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meditation

 

 

THE
PROPHET MOHAMMED

                 

 

           
It may be
considered quite certain that it was not customary to reduce to writing
any traditions concerning Muhammad himself for at least the greater part
of a century. They rested entirely on the memory of those who have
handed them down, and must necessarily have been coloured by their
prejudices and convictions, to say nothing of the tendency to the
formation of myths and to actual fabrication, which early shews itself,
especially in interpretations of the Koran, to subserve the purposes of
the contending factions of the Ommeyads and Abbƒsides. It was under the
5th Caliph, Al-Mƒm–n, that three writers (mentioned below) on
whom we mainly depend for all really reliable information, flourished:
and even their writings are necessarily coloured by the theological
tendencies of their master and patron, who was a decided partizan of the
divine right of Ali and of his descendants. The incidents mentioned in
the Koran itself, for the interpretation of which early tradition is
available, are comparatively few, and there are many passages with which
it is totally at variance; as, for instance, that Muhammad worked
miracles, which the Koran expressly disclaims. Traditions can never be
considered as at all reliable, unless they are traceable to some common
origin, have descended to us by independent witnesses, and correspond
with the statements of the Koran itself always of course deducting such
texts as (which is not unfrequently the case) have themselves given rise
to the tradition.  It soon becomes obvious to the reader of Muslim
traditions and commentators that both miracles and historical events
have been invented for the sake of expounding a dark and perplexing
text; and that even the earlier traditions are largely tinged with the
mythical element.


 The
first biographer of Muhammad of whom we have any information was Zohri,
who died A.H. 124, aged 72; but his works, though abundantly quoted by
later writers, are no longer extant.  Much of his information was
derived from Orwa, who died A.H.94, and was a near relative of Ayesha,
the prophet’s favourite wife. Ibn Ishaq, who
died in A.H. 151, and who had been a hearer of Zohri, composed a
Biography of Muhammad for the use of the Caliph Al M ns–r. On this work,
considerable remains of which have come down to us, Ibn Hisham, who died
A.H. 213, based his Life of Muhammad. Waquidi
of Medina, who died A.H. 207, composed a biographical work, which has
reached us in an abbreviated form through his secretary (Katib). It is
composed entirely of traditions. Tabari, “the
Livy of the Arabians” (Gibbon, 51, n. 1), who died at Baghdad A.H. 310,
composed annals of Muhammad’s life and of the progress of Islam.


These ancient writers are
the principal sources whence anything like authentic information as to
the life of Muhammad has been derived. And it may be safely concluded
that after the diligent investigations carried on by the professed
collectors of traditions in the second century after the Hejira, that
little or nothing remains to be added to our stores of information
relative to the details of Muhammad’s life, or to facts which may
further illustrate the text of the Koran. But however this may be, no
records which are posterior in date to these authorities can be
considered as at all deserving of dependance. “To consider,” says Dr.
Sprenger, “late historians like Abulfeda as authorities, and to suppose
that an account gains in certainty because it is mentioned by several of
them, is highly uncritical.” Life of Mohammad, p. 73.


The sources whence Muhammad
derived the materials of his Koran are, over and above the more poetical
parts, which are his own creation, the legends of his time and country,
Jewish traditions based upon the Talmud, or perverted to suit his own
purposes, and the floating Christian traditions of Arabia and of S. 
Syria. At a later period of his career no one would venture to doubt the
divine origin of the entire book. But at its commencement the case was
different. The people of Mecca spoke openly and tauntingly of it as the
work of a poet, as a collection of antiquated or fabulous legends, or as
palpable sorcery. They accused him of having confederates, and even
specified foreigners who had been his coadjutors. Such were Salman the
Persian, to whom he may have owed the descriptions of Heaven and Hell,
which are analogous to those of the Zendavesta; and the Christian monk
Sergius, or as the Muhammadans term him, Boheira.


