I'm ready for yoga! I did the most important thing. I bought this outfit that really shows my...
(Miska Käppi) I studied yoga for 20 years, and 99% was fake
OK, they say never drink before yoga class, but I think a little booze is not bad. Oops!!!
Bhoja is not bogus; it is "something done for enjoyment," according to B.K.S. Iyengar, says Miska Käppi, as many bhojis calling themselves "yogis" practice nowadays.
Yoga is not a lot of twisting, breathing, or jumping around in a modern studio; it is to "unite," to bring about "union" of the self (atman, "soul") with Brahman (the Ultimate) and/or breath (prana, "holy spirit"), the conventional divine (Brahma, the Creator), Vishnu (the Preserver) usually nowadays in the form of Shiva, the Destroyer
What looks like a repeating gif is actually a remarkable stunt
Yoga postures for balance, strength, and flexibility
Messianic Bikram Choudhury as persecuted Christ figure
What is "the real thing"? One answer is The Eightfold Path: Ashtanga (Integral Yoga sometime Raja/Royal Yoga), a system of achieving "union" with the divine by the practice of eight limbs of the path: Yamas (external disciplines), Niyamas (internal disciplines), Asanas (physical postures), Pranayama (breath control), Pratyahara (sense withdrawal), Dharama (concentration), Dhyana (meditative absorptions, jhanas), and Samadhi (union, integration, coherence). The whole purpose of Yoga -- at least in ancient times between gurus and chelas (teachers and disciples) -- is MEDITATION. Asanas (lit. "seats") allow one to sit longer, more comfortably, and with stability. That is to say, practicing for the meditative absorptions is to reach of Samadhi. Who can say otherwise?
(Asangoham) The Taoist book that changes everything | The Secret of the Golden Flower
The Secret of the Golden Flower (Chinese 太乙金華宗旨, Pinyin Tàiyǐ Jīnhuá Zōngzhǐ) is a Chinese Taoist traditional medical textbook on neidan (inner alchemy) meditation, which also mixes Mahayana Buddhist teachings with some Confucian thoughts [1]. These are the three blended traditions of China.
It was written by means of the spirit-writing (fuji) technique, through two groups, in 1688 and 1692 [2]. It addresses the nature of the Tao.
After publication of the translation by Richard Wilhelm, with commentary by Jungian psychologist Carl Jung, it became modernly popularized among Westerners as a Chinese "religious classic."
It is read in psychological circles for analytical and transpersonal psychology considerations of Taoist meditations [3, 4], although it received little attention in the East [1]. More
The mind may never stop thinking [except deep in the eight Buddhist meditative absorptions, in samadhi], but if we turn our attention to what or who [the Witness, the Watcher] is listening, suddenly the inner voice may pause or stop.
The method to follow, the practice
The voice doesn't bother me. I need stimulation!
"Bhagavan," he asked, "how do I remain as this Witness? The voice remains the moment I stop trying." The seeker expected a method, something to follow, something to practice.
Ramana's voice was gentle but firm, "You cannot remain as the Witness. You are already the Witness. The question itself comes from the mind. The seeker's face tightened, "I do not understand."
"The mind wants a method, it wants a practice, it wants a way to achieve 'witnessing.' This is the trap. The mind cannot witness itself into existence. I can only dissolve.
"The practice is simply to notice. When the voice speaks, what hears it? Do not fight the voice. This creates more noise: 'I should not be thinking this, I am failing at meditation, I must try harder!' More voices, more struggle."
A thought arose in the seeker right then, "This is too difficult." Instead of believing it or fighting it, he asked, 'What is aware of this thought?" The question itself dissolved the thought. For a moment, there was only silence, only presence.
So the method is not a method, not a practice?
"Do not try to become the witness," Ramana continued. "This creates a false 'doer.' 'I am witnessing now, I am doing it correctly, I am making progress.' This is still the mind wearing a spiritual mask. Simply rest in the question, 'Who is aware of this thought?'...
"In your relationships," Ramana said, "the voice says, 'They do not love you anymore.' Ask, 'Who is unloved?' The answer? 'I am.' Then ask, 'Who is this "I" that can be loved or unloved?' The story collapses."
He paused. "And [of] that shame, the sense that you have not progressed, that others have arrived somewhere you cannot reach, ask, 'Who is the one who has failed?' The answer? 'I am.'
