TIM TAKARO MD is a physician-scientist trained in occupational and environmental medicine, public health and toxicology, at Yale, the University of North Carolina and University of Washington. His research is primarily directed toward the links between human exposures and disease, and determining public health based preventive solutions to such risks. His work includes use of biological and other markers for medical surveillance, exposure assessment, and disease susceptibility with a focus on immunologic lung disease, human health and war, clinical occupational and environmental health and population resiliency in the health effects of climate change. Current research on human health and climate change focus on water quality in BC communities and building and mapping watershed resilience in Nicaragua. Current research collaborations include projects in India, Iraq, Mongolia, Nicaragua, the U.S. and Canada.

In March 2015, Dr. Takaro was awarded with the President’s Award for Leadership in Sustainability at Simon Fraser University.

Born in Seattle, grew up on South Whidbey Island, founded the Brimstone fireworks company in college, shut down by the ATF my junior year in 1990.

Spent 3 years as a sous chef at a Greek restaurant, won the first computer pinball world tournament in 1994, hired by a PC game publisher in Boulder Colorado the same year, played computer games for a living until 1997. Stayed in the Boulder technology sector ever since.

Never married, never had kids. Most of my extensive free time is spent trying to unravel the hidden truths of our civilization, and the never ending search for the meaning of life itself. If I had to pick a single motto, it would be, "Hope for the best, prepare for the worst". A close second is, "Don't regret what you've done, regret what you haven't".

Contact me at  msargent23@comcast.net

Inspirational Speaker, Wealth Coach, & Best-selling Author

SHLOMO SAND was born in 1946, in a displaced person’s camp in Austria, to Jewish parents; the family later migrated to Palestine. As a young man, Sand came to question his Jewish identity, even that of a “secular Jew.” With this meditative and thoughtful mixture of essay and personal recollection, he articulates the problems at the center of modern Jewish identity.

Sand studied history at the University of Tel Aviv and at the École des hautes études en sciences sociales, in Paris. He currently is Emeritus Professor History at the University of Tel Aviv. His books include The Invention of the Jewish People, On the Nation and the Jewish People, L’Illusion du politique: Georges Sorel et le débat intellectuel 1900, Georges Sorel en son temps, Le XXe siècle à l'écran and Les Mots et la terre: les intellectuels en Israël. His current book is How I Stopped Being a Jew.

ABOUT 'How I Stopped Being A Jew' by Professor Shlomo Sand

How I Stopped Being a Jew discusses the negative effects of the Israeli exploitation of the “chosen people” myth and its “holocaust industry.” Sand criticizes the fact that, in the current context, what “Jewish” means is, above all, not being Arab and reflects on the possibility of a secular, non-exclusive Israeli identity, beyond the legends of Zionism.

Extract from 'How I Stopped Being a Jew':

During the first half of the 20th century, my father abandoned Talmudic school, permanently stopped going to synagogue, and regularly expressed his aversion to rabbis. At this point in my own life, in the early 21st century, I feel in turn a moral obligation to break definitively with tribal Judeocentrism. I am today fully conscious of having never been a genuinely secular Jew, understanding that such an imaginary characteristic lacks any specific basis or cultural perspective, and that its existence is based on a hollow and ethnocentric view of the world. Earlier I mistakenly believed that the Yiddish culture of the family I grew up in was the embodiment of Jewish culture. A little later, inspired by Bernard Lazare, Mordechai Anielewicz, Marcel Rayman and Marek Edelman – who all fought antisemitism, nazism and Stalinism without adopting an ethnocentric view – I identified as part of an oppressed and rejected minority. In the company, so to speak, of the socialist leader Léon Blum, the poet Julian Tuwim and many others, I stubbornly remained a Jew who had accepted this identity on account of persecutions and murderers, crimes and their victims.

Now, having painfully become aware that I have undergone an adherence to Israel, been assimilated by law into a fictitious ethnos of persecutors and their supporters, and have appeared in the world as one of the exclusive club of the elect and their acolytes, I wish to resign and cease considering myself a Jew.

Although the state of Israel is not disposed to transform my official nationality from “Jew” to “Israeli”, I dare to hope that kindly philosemites, committed Zionists and exalted anti-Zionists, all of them so often nourished on essentialist conceptions, will respect my desire and cease to catalogue me as a Jew. As a matter of fact, what they think matters little to me, and still less what the remaining antisemitic idiots think. In the light of the historic tragedies of the 20th century, I am determined no longer to be a small minority in an exclusive club that others have neither the possibility nor the qualifications to join.

By my refusal to be a Jew, I represent a species in the course of disappearing. I know that by insisting that only my historical past was Jewish, while my everyday present (for better or worse) is Israeli, and finally that my future and that of my children (at least the future I wish for) must be guided by universal, open and generous principles, I run counter to the dominant fashion, which is oriented towards ethnocentrism.

As a historian of the modern age, I put forward the hypothesis that the cultural distance between my great-grandson and me will be as great or greater than that separating me from my own great-grandfather. All the better! I have the misfortune of living now among too many people who believe their descendants will resemble them in all respects, because for them peoples are eternal – a fortiori a race-people such as the Jews.