 
From
the latter, and perhaps from other Christians, especially slaves
naturalised at Mecca, Muhammad obtained access to the teaching of the
Apocryphal Gospels, and to many popular traditions of which those
Gospels are the concrete expression. His wife Chadijah, as well as her
cousin Waraka, a reputed convert to Christianity, and Muhammad’s
intimate friend, are said to have been well acquainted with the
doctrines and sacred books both of Jews and Christians. And not only
were several Arab tribes in the neighbourhood of Mecca converts to the
Christian faith, but on two occasions Muhammad had travelled with his
uncle, Abu Talib, as far as Bostra, where he must have had opportunities
of learning the general outlines of Oriental Christian doctrine, and
perhaps of witnessing the ceremonial of their worship. And it appears
tolerably certain that previous to and at the period of his entering
into public life, there was a large number of enquirers at Mecca, who
like Zaid, Omayah of Taief, Waraka, etc., were dissatisfied equally with
the religion of their fathers, the Judaism and the Christianity which
they saw around them, and were anxiously enquiring for some better way.
The names and details of the lives of twelve of the “companions” of
Muhammad who lived in Mecca, Medina, and Taief, are recorded, who
previous to his assumption of the Prophetic office, called themselves
Hanyfs, i.e., converts, puritans, and were believers in one God, and
regarded Abraham as the founder of their religion. Muhammad publicly
acknowledged that he was a Hanyf and this sect of the Hanyfites (who are
in no way to be confounded with the later sect of the same name) were
among his Meccan precursors. See n. pp. 209, 387. Their history is to be
found in the Fihrist MS. Paris, anc. fonds, nr. 874 (and in other
treatises) which Dr. Sprenger believes to have been in the library of
the Caliph El-Mƒm–n.


 
In
this treatise, the Hanyfs are termed Sabeites, and said to have received
the Volumes (Sohof) or Books of Abraham, mentioned in Sura lxxxvii. 19,
p. 40, 41, which most commentators affirm to have been borrowed from
them, as is also the case with the latter part of Sura liii. 37, ad f.
p.  71; so that from these “Books” Muhammad derived the legends of Ad
and Themoud, whose downfall, recent as it was (see note p.  300), he
throws back to a period previous to that of Moses, who is made to ask (Sura
xiv. 9, p. 226) “whether their history had reached his hearers.”
Muhammad is said to have discovered these “Books” to be a recent
forgery, and that this is the reason why no mention of them occurs after
the fourth year of his Prophetic function, A.D. 616. Hence too,
possibly, the title Hanyf was so soon dropped and exchanged for that of
Muslim, one who surrenders or resigns himself to God. The Waraka above
mentioned, and cousin of Chadijah, is said to have believed on Muhammad
as long as he continued true to the principles of the Hanyfs, but to
have quitted him in disgust at his subsequent proceedings, and to have
died an orthodox Christian.


It has been supposed that
Muhammad derived many of his notions concerning Christianity from
Gnosticism, and that it is to the numerous gnostic sects the Koran
alludes when it reproaches the Christians with having “split up their
religion into parties.” But for Muhammad thus to have confounded
Gnosticism with Christianity itself, its prevalence in Arabia must have
been far more universal than we have any reason to believe it really
was. In fact, we have no historical authority for supposing that the
doctrines of these heretics were taught or professed in Arabia at all.
It is certain, on the other hand, that the Basilidans, Valentinians, and
other gnostic sects had either died out, or been reabsorbed into the
orthodox Church, towards the middle of the fifth century, and had
disappeared from Egypt before the sixth. It is nevertheless possible
that the gnostic doctrine concerning the Crucifixion was adopted by
Muhammad as likely to reconcile the Jews to Islam, as a religion
embracing both Judaism and Christianity, if they might believe that
Jesus had not been put to death, and thus find the stumbling-block of
the atonement removed out of their path. The Jews would in this case
have simply been called upon to believe in Jesus as being what the Koran
represents him, a holy teacher, who, like the patriarch Enoch or the
prophet Elijah, had been miraculously taken from the earth.


 
But,
in all other respects, the sober and matter-of-fact statements of the
Koran relative to the family and history of Jesus, are altogether
opposed to the wild and fantastic doctrines of Gnostic emanations, and
especially to the manner in which they supposed Jesus, at his Baptism,
to have been brought into union with a higher nature. It is quite clear
that Muhammad borrowed in several points from the doctrines of the
Ebionites, Essenes, and Sabeites. Epiphanius (H‘r. x.) describes the
notions of the Ebionites of Nabath‘a, Moabitis, and Basanitis with
regard to Adam and Jesus, almost in the very words of Sura iii. 52. He
tells us that they observed circumcision, were opposed to celibacy,
forbad turning to the sunrise, but enjoined Jerusalem as their Kebla (as
did Muhammad during twelve years), that they prescribed (as did the
Sabeites), washings, very similar to those enjoined in the Koran, and
allowed oaths (by certain natural objects, as clouds, signs of the
Zodiac, oil, the winds, etc.), which we find adopted in the Koran. These
points of contact with Islam, knowing as we do Muhammad’s eclecticism,
can hardly be accidental.