"Then ask, 'Who is this "I" that can succeed or fail at [meditation] practice?' Its owner cannot be found. The shame does not to be argued away; it simply has no ground to stand on.
"The witness is not cultivated," Ramana said, "it is uncovered. Every time you [mindfully] notice the voice, you are already the witness. You just have not recognized it yet."
The seeker sat with this. It was so SIMPLE, it felt impossible. He had spent years trying to improve his mind, control his thoughts, become a better meditator.
And now Ramana was saying, "Just notice what is already aware [mindful]. Every example leads to the same place. The voice has an owner that cannot be found. And what remains when the owner [ego, atta, atman] disappears, that is what you are."
"Bhavagan," he said quietly, "what is the purpose of the question, 'Who am I?' if it cannot be answered?"
Ramana smiled. "The question, 'Who am I?' is not meant to be answered by the mind.It is meant to DISSOLVE the mind.
The seeker closed his eyes. The voice had nothing left to say.... He no longer needed the voice to stop.
Within India’s complex tapestry of spirituality, numerous revered gurus (spiritual teachers) and babas (father figures) stand out, their teachings resonating far beyond the confines of their ashrams (temples) and devotees.
Sad guru: I make a lot of money. lol
Boasting millions of followers worldwide, these spiritual leaders have amassed substantial wealth and wield immense influence, molding the country’s spiritual terrain.
Let’s delve into the lives of the seven wealthiest and most influential spiritual gurus and babas, starting with "Sadhguru."
Renowned for his flippantly pragmatic outlook on spirituality and yoga, Sadhguru ("true guru") Jaggi Vasudev, the founder of the Isha Foundation, stands as a prominent spiritual figure.
With a global following numbering in the millions, his estimated net worth, according to the Times of India, stands at Rs 18 crore [1 Rs crore = ten million rupees, so he had 180 million rupees], as of 2023. [His fortune has increased since then].
Sadhguru’s influence extends across yoga centers, educational institutions, and ecological projects within his financial empire. Through his teachings, he imparts "wisdom" on inner engineering and holistic living principles. More
What happens at a Zen meditation? Los Angeles-based groups are growing, adhering to two basic principles. One, keep it cool, laidback, liberal, lowkey, everyday, normal but, two, make it seem exotic. How is that achieved?
One way is to chant in an Asian language, following the customs and ritual procedures of a formal (zazen) group sitting practice -- including both Soto and Rinzai traditions, which rely on koans ("public cases"). They may sound like paradoxical riddles to the Western ear, but they are in Rinzai rather than Soto Zen centers in the U.S.
Groups walk intent on practicing mindful awareness of the present moment with everything going on here and now. This present moment may not always be pleasant, but it is always tolerable when viewed from a dispassionate perspective, such as noting, "Then there's this," as one Western ajahn is fond of saying.
This point-of-view allows us to be the WATCHER rather than the usual, overly-involved "DOER," "RESISTER," or person taking it all very personally in accordance with the Three Poisons of passion, aversion, and delusion (greed, hatred/fear, ignorance).
WHAT HAPPENS?
Practitioners gather in a quiet place that is not completely quiet. They take to zafus and zabutons, cushions, for seating themselves facing the wall or the center of the space.
Then there's chanting in English, Sanskrit, or a Japanese transliteration of Sanskrit, with wooden percussion and/or singing bowl accompaniment. There's bowing and more clacking sticks. Then the group settles in for a sitting (zazen) session of shikantaza, which is often translated as "just sitting."
There's now nothing to do but observe. There's no need to stop thinking or make anything happen other than what is happening now. This is how it is. A bell rings to signal that walking meditation (kinhin) is about to begin, first very slowly then at normal speed, all the while with everyone remaining very mindful. Another bell announces a second sitting session after walking. That ends with a bell, bowing, arranging cushions in a circle, and then discussion begins.
A Dharma talk might mention the paradox of the impersonal aspiring for "self" awakening. Most groups open up a Q&A discussion. This might start a storm of comments or awkward silence, laughs or uncomfortable shifting, and possibly some insight into American Buddhism. Everyone returns the next week.
