They came together to compose and perform music that wants to get to a lot of listeners focusing on its own values. Their music was not marked for an entertaining industry product but for an experience causing meditation and absorption.It is ceremony music for those who are open for their own inner world and for receiving the messages of the universe around them.

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Two major branches of Buddhism are recognized: Theravada (“The School of the Elders”) and Mahayana (“The Great Vehicle”). Theravada—the oldest surviving branch—has a widespread following in Sri Lanka and Southeast Asia, and Mahayana is found throughout East Asia and includes the traditions of Pure Land, Zen, Nichiren Buddhism, Tibetan Buddhism, Shingon, Tendai and Shinnyo-en. In some classifications Vajrayana, a subcategory of Mahayana, is recognized as a third branch. While Buddhism remains most popular within Asia, both branches are now found throughout the world. Various sources put the number of Buddhists in the world at between 230 million and 500 million,making it the world’s fourth-largest religion.

Buddhist schools vary significantly on the exact nature of the path to liberation, the importance and canonicity of various teachings and scriptures, and especially their respective practices.^[4] The foundations of Buddhist tradition and practice are the Three Jewels: the Buddha, the Dharma (the teachings), and the Sangha (the community).Taking “refuge in the triple gem” has traditionally been a declaration and commitment to being on the Buddhist path and in general distinguishes a Buddhist from a non-Buddhist. Other practices may include following ethical precepts, support of the monastic community, renouncing conventional living and becoming a monastic, meditation (this category includes mindfulness), cultivation of higher wisdom and discernment, study of scriptures, devotional practices, ceremonies, and in the Mahayana tradition, invocation of buddhas and bodhisattvas.

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Aum is commonly pronounced as a long or over-long nasalized close-mid back rounded vowel, [õːː]) though there are other enunciations pronounced in received traditions. It is placed at the beginning of most Hindu texts as a sacred exclamation to be uttered at the beginning and end of a reading of the Vedas or previously to any prayer or mantra. The Mandukya Upanishad is entirely devoted to the explanation of the syllable. The syllable is taken to consist of three phonemes, a, u and m, variously symbolizing the Three Vedas or the Hindu Trimurti or three stages in life ( birth, life and death ). Though ostensibly in some traditions it is polysyllabic and vocalized as a triphthong, the Omkara is held to move through and contain all vowels possible in human speech.^{[citation needed]}. One important version has five components, flowing from h through a, u, oo to m.

The name Omkara, (Sanskrit: the syllable om) is taken as a name of God in the Hindu revivalist Arya Samaj. Similarly, the concept of om, called onkar in Punjabi, is found in Sikh theology as a symbol of God. It invariably emphasizes God’s singularity, expressed as Ek Onkar (“One Omkara” or “The Aum is One”), stating that the multiplicity of existence symbolized in the aum syllable is really founded in a singular God.

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Tantra is that Asian body of beliefs and practices which, working from the principle that the universe we experience is nothing other than the concrete manifestation of the divine energy of the Godhead that creates and maintains that universe, seeks to ritually appropriate and channel that energy, within the human microcosm, in creative and emancipatory ways.

Overview

There are a number of different definitions of tantra from various viewpoints, not all of them necessarily consistent. Robert Brown notes that the term tantrism is a construction of Western scholarship and that:

It is not a concept that comes from within the religious system itself, although it is generally recognized internally as different from the Vedic tradition. This immediately makes it suspect as an independent category.

Rather than a single coherent system, Tantra is an accumulation of practices and ideas which is characterized by the use of ritual, by the use of the mundane to access the supra-mundane, and by the identification of the microcosm with the macrocosm. The Tantric practitioner seeks to use the prana (divine power) that flows through the universe (including one’s own body) to attain purposeful goals. These goals may be spiritual, material or both. Most practitioners of tantra consider mystical experience imperative. Some versions of Tantra require the guidance of a guru.

In the process of working with energy, the Tantrika, or tantric practitioner, has various tools at hand. These include yoga, to actuate processes that will “yoke” the practitioner to the divine. Also important are visualizations of deity, and verbalisation or evocation through mantras, which may be construed as seeing, listening internally, and singing power into a stronger state within the individual, resulting in an ever-increasing awareness of cosmic vibration through daily practice. Identification with and internalisation of the divine is enacted, through a total identification with deity, such that the aspirant “becomes” the Ishta-deva or meditational deity.