We have no evidence that
Muhammad had access to the Christian Scriptures, though it is just
possible that fragments of the Old or New Testament may have reached him
through Chadijah or Waraka, or other Meccan Christians, possessing MSS.
of the sacred volume. There is but one direct quotation (Sura xxi. 105)
in the whole Koran from the Scriptures; and though there are a few
passages, as where alms are said to be given to be seen of men, and as,
none forgiveth sins but God only, which might seem to be identical with
texts of the New Testament, yet this similarity is probably merely
accidental. It is, however, curious to compare such passages as Deut.
xxvi. 14, 17; 1 Peter v. 2, with Sura xxiv.  50, p. 448, and x. 73, p.
281 John vii. 15, with the “illiterate” Prophet Matt. xxiv. 36, and John
xii. 27, with the use of the word hour as meaning any judgment or
crisis, and The last judgment the voice of the Son of God which the dead
are to hear, with the exterminating or awakening cry of Gabriel, etc.


 
The
passages of this kind, with which the Koran abounds, result from
Muhammad’s general acquaintance with Scriptural phraseology, partly
through the popular legends, partly from personal intercourse with Jews
and Christians. And we may be quite certain that whatever materials
Muhammad may have derived from our Scriptures, directly or indirectly,
were carefully recast. He did not even use its words without due
consideration. For instance, except in the phrase “the Lord of the
worlds,” he seems carefully to have avoided the expression the Lord,
probably because it was applied by the Christians to Christ, or to God
the Father.


It should also be borne in
mind that we have no traces of the existence of Arabic versions of the
Old or New Testament previous to the time of Muhammad. The passage of
St. Jerome “H‘c autem translatio nullum de veteribus sequitur
interpretem; sed ex ipso Hebraico, Arabicoque sermone, et interdum Syro,
nunc verba, nunc sensum, nunc simul utrumque resonabit,” (Prol. Gal.)
obviously does not refer to versions, but to idiom. The earliest Ar. 
version of the Old Testament, of which we have any knowledge, is that of
R. Saadias Gaon, A.D. 900; and the oldest Ar. version of the New
Testament, is that published by Erpenius in 1616, and transcribed in the
Thebais, in the year 1171, by a Coptic Bishop, from a copy made by a
person whose name is known, but whose date is uncertain. Michaelis
thinks that the Arabic versions of the New Testament were made between
the Saracen conquests in the seventh century, and the Crusades in the
eleventh century an opinion in which he follows, or coincides with,
Walton (Prol. in Polygl.  xiv.) who remarks “Plane constat versionem
Arabicam apud eas (ecclesias orientales) factam esse postquam lingua
Arabica per victorias et religionem Muhammedanicam per Orientem
propagata fuerat, et in multis locis facta esset vernacula.”


 
If,
indeed, in these comparatively late versions, the general phraseology,
especially in the histories common to the Scriptures and to the Koran,
bore any similarity to each other, and if the orthography of the proper
names had been the same in each, it might have been fair to suppose that
such versions had been made, more or less, upon the basis of others,
which, though now lost, existed in the ages prior to Muhammad, and
influenced, if they did not directly form, his sources of information.
But this does not appear to be the case. The phraseology of our existing
versions is not that of the Koran and these versions appear to have been
made from the Septuagint, the Vulgate, Syriac, Coptic, and Greek; the
four Gospels, says Tischendorf originem mixtam habere videntur.


