of Bristol (1992).
Get your tailored list of available Physics teachers in Norfolk
"Thank you for the introduction to NT who is proving to be a very good tutor. Our daughter is enjoying her 11+ lessons and growing confidence. Her teacher recognises. as we do, that our daughter must focus on developing her vocabulary and creative writing skills, as well as improving her accuracy with grammar."
- Dr Saluja
Year 4 daughter 11+ tuition in Swindon
"Wonderful. A great relief to find a tutor who turns up on time is always fully prepared and who really cares that my daughter achieves her best. I can't fault him."
- Mr and Mrs Rashid
Year 10 daughter, GCSE English Language and Literature (AQA) Tuition in Bromley
"This arrangement is working out well. Our daughter was anxious about starting tuition but is now looking forward to the lessons each week. Mrs LG is a very good teacher, full of energy and enthusiasm, which is excellent for Hannah."
- Mr and Mrs Parish
Year 4 daughter, Primary and SEN Tuition in Windsor
How are Norfolk schools performing?
We connect you to the best teachers who work across several of the best primary and secondary schools in Norfolk (some detailed below). This means we can reliably provide you with a local and experienced tutor that fits your needs.
Norfolk primary school performance:
The Norfolk area has 421 primary schools (one of the top being Bressingham Primary School with 9% of pupils achieving at a higher standard).
"Pupils' behaviour is outstanding. They are enthusiastic about their learning and work well together and independently in lessons."
The Norfolk local authority has an average of 60% of students meeting the expected standards in reading, writing, and maths at primary school age (vs England's average of 65%). And has an average of 7% achieving higher standard (vs England's average of 11%).
Norfolk secondary school performance:
The Norfolk area has 103 secondary schools (one of the top being Notre Dame High School with 62% of pupils achieving grade 5 or above in English and Maths GCSEs).
"key strength is its broad interpretation of what education means. Students are not just taught how to pass examinations, but also to become reflective thinkers, with high moral standards and compassion for others."
The Norfolk local authority has an average of 40% of students achieving grade 5 or above in English and Maths GCSEs (vs England's average of 43%). And has an average of 95% of students either staying in education or entering employment after GCSEs (vs England's average of 94%).
Norfolk Ofsted ratings:
73% of Norfolk schools have received at least a 'Good' Ofsted rating, with 55 schools receiving an 'Outstanding' rating in their last evaluation.
Academic Subjects offered in Norfolk
13+ Biology Primary 11+ SEN Business Maths English A level Chemistry
Other Tutor Locations near to Norfolk
Poringland Brundall Beighton Long Stratton Aylsham Attleborough Beccles Hemsby Great Yarmouth Caister-on-Sea
Tuition subjects in Norfolk
Tuition stages in Norfolk

redpajama_set_name: RedPajamaCommonCrawl


text:
// flow-typed signature: 336b85f101eb2be250febbb73624eb5b
// flow-typed version: <<STUB>>/hast-util-sanitize_v^1.1.2/flow_v0.94.0

/**
 * This is an autogenerated libdef stub for:
 *
 *   'hast-util-sanitize'
 *
 * Fill this stub out by replacing all the `any` types.
 *
 * Once filled out, we encourage you to share your work with the
 * community by sending a pull request to:
 * https://github.com/flowtype/flow-typed
 */

declare module 'hast-util-sanitize' {
  declare module.exports: any;
}

/**
 * We include stubs for each file inside this npm package in case you need to
 * require those files directly. Feel free to delete any files that aren't
 * needed.
 */
declare module 'hast-util-sanitize/lib/index' {
  declare module.exports: any;
}

// Filename aliases
declare module 'hast-util-sanitize/index' {
  declare module.exports: $Exports<'hast-util-sanitize'>;
}
declare module 'hast-util-sanitize/index.js' {
  declare module.exports: $Exports<'hast-util-sanitize'>;
}
declare module 'hast-util-sanitize/lib/index.js' {
  declare module.exports: $Exports<'hast-util-sanitize/lib/index'>;
}

redpajama_set_name: RedPajamaGithub


Please send your resume & cover letter to [email protected] Thanks so much for your interest in Startup Boost! We look forward to hearing from you!
We are seeking an energetic, creative, and results-driven Executive Assistant to support our CEO & growing team in Venice Beach, CA.
As Executive Assistant, you'll provide comprehensive administrative support to CEO/Founder, going above and beyond to ensure that he is productive and that his days run smoothly. You will also operate as the key administrative support to the leadership team and staff. You'll be responsible for managing a wide variety of day-to-day tasks and will figure out new ways to help the local and global team be more efficient and productive.
The ideal candidate is an experienced, multi-talented Executive Assistant who loves learning new skills. You're hyper-organized and fantastic at wearing many different hats. You are always looking for ways to challenge yourself and raise the bar, and you aspire to transition into a different role as the company grows (e.g. operations, business development, marketing, etc).
This is a great opportunity to broaden your network within the startup ecosystem working with some of the best up and coming teams, high-value sponsors, investors, and seasoned mentors. This position is 20 hours a week with an opportunity to grow.


This floor lamp is fully adjustable to suit your needs. The entire front portion of the lamp can be raised and lowered using two convenience keys on the back. In addition, the shade of the lamp articulates so you can find the perfect angle to shine your light.
*Update: In order to improve the look and adjustability of the lamp base we are using the all iron base featured in the last picture!
The 8" aged copper shade provides a warm glow with the 60 watt squirrel cage edison bulb (included).
The fixture is constructed from industrial style black iron piping. The vintage bulb is easy for anyone to change. Power is supplied by a premium vintage style cloth covered cord.
This design is not UL approved but does use some UL listed parts.
As each lamp is handcrafted and unique they are subject to minute variations from the picture above.
We package our vintage merchandise with care.
Questions? Don't hesitate to spark up a convo...we are always available!


text:
Dit is de lijst van kandidaten van de Piratenpartij voor de Nederlandse Tweede Kamerverkiezingen van 15 maart 2017, zoals deze op 3 februari 2017 werd vastgesteld door de Kiesraad.

Achtergrond
Op het Piratencongres van 15 en 16 oktober 2016 kozen de leden van de Piratenpartij hun kandidaten voor de Tweede Kamerverkiezingen. De Kiesraad verklaarde op 3 februari 2017 de lijst ongeldig in kieskring 20 (Caribisch Nederland). De lijsttrekker werd Ancilla van de Leest.

De lijst
vet: verkozen
cursief: voorkeursdrempel overschreden

 Ancilla van de Leest – 30.114
 Matthijs Pontier – 1.279
 Rico Brouwer – 390
 Alex Straver – 190
 Petra Downs-Hovestadt – 532
 Tjerk Feitsma – 80
 Maarten Lensink – 81
 Lars Janssen – 72
 Bob Sikkema – 89
 Michiel Dulfer – 222
 Rogier Huurman – 95
 Bas Dieleman – 226
 Gijs Peskens – 81
 Wiel Maessen – 53
 Dylan Hallegraeff – 126
 Joran de Jong – 54
 Janmaarten Batstra – 107
 Vincent van der Velde – 80
 Frank Wijnans – 52
 Leo van Oudheusden – 121
 Gertjan Kleinpaste – 67
 Melvin Stubbe – 70
 Dave Borghuis ook genaamd op de Borg – 168
 Ronald Schönberger – 46
 Erik van Luxzenburg – 67
 Uzi Bouyaara – 60
 Wim van den Dool – 41
 Ewoud Hofman – 89
 Jelle Dirk Pasterkamp – 27
 Martin van Vuuren – 37
 Arne Biesma – 19
 Teun Gautier – 19
 Loulou van Ravensteijn – 113
 Floor Ziegler – 136
 Tommy Ventevogel – 51
 Khalid Ahmed Chaudry – 90
 Dirk Poot – 334