Risking life on thrilling trek up south face of Mt. Kailash to touch the holy rock
Tibet Travel (Tibet Vista) Nov. 15, 2024: After touching the glaciers and rocks on the northwest slope of Mount Kailash, I headed to the south slope to touch her holiest rock and to worship at the 13 stupas [sacred Śarīrareliquaries] nestled inside the mountain's crevices. Two years ago, I made a wish here to promote the beauty of Tibet and its ancient Vajrayana Buddhist [Hindu and Bon] religious culture, and now I have achieved that.
My followers have grown to over 250,000, and more than 1,000 tourists from around the world have learned about and traveled to Tibet through my videos and traveled with me.
This trek up the south slope of Mt. Kailash was incredibly thrilling and dangerous. In August, heavy snow fell from the sky, and I nearly slid off the steep and slippery rocks into a valley more than 50 meters (150 feet) deep. I believe my efforts were worthwhile. As a Tibetan guide, I have successfully led tourists from all over the world in over 60 Kora treks around Mt. Kailash. This is my second successful climb to the 13 stupas on the south slope.
The 13 stupas, also known as the "Inner Kora of Mt. Kailash," are the holiest sites for Buddhist and Hindu pilgrims.
If YOU wish to explore Mt. Kailash in depth, I can take you there. It may be dangerous, but you can join me on this adventure for passion and faith, right? I believe in you. Contact me at jamyangtour@gmail.com. I will plan it all with you.
Contact: Tibet Vista Jamyang Tour
phone: +86 13989918639, email: jamyangtour@gmail.com. WeChat: Jamyang-1234.
ABOUT: I am Jamyang. I have been working as a tour guide with Tibet Vista Tour for 15 years. In 2020, during the Covid-19 global pandemic, I lost my job as a tour guide. With the support of the company, I immersed myself in filming videos and documenting the culture of Tibet. My goal is to share the beautiful landscapes of Tibet, Tibetan culture, and the genuine and enchanting lifestyle of the local Tibetans with people around the world who love and care about my beloved home country of Tibet. If you plan to visit Tibet, be sure to get in touch with me. I can show you the best and most authentic Tibet.
Jamyang (Tibet Vista Jamyang Tour); CC Liu, Crystal Q. (eds.), Wisdom Quarterly
How do I know if I'm becoming a better meditator? Signs of progress with Yongey Mingyur Rinpoche
(Yongey Mingyur Rinpoche) Premiered Aug. 20, 2024: Although meditation instructions are often simple and easy to understand, knowing whether we are practicing correctly can be difficult. [There's nothing easy about applying the easy instructions, nothing simple about actually doing the practice that sounded to terribly simple that there should have been nothing to it.] How do we know if it is being effective and helping us progress along the path of awakening (enlightenment)? In this monthly teaching, Mingyur Rinpoche gives helpful advice to assess how our "calm abiding practice" (samatha) or "insight meditation practice" (vipassana) is progressing.
🔗 Joy of Living Meditation Program: Learn meditation under the skillful guidance of Yongey Mingyur Rinpoche at own pace.
https://joy.tergar.org/
🔗 Vajrayana Online: Study and practice of the Tibetan Buddhism with Mingyur Rinpoche.
https://learning.tergar.org/
🔗Online events, retreats with Mingyur Rinpoche https://events.tergar.org/
🔗 About Tergar Path: https://tergar.org/programs/
(The School of Breath) Breathing techniques (and bandhas or chakra locks) to activate pineal gland and open third eye (with instant results).
A bandha (Sanskrit बंध) is a kriyā [simple action] in Hatha Yoga, being a kind of internal mudra [disposition or pose] described as a "body lock" [1][2].
It is done to seal or lock the vital energy (prana) into a particular part of the body, such as the area of one of the spinal chakras or energy wheel centers. Bandha literally means bond, fetter, or "catching hold of" [3][4][5]. More
Mindfulness of breathing is letting go of control
Mindfulness in Plain English
It is easy to misunderstand and mistakenly think that we are being "mindful" of the breath by controlling (holding it in, exhaling out, making it long or short or like a bellows). This is completely wrong. To be mindful, we radically allow, accept, and observe it as it is, however it is. There is no attempt to control it. By watching it with great interest but noninvolvement, not wishing for it to do anything different than it is doing, we radically accept it and remain observant. This kind of watching, observing, keen interest will bring us to stillness (right-concentration, samma-samadhi, coherent all-togetherness of mind, super consciousness).