Tantrism is a quest for spiritual perfection and magical power. Its purpose is to achieve complete control of oneself, and of all the forces of nature, in order to attain union with the cosmos and with the divine. Long training is generally required to master Tantric methods, into which pupils are typically initiated by a guru. Yoga, including breathing techniques and postures (asana), is employed to subject the body to the control of the will. Mudras, or gestures; mantras or syllables, words and phrases; mandalas and yantras, which are symbolic diagrams of the forces at work in the universe, are all used as aids for meditation and for the achievement of spiritual and magical power.

During meditation, the initiate identifies herself or himself with any of the numerous Hindu gods and goddesses representing cosmic forces. The initiate visualizes them and takes them into her or his mind so that she or he unites with them, a process likened to sexual courtship and consummation. In fact, some Tantric monks use females partners to represent goddesses. Also, in left-handed Tantra (Vamachara), ritual sexual intercourse is employed—not for pleasure—but as a way of entering into the underlying processes and structure of the universe.

Relation with Vedic tradition

The Tantric tradition may be considered as either parallel to, or intertwined with, the Vedic tradition. The primary sources of written Tantric lore are the agama, which generally consist of four parts, delineating metaphysical knowledge (jnana), contemplative procedures (yoga), ritual regulations (kriya), and ethical and religious injunctions (charya). Schools and lineages affiliate themselves with specific agamic traditions.

André Padoux notes that in India, tantrism is marked by a rejection of orthodox Vedic tenets. Maurice Winernitz, in his review of the literature of tantra, points out that while Indian tantric texts are not positively hostile to the Vedas, they propound that the precepts of the Vedas are too difficult for our age, and so, for that reason, an easier cult and an easier doctrine have been revealed in them. Some orthodox Brahmans who accept the authority of the Vedas reject the authority of the Tantras. N. N. Bhattacharyya explains:

It is to be noticed that although later Tantric writers wanted to base their doctrines on the Vedas, the orthodox followers of the Vedic tradition invariably referred to Tantra in a spirit of denunciation, stressing its anti-Vedic character.

Tantra exists in Shaiva, Vaisnava, Ganapatya,, Saurya and Shakta forms, amongst others. Strictly speaking, within individual traditions, tantric texts are classified as Shaiva Āgamas, Vaishnava Pāñcarātra Saṃhitās, and Shakta Tantras, but there is no clear dividing line between these works, and on a practical basis the expression Tantra generally includes all such works.

Relation to Yoga

Though the paths of Tantra & Yoga are contradictory, they do intersect at some common philosophies and goals. During his discourse on Vijnana Bhairava Tantra, Osho tries to differentiate between these two paths:

Yoga is suppression with awareness; Tantra is indulgence with awareness.

As Robert Svoboda attempts to summarize the three major paths of the Vedic knowledge, he exclaims:

Buddhist Tantra

According to Tibetan Buddhist Tantric master Lama Thubten Yeshe:

…each one of us is a union of all universal energy. Everything that we need in order to be complete is within us right at this very moment. It is simply a matter of being able to recognize it. This is the tantric approach.

Ritual practices

Because of the wide range of communities covered by the term tantra, it is challenging and problematic to describe tantric practices definitively. Avalon (1918) does provide a useful dichotomy of the “Ordinary Ritual”  and the “Secret Ritual” .

Secret ritual

Secret ritual may include any or all of the elements of ordinary ritual, either directly or substituted, along with other sensate rites and themes such as a feast (representing food, or sustenance), coitus (representing sexuality and procreation), the charnel grounds (representing death and transition) and defecation, urination and vomiting (representing waste, renewal, and fecundity). It is this sensate inclusion that prompted Zimmer’s praise of Tantra’s world-affirming attitude:

In the Tantra, the manner of approach is not that of Nay but of Yea … the world attitude is affirmative … Man must approach through and by means of nature, not by rejection of nature.

In Avalon’s Chapter 27: The Pañcatattva (The Secret Ritual) of Sakti and Sakta (1918), he states that the Secret Ritual (which he calls Panchatattva, Chakrapuja and Panchamakara) involves:

Worship with the Pañcatattva generally takes place in a Cakra or circle composed of men and women… sitting in a circle, the Shakti (or female practitioner) being on the Sadhaka’s (male practitioner’s) left. Hence it is called Cakrapuja. …There are various kinds of Cakra – productive, it is said, of differing fruits for the participator therein.

