DeKALB Unitarian Universalist Fellowship of DeKalb will host Gary Kowalski, author of Science and the Search for God, at 7 p.m. Friday, March 7. A graduate of Harvard College and the Harvard Divinity School, Kowalski is the author of seven books on spirituality, nature, history and science, including The Souls of Animals, The Bible According To Noah, and Revolutionary Spirits: The Enlightened Faith of Americas Founding Fathers.His work has been published in seven languages, voted a Readers Favorite by the Quality Paperback Book Club, and appeared in periodicals like Tikkun and Yoga Journal.

An ordained Unitarian Universalist minister, Kowalski is the interim pastor at the Community Church of Chapel Hill in North Carolina.

How do people of faith grapple with findings of science, and how do we explore differing ideas about the divine? UUFD pastor Rev. Linda Slabon asked.Many of us in the faith community ask questions about the cosmos, evolutionary consciousness, and our relationship to our earth and her creatures.

Kowalskis talk is free and open to the public. The doors at the church, 158 N. Fourth St. in DeKalb, will open at 6:15 p.m. for a reception and book signing. The topic of Kowalskis talk will be Celebrating Our Kinship With All Creation.In this talk, Kowalski will share the journey that led him to appreciate nature as a sacrament and to rediscover the ancient knowledge that other species are not so different from ourselves. He suggests that a new respect for the creatures who share the Earth with humans is essential to healing the planets environmental crisis and is key to our own inner peace.

Kowalski will preach the sermon At Home in the Cosmos at the 10 a.m. service at the UUFD on Sunday, March 9. Last fall, Voyager One became the first human artifact to leave our solar system and travel into interstellar space. As modern science explores the question are we alone?, Kowalski suggests the groundwork is being laid for a new spirituality.

We invite members of the the community to bring books for signing and come with your questions, your curiosity, and with your fervent heart, Slabon said.

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Science, God and being human in the universe

In the preface to Unweaving the Rainbow: Science, Delusion and the Appetite for Wonder (1998), Richard Dawkins, then Oxfords Professor for the Public Understanding of Science, recounted two incidents that in part prompted him to write his new book. One concerned an unnamed foreign publisher who had told him that, after reading his first book The Selfish Gene (1976), he could not sleep for three nights, so troubled was he by its cold, bleak message. The other story concerned a teacher from a distant country who had written to him reproachfully that a pupil had come to him in tears after reading the same book because it had persuaded her that life was empty and purposeless. He advised her not to show the book to any of her friends, for fear of contaminating them withthe same nihilistic pessimism.

Dawkins then went on to quote from his colleague Peter Atkinss book The Second Law (1984) [i.e., of thermodynamics]: We are the children of chaos, and the deep structure of change is decay. At root, there is only corruption, and the unstemmable tide of chaos. Gone is purpose; all that is left is direction. This is the bleakness we have to accept as we peer deeply and dispassionately into the heart of the Universe.

Dawkins comments: [S]uch very proper purging of saccharine false purpose; such laudable tough-mindedness in the debunking of cosmic sentimentality must not be confused with the loss of personal hope. Presumably there is indeed no purpose in the ultimate fate of the cosmos, butdo any of us really tie our lifes hopes to the ultimate fate of the cosmos anyway? Of course we dont; not if we are sane. Our lives are ruled by all sorts of closer, warmer, human ambitions and perceptions. To accuse science of robbing life of the warmth that makes it worth living is so preposterously mistaken, so diametrically opposite to my own feelings and those of most working scientists, I am almost driven to the despair of which I am wrongly suspected. On the contrary, he wanted to convey the sense of awed wonder that science can give us and which makes it one of the highest experiences of which the human psyche is capable.

The title of Dawkinss book comes from a poem by Keats, who believed that Isaac Newton had destroyed all the poetry of the rainbow by reducing it to the prismatic colors. Dawkins did not accept this argument. He insisted that scientists and scientifically literate people everywhere who can read Keats as well as Newton have two ways of experiencing and understanding rainbows, not one, and that must be an advance.