Piratenpartij
Piratenpartij

redpajama_set_name: RedPajamaWikipedia


text:
Guided Reading LevelClear
Remove L
Remove Birds.
Remove Wyoming
Caroline Arnold's Animals (1)
Accidents -- Prevention. (1)
Adventure fiction. (2)
American authors. (1)
Anatomy. (1)
Animal babies. (1)
Animals. (4)
Animals -- Africa. (1)
Animals -- Australia. (1)
Animals -- Food. (3)
Arctic regions. (1)
Astronomy. (1)
Authorship. (5)
Authorship -- Fiction. (1)
Basketball -- Fiction. (2)
Bullies -- Fiction. (4)
Buried treasure. (1)
Camps -- Fiction. (1)
Cats. (1)
Cemeteries -- Fiction. (1)
Children -- Conduct of life. (4)
Children's literature. (1)
Chimpanzees -- Fiction. (1)
Compost. (1)
Contests -- Fiction. (1)
Counting. (1)
Creative writing. (3)
Desert ecology. (1)
Diaries -- Fiction. (1)
Dogs. (1)
Dragons -- Fiction. (6)
Droughts. (1)
Ecology. (1)
Electricity. (1)
Electric power. (1)
Energy resources. (1)
English language -- Adjective. (1)
Etiquette for children and teenagers. (5)
Fads -- Fiction. (1)
Fairy tales. (1)
Family. (1)
Farms. (2)
Field trips. (1)
Field trips -- Fiction. (4)
Fire engines. (2)
Fire fighters. (1)
Fire fighting. (3)
Fishes. (3)
Fishing -- Fiction. (1)
Flags -- United States. (1)
Folklore. (1)
Folklore -- United States. (2)
Force and energy. (2)
Forest ecology. (1)
Friendship -- Fiction. (11)
Frogs -- Life cycles. (1)
Galaxies. (1)
Ghosts -- Fiction. (1)
Gorillas -- Fiction. (1)
Graphic novels. (15)
Gratitude -- Fiction. (1)
Halloween -- Fiction. (1)
Helping behavior -- Fiction. (3)
Heroes and heroines -- Fiction. (4)
Hershey, Milton Snavely -- 1857-1945. (1)
Holidays. (1)
Horror fiction. (15)
Human geography. (3)
Humorous fiction. (5)
Ice skating -- Fiction. (1)
Insects -- Fiction. (1)
Inuit. (1)
Inventions -- Fiction. (4)
Journalism. (1)
Key, Francis Scott, -- 1779-1843. (1)
Landforms. (2)
Language and languages. (4)
Librarians. (2)
Library etiquette. (1)
Lost and found possessions -- Fiction. (1)
Machinery. (4)
Magic -- Fiction. (2)
Magnetism. (2)
Magnets. (1)
Manners and customs. (5)
Marine animals. (5)
Mass media. (1)
Meteors. (1)
Milky Way. (1)
Monkeys -- Fiction. (1)
Moon. (1)
Mystery fiction. (2)
Natural disasters. (4)
Number concept. (1)
Occupations. (2)
Origami. (1)
Outdoor recreation. (2)
Penguins. (1)
Personal finance. (2)
Persuasion (Psychology). (1)
Pets -- Fiction. (4)
Photographs. (3)
Physiology. (2)
Pirates. (2)
Planets. (1)
Plants -- Life cycles. (1)
Poetry -- Technique. (1)
Police. (1)
Pollution. (1)
Predation (Biology) (1)
Presidents -- United States -- Biography. (3)
Questions and answers. (1)
Rabbits. (1)
Recycling. (1)
Refuse and refuse disposal. (1)
Renewable energy resources. (1)
Reptiles. (1)
Respiration. (1)
Responsibility. (6)
Safety education. (2)
Salamanders -- Fiction. (1)
Schools. (2)
School stories. (4)
Science -- Experiments. (1)
Science fiction. (1)
Seasons. (3)
Seuss, -- Dr. (1)
Siblings -- Fiction. (1)
Sign language. (4)
Simple machines. (1)
Snakes. (2)
Snakes as pets. (1)
Solar system. (1)
Space flight. (1)
Spanish language materials -- Fiction. (2)
Sports -- Fiction. (4)
Star-spangled banner (Song). (1)
Stream ecology. (1)
Summer. (1)
Sun. (1)
Superheroes -- Fiction. (10)
Surfing -- Fiction. (1)
Teeth -- Fiction. (1)
Tennis -- Fiction. (1)
Tornadoes. (1)
Transylvania (Romania) -- Fiction. (1)
Turtles -- Fiction. (1)
United States -- Politics and government. (3)
Vehicles. (3)
Vocational guidance. (1)
Weather forecasting. (4)
West (U.S.). (1)
Wheels. (1)
Wildlife conservation. (1)
Winter. (1)
Women authors -- Biography. (1)
A Penguin's World
by Caroline Arnold
Describes the development of a baby penguin to its maturity.
Caroline Arnold's Animals
2006 598 Grades K-2 Grades K-2 3.7 L 580L


The King Street Giants "California Trad Jazz & more. No trumpet required." For the past 6 years the Sonoma County-based group, The King Street Giants, have brought their own special version of New Orleans music to the Bay Area. Whether they're playing in clubs or on the streets, The King Street Giants are infamous for radiating an infectious energy and always having a blast. While continuing to play the music of their heroes (Louis Armstrong & The All Stars, Preservation Hall Jazz Band, Thelonious Monk, Jackson 5), they have also been writing original music in an effort to continue to evolve the idiom of Traditional New Orleans Jazz.
The Crux is a mad scientist's music laboratory, where songs are presented as theatrical experiments with an odd and beautiful intensity... Lullabies to drink your morning coffee to. Gospel songs for the faithless. Pirate shanties for people who get seasick. Swing music for the graceless.
Alison Loraine Harris began writing songs at age 13. Her music explores strength through vulnerability, inspired by timeless melody, rich harmony, love, lust, community, and natural beauty. Alison's debut record "Smoke Rings in the Sky" was released in 2008 on family record label Omega Records. Her sophomore album, "Walker Road", was recorded live and analog at the historic Walker Road Schoolhouse building in Two Rock, California with Americana Band The Barn Owls. She is currently working on "Form of Flight", a piano and vocal based cover album of The Mother Hips' songs with Tim Bluhm (The Mother Hips), Pat Sansone (Wilco), and Dave Schools (Hard Working Americans, Widespread Panic).


"There is no documented historic precedent" for what we need to do, the Intergovernmental Panel on Climate Change wrote in its new report on global warming of 2.7 degrees Fahrenheit, or 1.5 degrees Celsius. We have just 12 years make massive changes to our global energy system in order to limit climate change to moderate levels, a UN climate science body said in the report.
Rising sea levels, more devastating droughts, more damaging storms, the report makes it clear that warming will make the world worse in the form of famine, disease, mass migration and displacement. And there is a vast gulf between the devastation from 1.5°C, what's considered the moderate level of average warming, and 2°C.
While this terrifying reality is usually framed as one of personal moral failing of the individual, drive less, recycle more, turn down the thermostat. In reality the responsibility for this mess falls squarely on the backs of major producers and emitters of greenhouse gases, the majority of which comes from just 100 companies.
Next WHAT DO BEES DO DURING A TOTAL SOLAR ECLIPSE?


Participants in the Miss Universe 2013 pageant that took place in Moscow on Saturday did not discuss Russia's LGBT rights record during the broadcast of the event.
Gay MSNBC anchor Thomas Roberts, who co-hosted the pageant with singer Mel B, earlier on Saturday described Russia's law banning gay propaganda to minors as a "discriminatory" statute that "condones the closet" during an interview with fellow MSNBC anchor Alex Witt from the Russian capital with Miss Universe 2012 Olivia Culpo. The network said Roberts further criticized the statute during an interview on the red carpet at Crocus City Hall where the pageant took place.
Roberts further criticized the Kremlin's LGBT rights record during an interview with Agence France-Presse after he and his husband, Patrick Abner, arrived in Moscow.
The pageant took place against the backdrop of growing outrage over the Kremlin's LGBT rights record that threatens to overshadow the 2014 Winter Olympics that will take place in Sochi, Russia, in February.
The Miss Universe Organization in August criticized the gay propaganda law that Russian President Vladimir Putin signed earlier this year and the ongoing anti-LGBT rights crackdown in the country. Donald Trump, who co-owns the pageant with NBC Universal, reiterated this position during an interview with Roberts last month.
John Aravosis of AMERICAblog and journalist Andrew Miller are among those who criticized Roberts' decision to co-host the pageant.
Roberts on Nov. 6 interviewed Anton Krasovsky, the former editor-in-chief of a pro-Kremlin television station who said he lost his job in January after he came out during a segment on Russia's gay propaganda law. Masha Gessen, a lesbian Russian American journalist, appeared on the MSNBC anchor's program before he traveled to the country.
Roberts told "Today" show co-host Savannah Guthrie on Friday that he hasn't "run into any discrimination so far since I've been here" in Russia.
Oleg Klyuenkov of the Russian LGBT advocacy group Rakurs in the city of Arkhangelsk told the Washington Blade on Friday during an interview in D.C. that he feels most Russians will not watch the pageant. He nevertheless applauded Roberts' decision to co-host it.
Any idea how much Roberts was paid for his services? I've searched the web and cannot find a damn thing about the amount he was compensated by the Miss Universe operation. I doubt he hosted the pageant pro bono.
I support Thomas Roberts. Another horrific video of a young student being abused surfaced this week. Something has to be done.
What role if any did Russia have in Roberts co-hosting the pageant? If it's Donald Trump's show then it doesn't seem Russia had anything to do with it. Roberts doesn't fit the gay stereotype. Had he not come out or been with his spouse, I would wonder if I would know he is or not. He doesn't come across as obvious to me like a lot of gay men happen to be. The reception and treatment in Russia might have been quite different had someone like Carson Kressley been invited to co-host instead.
More to the point, I'd like to know if Roberts tried to hold hands or kiss with his spouse in public while in Russia. Did they stay in a room with one bed or were they given double beds? Did they behave like a couple in public while being out and about in Moscow?