I am aware of living in one of the most racist societies in the western world. Racism is present to some degree everywhere, but in Israel it exists deep within the spirit of the laws. It is taught in schools and colleges, spread in the media, and above all and most dreadful, in Israel the racists do not know what they are doing and, because of this, feel in no way obliged to apologise. This absence of a need for self-justification has made Israel a particularly prized reference point for many movements of the far right throughout the world, movements whose past history of antisemitism is only too well known.

To live in such a society has become increasingly intolerable to me, but I must also admit that it is no less difficult to make my home elsewhere. I am myself a part of the cultural, linguistic and even conceptual production of the Zionist enterprise, and I cannot undo this. By my everyday life and my basic culture I am an Israeli. I am not especially proud of this, just as I have no reason to take pride in being a man with brown eyes and of average height. I am often even ashamed of Israel, particularly when I witness evidence of its cruel military colonisation, with its weak and defenceless victims who are not part of the “chosen people”.

Earlier in my life I had a fleeting utopian dream that a Palestinian Israeli should feel as much at home in Tel Aviv as a Jewish American does in New York. I struggled and sought for the civil life of a Muslim Israeli in Jerusalem to be similar to that of the Jewish French person whose home is in Paris. I wanted Israeli children of Christian African immigrants to be treated as the British children of immigrants from the Indian subcontinent are in London. I hoped with all my heart that all Israeli children would be educated together in the same schools. Today I know that my dream is outrageously demanding, that my demands are exaggerated and impertinent, that the very fact of formulating them is viewed by Zionists and their supporters as an attack on the Jewish character of the state of Israel, and thus as antisemitism.

However, strange as it may seem, and in contrast to the locked-in character of secular Jewish identity, treating Israeli identity as politico-cultural rather than “ethnic” does appear to offer the potential for achieving an open and inclusive identity. According to the law, in fact, it is possible to be an Israeli citizen without being a secular “ethnic” Jew, to participate in its “supra-culture” while preserving one’s “infra-culture”, to speak the hegemonic language and cultivate in parallel another language, to maintain varied ways of life and fuse different ones together. To consolidate this republican political potential, it would be necessary, of course, to have long abandoned tribal hermeticism, to learn to respect the Other and welcome him or her as an equal, and to change the constitutional laws of Israel to make them compatible with democratic principles.

Most important, if it has been momentarily forgotten: before we put forward ideas on changing Israel’s identity policy, we must first free ourselves from the accursed and interminable occupation that is leading us on the road to hell. In fact, our relation to those who are second-class citizens of Israel is inextricably bound up with our relation to those who live in immense distress at the bottom of the chain of the Zionist rescue operation. That oppressed population, which has lived under the occupation for close to 50 years, deprived of political and civil rights, on land that the “state of the Jews” considers its own, remains abandoned and ignored by international politics. I recognise today that my dream of an end to the occupation and the creation of a confederation between two republics, Israeli and Palestinian, was a chimera that underestimated the balance of forces between the two parties.

Increasingly it appears to be already too late; all seems already lost, and any serious approach to a political solution is deadlocked. Israel has grown used to this, and is unable to rid itself of its colonial domination over another people. The world outside, unfortunately, does not do what is needed either. Its remorse and bad conscience prevent it from convincing Israel to withdraw to the 1948 frontiers. Nor is Israel ready to annex the occupied territories officially, as it would then have to grant equal citizenship to the occupied population and, by that fact alone, transform itself into a binational state. It’s rather like the mythological serpent that swallowed too big a victim, but prefers to choke rather than to abandon it.

Does this mean I, too, must abandon hope? I inhabit a deep contradiction. I feel like an exile in the face of the growing Jewish ethnicisation that surrounds me, while at the same time the language in which I speak, write and dream is overwhelmingly Hebrew. When I find myself abroad, I feel nostalgia for this language, the vehicle of my emotions and thoughts. When I am far from Israel, I see my street corner in Tel Aviv and look forward to the moment I can return to it. I do not go to synagogues to dissipate this nostalgia, because they pray there in a language that is not mine, and the people I meet there have absolutely no interest in understanding what being Israeli means for me.

In London it is the universities and their students of both sexes, not the Talmudic schools (where there are no female students), that remind me of the campus where I work. In New York it is the Manhattan cafes, not the Brooklyn enclaves, that invite and attract me, like those of Tel Aviv. And when I visit the teeming Paris bookstores, what comes to my mind is the Hebrew book week organised each year in Israel, not the sacred literature of my ancestors.

My deep attachment to the place serves only to fuel the pessimism I feel towards it. And so I often plunge into despondency about the present and fear for the future. I am tired, and feel that the last leaves of reason are falling from our tree of political action, leaving us barren in the face of the caprices of the sleepwalking sorcerers of the tribe. But I cannot allow myself to be completely fatalistic. I dare to believe that if humanity succeeded in emerging from the 20th century without a nuclear war, everything is possible, even in the Middle East. We should remember the words of Theodor Herzl, the dreamer responsible for the fact that I am an Israeli: “If you will it, it is no legend.”