From the Arab Jews, Muhammad
would be enabled to derive an abundant, though most distorted, knowledge
of the Scripture histories. The secrecy in which he received his
instructions from them, and from his Christian informants, enabled him
boldly to declare to the ignorant pagan Meccans that God had revealed
those Biblical histories to him. But there can be no doubt, from the
constant identity between the Talmudic perversions of Scripture
histories and Rabbinic moral precepts, that the Rabbins of the Hejaz
communicated their legends to Muhammad. And it should be remembered that
the Talmud was completed a century previous to the era of Muhammad, and
cannot fail to have extensively influenced the religious creed of all
the Jews of the Arabian peninsula. In one passage, Muhammad speaks of an
individual Jew perhaps some one of note among his professed followers,
as a witness to his mission; and there can be no doubt that his
relations with the Jews were, at one time, those of friendship and
intimacy, when we find him speak of their recognising him as they do
their own children, and hear him blaming their most colloquial
expressions. It is impossible, however, for us at this distance of time
to penetrate the mystery in which this subject is involved. Yet certain
it is, that, although their testimony against Muhammad was speedily
silenced, the Koreisch knew enough of his private history to disbelieve
and to disprove his pretensions of being the recipient of a divine
revelation, and that they accused him of writing from the dictation of
teachers morning and evening. And it is equally certain, that all the
information received by Muhammad was embellished and recast in his own
mind and with his own words. 


 There is a unity of
thought, a directness and simplicity of purpose, a peculiar and laboured
style, a uniformity of diction, coupled with a certain deficiency of
imaginative power, which proves the ayats (signs or verses) of the Koran
at least to be the product of a single pen. The longer narratives were,
probably, elaborated in his leisure hours, while the shorter verses,
each claiming to be a sign or miracle, were promulgated as occasion
required them. And, whatever Muhammad may himself profess in the Koran
as to his ignorance, even of reading and writing, and however strongly
modern Muhammadans may insist upon the same point an assertion by the
way contradicted by many good authors there can be no doubt that to
assimilate and work up his materials, to fashion them into elaborate
Suras, to fit them for public recital, must have been a work requiring
much time, study, and meditation, and presumes a far greater degree of
general culture than any orthodox Muslim will be disposed to admit.


 In
close connection with the above remarks, stands the question of
Muhammad’s sincerity and honesty of purpose in coming forward as a
messenger from God. For if he was indeed the illiterate person the
Muslims represent him to have been, then it will be hard to escape their
inference that the Koran is, as they assert it to be, a standing
miracle. But if, on the other hand, it was a Book carefully concocted
from various sources, and with much extraneous aid, and published as a
divine oracle, then it would seem that the author is at once open to the
charge of the grossest imposture, and even of impious blasphemy. The
evidence rather shews, that in all he did and wrote, Muhammad was
actuated by a sincere desire to deliver his countrymen from the
grossness of its debasing idolatries that he was urged on by an intense
desire to proclaim that great truth of the Unity of the Godhead which
had taken full possession of his own soul that the end to be attained
justified to his mind the means he adopted in the production of his
Suras that he worked himself up into a belief that he had received a
divine call and that he was carried on by the force of circumstances,
and by gradually increasing successes, to believe himself the accredited
messenger of Heaven.


 The earnestness of
those convictions which at Mecca sustained him under persecution, and
which perhaps led him, at any price as it were, and by any means, not
even excluding deceit and falsehood, to endeavour to rescue his
countrymen from idolatry, naturally stiffened at Medina into tyranny and
unscrupulous violence. At the same time, he was probably, more or less,
throughout his whole career, the victim of a certain amount of
self-deception. A cataleptic subject from his early youth, born
according to the traditions of a highly nervous and excitable mother, he
would be peculiarly liable to morbid and fantastic hallucinations, and
alternations of excitement and depression, which would win for him, in
the eyes of his ignorant countrymen, the credit of being inspired. It
would be easy for him to persuade himself that he was “the seal of the
Prophets,” the proclaimer of a doctrine of the Divine Unity, held and
taught by the Patriarchs, especially by Abraham a doctrine that should
present to mankind Judaism divested of its Mosaic ceremonial, and
Christianity divested of the Atonement and the Trinity doctrine, as he
might have believed, fitted and destined to absorb Judaism,
Christianity, and Idolatry; and this persuasion, once admitted into his
mind as a conviction, retained possession of it, and carried him on,
though often in the use of means, towards the end of his career, far
different from those with which he commenced it, to a victorious
consummation. It is true that the state of Arabia previous to the time
of Muhammad was one of preparedness for a new religion that the
scattered elements were there, and wanted only the mind of a master to
harmonise and enforce them and that Islam was, so to speak, a necessity
of the time.