Uddiyana bandha in a Western yoga class (wiki)
Breath work, on the other hand, is manipulation of the breath (retention, expulsion, tightening, speeding up, bellowing, etc.) for some other purpose, such as wrestling it, forcing it, extending it, and so on in the play/work of yoga (union with spirit or spiritus, the "holy spirit" that is the subtle breath sometimes called pneuma or prana).
When it is time to practice mindfulness (satipatthana) of it, just watch. But keep watching no matter how fine it gets, even when it seems to disappear for stretches. Remain at the tip of the nostrils waiting for it, like a shepherd who has no need of going out to find wandering livestock, knowing that simply waiting by the waterhole, such livestock will surely return of their own accord. This sort of watching of the breath is then broadened to other parts of the
body
feelings
mind
phenomena (dhammas, not the Dhamma or Dharma).
All of this is spelled out in detail in the "Discourse on the Fourfold Setting Up of Mindfulness," popularly known as the "Four Foundations of Mindfulness Sutra" (Satipatthana Sutta), of which there are two, one a little longer than the other.
The School of Breath, YouTube; Yogi Dhr. Seven and Yogini Amber Larson, Wisdom Quarterly
(Project Happiness) In the mystical heart of China, in the legendary Shaolin Buddhist Monastery, the Shaolin kung fu warrior monks train. Shaolin kung fu is a martial art that has become a profound philosophy of life over the centuries, intertwining physical strength, spiritual wisdom, and mental acuity. Under the guidance of the great Shifu [Master] Shi Miao and his top student @Sachka.w, we explores how Shaolin kung fu transforms every aspect of existence, emphasizing strength, inner peace, and wisdom. Observe the daily rituals, challenges, and sacrifices that define the path of a Shaolin warrior. Enjoy watching. 🐉
What is the Buddhist Rainy Season or Rains Retreat (Vassa)? What is the Rains Retreat or "Buddhist Lent"?
Understanding the Vassa and Kaṭhina ceremonies
Each year, Theravāda Buddhist monastics all over the world make a determination to stay in a single monastery for a three-month period of the Rainy Season also known as the Vassa, the Rains Retreat. This year it begins July 10th.
One will hear the term “Vassa” often in this article, so please bear it in mind. Traditionally, it starts the day after the Full Moon Day in July or the day after the Āsāḷha full moon as it is known in the Pāḷi language.
If monks move around a lot and one needs to rely on a teacher, one can at least expect monks to stay at a single monastery for a full three months without moving around. Some make determinations to practice harder, while others who already follow a steady practice simply continue their daily routine as usual.
In this article, let's look at the origins of Vassa, the different types, the allowances to leave the Vassa on business or emergencies, if it affects the age of a monastic, and what happens at the end of the Vassa.
The Origins of Vassa
During the Buddha’s time, monastics (samanas or "wandering ascetics") wandered on foot between different monasteries (viharas), forests, groves, and villages. They would wander during all times of the year, even during the period or season of heavy rains. However, laypeople—especially farmers—began to complain:
“How can the Sakyan [Scythian, Saka, Shakyian] monastics go wandering in the winter, in the summer, and even during the rainy season? They’re trampling down the green grass shoots, oppressing one-sensed living being, and destroying many small creatures. Even the monastics of other doctrines (religions), with their flawed (imperfect) teachings, settle down for the rainy season. Even birds make a nest in the top of a tree and settle down for the rainy season. But not so the Sakyan monastics.”
Out of compassion and to match the culture of the time, the Buddha responded with a new instruction: Anujānāmi, bhikkhave, vassaṁ upagantun'ti.
“I allow you, monastics, to enter the rains residence.”*
This rule brought the monastics the Rains Retreat period of three months that met the expectations of the lay communities during the time of the Buddha. It now inspires the practice and striving of monastics, as it has for generations, all the way to the present. Moreover, it inspires laypeople in the present.
Two Kinds of Vassa
The Buddha allowed for two entry points into the Rains Residence: Dvemā, bhikkhave, vassūpanāyikā: purimikā ca pacchimikā ca:
“There are two entries, the earlier and the later.”
Purimikā (First Vassa) begins the day after the Āsāḷha full moon.
Pacchimikā (Second Vassa) begins one month later.
Sometimes referred to as “Second Vassa.”