He then set about demonstrating his own wonder at the natural world and the cosmos, ranging from bacteria, insect ears, birdsong, the rings in the trunks of sequoias, cuckoos and their habits with eggs, to snail polymorphism and much else. Along the way he dismissed paranormal activities, astrology, all forms of superstition and gullibility. He peppered his text with poemssome good, some indifferentin a fulsome attempt to show that an appreciation of science in no way compromises enjoyment of poetry, not least because [s]cience allows mystery but not magic. That, in fact, an awareness of scientific inaccuracies in literature was and is another form of poetic appreciation.

At the end, he made a claim for what he calls poetic science: the notion that a Keats and a Newton, listening to each other, might hear the galaxies sing. Thanks to language, which separates us from the other animals, [w]e can get outside the universe in the sense of putting a model of the universe inside our skulls. Not a superstitious, small-minded, parochial model filled with spirits and hobgoblins, astrology and magic, glittering with fake crocks of gold where the rainbow ends. A big model, worthy of the reality that regulates, updates and tempers it; a model of stars and great distances, where Einsteins noble spacetime curve upstages the curve of Yahwehs covenantal bow and cuts it down to size. The spotlightpasses but, exhilaratingly, before it does so it gives us time to comprehend something of this place in which we fleetingly find ourselves and the reason that we do so. We are alone among the animals in foreseeing our end. We are also alone among animals in being able to say before we die: Yes, this is why it was worth coming to life in the first place.

In the past few decades, both evolutionary biologists like Dawkins and cosmologistsphysicists and astronomershave mounted a spirited attack on the basic dimensions of religion, in particular the main monotheisms, and in doing so have tried hard to reshape whatfor the sake of a better phrasewe may call our spiritual predicament.

The collective achievements of these two sciences have been threefold. First, they have sought to show that religions are themselves entirely natural phenomena; they have evolved, like so much else, and from this it follows that our moral life is also a natural (evolved) phenomenon, not rooted in any divine realm or mind. In this sense, the details of evolution teach us how to live together without any reference to God. Nothing is put in his place, because nothing is needed. Second, science has discovered or reconfiguredsome new aspects of the human condition, which provide us with principles for arranging our affairs for the greater benefit of the greatest number. Again, there is no need of God. Third, evolutionary biology and cosmology have given us some radically new ideas about the organizing principle(s) underpinning the universe. Some have gone so far as to call these new principles divine in themselves, but many others see them as entirely natural features of the world.

Some of these innovations are controversial, some are fantastical (part of their point being to gain our attention) and some are contradictory. They bring us up to date.

THE CONCEPT OF CULTURAL HEALTH

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Atheisms radical new heroes: Richard Dawkins, Sam Harris and an evolving new moral view

Video Link: https://www.youtube.com/watch?v=7YWGCFpb3oA

Simon on the Sofa | Chris Parish | Igniting Your Creative Self | Full talk
Evolutionary Pioneer | Chris Parish Click to SUBSCRIBE: http://bit.ly/SubscribeToSimonontheSofa Simon on the Sofa with Chris Parish - Igniting your Creat...

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Simon on the Sofa | Chris Parish | Igniting Your Creative Self | Full talk - Video

Guardian photo by Saul Bromberger and Sandra Hoover

GOLDIES In 1979, Sara Shelton Mann the farm girl from the wilds of Tennessee who ended up studying with such greats as Alwin Nikolais, Erick Hawkins, and Merce Cunningham moved to San Francisco. Earthquake country. And did she ever shake up the place. With Contraband, the collective of performers she directed until 1996, she reconfigured what the dancing body can be. Their aim, she has said, was to "make bold live theater with an aggressive, lyric physicality."