(RLNE2002316) Close to Campus - This Apartment is walking distance from campus and down town. Each apartment has an assigned parking space as well as extra parking for tenants and guests. There is covered bicycle parking. Shared coin op laundry is onsite. No pets, no smoking of any kind. Water, sewer, garbage, and basic cable is all included in the rent. Actual unit may vary from pictures. $45 non- refundable application fee per adult.
Call to make an appoint to view today!
This rental is a Corvallis apartment located at 1061 Sw Washington Ave. The property features 7 unit types ranging from 1 bedroom/1 bathroom to 2 bedrooms/1 bathroom with rent ranging from $795 - 950; the market average ranges from $976 to $1,249 for 1 and 2 bedroom apartments, respectively.


text:
Dhyana in Hinduism
For Meditation concept in Pali called Jhana, see Dhyāna in Buddhism.
A Brahmin meditating (1851)
A statue of a meditating man (Jammu and Kashmir, India).
Dhyana (IAST: Dhyāna) in Hinduism means contemplation and meditation.[1] Dhyana is taken up in Yoga exercises, and is a means to samadhi and self-knowledge.[2]
The various concepts of dhyana and its practice originated in the Vedic era of Hinduism, and the practice has been influential within the diverse traditions of Hinduism.[3][4] It is, in Hinduism, a part of a self-directed awareness and unifying Yoga process by which the yogi realizes Self (Atman, soul), one's relationship with other living beings, and Ultimate Reality.[3][5][6] Dhyana is also found in other Indian religions such as Buddhism and Jainism. These developed along with dhyana in Hinduism, partly independently, partly influencing each other.[1]
The term Dhyana appears in Aranyaka and Brahmana layers of the Vedas but with unclear meaning, while in the early Upanishads it appears in the sense of "contemplation, meditation" and an important part of self-knowledge process.[3][7] It is described in numerous Upanishads of Hinduism,[8] and in Patanjali's Yogasutras - a key text of the Yoga school of Hindu philosophy.[9][10]
1 Etymology and meaning
3 Discussion in Hindu texts
3.1 Vedas and Upanishads
3.2 Brahma Sutras
3.3 Dharma Sutras
3.4 Bhagavad Gita
3.5 The Yoga Sutras of Patanjali
3.5.1 Dharana
3.5.2 Dhyana
3.5.3 Samadhi
3.5.4 Samyama
3.5.5 Samapattih
4 Comparison of Dhyana in Hinduism, Buddhism and Jainism
5 Related concept: Upasana
9.1 Published sources
9.2 Web-sources
Etymology and meaning[edit]
Dhyāna (Sanskrit: ध्यान, Pali: झान) means "contemplation, reflection" and "profound, abstract meditation".[11]
The root of the word is Dhi, which in the earliest layer of text of the Vedas refers to "imaginative vision" and associated with goddess Saraswati with powers of knowledge, wisdom and poetic eloquence.[3][12] This term developed into the variant dhya- and dhyana, or "meditation".[3]
Thomas Berry states that Dhyana, is "sustained attention" and the "application of mind to the chosen point of concentration".[13] Dhyana is contemplating, reflecting on whatever Dharana has focused on.[14] If in the sixth limb of yoga one is concentrating on a personal deity, Dhyana is its contemplation. If the concentration was on one object, Dhyana is non-judgmental, non-presumptuous observation of that object.[15] If the focus was on a concept/idea, Dhyana is contemplating that concept/idea in all its aspects, forms and consequences. Dhyana is uninterrupted train of thought, current of cognition, flow of awareness.[16][17][18]
A related term is nididhyāsana, the pondering over Upanishadic statements. It is a composite of three terms, namely dhyai, upasana ("dwelling upon"), and bhavana ("cultivating").[web 1]
The term dhyana is used in Jainism, Buddhism and Hinduism, with somewhat different meanings.[2]
Vedic teachings hold that, since the universal divine Self dwells within the heart, the way to experience and recognize divinity is to turn one's attention inward in a process of contemplative meditation.
—William Mahony, The Artful Universe: An Introduction to the Vedic Religious Imagination[19]
The origins of the practice of dhyana, which culminates into samadhi, are a matter of dispute.[20][21] According to Bronkhorst, the mainstream concept developed and is evidenced in Vedic era texts of Hinduism.[22] Dhyana, states Sagarmal Jain, has been essential to Jaina religious practices, but the origins of Dhyana and Yoga in the pre-canonical era (before 6th-century BCE) is unclear, and it likely developed in the Sramanic culture of ancient India.[23]
The earliest Jaina texts, on Dhyana such as Sutrakranga, Antakrta-Dasanga and Rsibhashita, mention Uddaka Ramaputta[note 1] who is said to be the teacher of some meditation methods to Buddha, as well as the originator of Vipassana and Preksha meditation techniques.[23] The Jaina tradition believes Rishabhanatha, the first Tirthankara, to have founded meditation, but there is no historical confirming evidence. The earliest mention of Dhyana in the canonical Jaina texts simply mention Dhyana as a means of emancipation, but in them ascetic practices are not emphasized nor is the discussion as systematic as in later Jaina texts or Hindu texts such as the Patanjali's Yogasutras.[25] There is no archeological or literary evidence, states Sagarmal Jain, about the origins of systems for Dhyana and Yoga, and there is a great deal of similarities between Jaina, Buddhist, Ajivika, Samkhya, Yoga and other ancient Indian traditions.[23] The earliest texts, such as Tattvarthasutra suggest that these ideas developed in parallel, sometimes with different terms for similar ideas in various Indian traditions, influencing each other.[25]
Buddhism introduced its own ideas, states Bronkhorst, such as the four dhyanas, which did not affect the mainstream meditation traditions in Jaina and Hindu traditions for a long time.[26][note 2] All traditions, Jainism, Buddhism and Hinduism, introduced unique aspects and context to Dhyana, and mutually influenced each other.[4] According to Bronkhorst, while Jaina and Hindu meditation traditions predate Buddhism, the Buddhist terminology such as Samadhi, may have influenced the wording found in one of the several types of Dhyana found in the Mahabharata as well as parts of Patanjali's Yogasutras.[4]
Alexander Wynne interprets Bronkhorst as stating that dhyana was a Jaina tradition, from which both Hinduism and Buddhism borrowed ideas on meditation.[28] Wynne adds that Bronkhorst opinion "understates the role of meditation" in early Brahmanical tradition.[28] Dhyana was incorporated into Buddhism from Brahmanical practices, suggests Wynne, in the Nikayas ascribed to Alara Kalama and Uddaka Ramaputta.[29] In early Brahamical yoga, the goal of meditation was considered to be a nondual state identical to unmanifest state of Brahman, where subject-object duality had been dissolved.[6] The early Buddhist practices adapted these old yogic methods, pairing it to mindfulness and attainment of insight.[6] Kalupahana states that the Buddha "reverted to the meditational practices" he had learned from Alara Kalama and Uddaka Ramaputta.[30]
In Hinduism, state Jones and Ryan, the term first appears in the Upanishads.[2] Techniques of concentration or meditation are a Vedic tradition, states Frits Staal, because these ideas are found in the early Upanishads as dhyana or abhidhyana.[7] In most of the later Hindu yoga traditions, which derive form Patanjali's Raja Yoga, dhyana is "a refined meditative practice",[2] a "deeper concentration of the mind",[2] which is taken up after preceding exercises such as mastering pranayama (breath control) and dharana (mental focus).[2]
Discussion in Hindu texts[edit]
Vedas and Upanishads[edit]
The term dhyanam appears in Vedic literature, such as hymn 4.36.2 of the Rigveda and verse 10.11.1 of the Taittiriya Aranyaka.[31][32] The term, in the sense of meditation, appears in the Upanishads.[1][32][33] The Kaushitaki Upanishad uses it in the context of mind and meditation in verses 3.2 to 3.6, for example as follows:[34]