Avalon also provides a series of variations and substitutions of the Panchatattva (Panchamakara) “elements” or tattva encoded in the Tantras and various tantric traditions, and affirms that there is a direct correlation to the Tantric Five Nectars and the Mahābhūta.

Sexual rites

Sexual rites of Vamamarga may have emerged from early Hindu Tantra as a practical means of catalyzing biochemical transformations in the body to facilitate heightened states of awareness. These constitute a vital offering to Tantric deities. Sexual rites may have also evolved from clan initiation ceremonies involving transactions of sexual fluids. Here the male initiate is inseminated or ensanguinated with the sexual emissions of the female consort, sometimes admixed with the semen of the guru. The Tantrika is thus transformed into a son of the clan (kulaputra) through the grace of his consort. The clan fluid (kuladravya) or clan nectar (kulamrita) is conceived as flowing naturally from her womb. Later developments in the rite emphasize the primacy of bliss and divine union, which replace the more bodily connotations of earlier forms. Although popularly equated with Tantra in its entirety in the West, such sexual rites were historically practiced by a minority of sects. For many practicing lineages, these maithuna practices progressed into psychological symbolism.

When enacted as enjoined by the Tantras, the ritual culminates in a sublime experience of infinite awareness for both participants. Tantric texts specify that sex has three distinct and separate purposes—procreation, pleasure, and liberation. Those seeking liberation eschew frictional orgasm for a higher form of ecstasy, as the couple participating in the ritual lock in a static embrace. Several sexual rituals are recommended and practiced. These involve elaborate and meticulous preparatory and purificatory rites. The sexual act itself balances energies coursing within the pranic ida and pingala channels in the subtle bodies of both participants. The sushumna nadi is awakened and kundalini rises upwards within it. This eventually culminates in samadhi, wherein the respective individual personalities and identities of each of the participants are completely dissolved in a unity of cosmic consciousness. Tantrics understand these acts on multiple levels. The male and female participants are conjoined physically, and represent Shiva and Shakti, the male and female principles. Beyond the physical, a subtle fusion of Shiva and Shakti energies takes place, resulting in a united energy field. On an individual level, each participant experiences a fusion of one’s own Shiva and Shakti energies.

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Mediation, in a broad sense, consists of a cognitive process of reconciling mutually interdependent, opposed terms as what one could loosely call “an interpretation” or “an understanding of.” The German philosopher Hegel uses the term “dialectical unity” to designate such thought-processes. This article discusses the legal communications usage of the term.

Mediators use appropriate techniques and/or skills to open and/or improve dialogue between disputants, aiming to help the parties reach an agreement (with concrete effects) on the disputed matter. Normally, all parties must view the mediator as impartial. Disputants may use mediation in a variety of disputes, such as commercial, legal, diplomatic, workplace, community and family matters. A third-party representative may contract and mediate between (say) unions and corporations. When a workers’ union goes on strike, a dispute takes place, and the corporation hires a third party to intervene in attempt to settle a contract or agreement between the union and the corporation.

Mediation is the only way assisted by one third, which promotes freedom of choice of protagonists in a conflict.

Meditation has been practiced for thousands of years. Meditation originally was meant to help deepen understanding of the sacred and mystical forces of life. These days, meditation is commonly used for relaxation and stress reduction. Anyone can practice meditation. It’s simple and inexpensive, and it doesn’t require any special equipment. And you can practice meditation wherever you are — whether you’re out for a walk, riding the bus, waiting at the doctor’s office or even in the middle of a difficult business meeting.
Understanding meditation

Meditation, considered a type of mind-body complementary medicine, produces a deep state of relaxation and a tranquil mind. During meditation, you focus your attention and eliminate the stream of jumbled thoughts that may be crowding your mind and causing stress. This process results in enhanced physical and emotional well-being.
Benefits of meditation

Meditation can give you a sense of calm, peace and balance that benefits both your emotional well-being and your overall health. And these benefits don’t end when your meditation session ends. Meditation can help carry you more calmly through your day and improve certain medical conditions.