But why San Francisco? "I was lonely in those cold winters in Nova Scotia," she recalls; she'd been working there with a support of a Canadian arts support program. So she jumped at the chance when Mangrove (the all-male troupe that grew into Mixed Bag Productions) invited her to join it. It was here where she translated concepts like "improv-based," "collaborative," "interdisciplinary," and "dance theater" into vital, raucous, and highly effective performances that inspired a whole generation of artists to wander into unknown territory. The Bay Area would not be as welcoming and supportive of experimentation in dance were it not for the ongoing presence of Sara Shelton Mann.

With Contraband, she staged pieces in theaters, warehouses, the pit of a former apartment building, an abandoned public housing project, under bridges, and on the streets, both in this country and abroad. The troupe described itself as wanting to "manifest joyous creation reclaiming the flight of the imagination, laughter, love, truth, and evolutionary impulse."

The works were irresistible because of the daring, the force, and the integrity of the processes that made them possible. "We believed that art could change the world," Shelton Mann says. At the height of the AIDS crisis, Evol turned the concept of love inside out.Religarehonored the people who died or became homeless after the 1975 arson fire that gutted the Mission District's Gartland Apartments.Oraclewas a painful examination of the burdens of the past. TheMira CyclesandMonk at the Metdug deep into spirituality, both individual and communal.

"I had only one rule," she explains. "Everybody does personal inquiry, everybody does contact, everybody sings, everybody dances, everybody writes, everybody makes images, everybody works outdoors."

This process encouraged individual voices to emerge, allowing members of the group to go on to substantial careers of their own. Besides designers and musicians, there were, among others, Rinde Eckert; Jess Curtis ("Contraband was an amazing laboratory of group process and collaboration, always with Sara at the center," he says); Keith Hennessey ("Working with Sara revealed me to myself, and revealed me to the worlds around me"); Nina Haft ("I like to think my work is better for having been part of that wild soup of training in the '80s. Sara still amazes me with what she does"); and Kim Epifano ("We learned from each other as we created with Sara's thrust of topic and mastery of metaphor. It was a place where gender did not define the physicality but a common ground of athletic love").

Indeed, in addition to her formidable reach as an artist, Shelton Mann's role as a teacher has been immense. The latest wave of artists to find Shelton Mann and the rare degree of mutual inspiration she offers includes many of the most persuasive dance makers in the Bay Area.

"When you've trained with Sara, and you've worked with Sara, your idea of dance really explodes," says Jesse Hewit. "You identify what your dance is in your body." Hewit explains the difference as distinct from a focus on mere technical perfection. "The dancing is crazy virtuosic," he notes, "but not virtuosic in the high-kick, pointed-toe sense; virtuosic in that it's infused with an intense energetic focus."

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Goldies 2014 Lifetime Achievement: Sara Shelton Mann

Feature Article of Sunday, 16 February 2014

Columnist: Kwarteng, Francis

The tragedy of modern man is not that he knows less and less about the meaning of his own life, but that it bothers him less and less (Vaclav Havel, Czech playwright).

Havel sets the analytic tone for us. That brings us to the important work of the Brazilian thinker, Paulo Freire, a brilliant scholar whose influential theories on grassroots conscientization has enormously impacted the creative development of critical pedagogy. Granted, his theoretical formulations follow directly from Fanons provocative theories on grassroots conscientization, a radical orchestration meant to depose the hegemony of social injustice and classism, among other variables, in order to restore dignity and respect to the human person, these, via the psychological activation of a people. Admittedly, his powerful thesis, advanced in the book Pedagogy of the Oppressed, must be used in every teacher training school in the African world. Besides, although his radical methodological approach to education is essentially Marxist, an ideological strain antithetical to Afrocentricity, yet, like other progressive ideas with immense transformative value, there exist important theoretical overlaps with Afrocentric pedagogy.

