In Zen Buddhism, zazen (literally "seated meditation"; Japanese: ; simplified Chinese: ; traditional Chinese: ; pinyin: zu chn; WadeGiles: tso4-ch'an2, pronounced [tswoan]) is a meditative discipline that is typically the primary practice.[1][2] The precise meaning and method of zazen varies from school to school, but in general it can be regarded as a means of insight into the nature of existence. In the Japanese Rinzai school, zazen is usually associated with the study of koans. The St School of Japan, on the other hand, only rarely incorporates koans into zazen, preferring an approach where the mind has no object at all, known as shikantaza.[3]

Zazen is considered the heart of Japanese Soto Zen Buddhist practice.[1] The aim of zazen is just sitting, that is, suspending all judgmental thinking and letting words, ideas, images and thoughts pass by without getting involved in them.[3][5]

In Zen temples and monasteries, practitioners traditionally sit zazen as a group in a meditation hall, usually referred to as the zendo. The practitioner sits on a cushion called a zafu,[2] which itself is usually placed on top of a low, flat mat called a zabuton.[2]

Before taking one's seat, and after rising at the end of the period of zazen, a Zen practitioner performs a gassho bow to their seat, and a second bow to fellow practitioners.[6]

The beginning of a period of zazen is traditionally announced by ringing a bell three times (shijosho), and the end of a round by ringing the bell either once or twice (hozensho).

Long periods of zazen may alternate with periods of kinhin (walking meditation).[7][8]

The posture of zazen is seated, with folded legs and hands, and an erect but settled spine.[9] The hands are folded together into a simple mudra over the belly.[9] In many practices, the practitioner breathes from the hara (the center of gravity in the belly) and the eyelids are half-lowered, the eyes being neither fully open nor shut so that the practitioner is neither distracted by, nor turning away from, external stimuli.

The legs are folded in one of the standard sitting styles:[2]

In addition, it is not uncommon for modern practitioners to practice zazen in a chair,[2] often with a wedge or cushion on top of it so that one is sitting on an incline, or by placing a wedge behind the lower back to help maintain the natural curve of the spine. One can sit comfortably, but not too comfortably, so as to avoid falling asleep. While each of these styles is commonly taught today, Master Dogen recommended only Kekkafuza and Hankafuza.

In his book Three Pillars of Zen, Philip Kapleau says that practitioners in the Rinzai school face in, towards each other with their backs to the wall, and in the Soto school, practitioners face the wall or a curtain.[10] Kapleau quotes Hakuun Yasutani's lectures for beginners. In lecture four, Yasutani describes the five kinds of zazen: bompu, gedo, shojo, daijo, and saijojo (he adds the latter is the same thing as shikantaza).[11]

Very generally speaking, zazen practice is taught in one of three ways.

Koan practice is usually associated with the Rinzai school and Shikantaza with the St school. In reality many Zen communities use both methods depending on the teacher and students.

The initial stages of training in zazen resemble traditional Buddhist samatha meditation in actual practice, and emphasize the development of the power of concentration, or joriki[12] () (Sanskrit samdhibala). The student begins by focusing on the breath at the hara/tanden[13] with mindfulness of breath (npnasmti) exercises such as counting breath (ssokukan ) or just watching it (zuisokukan ). Mantras are also sometimes used in place of counting. Practice is typically to be continued in one of these ways until there is adequate "one-pointedness" of mind to constitute an initial experience of samadhi. At this point, the practitioner moves to one of the other two methods of zazen.

Having developed awareness, the practitioner can now focus his or her consciousness on a koan as an object of meditation. Since koans are, ostensibly, not solvable by intellectual reasoning, koan introspection is designed to shortcut the intellectual process leading to direct realization of a reality beyond thought.