Meditation and emotional well-being
When you meditate, you clear away the information overload that builds up every day and contributes to your stress.

The emotional benefits of meditation include:

• Gaining a new perspective on stressful situations
• Building skills to manage your stress
• Increased self-awareness
• Focusing on the present
• Reducing negative emotions

Meditation and illness
Many healthy people use meditation as a way to relax the body and reduce stress. But meditation also might be useful if you have a medical condition, especially one that may be worsened by stress.

A growing body of scientific research is supporting the health benefits of meditation. But many of the studies aren’t of high quality, and some researchers believe it’s not yet possible to draw conclusions about the possible benefits of meditation.

With that in mind, some research suggests that meditation may help such conditions as:

• * Allergies
• * Anxiety disorders
• * Asthma
• * Binge eating
• * Cancer
• * Depression
• * Fatigue
• * Heart disease
• * High blood pressure
• * Pain
• * Sleep problems
• * Substance abuse

Be sure to talk to your health care provider about the pros and cons of using meditation if you have any of these or other medical conditions. Meditation isn’t a replacement for traditional medical treatment. But it can be useful in addition to your other treatment.
Types of meditation

There are many types of meditation and relaxation techniques with meditation components. But all share the same goal of inner peace.

Ways to meditate can include:

• * Guided meditation. Sometimes called guided imagery or visualization, with this method of meditation you form mental images of places or situations you find relaxing. You try to use as many senses as possible, such as smells, sights, sounds and textures. You may be led through this process by a guide or teacher.
• * Mantra meditation. In this type of meditation, you silently repeat a calming word, thought or phrase to prevent distracting thoughts. Transcendental meditation is a type of mantra meditation in which you achieve a deep state of relaxation to achieve pure awareness.
• * Mindfulness meditation. This type of meditation is based on being mindful, or having an increased awareness and acceptance of living in the present moment. You focus on what you experience during meditation, such as the flow of your breath. You can observe your thoughts and emotions but let them pass without judgment.
• * Qi gong. This practice generally combines meditation, relaxation, physical movement and breathing exercises to restore and maintain balance. Qi gong (chee-kung) is part of traditional Chinese medicine.
• * Tai chi. This is a form of gentle Chinese martial arts. In tai chi (TIE-chee), you perform a self-paced series of postures or movements in a slow, graceful manner while practicing deep breathing.
• * Yoga. You perform a series of postures and controlled breathing exercises to promote a more flexible body and a calm mind. As you move through poses that require balance and concentration, you’re encouraged to focus less on your busy day and more on the moment.

Elements of meditation

Different types of meditation may include different features to help you meditate. These may vary depending on whose guidance you follow or who’s teaching a class. Some of the most common features in meditation include:

* Focusing your attention. Focusing your attention is generally one of the most important elements of meditation. Focusing your attention is what helps free your mind from the many distractions that cause stress and worry. You can focus your attention on such things as a specific object, an image, a mantra, or even your breathing. Don’t fret when your mind wanders. Just return to your focus of attention.
* Relaxed breathing. This technique involves deep, even-paced breathing using the diaphragm muscle to expand your lungs. The purpose is to slow your breathing, take in more oxygen, and reduce the use of shoulder, neck and upper chest muscles while breathing so that you breathe more efficiently.
* A quiet location. If you’re a beginner, practicing meditation may be easier if you’re in a quiet spot with few distractions — no television, radios or cell phones. As you get more skilled at meditation, you may be able to do it anywhere, especially in high-stress situations where you benefit the most from meditation, such as a traffic jam, a stressful work meeting or a long line at the grocery store.
* A comfortable position. You can practice meditation whether you’re sitting, lying down, walking or in other positions or activities. Just try to be comfortable so that you can get the most out of your meditation.

Everyday ways to practice meditation

Don’t let the thought of meditating the “right” way add to your stress. Sure, you can attend special meditation centers or group classes led by trained instructors. But you also can practice meditation easily on your own.

And you can make meditation as formal or informal as you like — whatever suits your lifestyle and situation. Some people build meditation into their daily routine. For example, they may start and end each day with an hour of meditation. But all you really need is a few minutes of quality time for meditation.