 Still
Muhammad’s career is a wonderful instance of the force and life that
resides in him who possesses an intense Faith in God and in the unseen
world; and whatever deductions may be made and they are many and serious
from the noble and truthful in his character, he will always be regarded
as one of those who have had that influence over the faith, morals, and
whole earthly life of their fellow-men, which none but a really great
man ever did, or can, exercise; and as one of those, whose efforts to
propagate some great verity will prosper, in spite of manifold personal
errors and defects, both of principle and character.


The more insight we obtain,
from undoubted historical sources, into the actual character of
Muhammad, the less reason do we find to justify the strong vituperative
language poured out upon his head by Maracci, Prideaux, and others, in
recent days, one of whom has found, in the Byzantine “Maometis,” the
number of the Beast (Rev. xii)! It is nearer to the truth to say that he
was a great though imperfect character, an earnest though mistaken
teacher, and that many of his mistakes and imperfections were the result
of circumstances, of temperament, and constitution; and that there must
be elements both of truth and goodness in the system of which he was the
main author, to account for the world-wide phenomenon, that whatever may
be the intellectual inferiority (if such is, indeed, the fact) of the
Muslim races, the influence of his teaching, aided, it is true, by the
vast impulse given to it by the victorious arms of his followers, has
now lasted for nearly thirteen centuries, and embraces more than one
hundred millions of our race more than one-tenth part of the inhabitants
of the globe.


 It
must be acknowledged, too, that the Koran deserves the highest praise
for its conceptions of the Divine nature, in reference to the attributes
of Power, Knowledge, and universal Providence and Unity that its belief
and trust in the One God of Heaven and Earth is deep and fervent and
that, though it contains fantastic visions and legends, teaches a
childish ceremonial, and justifies bloodshedding, persecution, slavery,
and polygamy, yet that at the same time it embodies much of a noble and
deep moral earnestness, and sententious oracular wisdom, and has proved
that there are elements in it on which mighty nations, and conquering
though not, perhaps, durable empires can be built up. It is due to the
Koran, that the occupants in the sixth century of an arid peninsula,
whose poverty was only equalled by their ignorance, become not only the
fervent and sincere votaries of a new creed, but, like Amru and many
more, its warlike propagators. Impelled possibly by drought and famine,
actuated partly by desire of conquest, partly by religious convictions,
they had conquered Persia in the seventh century, the northern coasts of
Africa, and a large portion of Spain in the eighth, the Punjab and
nearly the whole of India in the ninth.


 
The
simple shepherds and wandering Bedouins of Arabia, are transformed, as
if by a magician’s wand, into the founders of empires, the builders of
cities, the collectors of more libraries than they at first destroyed,
while cities like Fostƒt, Baghdad, Cordova, and Delhi, attest the power
at which Christian Europe trembled. And thus, while the Koran, which
underlays this vast energy and contains the principles which are its
springs of action, reflects to a great extent the mixed character of its
author, its merits as a code of laws, and as a system of religious
teaching, must always be estimated by the changes which it introduced
into the customs and beliefs of those who willingly or by compulsion
embraced it. In the suppression of their idolatries, in the substitution
of the worship of Allah for that of the powers of nature and genii with
Him, in the abolition of child murder, in the extinction of manifold
superstitious usages, in the reduction of the number of wives to a fixed
standard, it was to the Arabians an unquestionable blessing, and an
accession, though not in the Christian sense a Revelation, of Truth; and
while every Christian must deplore the overthrow of so many flourishing
Eastern churches by the arms of the victorious Muslims, it must not be
forgotten that Europe, in the middle ages, owed much of her knowledge of
dialectic philosophy, of medicine, and architecture, to Arabian writers,
and that Muslims formed the connecting link between the West and the
East for the importation of numerous articles of luxury and use.