मनसा ध्यानमित्येकभूयं वै प्राणाः
With mind, meditate on me as being prana
—  Kaushitaki Upanishad, 3.2[34][35]
The term appears in the context of "contemplate, reflect, meditate" in verses of chapters 1.3, 2.22, 5.1, 7.6, 7.7 and 7.26 of the Chandogya Upanishad, chapters 3.5, 4.5 and 4.6 of the Brihadaranyaka Upanishad and verses 6.9 to 6.24 of the Maitri Upanishad.[33][36] The word Dhyana refers to meditation in Chandogya Upanishad, while the Prashna Upanishad asserts that the meditation on AUM (ॐ) leads to the world of Brahman (Ultimate Reality).[7]
The development of meditation in the Vedic era paralleled the ideas of "interiorization", where social, external yajna fire rituals (Agnihotra) were replaced with meditative, internalized rituals (Prana-agnihotra).[7][37][38] This interiorization of Vedic fire-ritual into yogic meditation ideas from Hinduism, that are mentioned in the Samhita and Aranyaka layers of the Vedas and more clearly in chapter 5 of the Chandogya Upanishad (~800 to 600 BCE),[note 3] are also found in later Buddhist texts and esoteric variations such as the Dighanikaya, Mahavairocana-sutra and the Jyotirmnjari, wherein the Buddhist texts describe meditation as "inner forms of fire oblation/sacrifice".[40][41] This interiorization of fire rituals, where life is conceptualized as an unceasing sacrifice and emphasis is placed on meditation occurs in the classic Vedic world, in the early Upanishads and other texts such as the Shrauta Sutras and verse 2.18 of Vedic Vaikhanasa Smarta Sutra.[42]
Beyond the early Upanishads composed before 5th-century BCE, the term Dhyana and the related terms such as Dhyai (Sanskrit: ध्यै, deeply meditate)[43] appears in numerous Upanishads composed after the 5th-century BCE, such as: chapter 1 of Shvetashvatara Upanishad, chapters 2 and 3 of Mundaka Upanishad, chapter 3 of Aitareya Upanishad, chapter 11 of Mahanarayana Upanishad, and in various verses of Kaivalya Upanishad, Chulika Upanishad, Atharvasikha Upanishad, Brahma Upanishad, Brahmabindu Upanishad, Amritabindu Upanishad, Tejobindu Upanishad, Paramahamsa Upanishad, Kshuriki Upanishad, Dhyana-bindu Upanishad, Atharvasiras Upanishad, Maha Upanishad, Pranagnihotra Upanishad, Yogasikha Upanishad, Yogatattva Upanishad, Kathasruti Upanishad, Hamsa Upanishad, Atmaprabodha Upanishad and Visudeva Upanishad.[8]
Dhyana as Dharma
Practice righteousness (dharma), not unrighteousness. Speak the truth, not the untruth. Look at what is distant, not what's near at hand. Look at the highest, not at what's less than highest. (...) The fire is meditation (dhyana), the firewood is truthfulness (satya), the offering is patience (kshanta), the Sruva spoon is modesty (hri), the sacrificial cake is not causing injury to living beings (ahimsa), and the priestly fee is the arduous gift of safety to all creatures.
—Vasistha Dharmasutras 30.1-30.8 [44][45]
Brahma Sutras[edit]
The Brahma-sutras, which distills the teachings of the Upanishads and is one of three foundational texts of the Vedanta school of Hinduism, states that Dhyana is not Prativedam (or, one for each Veda), and meditation belongs to all Vedic schools.[7]
Adi Shankara dedicates an extensive chapter on meditation, in his commentary on the Brahma-sutras, in Sadhana as essential to spiritual practice.[46] His discussion there is similar to his extensive commentary on Dhyana in his Bhasya on Bhagavad Gita and the early Upanishads.[46]
Dharma Sutras[edit]
The verse 30.8 of the ancient Vasistha Dharma-sutra declares meditation as a virtue, and interiorized substitute equivalent of a fire sacrifice.[47]
Bhagavad Gita[edit]
The term Dhyana, and related words with the meaning of meditation appears in many chapters of the Bhagavad Gita, such as in chapters 2, 12, 13 and 18.[8] The chapter 6 of the Gita is titled as the "Yoga of Meditation".[48]
The Bhagavad Gita, one of the three key books of Vedanta school of Hinduism, states four Marga (paths) to purify one's mind and to reach the summit of spirituality – the path of Unselfish Work, the path of Knowledge, the path of Devotion and the path of Meditation (Dhyana).[49] Huston Smith summarizes the need and value of meditation in Gita, as follows (abridged):
To change the analogy, the mind is like a lake, and stones that are dropped into it (or winds) raise waves. Those waves do not let us see who we are. (...) The waters must be calmed. If one remains quiet, eventually the winds that ruffle the water will give up, and then one knows who one is. God is constantly within us, but the mind obscures that fact with agitated waves of worldly desires. Meditation quiets those waves (Bhagavad Gita V.28).
—  Huston Smith, Foreword, The Bhagavad Gita: Twenty-fifth–Anniversary Edition[49]
Dhyana along river Ganges in Varanasi (left), Om in Tamil script as an instrument for meditation (right).
Meditation in the Bhagavad Gita is a means to one's spiritual journey, requiring three moral values – Satya (truthfulness), Ahimsa (non-violence) and Aparigraha (non-covetousness).[50] Dhyana in this ancient Hindu text, states Huston Smith, can be about whatever the person wants or finds spiritual, ranging from "the manifestation of divinity in a religious symbol in a human form", or an inspiration in nature such as "a snow-covered mountain, a serene lake in moonlight, or a colorful horizon at sunrise or sunset", or melodic sounds or syllables such as those that "are intoned as mantras and rhythmically repeated" like Om that is audibly or silent contemplated on.[50] The direction of deep meditation, in the text, is towards detaching the mind from sensory distractions and disturbances outside of oneself, submerging it instead on the indwelling spirit and one's soul towards the state of Samadhi, a state of bliss (Bhagavad Gita, Chapter 6: Yoga of Meditation).[48][50]
The Gita presents a synthesis[51][52] of the Brahmanical concept of Dharma[51][52][53] with bhakti,[54][53] the yogic ideals[52] of liberation[52] through jnana,[54] and Samkhya philosophy.[web 2][note 4] It is the "locus classicus"[55] of the "Hindu synthesis"[55] which emerged around the beginning of the Common Era,[55] integrating Brahmanic and shramanic ideas with theistic devotion.[55][52][53][web 2]
The Bhagavad Gita talks of four branches of yoga:[49]
Karma Yoga: The yoga of work in the world
Jnāna yoga: The yoga of knowledge and intellectual endeavor
Bhakti Yoga: The yoga of devotion
Dhyāna Yoga: The yoga of meditation (sometimes called Raja yoga or Ashtanga yoga)
The Dhyana Yoga system is specifically described by Krishna in chapter 6 of the Bhagavad Gita to Arjuna.[49]
The Yoga Sutras of Patanjali[edit]
Main article: Yoga Sutras of Patanjali
In the Yoga Sutras of Patanjali (dated ca. 400 CE),[56] a key text of the Yoga school of Hindu philosophy, Dhyana is the seventh limb of this path, following Dharana and preceding Samadhi.[57] Dhyana is integrally related to Dharana, one leads to other. Dharana is a state of mind, Dhyana the process of mind. Dhyana is distinct from Dharana in that the meditator becomes actively engaged with its focus.
Patanjali defines contemplation (Dhyana) as the mind process, where the mind is fixed on something, and then there is "a course of uniform modification of knowledge".[58] Bronkhorst states that Buddhist influences are noticeable in the first chapter of the Yogasutras, and confirmed by sutra 1.20 because it mentions asamprajnata samadhi is preceded by "trust (sraddha), energy (virya), mindfulness (smriti), concentration (samadhi), and insight (prajna)".[59] According to Bronkhorst, "the definition of Yoga given in the first chapter of the Yoga Sutra does not fit the descriptions contained in the same chapter,"[60] and this may suggest the sutra incorporated Buddhist elements as described in the four jhanas.[61] Wynne, in contrast to Bronkhorst's theory, states that the evidence in early Buddhist texts, such as those found in Suttapitaka, suggest that these foundational ideas on formless meditation and element meditation were borrowed from pre-Buddha Brahamanical sources attested in early Upanishads and ultimately the cosmological theory found in the Nasadiya-sukta of the Rigveda.[28]