Tips to practice meditation on your own

Here are some ways you can practice meditation on your own, whenever you choose. Take a few minutes or as much time as you like to practice one or more of these meditation methods:

• * Breathe deeply. This technique is good for beginners because breathing is a natural function. Focus all attention on your breathing. Concentrate on feeling and listening as you inhale and exhale through your nostrils. Breathe deeply and slowly. When your attention wanders, gently return your focus to your breathing.
• * Scan your body. When using this technique, focus attention on different parts of your body. Become aware of your body’s various sensations, whether that’s pain, tension, warmth or relaxation. Combine body scanning with breathing exercises and imagine breathing heat or relaxation into and out of different parts of your body.
• * Repeat a mantra. You can create your own mantra, whether it’s religious or secular. Examples of religious mantras include the Jesus Prayer in the Christian tradition, the holy name of God in Judaism, or the om mantra of Hinduism, Buddhism and other Eastern religions.
• * Walking meditation. Combining a walk with meditation is an efficient and healthy way to relax. You can use this technique anywhere you’re walking — in a tranquil forest, on a city sidewalk or at the mall. When you use this method, slow down the pace of walking so that you can focus on each movement of your legs or feet. Don’t focus on a particular destination. Concentrate on your legs and feet, repeating action words in your mind such as lifting, moving and placing as you lift each foot, move your leg forward and place your foot on the ground.
• * Engage in prayer. Prayer is the best known and most widely practiced example of meditation. Spoken and written prayers are found in most faith traditions. You can pray using your own words or read prayers written by others. Check the self-help or 12-step-recovery section of your local bookstore for examples. Talk with your rabbi, priest, pastor or other spiritual leader about resources.
• * Read or listen and take time to reflect. Many people report that they benefit from reading poems or sacred texts silently or aloud, and taking a few moments to quietly reflect on the meaning that the words bring to mind. You can listen to sacred music, spoken words or any music you find relaxing or inspiring. You may want to write your reflections in a journal or discuss them with a friend or spiritual leader.
• * Focus your love and gratitude. In this type of meditation, you focus your attention on a sacred object or being, weaving feelings of love and gratitude into your thoughts. You can also close your eyes and use your imagination or gaze at representations of the object.

Building your meditation skills

Don’t judge your meditation skills, which may only increase your stress. Meditation takes practice. Keep in mind, for instance, that it’s common for your mind to wander during meditation, no matter how long you’ve been practicing meditation. If you’re meditating to calm your mind and your attention wanders, slowly return to the object, sensation or movement you’re focusing on.

Full article: http://www.mayoclinic.com/health/meditation/HQ01070

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The concept of samsara (along with karma, reincarnation, and moksha) was likely first developed in India by non-Aryan people outside of the caste system. The spiritual ideas of these people greatly influenced later Indian religious thought. Buddhism and Jainism are continuations of this tradition, and the early Upanishadic movement was influenced by it. Reincarnation was adopted from this religious culture by Brahmin orthodoxy, and Brahmins first wrote down scriptures containing these ideas in the early Upanishads.

The Sanskrit word “Samsara” is the root for the Malay word “sengsara”, which means suffering.

Tibetan Wheel of Life

represents the essence of Buddhist life and the endless cycles of Samsara, or impermanence. It also shows the path out of Samsara, in the form of the Buddha standing on a cloud.

out of samsara

Nirvana means “liberation” and refers to liberation from the realm of samsara. In many ways, the buddhist goal of Nirvana is similar to the Hindu goal of moksha. It is the way out of samsara–out of the cycle of rebirth and redeath. It is accomplished through meditation, and it is usually done by removing oneself from the regular activities of life. However, there is a key difference. Whereas Hinduism described moksha as the realization of the unity of the individual (atman) and the cosmic essence (Brahman), Buddhism sees nirvana as the extingushing of desire and hence the elimination of suffering. In Theravada Buddhism, this is the only religious goal and the person who experiences it is called an arhat. The single aim of Theravada is to help people become arhats and thus release them from samsara at their death. One then goes to a state of being outside (or beyond) the realm of samsara, that is, a state of being that has no form and no place.

Only a human being can attain nirvana. No other state of being, including that of god, can do so. While this is understandable for the three “evil” states of being, this is surprising for the gods. One explanation is that the gods live in such a state of bliss that they cannot conceive of suffering, and thus cannot realize the truth of the Four Noble Truths. Thus they must die and be reborn in human form to attain liberation.