That is, his critique of the so-called banking model of education, a foundational philosophy of Eurocentric pedagogy, frees studentship from the hegemonic endometrium of cranial emptiness as well as from the intimidating guillotine of teacherhood, which, in theory, is considered superior to studentship. This poses a serious problem for us because a teacher, like a student, learns along as he or she impacts knowledge. This also implies simultaneous functionality between teacher and student. Technically, Freire believed, very strongly, that interpreting a learner in exclusive symbolic terms as empty vessel, a theoretical borehole demanding that a teacher, supposedly the more knowledgeable one, fills it up, made a learner a necessary object in a relationship of unequal dichotomy with his or her teacher. Certainly, this ideological confluence accommodates Afrocentric pedagogy and Freirean critical pedagogy in many respects. This makes more sense in another context.

Lets stress here that no unlettered individual walks around bearing the zero-weight of cranial emptiness, because, sensory perception, involving taste, smell, sight, touch, hearing, and umami, alone, could potentially flood the human brain with useful information without the instructional benefit of teacher-learner relationship. On the contrary, the tabula rasa of Thomas Aquinas, John Locke, and Sigmund Freud has come under serious scientific revision (See Fiona Macraes article Babies Remember Music They Heard in the Wound up To Four Months after They Are Born, published on MailOnline, Jan 30, 2014). Still, the Eurocentric theory on empty vessel, is, essentially, antithetical to Afrocentricity, this, in another creative context. Which is that it also potentially distorts the ideological fulcrum of Allan Blooms influentially controversial work The Closing Of The American Mind, a book which sees relativism, or multiculturalism, as a didactic concept detrimental to the social health of intellectual openness and psychological development?

That is, Blooms theory makes no room for critical thinking in the American educational system! This is exactly what our newly-proposed educational system in Africa should strive to avoid, as stifling critical thinking spells disaster for growth and development. Then again, Prof. Arthur M. Schlesinger, advisor to and biographer of John F. Kennedy, one of the serious critics of Afrocentricity, alongside the classicist Prof. Mary Lefkowitz, writes: But the division of society into fixed ethnic ethnicities nourishes a culture of victimization and a contagion of inflammable sensitivities. And when a vocal and visible minority pledges primary allegiance to their groups, whether ethnic, sexual, religious, or, in rare cases, political, it presents a threat to the brittle bonds of national identity that hold this diverse and fractious society together (See The Disuniting of America: Reflections on a Multinational Society, p. 113). This observation is an important one though it represents one of those deceptively reductionist circumventions of broader sociological questions.

Put another way, no American ethnic, religious, or racial group willingly submits to social delimitation or declassed exclusivism if not actually pushed by combined forces of history, racism, minoritized conditionalities, politico-economic subjection, intellectual devaluation, and electoral ostracism. As we noted elsewhere, Afrocentricity is not about separatism. Summarily, its about psychological decolonization of the African mind, self-determination (political, economic), self-knowledge, victorious consciousness, self-respect, prioritizing Africas strategic interests above others, etc. The moral connotation is that the pursuit of self-autonomy by a minority constitutes a political prerequisite to social integration. Booker T. Washington, Marcus Garvey, and Kwame Nkrumah preached this philosophy of self-reliance. Yet minority demographics are what American conservatives like Pat Buchannan dont want to hear. Neither do they approve of multiculturalism (See The Death of the West: How Dying Populations and Immigrant Invasions Imperil Our Culture and Civilization).

Buchannans theory unambiguously excludes non-Whites from partaking of the cake of Western civilization. Meanwhile, syndicated television host Tony Brown, author of Black Lies, White Lies, argues forcefully in this book that the blatant failure on the part of Black America to realize economic self-sufficiency before boarding the integrationist bandwagon may have contributed to some of the structural problems in Black America today. This situation is generally applicable to the African condition. In other words, Africa has joined the integrationist bandwagon of globalism without the moral benefits of full self-determination. Theoretically, its like forcing ones gangrenous toes into tight-fitting shoes, rather than through open-toe house slippers, when no prior attempts have been to secure their healing. Critical thinking favors this line of reasoning, in which self-autonomy affirmatively asserts precedence over facile integrationism. This does not mean Africas variegated ethnicities should not strive for integrationist nationalism. This is why Freirean critical pedagogy and Afrocentric didactics matter to the discourse on psychological and cultural independence (we shall later discuss Paulo Freire in some detail).