Adi Shankara, in his commentary on Yoga Sutras, distinguishes Dhyana from Dharana, by explaining Dhyana as the yoga state when there is only the "stream of continuous thought about the object, uninterrupted by other thoughts of different kind for the same object"; Dharana, states Shankara, is focussed on one object, but aware of its many aspects and ideas about the same object. Shankara gives the example of a yogin in a state of dharana on morning sun may be aware of its brilliance, color and orbit; the yogin in dhyana state contemplates on sun's orbit alone for example, without being interrupted by its color, brilliance or other related ideas.[62]
In Patanjali's Raja Yoga, also called "meditation yoga",[63] dhyana is "a refined meditative practice", a "deeper concentration of the mind", which is taken up after preceding exercises. In Hinduism, dhyāna is considered to be an instrument to gain self-knowledge. It is a part of a self-directed awareness and unifying Yoga process by which a world that by default is experienced as disjointed, comes to be experienced as Self, and an integrated oneness with Brahman.[3] The Brahman has been variously defined in Hinduism, ranging from non-theistic non-dualistic Ultimate Reality or supreme soul, to theistic dualistic God.[64][65][66]
Dharana[edit]
The stage of meditation preceding dhyāna is called dharana.[67][68] Dharana, which means "holding on", is the focusing and holding one's awareness to one object for a long period of time. In Yogasutras, the term implies fixing one's mind on an object of meditation, which could be one's breath or the tip of one's nose or the image of one's personal deity or anything of the yogi's choice.[69]
In the Jangama Dhyāna technique, for example, the meditator concentrates the mind to a spot between the eyebrows. According to Patañjali, this is one method of achieving the initial concentration (dhāraṇā: Yoga Sutras, III: 1) necessary for the mind to become introverted in meditation (dhyāna: Yoga Sutras, III: 2). In deeper practice of the technique, the mind concentrated between the eyebrows begins to automatically lose all location and focus on the watching itself. This step prepares one to begin the practice of Dhyana.
Swami Vivekananda in meditating yogic posture.
Dhyana[edit]
The Yogasutras in verse 3.2 and elsewhere, states Edwin Bryant, defines Dhyana as the "continuous flow of the same thought or image of the object of meditation, without being distracted by any other thought".[70] Vivekananda explains Dhyana in Patanjali's Yogasutras as, "When the mind has been trained to remain fixed on a certain internal or external location, there comes to it the power of flowing in an unbroken current, as it were, towards that point. This state is called Dhyana".[71]
While Dharana was the stage in yoga where the yogi held one's awareness to one object for a long period of time, Dhyana is concentrated meditation where he or she contemplates without interruption the object of meditation, beyond any memory of ego or anything else.[69]
In Dhyana, the meditator is not conscious of the act of meditation (i.e. is not aware that he/she is meditating) but is only aware that he/she exists (consciousness of being), his mind and the object of meditation. Dhyana is distinct from Dharana, in that the yogi contemplates on the object of meditation and the object's aspects only, free from distractions, with his mind during Dhyana. With practice, the process of Dhyana awakens self-awareness (soul, the purusha or Atman), the fundamental level of existence and Ultimate Reality in Hinduism, the non-afflicted, conflictless and blissful state of freedom and liberation (moksha).[72][73]
Samadhi[edit]
The Dhyana step prepares a yogi to proceed towards practicing Samadhi. Swami Vivekananda describes the teachings of Yogasutras in the following way:
When one has so intensified the power of dhyana as to be able to reject the external part of perception and remain meditating only on the internal part, the meaning, that state is called Samadhi.[note 5]
Michael Washburn states that the Yogasutras text identifies stepwise stages for meditative practice progress, and that "Patanjali distinguishes between Dharana which is effortful focusing of attention, Dhyana which is easy continuous one-pointedness, and Samadhi which is absorption, ecstasy, contemplation".[74] A person who begins meditation practice, usually practices Dharana.[74] With practice he is able to gain ease in which he learns how to contemplate in a sharply focussed fashion, and then "he is able more and more easily to give uninterrupted attention to the meditation object; that is to say, he attains Dhyana".[74] With further practice, the yogi "ceases being detachedly vigilant" and enters "a state of fusion with the meditation object" which is Samadhi.[75]
Samadhi is oneness with the object of meditation. There is no distinction between act of meditation and the object of meditation. Samadhi is of two kinds,[76][web 3] with and without support or an object of meditation:[77]
Samprajnata Samadhi, also called savikalpa samadhi and Sabija Samadhi, is object-centered, and is associated with deliberation, reflection, blissful ecstasy that has been assisted by an object or anchor point.[78][77] The first two, deliberation and reflection, form the basis of the various types of samapatti:[78][79]
Savitarka, "deliberative":[78] The citta(चित्त)is concentrated upon a gross object of meditation, and the yogi's deliberates and fuses with it, becoming unaware of everything else.[80][note 6] Conceptualization (vikalpa) here is in the form of perception and the knowledge of the object of meditation.[78] When the deliberation is ended this is called nirvitaka samadhi.[81][note 7]
Savichara, "reflective":[80] the citta(चित्त)is concentrated upon an abstract object of meditation, which is not perceptible to the senses, but arrived at through inference.[80] The object of meditation can be inferred from the senses, the process of cognition, the mind, the I-am-ness, or the buddhi (intellect).[80][note 8] The stilling of reflection is called nirvichara samapatti.[80][note 9]
Asamprajnata Samadhi, also called Nirvikalpa Samadhi[web 3] and Nirbija Samadhi:[web 3] the state achieved when the meditation is without the help of a support or an object.[80]
Both object-centered and objectless-centered meditative practice, in Hindu texts, leads to progressively more bright, pellucid and poised state of "powerful, pure, Sattvic" state of blissful Self, ultimately leading to the knowledge of purusha or Atman-Brahman (soul), states Michael Washburn.[77][82] This is the state, in Hindu tradition, where states Gregor Maehle, the yogi or yogini realizes "the Atman in you is the Atman in everyone", and leading to the realization of Self.[83]
Samyama[edit]
The practice of Dharana, Dhyana and Samādhi together is designated as Samyama (Sanskrit: संयम, holding together) in the Yoga Sutras of Patanjali.[84] Samyama, asserts the text, is a powerful meditative tool and can be applied to a certain object, or entire class of objects.[84] A yogi who does Samyama on Pratyaya (notions, customs) of men, states sutra 3.19 of the text, knows the series of "psycho-mental states of other men".[84] A yogi after successfully completing Samyama on "distinction of object and idea" realizes the "cries of all creatures", states sutra 3.17.[84] A Samyama on friendliness, compassion and joy leads to these powers emerging within the yogi, states sutra 3.23.[85] The meditation technique discussed in the Yoga Sutras of Patanjali is thus, states Mircea Eliade, a means to knowledge and siddhi (yogic power).[84][86]