Samsara

According to the Buddha, the beginning point of Saṃsāra is not evident, just as there is no beginning point to a circle. All beings have been suffering in Saṃsāra for an unimaginable period, and they continue to do so until the attainment of Nirvana. The Assu Sutta  of the Pali Canon provides an explanation of our existence in Saṃsāra:

At Savatthi. There the buddha said: “From an inconstruable (sic) beginning comes transmigration. A beginning point is not evident, though beings hindered by ignorance and fettered by craving are transmigrating & wandering on. What do you think, monks: Which is greater, the tears you have shed while transmigrating & wandering this long, long time — crying & weeping from being joined with what is displeasing, being separated from what is pleasing — or the water in the four great oceans?”

“As we understand the Dhamma taught to us by the Blessed One, this is the greater: the tears we have shed while transmigrating & wandering this long, long time — crying & weeping from being joined with what is displeasing, being separated from what is pleasing — not the water in the four great oceans.”

“Excellent, monks. Excellent. It is excellent that you thus understand the Dhamma taught by me.

“This is the greater: the tears you have shed while transmigrating & wandering this long, long time — crying & weeping from being joined with what is displeasing, being separated from what is pleasing — not the water in the four great oceans.

“Long have you (repeatedly) experienced the death of a mother. The tears you have shed over the death of a mother while transmigrating & wandering this long, long time — crying & weeping from being joined with what is displeasing, being separated from what is pleasing — are greater than the water in the four great oceans.

“Long have you (repeatedly) experienced the death of a father… the death of a brother… the death of a sister… the death of a son… the death of a daughter… loss with regard to relatives… loss with regard to wealth… loss with regard to disease. The tears you have shed over loss with regard to disease while transmigrating & wandering this long, long time — crying & weeping from being joined with what is displeasing, being separated from what is pleasing — are greater than the water in the four great oceans. “Why is that? From an inconstruable beginning. A beginning point is not evident, though beings hindered by ignorance and fettered by craving are transmigrating & wandering on. Long have you thus experienced stress, experienced pain, experienced loss, swelling the cemeteries — enough to become disenchanted with all fabricated things, enough to become dispassionate, enough to be released.”

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History

It can be reasonably argued that ambient music has roots that go back to the earliest years of the 20th century. In particular, the period just before and after the first world war gave rise to two significant Art Movements that encouraged experimentation with various musical (and non musical) forms, while rejecting more conventional, tradition-bound styles of expression. These art movements were called Futurism and Dadaism. Aside from being known for their painters and writers, these movements also attracted experimental and ‘anti-music’ musicians such as Francesco Balilla Pratella of the pre-war Futurism movement and Kurt Schwitters and Erwin Schulhoff of the post-war Dadaist movement. The latter movement played an influential role in the musical development of Erik Satie.

As an early 20th century French composer, Erik Satie utilised such Dadaist-inspired explorations to create an early form of ambient / background music that he labeled “furniture music” (Musique d’ameublement). This he described as being the sort of music that could be played during a dinner to create a background atmosphere for that activity, rather than serving as the focus of attention.^[4]. From this greater historical perspective, Satie is the link between these early Art movements and the work of Brian Eno, who as an Art School trained musician, had an appreciation of both the music and art worlds.

Alongside these early developments, more conventional forms of music began to take note of such experimentation and in turn gave rise to future influence of ambient in the work of modernists composers such as John Cage and Morton Feldman as well as minimalist composers such as La Monte Young,^[5][6] Terry Riley,^[6] Philip Glass,^[6] and Steve Reich^[6].

Brian Eno is generally credited with coining the term “Ambient Music” in the mid-1970s to refer to music that, as he stated, can be either “actively listened to with attention or as easily ignored, depending on the choice of the listener”, and that exists on the “cusp between melody and texture.”^[4] Eno, who describes himself as a “non-musician”, termed his experiments in sound as “treatments” rather than as traditional performances. Eno used the word “ambient” to describe music that creates an atmosphere that puts the listener into a different state of mind; having chosen the word based on the Latin term “ambire”, “to surround”.^[7]

The album notes accompanying Eno’s 1978 release Ambient 1: Music for Airports include a manifesto describing the philosophy behind his Ambient music:

“Ambient Music must be able to accommodate many levels of listening attention without enforcing one in particular; it must be as ignorable as it is interesting.” Brian Eno, September 1978