This allowance for two Vassas shows the Buddha’s practical wisdom and compassion because not everything goes right the first time, as will be discussed later. It should be noted that the determination to stay in one monastery for three months is actually the day after the full moon day. This is when the new month starts.
Although most monasteries have the Vassa ceremony on the full moon day and it is a time for a large gathering, that is just for laypeople because they have that day off. Monastics really make the official determination the next day. Most of laypeople will probably never know it really happens on the next day.
Leaving during Vassa: seven-day business rule
Monastics are expected to remain in their Vassa location for the full three months. However, issues may come up where a monastic needs to leave. The Buddha allowed what is called, Sattāhakaraṇīya or “seven-day business.”
Some of the many valid reasons include: More
Bhante Subhuti (US student of Pa Auk Sayadaw), American Monk.org, July 10, 2025; Amber Larson, Dhr. Seven, Pat Macpherson (eds.), Wisdom Quarterly
IRAH IS NOT A DOCTOR OR A MEDICAL PROFESSIONAL. No, really. She is a for-profit spiritual life coach who focuses on self-improvement. Dealing with emergencies or medical situations? Please seek medical help from professionals. The company [that is the future Irah Morffi, Inc] was founded in 2020 under LLC NYARAH INC in Plantation, Florida. (Registration number 221041595397).
High vibration living now?
The bliss (piti) of meditation as samadhi (calm meditation with absorption)
Sex is a sticky subject. Uh, mmm, icky finicky touchy (not touchy) sticky subject -- ooh, it's nasty. Don't talk about it! What's brown and sticky? A tree. We aim to unstick it.
See her weekly (Wednesday night) Peace Class at prs.org. The subject this warm month? A theme of passion, romance, getting down and dirty, and summer love with an OPEN MIC segment running throughout the reading. That means YOU can come and read, too.
What is the sound of one hand... Uh, mmm, no, what is the sound of 1,000 jaws dropping?
Just say "no," Adults. No one should have sex. Better those energies were expended following something far more useful. But what could possibly be more useful, or more enjoyable, than sex?
Once the Bodhisattva (Buddha-to-be) reflected, "Why do I, being subject to aging and death, also seek things that are subject to aging and death? What now if I were to seek out that which is beyond aging and death?"
But if everyone dies and everything eventually passes away, what is not subject to aging and death? What is beyond impermanence?
There is one element that has overcome aging and death and that transcends all suffering, that has overcome sorrow, lamentation, and disappointment. And that is the unconditioned element called nirvana.
Nirvana is better than sex? Nirvana is better than anything. Everything else is ultimately disappointing. Why? Everything else is subject to incessant arising and passing away. We cling. It fades. We hurt. We are left empty and dissatisfied. Things reveal themselves to be impersonal, unable to stand independently.
As close as nirvana is, realization of it is a long way away from those who do not practice, who do not apply themselves, who do not determine to realize it in this very life.
Even for such people, there is serenity or samatha meditation, which gives access to amazing levels of bliss, serenity, and -- by adding vipassana on top of right samadhi -- degrees of liberating-insight.
As close as calm-and-insight meditation are, realization serenity or wisdom are a long way away for those who do not practice, who do not determine to realize them in this very life.
There's a reason to sit, a better form of pleasure?
Even for such people, there is virtue, which is a more sublime form of joy (piti, rapture, pleasure, bliss) beyond reproach, beyond blame, worry, or any remorse.
As close as virtue is, it is a long way away for those who do not practice, who do not determine to realize it in this very life.
For such people, endowed with virtue, they may enjoy sex that harms no one and does not involve anyone dependent on others. For those who are independent, self-supporting, who are capable of consenting and making their own decisions. Let's talk about sex between them.
Hey, did you ever consider Tantra?
One need not imagine that sex brings one closer to enlightenment -- as Great Vehicle (Mahayana and esoteric Vajrayana) practitioners following the pre-Buddhist Indian path of yogic Tantra may imagine.
As ordinary householders living in the world -- interested in wealth, prosperity, and personal satisfaction through gain, fame, and endless distractions -- sex may serve that purpose.
It of necessity will be disappointing (dukkha). If it were not, the Buddha would never have pointed out a better path to pursue, a way thing to strive for, a superior form of pleasure. There is another way that goes against the stream (the current, the flow), does not pull one by the floods, does not entangle one in the revolving wheel of rebirth and redeath (samsara).
Is anyone going against the stream?