As a scion of the persecuted who emerged from the European hell of the 1940s without having abandoned the hope of a better life, I did not receive permission from the frightened archangel of history to abdicate and despair. Which is why, in order to hasten a different tomorrow, and whatever my detractors say, I shall continue to write.

Energetic Tools to protect and boost a person's subtle energy fields

What are subtle energy fields?

Why is it important to keep these energies balanced? → “energetic health”  

What is “True Health”?  Does Health mean pain free??

Werner Brandmaier, Dipl.Ing., a native of Austria, has an engineering background and more than 10 years of experience in the high tech medical field. After helping his spouse recover fully from cancer, he began to expand his practice of traditional Feng Shui towards energetic principles of true health..In 2000 he founded the Institute of Feng Shui & Geopathology in Portland, Maine, with the intent to raise awareness about Geopathic Stress in the US. In his full time practice Werner integrates traditional schools of Feng Shui and Western forms of dowsing and Geopathology. He teaches seminars and workshops all over the country and is a member of the International Feng Shui Guild and the American Society of Dowsers. 

Application of energetic's tools to protect and bust your subtle energy fields,

Environment

Land

Technology

People 

Jana Shiloh brings 34 years of homeopathy practice to Cosmic LOVE, and we’ll be discussing Jana’s unique path towards mastery of the homeopathic method, her book “HeartFusion™- The Magic of Imprinting Water”, and how you can create your own homeopathic remedies for your pets if not yourself and loved ones.

Jana helped to found one of the first schools in homeopathy in California “The Pacific Academy of Homeopathic Medicine” in 1988. She was named “Honorary Homeopathic Clinical Associate” by Dr. Ronald Davey, Physician to the Queen of England in 1990.

In 1992, Jana taught Post Graduate courses at the University of AZ Medical School, and has also taught homeopathy in Colorado, India and Sedona.

Currently, Jana practices homeopathy at Choices Integrated Healthcare with Dr. Devin Mikles in Sedona, and also privately. She is nationally certified in classical homeopathy
 
Jana has creatively expanded her work to include special frequency essences for spiritual development including one from the fur and milk of a pure DNA tested white buffalo.
 
You’ll also find Jana’s latest research on pet communication fascinating. As the veil thins, new awareness grins and ESP wins:)

Welcome Jana Shiloh to Cosmic LOVE with your Presence,
 
Christopher Rudy
 
PS: Watch a new video on the history of homeopathy and modern medicine HERE.

Our speaker is Dinesh Kashikar, lovingly known as Kashiji or Kashi. He is a senior faculty member who has been with the Art of Living Foundation since 1995. Driven by his passion to serve and inspired by Sri Sri Ravi Shankar, Kashi has traveled the world teaching Art of Living courses to an estimated half a million people, specializing in Sri Sri Yoga & Vedic Wisdom programs. Kashiji is a certified Yoga Alliance teacher, holding their highest level of accreditation. He has also served as the coordinator for the Sri Veda Agama Samskrutha Mahapatahasala, an Art of Living heritage school and is currently a member of the Board of Trustees of the Vedic Dharma Sansthan, spearheading the delivery of Art Of Living’s Vedic wisdom programs, Kashiji has a graduate degree in Chemical Engineering from IIT Mumbai and has many diverse interests including sports, music, theater and books.

Terri Jay is an Internationally acclaimed Medium, Intuitive, Pet Psychic, Horse Whisperer, Energy Healer and more. She is also renowned as a medical and veterinary intuitive. She regularly communicates with both people and pets on the Other Side, particularly when helping people deal with the loss of a loved  one. Terri also has the unique ability to communicate with people who have communication disorders such as autism, Alzheimer’s, traumatic brain injuries, coma, etc. Her ability to help people to heal themselves from chronic and“terminal” diseases has helped thousands of people to lead normal lives.

Terri’s love of horses has always figured strongly in her vocations. A native of Cleveland, Ohio, she remembers being drawn to horses at an early age. She began riding lessons and by age 16, she was showing horses on a Class A circuit as a junior rider and also taught riding locally. She went on to attend Ohio State University where she studied Animal Science. By the mid 1970s, Terri had moved to Las Vegas, Nevada, where she started a free, horseback therapy program for disabled children. In 1985, she moved to Reno to become the first Executive Director of the Nevada Commission for the Preservation of Wild Horses, a position she held until 1990 when she decided once again to offer a horseback therapy program. It was during this time that she discovered her gift for intuitive communication with disabled children that soongrew to include horses, other animals and the deceased.

Terri has always been in front of the media spotlight for her therapeutic riding program, which received local and national coverage. She went on to appear on countless television news shows for her intuitive work, in national and international magazines and newspapers and on the TV series “Texas Justice” as an expert witness. She recently appeared on the “Steve Harvey Show.” She will be playing herself in a feature-length movie coming out later this year. Terri is presently working on publishing several books about her abilities and is also developing several television shows for the future.