Ambient to Electroacoustic

By the early 1990s artists such as the The Orb, Aphex Twin, Slowdive, the Irresistible Force, Geir Jenssen’s Biosphere, and the Higher Intelligence Agency were being referred to by the popular music press as ambient house, ambient techno, IDM or simply “ambient” according to Brian Eno’s 1978 definition:

“Ambient Music is intended to induce calm and a space to think.”Music for Airports Liner Notes

So-called ‘Chillout‘ began as term deriving from British ecstacy culture which was originally applied in relaxed downtempo ‘chillout rooms’ outside of the main dance floor where ambient, dub and downtempo beats were played to ease the tripping mind.^[8].

The London scene artists, such as Aphex Twin (specifically: Selected Ambient Works Volume II, 1994), Global Communication (76:14,1994), FSOL The Future Sound of London (Lifeforms, ISDN), The Black Dog (Temple of Transparent Balls,1993), Autechre, (Incunabula,1993, Amber), Boards of Canada, and The KLF’s seminal Chill Out, 1990, all took a part in popularising and diversifying ambient music where it was used as a calming respite from the intensity of the hardcore and techno popular at that time.^[9]

Later in the period much experimental electronica, (particularly sound artists such as Pole, Mika Vainio, Ryoji Ikeda, Christian Fennesz, Aphex Twin (drukQs, 2000) and Autechre) expanded the themes of ‘ambient’ along the lines of earlier 1970s ambient music & dub but with increasingly abstracted sample-based textures and digital electronics that ultimately began to converge with minimalist compositions and music concrete.

Digital era electronic ‘electroacoustic‘ artists, including the recent work of Eno himself^[10], are notable in their attempts to create ‘sonic sculptures‘ which interact with the physical architecture of the listening space using advanced electronic installations.

Literally ‘ambient’ field recordings are a specialism of the Touch Music label. The electroacoustic influence can be heard in the contemporary work of Polish artist Jacaszek.

Glitch music is a major subset of this work produced by (usually German-speaking) labels such Mille Plateaux (Clicks & Cuts Series, 2000).

Some dubstep producers, notably Burial,2006, have nostalgically referenced the sonic ‘post-rave’ ambience of the nineties era

.

http://en.wikipedia.org/wiki/Ambient_music

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Osho was a professor of philosophy and travelled throughout India in the 1960’s as a public speaker. His views against socialism, Mahatma Gandhi, and institutionalised religion were controversial. He also advocated a more open attitude towards sexuality, a stance that earned him the sobriquet “sex guru” in the Indian and later the international press. In 1970 he settled for a while in Mumbai. He began initiating disciples (known as neo-sannyasins) and took on the role of a spiritual teacher. In his discourses, he reinterpreted writings of religious traditions, mystics and philosophers from around the world. Moving to Pune in 1974, he established an ashram that attracted increasing numbers of Westerners. The ashram offered therapies derived from the Human Potential Movement to its Western audience and made news in India and abroad, chiefly because of its permissive climate and Osho’s provocative lectures. By the end of the 1970s, there were mounting tensions with the Indian government and the surrounding society.

In 1981, Osho relocated to the United States and his followers established an intentional community, later known as Rajneeshpuram, in the state of Oregon. Within a year the leadership of the commune became embroiled in a conflict with local residents, primarily over land use, which was marked by hostility on both sides. Osho’s large collection of Rolls-Royce motorcars was also notorious. The Oregon commune collapsed in 1985 when Osho revealed that the commune leadership had committed a number of serious crimes, including a bioterror attack (food contamination) on the citizens of The Dalles. Osho was arrested shortly afterwards and charged with immigration violations. He was deported from the United States in accordance with a plea bargain. Twenty-one countries denied him entry, causing Osho to travel the world before returning to Pune, where he died in 1990. His ashram is today known as the Osho International Meditation Resort.

The purpose of these talks:

“The way I talk is a little strange. No speaker in the world talks like me. Technically it is wrong; it takes almost double the time! But those speakers have a different purpose – my purpose is absolutely different from theirs. They speak because they are prepared for it; they are simply repeating something that they have rehearsed. Secondly, they are speaking to impose a certain ideology, a certain idea on you. Thirdly, to them speaking is an art; they go on refining it.