Vācaspati Miśra, a scholar of the Vedanta school of Hinduism, in his bhasya on the Yogasutra's 3.30 wrote, "Whatever the yogin desires to know, he should perform samyama in respect to that object".[87] Moksha (freedom, liberation) is one such practice, where the object of samyama is Sattva (pure existence), Atman (soul) and Purusha (Universal principle) or Bhagavan (God).[88] Adi Shankara, another scholar of the Vedanta school of Hinduism, extensively commented on samyama as a means for Jnana-yoga (path of knowledge) to achieve the state of Jivanmukta (living liberation).[89][90]
Samapattih[edit]
This section needs expansion. You can help by adding to it. (January 2016)
By the time the Yogasutras were compiled, the Hindu traditions had two broad forms of meditation, namely the ecstatic and enstatic types.[91][92]
Comparison of Dhyana in Hinduism, Buddhism and Jainism[edit]
According to Jianxin Li Samprajnata Samadhi of Hinduism may be compared to the rupa jhanas of Buddhism.[93] This interpretation may conflict with Gombrich and Wynne, according to whom the first and second jhana represent concentration, whereas the third and fourth jhana combine concentration with mindfulness.[94] According to Eddie Crangle, the first jhana resembles Patanjali's Samprajnata Samadhi, which both share the application of vitarka and vicara.[95]
Asamprajnata Samadhi, states Jianxin Li, may be compared to the arupa jhanas of Buddhism, and to Nirodha-Samapatti.[93] Crangle and other scholars state that sabija-asamprajnata samadhi resembles the four formless jhanas, with the fourth arupa jhana of Buddhism being analogous to Patanjali's "objectless dhyana and samadhi".[96][97]
The paths to be followed in order to attain enlightenment are remarkably uniform among all the Indian systems: each requires a foundation of moral purification leading eventually to similar meditation practices.
—  David Loy, National University of Singapore[98]
According to Sarbacker and other scholars, while there are parallels between Dhyana in Hinduism and in Buddhism, the phenomenological states and the emancipation experiences are described differently.[97][99] Dhyana in Buddhism is aiming towards cessation and realization of shunya (state of null), while Dhyana Hinduism is aiming towards realization of Atman (soul) and consequent union with Brahman.[97] Nirvana (or Nibbana), the desired end through Dhyana in Buddhism, is the realization that there is no permanent self nor permanent consciousness; while Moksha, the desired end through Dhyana in Hinduism, is acceptance of Self, realization of liberating knowledge, the consciousness of Oneness with all existence and understanding the whole universe as the Self.[98][note 10][note 11] Nirvana of Buddhism starts with the premise that "Self is merely an illusion, there is no Self", Moksha of Hinduism on the other hand, starts with the premise that everything is the Self, states David Loy.[98] The soteriological emphasis in Dhyana, therefore is different in Buddhism and Hinduism.[100]
Ancient Jaina scholars developed their own theories on Dhyana like other Indian religions,[2] but little detail is mentioned in Jaina texts,[101] and the Dhyana practices varied by sects within the Jaina tradition.[102] Broadly, Jainism texts identify four types of meditation based on the nature of object.[101][103] Arta-dhyana, states Jaina meditation literature, occurs when one's focus is on anguish and unpleasant things.[2] Raudra-dhyana occurs when the focus is on anger or perverse ideas or objects.[103] Dharmya-dhyana focuses on religious ideas or virtuous objects, while Shukla-dhyana is the focus on pure ideas or bright objects.[2][103] This classification of four Dhyana types may have roots, suggests Paul Dundas, in the earlier Hindu texts related to Kashmir Shaivism.[103]
Dundas states that Jaina tradition emphasized Dhyana, but its meditation-related literature likely went through two stages of formulation, the early stage independent of other Indian traditions, one which concerned itself with "cessation of mind and physical activities" rather than their transformation as in other Indian traditions; followed by a later stage, likely post-Yogasutras, where Jaina scholars of different sects restructured the contemplative model to assimilate elements of Hindu and Buddhist techniques on Dhyana.[103] The terminology used in some Jainism texts however, states John Cort, are different.[104]
The premise of Atman (soul) exists, that is found in Hinduism, is also present in Jainism. The soteriological goals of Jaina spiritual meditation are similar to Hindu spiritual meditation, aimed at experiential contact with the "ultimate self", wherein the yogi realizes the blissful, unfettered, formless soul and siddha-hood – a totally liberated state of being.[101]
Related concept: Upasana[edit]
Two concepts associated with Dhyana found in ancient and medieval Hindu texts are Upasana and Vidya.[33] Upasana means "come near to something, some idea" and denotes the act and state of meditation, while Vidya means knowledge and is the consequence of Dhyana.[105] The term Upasana typically appears in the context of ritual meditative practices, such as before a devotional symbol such as deity or during a yajna type practice or community oriented bhakti worship singing, and is a subtype of Dhyana.[105][106]
The 11th-century Vishishtadvaita Vedanta scholar Ramanuja noted that upasana and dhyana are equated in the Upanishads with other terms such as vedana (knowing) and smrti (remembrance). Ramanuja holds that all these are phases of meditation, adding that they must be done with love or bhakti.
Sahaja Yoga
Yoga (philosophy)
Pranava yoga
Samādhi
Dhyāna in Buddhism
Jain meditation
^ Scholars such as Hans Wolfgang Schumann state that Uddaka Ramaputta was a Vedic era teacher of Upanishadic ideas.[24]
^ According to Bronkhorst, Buddhism probably had a marginal influence before Asoka, while this mainstream did influence Buddhism; but the specific Buddhist form of meditation, with the four dhyanas, are considered to be an authentic Buddhist development.[27]
^ See 6.1.4 of Taittiriya Samhita, 3.2 of Aitareya Aranyaka, 8.11 of Satapatha Aranyaka, sections 5.18 through 5.24 of Chandogya Upanishad. Also see discussion on Agnihotra to Pranagnihotra evolution by Staal.[39]
^ The Bhagavad Gita also integrates theism and transcendentalism[web 2] or spiritual monism,[53] and identifies a God of personal characteristics with the Brahman of the Vedic tradition.[web 2]
^ See Swami Vivekenanda on Dhyana and Samadhi in Raja Yoga.
^ Yoga Sutra 1.42: "Deliberative (savitarka) samapatti is that samadhi in which words, objects, and knowledge are commingled through conceptualization."[78]
^ Yoga Sutra 1.43: "When memory is purified, the mind appears to be emptied of its own nature and only the object shines forth. This is superdeliberative (nirvitaka) samapatti."[81]
^ Following Yoga Sutra 1.17, meditation on the sense of "I-am-ness" is also grouped, in other descriptions
^ Yoga Sutra 1.44: "In this way, reflective (savichara) and super-reflective (nirvichara) samapatti, which are based on subtle objects, are also explained."[80]
^ Loy's discussion covers Samkhya-Yoga, Nyaya-Vaishesika and Advaita Vedanta schools of Hindu philosophies.
^ Crangle states, "Buddhists denied the authenticity of any claim by non-Buddhists to the attainment of the ninth state which is the release of Nirvana: the destruction of consciousness and sensation which was specifically a discovery of the Buddha".[99]
^ a b c Jones & Ryan 2006, pp. 283-284.
^ a b c d e f g h i Jones & Ryan 2006, p. 283.