 

 

 

 

 


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A visual and cultural history of the Beatles. Packed with dozens of never before seen film clips, ultra rare photographs and exclusive interviews, John, Paul, George and Ringo come alive in this intelligent, compelling, inside glimpse into the inner-circle of the greatest music group ever. Included in this all-star production… ∞
midnight-cowboy.jpg Midnight Cowboy
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This Academy Award-winning Best Picture features Dustin Hoffman and Jon Voight in standout roles as a con man and a Texas hustler trying to survive on the tough streets of New York. source
dave.jpg Dave
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Just who runs this country anyway? For comedy fans, the answer is - Dave. KEVIN KLINE (A Fish Called Wanda, In & Out) and SIGOURNEY WEAVER (Working Girl, Ghostbusters) star in this box-office winner about an uncanny Presidential lookalike named Dave, who's recruited by the Secret Service to become a… ∞
the-nature-of-existence.jpg The Nature Of Existence
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Indian holy man Sri Sri Ravi Shankar (The Art of Living), evolutionary biologist Richard Dawkins (The God Delusion), 24th generation Chinese Taoist Master Zhang Chengda, Stanford physicist Leonard Susskind (co-discoverer of string theory), wrestler Rob Adonis (founder of Ultimate Christian Wrestling), confrontational evangelist Brother Jed Smock, novelist Orson Scott Card… ∞
the-possession-of-michael-king.jpg The Possession of Michael King
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Michael King (Shane Johnson of TV’s CRIMINAL MINDS) doesn’t believe in God or the devil. Following the sudden death of his wife, the atheist documentary filmmaker decides his next film will disprove the existence of the supernatural. Michael allows demonologists to perform their darkest rituals on him knowing that when… ∞
sgt-kabukiman-n-y-p-d.jpg Sgt. Kabukiman N.Y.P.D.
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Harry Griswald is a New York City cop who is possessed by the spirit of a powerful Kabuki master. This makes him "The Chosen One" to battle "The Evil One" when he comes to take over the world. He must stop "The Evil One" while taking out the bad guys.… ∞
a-life-in-waves.jpg A Life in Waves
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If you watched TV, went to the movies, or listened to the radio in the 80s and 90s, you heard Suzanne Ciani's work. A five-time Grammy nominated composer, recording artist, and electronic music pioneer, whose sounds have been featured in countless commercials, video games, and feature films. A LIFE IN… ∞
Thumbnail Relaxing Meditation Music with Ocean Views 2 ½ Hours of Tranquility
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Relaxing meditation music with ocean views, soothing tracks Official LoungeV Studio site: ? http://www.LoungeV.com ? Enjoy 2 hours of pure, natural meditatio... http://www.youtube.com/v/ln96IDWdrEQ?version=3&f=videos&app=youtube_gdata More here: Relaxing Meditation Music with Ocean Views 2 ½ Hours of Tranquility
robot-and-frank.jpg Robot And Frank
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Set in the near future, Frank, a retired cat burglar, has two grown kids who are concerned he can no longer live alone. They are tempted to place him in a nursing home until Frank's son chooses a different option: against the old man's wishes, he buys Frank a walking,… ∞
Thumbnail 3 hours of Meditation Music | Yoga Music
in meditate, meditation, Music, peace, relaxation, spirituality, yoga
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Over 3 hours of meditation music and music for yoga. Very peaceful and tranquil music for meditation or just chillout and relax for a few hours http://www.youtube.com/v/suW_Fhv9wPU?version=3&f=videos&app=youtube_gdata See the article here: 3 hours of Meditation Music | Yoga Music
the-beatles-a-celebration.jpg The Beatles: A Celebration
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A visual and cultural history of the Beatles. Packed with dozens of never before seen film clips, ultra rare photographs and exclusive interviews, John, Paul, George and Ringo come alive in this intelligent, compelling, inside glimpse into the inner-circle of the greatest music group ever. Included in this all-star production… ∞
midnight-cowboy.jpg Midnight Cowboy
in body, Consciousness, divine, meditate, meditation, mind, Music, peace, relaxation, Relaxing, spiritual
as , , , , , , , , , ,
This Academy Award-winning Best Picture features Dustin Hoffman and Jon Voight in standout roles as a con man and a Texas hustler trying to survive on the tough streets of New York. source
Thumbnail Tibetan Singing Bowl Meditation: Session 51
in People & Blogs, sleep, Uncategorized