As far as I am concerned, I am not what they call a speaker or an orator. It is not an art to me or a technique; technically I go on becoming worse every day! But our purposes are totally different. I don´t want to impress you in order to manipulate you. I don´t speak for any goal to be achieved through convincing you. I don´t speak to convert you into a Christian, into a Hindu or a Mohammedan, into a theist or an atheist. These are not my concerns.

My speaking is really one of my devices for meditation. Speaking has never been used this way: I speak not to give you a message, but to stop your mind functioning.

I speak nothing prepared. I don´t know myself what is going to be the next word; hence I never make any mistake. One makes a mistake if one is prepared. I never forget anything, because one forgets if one has been remembering it. So I speak with a freedom that perhaps nobody has ever spoken with.

I am not concerned whether I am consistent, because that is not the purpose. A man who wants to convince you and manipulate you through his speaking has to be consistent, has to be logical, has to be rational, to overpower your reason. He wants to dominate through words.

My purpose is so unique: I am using words just to create silent gaps. The words are not important so I can say anything contradictory, anything absurd, anything unrelated, because my purpose is just to create gaps. The words are secondary; the silences between those words are primary. This is simply a device to give you a glimpse of meditation. And once you know that it is possible for you, you have traveled far in the direction of your own being.

Most of the people in the world don´t think that it is possible for mind to be silent. Because they don´t think it is possible, they don´t try. How to give people a taste of meditation was my basic reason to speak, so I can go on speaking eternally; it does not matter what I am saying. All that matters is that I give you a few chances to be silent, which you find difficult on your own in the beginning.

I cannot force you to be silent, but I can create a device in which spontaneously you are bound to be silent. I am speaking, and in the middle of a sentence, when you were expecting another word to follow, nothing follows but a silent gap. Your mind was looking to listen, and waiting for something to follow, and does not want to miss it – naturally it becomes silent. What can the poor mind do? If it was well known at what points I will be silent, if it was declared to you that on such and such points I will be silent, then you could manage to think; you would not be silent. Then you know: ‘This is the point where he is going to be silent; now I can have a little chit-chat with myself.’ But because it comes absolutely suddenly…. I don´t know myself why at certain points I stop.

Anything like this, in any orator in the world, will be condemned, because an orator stopping again and again means he is not well prepared, he has not done the homework. It means that his memory is not reliable, that he cannot find, sometimes, what word to use. But because it is not oratory, I am not concerned about the people who will be condemning me – I am concerned with you.

It is not only here, but far away…anywhere in the world where people will be listening to the video or to the audio, they will come to the same silence. My success is not to convince you, my success is to give you a real taste so that you can become confident that meditation is not a fiction, that the state of no-mind is not just a philosophical idea, that it is a reality; that you are capable of it, and that it does not need any special qualifications.

With me, to be silent is easier because of one other reason. I am silent; even while I am speaking I am silent. My innermost being is not involved at all. What I am saying to you is not a disturbance or a burden or a tension to me; I am as relaxed as one can be. Speaking or not speaking does not make any difference to me.

Naturally, this kind of state is infectious.

Because I cannot go on speaking the whole day to keep you in meditative moments, I want you to become responsible. Accepting that you are capable of being silent will help you when you are meditating alone. Knowing your capacity…and one comes to know one´s capacity only when one experiences it. There is no other way.

Don´t make me wholly responsible for your silence, because that will create a difficulty for you. Alone, what are you going to do? Then it becomes a kind of addiction, and I don´t want you to be addicted to me. I don´t want to be a drug to you.

I want you to be independent and confident that you can attain these precious moments on your own.

If you can attain them with me, there is no reason why you cannot attain them without me, because I am not the cause. You have to understand what is happening: listening to me, you put your mind aside.

Listening to the ocean, or listening to the thundering of the clouds, or listening to the rain falling heavily, just put your ego aside, because there is no need… The ocean is not going to attack you, the rain is not going to attack you, the trees are not going to attack you – there is no need of any defense. To be vulnerable to life as such, to existence as such, you will be getting these moments continuously. Soon it will become your very life.

Wherever you are – at home, at work, or on the way between the two – you can use the presence of any sound, any noise, as an opportunity to move inside to a space of inner silence and stillness.”

Osho: The Invitation, #14

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