^ a b c d e f William Mahony (1997), The Artful Universe: An Introduction to the Vedic Religious Imagination, State University of New York Press, ISBN 978-0791435809, pages 171-177, 222
^ a b c Bronkhorst 1993, pp. 65-83.
^ Edwin Bryant (2009), The Yoga sūtras of Patañjali: a new edition, translation, and commentary with insights from the traditional commentators, North Point Press, ISBN 978-0865477360, pages xxii, xxix-xxx
^ a b c Wynne 2007, p. 94.
^ a b c d e Frits Staal (2009), Discovering the Vedas: Origins, Mantras, Rituals, Insights, Penguin, ISBN 978-0143099864, pages 182-184
^ a b c G. A. Jacob (1963), A concordance of the Principal Upanishads and Bhagavad Gita, Motilal Banarsidass, OCLC 1827024, pages 472-474
^ Ian Whicher (1998), The Integrity of the Yoga Darsana: A Reconsideration of Classical Yoga, State University of New York Press, ISBN 978-0791438152, page 49
^ Stuart Sarbacker (2011), Yoga Powers (Editor: Knut A. Jacobsen), Brill, ISBN 978-9004212145, page 195
^ dhyAna, Monier Williams Sanskrit-English Dictionary (2008 revision), Cologne Digital Sanskrit Lexicon, Germany
^ Jan Gonda (1963), The Vision of Vedic Poets, Walter de Gruyter, ISBN 978-3110153156, pages 289-301
^ Thomas Berry (1992), Religions of India: Hinduism, Yoga, Buddhism, Columbia University Press, ISBN 978-0231107815, page 101
^ Charlotte Bell (2007), Mindful Yoga, Mindful Life: A Guide for Everyday Practice, Rodmell Press, ISBN 978-1930485204, pages 151-159
^ GN Jha (Translator)(1907), The Yoga-darsana: The sutras of Patanjali with the Bhasya of Vyasa - Book 3 ; Harvard University Archives, pages 94-95
^ K Ramakrishna Rao (2005), Consciousness Studies: Cross-Cultural Perspectives, McFarland, ISBN 978-0786422784, page 315
^ TR Anantharaman (1996), Ancient Yoga and Modern Science, PHISPC monograph, Volume 14, Issue 7, ISBN 978-8121507523, pages 44-45
^ William Mahony (1997), The Artful Universe: An Introduction to the Vedic Religious Imagination, State University of New York Press, ISBN 978-0791435809, page 170
^ Bronkhorst 1993.
^ Wynne 2007.
^ Bronkhorst 1993, p. 31-67.
^ a b c Sagarmal Jain (2015), Yoga in Jainism (Editor: Christopher Key Chapple), Routledge, ISBN 978-1138829077, pages 14-15
^ Hans Wolfgang Schumann (2004), The Historical Buddha: The Times, Life, and Teachings of the Founder of Buddhism, Motilal Banarsidass, ISBN 978-8120818170, page 49
^ a b Sagarmal Jain (2015), Yoga in Jainism (Editor: Christopher Key Chapple), Routledge, ISBN 978-1138829077, pages 14-28
^ Bronkhorst 1993, p. 95; 122-123.
^ a b c Wynne 2007, pp. 96-97.
^ Wynne 2007, pp. 11-15, 94.
^ Kalupahana 1994, p. 24.
^ Maurice Bloomfield, A Vedic concordance, Harvard University Press, page 523
^ a b Jan Gonda (1963), The Vision of Vedic Poets, Walter de Gruyter, ISBN 978-3110153156, pages 292-293
^ a b c William Cenkner (1995), A Tradition of Teachers, Motilal Banarsidass, ISBN 978-8120809321, pages 23-25
^ a b Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN 978-8120814684, pages 25–58;
^ Max Muller (Translator), Kaushitaki Upanishad, Oxford University Press, page 294
^ Paul Deussen (1997). Sixty Upanishads of the Veda, Motilal Banarsidass, ISBN 978-8120814677, pages 174, 180-181, 351-364
^ Henk Bodewitz (1997), Jaiminīya Brāhmaṇa I, 1–65: Translation and Commentary, Brill Academic, ISBN 978-9004036048, pp. 23, 230–233 with footnote 6, 328-329
^ Paul Deussen (1997). Sixty Upanishads of the Veda, Motilal Banarsidass, ISBN 978-8120814677, pages 645-646
^ JF Staal (2008 Reprint, Original: 1961), Advaita and Neoplatonism, DBNL, OCLC 2026357, pages 72-73
^ Tsunehiko Sugiki (2015), Homa Variations: The Study of Ritual Change across the Longue Duree (Editors: Richard Payne and Michael Witzel), Oxford University Press, ISBN 978-0199351589, pages 167-169, 176-177, 186, 193-194
^ Yael Bentor (2000), Interiorized Fire Rituals in India and in Tibet, Journal of the American Oriental Society, Vol. 120, No. 4, pages 594-613
^ Dhyai Sanskrit English Dictionary, Koeln University, Germany
^ Patrick Olivelle (1999), Dharmasutras, Oxford World Classics, Oxford University Press, ISBN 0-192838822, pages 325-326; For Sanskrit manuscript original: see Archive
^ Georg Buhler, The Sacred Books of the East at Google Books, Volume XIV Part II, Editor: Max Muller, Oxford University Press, pages 138-139
^ a b William Cenkner (1995), A Tradition of Teachers, Motilal Banarsidass, ISBN 978-8120809321, pages 71-82 with footnotes
^ Henk Bodewitz (1999), Violence Denied (Editors: Jan E. M. Houben and Karel Rijk van Kooij), BRILL, ISBN 978-9004113442, page 28 footnote 19
^ a b Eknath Easwaran (2011), Essence of the Bhagavad Gita, Nilgiri, ISBN 978-1586380687, pages 126-146, 280
^ a b c d Winthrop Sargeant (2009), The Bhagavad Gita: Twenty-fifth–Anniversary Edition (Editor: Christopher Chapple), State University of New York Press, ISBN 978-1438428420, page xv
^ a b c Winthrop Sargeant (2009), The Bhagavad Gita: Twenty-fifth–Anniversary Edition (Editor: Christopher Chapple), State University of New York Press, ISBN 978-1438428420, pages xvi, 272-321, 331
^ a b Deutsch & Dalvi 2004, p. 61.
^ a b c d e Scheepers 2000.
^ a b c d Raju 1992, p. 211.
^ a b Deutsch & Dalvi 2004, p. 61-62.
^ a b c d Hiltebeitel 2002.
^ Maas 2006.
^ Lochtefeld 2002, p. 196, 585.
^ The Yoga Philosophy TR Tatya (Translator), with Bhojaraja commentary; Harvard University Archives, page 94-95
^ Bronkhorst 1993, pp. 49, 71.
^ Bronkhorst 1993, p. 73.
^ Trevor Leggett (1983), Shankara on the Yoga Sutras, Volume 2, Routledge, ISBN 978-0710095398, pages 283-284
^ Vyn Bailey (2009), Patanjali's Meditation Yoga, Simon & Schuster Australia, ISBN 978-0731806485
^ Stephen Philips (1998), Routledge Encyclopedia of Philosophy: Brahman to Derrida (Editor; Edward Craig), Routledge, ISBN 978-0415187077, pages 1-4
^ Klaus K. Klostermaier (2007), A Survey of Hinduism, Third Edition, State University of New York Press, ISBN 978-0791470824, Chapter 12: Atman and Brahman - Self and All
^ Michael Myers (2000), Brahman: A Comparative Theology, Routledge, ISBN 978-0700712571, pages 124-127
^ Underwood 2005.
^ Smith 2005.
^ a b The New Encyclopædia Britannica (2003 Edition), Volume 4, ISBN 978-0852299616, page 56, Article on Yoga
^ Edwin Bryant (2009), The Yoga sūtras of Patañjali: a new edition, translation, and commentary with insights from the traditional commentators, North Point Press, ISBN 978-0865477360, pages 303-305
^ Swami Vivekananda (1915), The Complete Works of the Swami Vivekananda at Google Books, Volume 1, 2nd Edition, Harvard University Archives, page 206; Archive 2: Vedânta Philosophy: Lectures, p. 82, at Google Books
^ Basant Pradhan (2014), Yoga and Mindfulness Based Cognitive Therapy, Springer Academic, ISBN 978-3319091044, pages 49-50
^ RS Bajpai (2002), The Splendours And Dimensions Of Yoga, Atlantic Publishers, ISBN 978-8171569649, pages 189-196
^ a b c Michael Washburn (1988), The Ego and the Dynamic Ground: A Transpersonal Theory of Human Development, State University of New York Press, ISBN 978-0887066115, page 219
^ Michael Washburn (1988), The Ego and the Dynamic Ground: A Transpersonal Theory of Human Development, State University of New York Press, ISBN 978-0887066115, page 220
^ Jones & Ryan 2006, p. 377.
^ a b c Michael Washburn (1988), The Ego and the Dynamic Ground: A Transpersonal Theory of Human Development, State University of New York Press, ISBN 978-0887066115, pages 220-221
^ a b c d e Maehle 2007, p. 177.
^ Whicher 1998, p. 254.
^ a b c d e f g Maehle 2007, p. 179.
^ a b Maehle 2007, p. 178.
^ Maehle 2007, pp. 179-180, 237-240.
^ Maehle 2007, pp. 239-240 with discussion on sutra 3.8.
^ a b c d e Mircea Eliade, Willard Ropes Trask and David Gordon White (2009), Yoga: Immortality and Freedom, Princeton University Press, ISBN 978-0691142036, pages 85-87
^ Maehle 2007, pp. 251-252.
^ Stephen Phillips (2009), Yoga, Karma, and Rebirth: A Brief History and Philosophy, Columbia University Press, ISBN 978-0231144858, pages 141-142