More importantly, majority status, in and of itself, does not always represent truth, righteousness, or collective wisdom, a conditionality which necessarily imposes the political gavel of dictatorial tendencies on the larger society, squeezing minorities through the birth canal of social and political tangentiality. In principle, moral totalitarianism is what majoritarian politics has chosen to become. That said, Schlesinger seems to also accept the moral paradox of ethnic individuation in the larger framework of integration as a psychological necessity, writing: Now there is a reasonable argument in the black case for a measure of regrouping and self-reliance as part of the preparation for entry into an integrated society on an equal basis.Affirmation of racial and cultural pride is thus essential to true integration (ibid., p. 102). Yet Schlesinger equivocates on the didactic and moral importance of multiculturalism in the American educational system as a critical perusal of his book evidently shows. In fact, there are serious questions his book does not raise, let alone address, if at all. For instance, he does not understand why African Americans should re-Africanize themselves after three hundred years of their Americanization,

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The Power of Critical Thinking(lll)

Evolutionary Spirituality Edit A Co-Created Guidebook and Interactive Encyclopedia of Evolutionary Spirituality, grounded in the Great Story, to explore our way into an evolutionary metareligious infusion that can inspire, heal and transform our diverse religious, spiritual and secular worlds. see Introduction to Evolutionary Spirituality see Evolutionary perspective see What is "the Great Story"? see Comparison of evolutionary narrative forms Stellar spire of the Eagle Nebula (NASA). Table of ContentsEdit These are overall areas of inquiry that some of us find useful for organizing what we are talking about here. Feel free to add others of your own.

General Evolutionary Spirituality Resources - Books, videos, essays, poetry, pictures, websites, etc., including anything which doesn't fit in the other categories below

Evolutionary Spirituality Theory and Practice - theological and philosophical ideas, as well as rituals, rites of passage, religious artifacts, etc., organized by religious tradition

Evolutionary Science - the theoretical and factual basis behind evolutionary spirituality

Evolutionary Social Theory and Action - Social creativity and the creation of conscious social systems

Evolutionary Movement - Movement vision, and organizational and group approaches

This wiki is part of a larger evolutionary spirituality movement, which itself is part of a still larger movement and awakening at work in society. The evolutionary spirituality movement includes local community groups and living-room groups in which people are supporting each other in learning about and living into a meaningful (sacred) relationship to an evolutionary perspective grounded in the full range of sciences. We want this wiki to be used as a co-evolutionary tool for teaching, communicating, and learning for practitioners within the evolutionary spirituality movement, sympathetic scientists and other specialists in the world at large, and the interested general public. We hope it will ultimately serve as an evolving Encyclopedia of Evolutionary Spirituality, and a friendly guide for living an evolutionary spiritual life.

PURPOSES

1. To help us all learn more about evolutionary science, evolutionary spirituality, and evolutionary social change.

2. To provide a forum within which the evolutionary spirituality movement can co-create what it believes and does, co-evolving as it does so.

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Evolutionary Spirituality - Wikia

AP Photo/J. Scott Applewhite

1. Bill Nye, are you influencing the minds of children in a positive way?

Many kids that watched Bill Nye developed a passion for knowledge that fueled their desire to become scientists (or science writers). There are many positive lessons you can learn from the Science Guy curiosity, creativity and thoughtfulness, to name but a few.

2. Are you scared of a Divine Creator?

Are you scared of a universe that does not center on mankind (and, by extension, yourself)?

3. Is it completely illogical that the earth was created mature? i.e. trees created with rings Adam created as an adult

Yes it is. The Big Bang was an extraordinary event, but there are lines of objective evidence that point towards its existence. There's no physical evidence to prove that a tree or a man can pop into being fully formed.