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Website/Blog: www.seeyouinsleep.com Sit Back, Relax + Listen http://www.youtube.com/v/uN2HfbehaIQ?version=3&f=videos&app=youtube_gdata See original here: Tibetan Singing Bowl Meditation: Session 51
dave.jpg Dave
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as , , , , , , , , , , , , , , , , , ,
Just who runs this country anyway? For comedy fans, the answer is - Dave. KEVIN KLINE (A Fish Called Wanda, In & Out) and SIGOURNEY WEAVER (Working Girl, Ghostbusters) star in this box-office winner about an uncanny Presidential lookalike named Dave, who's recruited by the Secret Service to become a… ∞
the-nature-of-existence.jpg The Nature Of Existence
in body, Consciousness, divine, meditate, meditation, mind, Music, peace, relaxation, Relaxing, spiritual
as , , , , , , , , , , , , , , , , ,
Indian holy man Sri Sri Ravi Shankar (The Art of Living), evolutionary biologist Richard Dawkins (The God Delusion), 24th generation Chinese Taoist Master Zhang Chengda, Stanford physicist Leonard Susskind (co-discoverer of string theory), wrestler Rob Adonis (founder of Ultimate Christian Wrestling), confrontational evangelist Brother Jed Smock, novelist Orson Scott Card… ∞
the-possession-of-michael-king.jpg The Possession of Michael King
in body, Consciousness, divine, meditate, meditation, mind, Music, peace, relaxation, Relaxing, spiritual
as , , , , , , , , , , , , , , , , ,
Michael King (Shane Johnson of TV’s CRIMINAL MINDS) doesn’t believe in God or the devil. Following the sudden death of his wife, the atheist documentary filmmaker decides his next film will disprove the existence of the supernatural. Michael allows demonologists to perform their darkest rituals on him knowing that when… ∞
the-feels.jpg The Feels
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Andi (Constance Wu) and Lu (Angela Trimbur) are excited to celebrate their upcoming wedding with a joint bachelorette weekend in wine country. On the first night, the brides and their friends get wasted, and Lu admits to everyone that she’s never had an orgasm. This admission comes as a complete… ∞
the-skin-i-live-in-subtitles.jpg The Skin I Live In (Subtitles)
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A gifted plastic surgeon (Antonio Banderas) exacts revenge on the young man who assaulted his daughter. A shocking tale of retribution and obsession from Oscar-winning filmmaker Pedro Almodovar. (Original TItle - The Skin I Live In) © 2011 El Deseo D.A., S.L.U. All Rights Reserved. source
Thumbnail Finding Love Meditation – Release Subconscious Beliefs to Meet Your True Love
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Download here: http://www.rashanasoundessences.com/meditations/finding-love-meditation/ Personal Sessions: http://www.rashanasoundessences.com/channeling/ Fa... http://www.youtube.com/v/mUmKBoGYT_o?version=3&f=videos&app=youtube_gdata Visit link: Finding Love Meditation - Release Subconscious Beliefs to Meet Your True Love
parables-of-war.jpg Parables Of War
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Dance, documentary, and drama. All converge in Parables of War in a meditation exploring the timeless question: can civilization bind the wounds of war? source
Thumbnail Cosmic Connections: Jupiter Meditation for Prosperity
in aura, binaural, Ching, Consciousness, Full, Music, relaxation, ritual, spirit, spiritual, spirituality, video
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Please Subscribe for the Only Binaural Channel exclusively featuring FULL LENGTH VIDEOS Jupiter is known for good luck, spiritual teachings, higher knowledge and success. It represents growth,... http://www.youtube.com/v/G-PviObDGUY?version=3&f=videos&app=youtube_gdata Read more from the original source: Cosmic Connections: Jupiter Meditation for Prosperity
roger-me.jpg Roger & Me
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Voted Best Documentary of the year by The National Board of Review, The National Society of Film Critics, The New York Film Critics Circle, and the Los Angeles Film Critics Circle, this is a highly personal, wryly humorous look at the closing of several General Motors plants in Flint, Michigan,… ∞
a-patch-of-blue.jpg A Patch of Blue
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Elizabeth Hartman ("The Fixer") is a warm-hearted impovershed blind girl who falls in love with a black man and refuses to make an issue of their racial differences. Poignant and touching Oscar-nominated romantic drama co-stars Oscar-winner Sidney Poitier ("In the Heat of the Night," "Guess Who's Coming to Dinner"). Hartman… ∞
healing-the-mind-ayurveda-and-western-psychiatry.jpg Healing the Mind: Ayurveda and Western Psychiatry
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With the acceleration in the speed and volume of experience we live on a daily basis we have seen a similar acceleration in the amount of depression, anxiety, ADHD and other mood disorders. Many have turned to medication looking for relief. The use of anti-depressants alone has increased nearly 400%… ∞