^ Mircea Eliade, Willard Ropes Trask and David Gordon White (2009), Yoga: Immortality and Freedom, Princeton University Press, ISBN 978-0691142036, page 88 with footnote 119
^ TS Rukmani (1993), Researches in Indian and Buddhist Philosophy (Editor: Rāma Karaṇa Śarmā), Motilal Banarsidass, ISBN 978-8120809949, pages 218-220, also 217-224
^ Jeaneane D Fowler (2012), The Bhagavad Gita, Sussex University Press, ISBN 978-1845193461, pages 53, 83-85, 148-149
^ Jonathan Bader (1990), Meditation in Śaṅkara's Vedānta, Aditya Prakashan, ISBN 978-8185179513, pages 42-46
^ Stuart Ray Sarbacker (2006), Samadhi, State University of New York Press, ISBN 978-0791465547, pages 53-60
^ Frits Staal (1975), Exploring Mysticism: A Methodological Essay, University of California Press, ISBN 978-0520031197, pages 86-91
^ a b Jianxin Li & year unknown.
^ Wynne 2007, p. 106; 140, note 58.
^ Crangle 1984, p. 191.
^ Crangle 1984, pp. 191-194.
^ a b c Stuart Ray Sarbacker (2006), Samadhi, SUNY Press, ISBN 978-0791465547, pages 104-106
^ a b c David Loy (1982), Enlightenment in Buddhism and Advaita Vedanta: Are Nirvana and Moksha the Same?, International Philosophical Quarterly, 23(1), pp 65-74
^ a b Crangle 1984, p. 194.
^ Stuart Ray Sarbacker (2006), Samadhi, SUNY Press, ISBN 978-0791465547, pages 106-108
^ a b c Padmanabh S Jaini (2014), The Jaina Path of Purification, Motilal Banarsidass, ISBN 978-8120815780, pages 251-258
^ Kurt Titze (2001), Jainism, Motilal Banarsidass, ISBN 978-8120815346, page 266
^ a b c d e Paul Dundas (2002), The Jains, Routledge, ISBN 978-0415266055, pages 166-169
^ John Cort (1998), Open Boundaries: Jain Communities and Cultures in Indian History, State University of New York Press, ISBN 978-0791437865, pages 17-20
^ a b William Cenkner (1995), A Tradition of Teachers, Motilal Banarsidass, ISBN 978-8120809321, pages 23-25, 74-75
^ John C Plott (1974), A Philosophy of Devotion, Motilal Banarsidass, ISBN 978-0842606196, pages 70-71
Published sources[edit]
Bronkhorst, Johannes (1993), The Two Traditions Of Meditation In Ancient India, Motilal Banarsidass Publ.
Comans, Michael (1993), The Question of the Importance of Samadhi in Modern and Classical Advaita Vedanta. In: Philosophy East and West Vol. 43, No. 1 (Jan. 1993), pp. 19–38.
Comans, Michael (2000), The Method of Early Advaita Vedānta: A Study of Gauḍapāda, Śaṅkara, Sureśvara, and Padmapāda, Delhi: Motilal Banarsidass
Crangle, Eddie (1984), "A Comparison of Hindu and Buddhist Techniques of Attaining Samādhi", in Hutch, R.A.; Fenner, P.G. (eds.), Under The Shade of the Coolibah Tree: Australian Studies in Consciousness (PDF), University Press of America
David, John (1914), The Yoga System of Patanjali with commentary Yogabhashya attributed to Veda Vyasa and Tattva Vaicharadi by Vacaspati Misra, Harvard University Press
Dense, Christian D. Von (1999), Philosophers and Religious Leaders, Greenwood Publishing Group
Deutsch, Eliot; Dalvi, Rohit (2004), The Essential Vedānta: A New Source Book of Advaita Vedānta, World Wisdom, Inc, ISBN 978-0-941532-52-5
Farquhar, John Nicol (1920), An outline of the religious literature of India, Oxford University Press
Hiltebeitel, Alf (2002), Hinduism. In: Joseph Kitagawa, "The Religious Traditions of Asia: Religion, History, and Culture", Routledge
Jones, Constance; Ryan, James D. (2006), Encyclopedia of Hinduism, Infobase Publishing
Kalupahana, David J. (1994), A history of Buddhist philosophy, Delhi: Motilal Banarsidass Publishers Private Limited
King, Richard (1999), "Orientalism and the Modern Myth of "Hinduism"", NUMEN, BRILL, 46: 146–185
King, Richard (2002), Orientalism and Religion: Post-Colonial Theory, India and "The Mystic East", Taylor & Francis e-Library
Lochtefeld, James G. (2002), The Illustrated Encyclopedia of Hinduism: A-M and N-Z (Vol 1 & 2), The Rosen Publishing Group, ISBN 0-823922871
Maas, Philipp A. (2006), Samādhipāda: das erste Kapitel des Pātañjalayogaśāstra zum ersten Mal kritisch ediert, Aachen: Shaker, ISBN 3832249877
Maehle, Gregor (2007), Ashtanga Yoga: Practice and Philosophy, New World Library
Mukerji, Mādhava Bithika (1983), Neo-Vedanta and Modernity, Ashutosh Prakashan Sansthan
Raju, P.T. (1992), The Philosophical Traditions of India, Delhi: Motilal Banarsidass Publishers Private Limited
Scheepers, Alfred (2000), De Wortels van het Indiase Denken, Olive Press
Smith, Brian (2005), Yoga. In: "New Dictionary of the History of Ideas. Ed. Maryanne Cline Horowitz. Vol. 6.", Charles Scribner's Sons, 2005
Thurman, Robert (1984), The Central Philosophy of Tibet, Princeton University Press
Underwood, Frederic B. (2005), Meditation. In: "Encyclopedia of Religion. Ed. Lindsay Jones. 2nd ed. Vol. 9., Macmillan Reference USA. 5816-822. Gale Virtual Reference Library
Werner, Karel (1994), The Yogi and the Mystic, Routledge
Whicher, Ian (1998), The Integrity of the Yoga Darsana: A Reconsideration of Classical Yoga, SUNY Press
White, David Gordon (2014), The Yoga Sutra of Patanjali: A Biography, Princeton University Press
Wynne, Alexander (2007), The Origin of Buddhist Meditation, Routledge
Web-sources[edit]
^ George Feuerstein Nididhyasitavyah - the deep pondering of self (atman), whereupon the Self (Brahman) become known
^ a b c d Arthur Llewellyn Basham, Hinduism - The Bhagavad Gita, Encyclopædia Britannica
^ a b c Sri Swami Sivananda, Raja Yoga Samadhi
George Feuerstein, Yoga and Meditation (Dhyana)
Yogi Baba Prem Yogacharya, The Myths of Meditation! Light on Dhyana.
Swami Jnaneshvara Bharati, Integrating 50+ Varieties of Yoga Meditation
Yoga physiology
Three bodies
Five sheaths
Sushumna
Four Yogas
Rāja yoga
Classical yoga
Eight Limbs
Pratyahara
Dhāraṇā
Mahamudra
Viparita Karani
Khechari mudra
Vajroli mudra
Shatkarmas
Dhauti
Nauli
Kapalabhati
Trataka
Siddhi
Shaiva Siddhanta
Amritasiddhi
Bahr al-Hayat
Hathabhyasapaddhati
Hatha Ratnavali
Hatha Yoga: The Report of a Personal Experience
Joga Pradipika
Sritattvanidhi
Vasishtha Samhita
Vimanarcanakalpa
Yogasopana Purvacatuska
Roots of Yoga
Shinshin-toitsu-do
Samatha
Samadhi (Buddhism)
Anapanasati
Visuddhimagga
Indian Buddhist Tantra
Anuttarayoga Tantra
Trul khor
Six Yogas of Naropa
Tummo
Dream yoga
Luminous mind
Tangmi
Shingon Buddhism
Yoga as exercise
Light on Yoga
Yoga for therapeutic purposes
Trauma-sensitive yoga
Asana Journal
List of Indian asana yoga gurus
List of yoga schools
Yoga scholars (template)
Wikisource texts
Brain activity and meditation
History of meditation
Meditation in popular culture
Mind–body interventions
Research on meditation
Anapanasati (Buddhist breathing meditation)
Taoist meditation
Dancemeditation
Dhyāna (Buddhist meditation)
Dhyāna (Hindu meditation)
Islamic meditation
Jewish meditation
Muraqabah (Sufi meditation)
Naam Japo (Sikism meditation)
Neigong
Pranayama (yoga breathing practice)
Shikantaza (Zen Buddhist seated meditation)
Silva Method
Transcendental meditation (TM)
Vipassanā (Silent meditation)
Zazen (Zen Buddhist seated meditation)
Zhan zhuang (Qigong standing meditation)
Open awareness
Multiple methods
Yuval Harari
14th Dalai Lama
Stephen Batchelor
Worship in Hinduism
Homa (Yajna)
Utsava
Abhisheka
Bhog
Panchamakara
Panchamrita
Pranāma
Prasāda
Agnicayana
Agnikaryam
Aupasana
Dhuni
Kaamya karma
Pravargya
Purushamedha
Putrakameshti
Viraja Homa
Achamana
Ashirvad
Karmkand
Kumbhabhishekham
Nitya karma
Ngejot
Panchayatana puja
Prana pratishta
Shuddhi
Shrauta
Tarpana
Upakarma
Ajapa japa
Brahmamuhurtha
Jai Shri Ram
Shaktipat
Banalinga
Biruda
Dhunachi
Dhupa
Cāmara
Kalasha
Kamandalu
Khirapat
Kindi
Paduka
Pandal
Uthsavar
Yagnopaveetham
Kumkuma
Panchagavya
Dholak
Karatalas
Manjira
Lingam
Pindi
Dwajasthambam
Pandit
Pujari
Sacred animals
Nāga
Nag Panchami
Nagaradhane
Sacred plants
Akshayavat
Kalpavriksha
Parijaat
Sacred groves
Fruits and other plants
Kusha grass
Tulsi (Tulasi chaura
Tulsi Vivah)
Sanskara
Temple dance