You could maybe argue that God shaped the universe 4,000 years ago but carefully formed it to just look like its billions of years old -- planting bones in the Earth and putting rings in trees and encoding our DNA to make us seem close to chimpanzees -- but that seems like a twisted vision of a Creator. Wouldnt a deity have something better to do than to pull a massive, universe-wide scam?

4. Does not the second law of thermodynamics disprove Evolution?

This is a common trope in creationism, but its based on a flawed understanding of thermodynamics. The second law says that the entropy which, in the interests of simplification, we can think of as disorder in a closed system will increase with time. So if its a natural law things get more disordered, then evolution must be impossible because it has created more and more complex (or ordered) forms over time!

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22 Responses To Questions From Creationists

By Advaita Mihai Stoian

Yoga Final Destination and Spiraling Evolution

Patanjalis Yoga Sutra is divided into four sections or Padas. Even if the structure described in it is a holistic one, each part is having their role just like the organs in the body are having their particular role while fulfilling their general place in the whole. And since the definition of the whole in itself becomes quite difficult Patanjali does not get to talk about the Ashtanga Yoga, the Yoga of Eight Limbs, until the 29th verse of the second Chapter Sadhana Pada. And even there it is only sketched because, without the right context and preparation based on direct experimentation, such a complex system will easily become only a self limitation.

Read here Part 1

The whole will become a separate category that will exclude its component parts, a fortress that is heavily defended by the zealots of this concept in their attempt to keep it away from the waves of diversity that are coming from everywhere.THE WHOLE risk to become a dot in the ocean of EVERYTHING.

This is a widespread symptom today among the modern practitioners. Many are those claiming today to have invented a holistic approach on spiritual evolution. They are so fast and keen to affirm their holism that they lock themselves into that concept. Busy to find new ways to display their wide views upon spirituality they are ignoring basic elements of the evolutionary mechanisms. And this is mainly appearing when wanting to make a system that can be easy for everyone, without involving much transformation and personal efforts for the spiritual evolution to take place. As in his YOGA SUTRA, perfectly in tune with the modern quantum view upon the world, Patanjali is starting the presentation by defining the goals on the yoga practice in the opening chapter Samadhi Pada.

This will not only create clarity upon the goals but in the same time will put the beginning of the path as the source of all evolutionary process and not the other way around as too often we hear today. It is the spirit that generate all the existential means and not the other way around. Here the author deals with the prerequisites of Yoga practice while already setting the course toward the final destination. From a practical perspective, the structure of the work is describing, from the core toward the periphery, different zones of the human existence and their way back toward a state of perfect balance and unity. The closer we are to the center, the more direct will be the path and simple the methods. The further away we are going from the center of our own being, the more complex and technical will be the path and longer the evolution. The whole first section is a Yoga unto itself. In fifty-one verses Patanjali deals with what many call Samkhya Yoga, Kriya Yoga or even Jnana Yoga.

Patanjali enunciates also a kind of Yoga cosmology within the Samadhi Pada. It is however a very practical analysis of the mechanisms of the consciousness into the process of becoming, serving the individual consciousness on the integration effort. From another perspective, also depicted into this simple yet very accurate model, the evolution is viewed as an ascendent spiral that is unfolding its ciclic movements around a position of neutrality (an axis of the human being, sushumna nadi that exists in every human being at a subtle level, identical with the axis of the world, axis mundi or mount meru). This ciclic movement of the evolution that is unfolding in spirals is discovered nowadays by science at the foundation of all that exist in the physical universe, from the vibrating strings (spirals) of energy in the core of the elementary particles that are forming the very fabric of the universe up to the clusters of galaxies that are spinning around the central core of the known universe (taking a shape that is amazingly similar with the mythical Iggdrasil, The Tree of Life from the nordic traditions).