Noah Levine, scandalized founder of Dharma Punx, Against the Stream, Refuge Recovery
A path to go against the stream
The path of the spiritual revolutionary is a long-term and gradual journey toward awakening (enlightenment, bodhi). If we want a quick fix or easy salvation, this is not it. Turn back now, plug back into The Matrix, and enjoy that delusional existence. The Buddha's Dharma is a path for real rebels, malcontents, and truth seekers. The wisdom and compassion of the Buddha is available to all, but the journey to personal freedom is arduous. It takes a steadfast commitment to Truth and, at times, counterintuitive (against instinct) action. We have at our disposal everything we need to undertake this journey. There is only one prerequisite -- the willingness to play, to do the practice, to follow the path through the darkest recesses of our minds and hearts, to stand in the face of great resistance and fear and continue in the direction of freedom. For those who are willing, the ability is a given. The Buddha isn’t a god or deity to be worshipped. He was a rebel and ford finder (who rediscovered the way crossing over), an overthrower, destroyer of ignorance, the Master Physician who re-found the path to complete freedom from suffering. The Buddha left a legacy of Truth for us to experience for ourselves, not to believe in him. The practices and principles of these Teachings, the Dharma, lead to our direct experience of knowledge, wisdom, compassion, and full liberation. This is not a faith-based philosophy, but an experiential one. The point of the spiritual revolution is not to become a "good Buddhist," but to become a wise and compassionate being, to awaken from our life of complacency and delusion and ignorance and to be a buddha, an awakened being. In order to do this, it is helpful to study the life and teachings of the original rebel, the Wandering Ascetic Sid — the Buddha.
What about love and relationships? That is different. We are talking about sex.
Love is grand. Most people have nothing higher to live for. And as an English word we confound it with all kinds of loves, when it only refers in this context to romantic love, which feels great but is not what people really mean. It is like referring to the prestigious and selfless faculty when one really means the greedy and despised administration or the mishmash of students. "School" means all three, but we put the best face on it.
The same with relationships. They can be great educators, harder to endure than a monastic life. But most are not. We pretend they are because they can be. But most of them, most of the time are not. Yet everyone claps and says "Awww" when anyone gets engaged. Awww, what? Awww, they're going to be so unhappy, and then the world can say to them, "Welcome to the club."
So let's stick to the subject and talk about sex.
Men want sex, it is said.
Yes, so do women -- even though it is said that they do not.
Well, if they repeatedly indulge and stress about it, they will be caught up in stress and disappointment. But that stress is the only happiness they know.
Right! It's like the Buddha comparing sexual craving to a leper's itch. The itch gets so bad, the sores so itchy, that placing an arm over an open fire can feel like a downright relief. Fire cauterizes the wound and so soothes the itch. It keeps one from going crazy, even at the cost of great pain or disfigurement.
If only there were a way not to feel crazy yet not get burned.
We don't have to have wait for heartbreak to feel "burned."
Oh, totally. Good sex, great sex, unreal sex is still disappointing, to say nothing of the mediocre sex we mostly all settle for.
Should independent people have sex?
If they want to. They're free to. They can even do it while practicing virtue (sila). There is no reason for guilt, self-recrimination, or holding wrong views about it. Abstain, it's better, but indulge with a clear conscience that we are not "forbidden" to do it. One day, some days, meditate, too.
They might succeed in meditation.
Successful meditation (jhana, absorption) is better than sex -- full of rapture, joy, and supersensual bliss called piti.
I've heard. But how could bliss be supersensual?
There's a higher bliss, a better form of pleasure that is not dependent on the body or bodily feelings and pleasant sensations.
You think?
I know.
Then why would anyone go back to sex as a source of relief or attempted-happiness?
Those blissful states aren't always available to everyone; they take practice, which takes persistence and a little commitment. They are not permanent or reliable all the time. I mean, they are always there but not always available to everyone. We have base cravings and very strong habits.
Restraint is good.
Yes, it is great. But that's not always what the mind wants. And the mind usually gets what the mind wants.
That's for sure. The body is weak compared to the mind even when the spirit is willing.
How To (video); Amber Larson, Dhr. Seven, Ashley Wells (ed.), Wisdom Quarterly, orig. 12/15/11-4/23/24; Noah Levine on going against the stream (edited by Wisdom Quarterly)
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