Yoga Sutras give at its core a depiction of this universal pattern of the universal evolution in the first chapter. Directly stating that the very essence of the human being is a spark of the Supreme Consciousness of God the Supreme Being, the text is setting course toward the final destination: finding through direct experience this essence that is in fact the very source of existence in the first place. Evolution from this perspective reveals to be an amazing journey that begins and ends in the same place, just like in the later representations of this process as a wheel of becoming or the famous ouroboros snake that is biting his own tale. It is all just a spontaneous game of the Supreme Consciousness that is called maya.

Ignorance and Self-Realization

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Yoga Sutras of Patanjali: The Root of Integral Yoga (part two)

TIX NOW ON SALE! The 12th Annual CONSCIOUS LIFE EXPO February 7-10, 2014 at LAX Hilton

We are bringing together a fantastic, eclectic community of speakers, exhibitors, musicians, filmmakers, authors, artists and visionaries for a 4 day gathering of collective consciousness to explore evolutionary transformations in health, science, spirituality and healthy lifestyles. Live Music, Latino Program, Healthy Foods, 3 Exhibit Halls, the Conscious Life Film Festival and debuting the brand new Permaculture Zone. We invite you to participate in the conscious co-creation of our future!

Featuring Presentations with notable luminaries and best-selling authors:

Gregg Braden, Marianne Williamson, Susan Miller, Dr. Dain Heer, David Wilcock, Eric Pearl, Dannion Brinkley, Gail Thackray, "The Secret's" Rhona Byrne, Linda Mouton Howe, William Henry, Deborah King, Lisa Garr, James Colquhoun, Matias de Stefano, Shaman Durek Verrett, Bob Dole, Lynn Rose, Richard Greene, Marcia Wieder, George Noory, Steven Halpern, Jaime Maussan, Lynn Andrews and more.

Panels Include:

Ancient Aliens The Angel Panel - Psychic Abilities Astrological Predictions Real Food Animal Communication UFO The Divine Feminine, Advanced Experiential Healing, GeoEngineering Panel and a special George Noory Panel on Cosmic Science

"The Secret's" Rhonda Byrne makes an exclusive appearance at the Expo. Claim your Secret Gratitude Book that she will be giving away, with a book purchase of "Hero" to the first 300 people at her signing!

See more here:
12th Annual Conscious Life Expo

TIX NOW ON SALE! The 12th Annual CONSCIOUS LIFE EXPO February 7-10, 2014 at LAX Hilton

We are bringing together a fantastic, eclectic community of speakers, exhibitors, musicians, filmmakers, authors, artists and visionaries for a 4 day gathering of collective consciousness to explore evolutionary transformations in health, science, spirituality and healthy lifestyles. Live Music, Latino Program, Healthy Foods, 3 Exhibit Halls, the Conscious Life Film Festival and debuting the brand new Permaculture Zone. We invite you to participate in the conscious co-creation of our future!

Featuring Presentations with notable luminaries and best-selling authors:

Gregg Braden, Marianne Williamson, Susan Miller, Dr. Dain Heer, David Wilcock, Eric Pearl, Dannion Brinkley, Gail Thackray, "The Secret's" Rhona Byrne, Linda Mouton Howe, William Henry, Deborah King, Lisa Garr, James Colquhoun, Matias de Stefano, Shaman Durek Verrett, Bob Dole, Lynn Rose, Richard Greene, Marcia Wieder, George Noory, Steven Halpern, Jaime Maussan, Lynn Andrews and more.

Panels Include:

Ancient Aliens The Angel Panel - Psychic Abilities Astrological Predictions Real Food Animal Communication UFO The Divine Feminine, Advanced Experiential Healing, GeoEngineering Panel and a special George Noory Panel on Cosmic Science

"The Secret's" Rhonda Byrne makes an exclusive appearance at the Expo. Claim your Secret Gratitude Book that she will be giving away, with a book purchase of "Hero" to the first 300 people at her signing!

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Conscious Life Expo coming to LAX Hilton