Shikantaza is a form of meditation, in which the practitioner does not use any specific object of meditation;[3] rather, practitioners remain as much as possible in the present moment, aware of and observing what passes through their minds and around them. Dogen says, in his Shobogenzo, "Sitting fixedly, think of not thinking. How do you think of not thinking? Nonthinking. This is the art of zazen."[14]

Read the original post:
Zazen - Wikipedia

The noosphere (; sometimes nosphere) is the sphere of human thought.[1][2] The word derives from the Greek (nous "mind") and (sphaira "sphere"), in lexical analogy to "atmosphere" and "biosphere".[3] It was introduced by Pierre Teilhard de Chardin in 1922[4] in his Cosmogenesis.[5] Another possibility is the first use of the term by douard Le Roy (18701954), who together with Teilhard was listening to lectures of Vladimir Ivanovich Vernadsky at the Sorbonne. In 1936, Vernadsky accepted the idea of the noosphere in a letter to Boris Leonidovich Lichkov (though he states that the concept derives from Le Roy).[6] Citing the work of Teilhard's biographerRene CuenotSampson and Pitt stated that although the concept was jointly developed by all three men (Vernadsky, LeRoy, and Teilhard), Teilhard believed that he actually invented the word: "I believe, so far as one can ever tell, that the word 'noosphere' was my invention: but it was he [Le Roy] who launched it."[7]

In the theory of Vernadsky, the noosphere is the third in a succession of phases of development of the Earth, after the geosphere (inanimate matter) and the biosphere (biological life). Just as the emergence of life fundamentally transformed the geosphere, the emergence of human cognition fundamentally transforms the biosphere. In contrast to the conceptions of the Gaia theorists, or the promoters of cyberspace, Vernadsky's noosphere emerges at the point where humankind, through the mastery of nuclear processes, begins to create resources through the transmutation of elements. It is also currently being researched as part of the Princeton Global Consciousness Project.[8]

Teilhard perceived a directionality in evolution along an axis of increasing Complexity/Consciousness. For Teilhard, the noosphere is the sphere of thought encircling the earth that has emerged through evolution as a consequence of this growth in complexity / consciousness. The noosphere is therefore as much part of nature as the barysphere, lithosphere, hydrosphere, atmosphere, and biosphere. As a result, Teilhard sees the "social phenomenon [as] the culmination of and not the attenuation of the biological phenomenon."[9] These social phenomena are part of the noosphere and include, for example, legal, educational, religious, research, industrial and technological systems. In this sense, the noosphere emerges through and is constituted by the interaction of human minds. The noosphere thus grows in step with the organization of the human mass in relation to itself as it populates the earth. Teilhard argued the noosphere evolves towards ever greater personalisation, individuation and unification of its elements. He saw the Christian notion of love as being the principal driver of noogenesis. Evolution would culminate in the Omega Pointan apex of thought/consciousnesswhich he identified with the eschatological return of Christ.

One of the original aspects of the noosphere concept deals with evolution. Henri Bergson, with his L'volution cratrice (1907), was one of the first to propose evolution is "creative" and cannot necessarily be explained solely by Darwinian natural selection.[citation needed]L'volution cratrice is upheld, according to Bergson, by a constant vital force which animates life and fundamentally connects mind and body, an idea opposing the dualism of Ren Descartes. In 1923, C. Lloyd Morgan took this work further, elaborating on an "emergent evolution" which could explain increasing complexity (including the evolution of mind). Morgan found many of the most interesting changes in living things have been largely discontinuous with past evolution. Therefore, these living things did not necessarily evolve through a gradual process of natural selection. Rather, he posited, the process of evolution experiences jumps in complexity (such as the emergence of a self-reflective universe, or noosphere). Finally, the complexification of human cultures, particularly language, facilitated a quickening of evolution in which cultural evolution occurs more rapidly than biological evolution. Recent understanding of human ecosystems and of human impact on the biosphere have led to a link between the notion of sustainability with the "co-evolution"[10] and harmonization of cultural and biological evolution.

Read more here:
Noosphere - Wikipedia

One Stop Healing

Massage Therapy for your body.

Life Coaching for you mind.

Polarity Therapy and Reiki for your spirit.

Call or email for a FREE 30-minute consultation. 207-653-9792

Phone sessions are available.

Oils in a Session

What are Essential Oils?

Buying Oils

-

Therapists all over the United States and Canada are learning about this amazingly effective therapy and using it to treat their clients and achieve effects that are cumulative, long lasting, and many therapists report their results as being miraculous.

_________________________________________

Gua sha meaning scraping, is a traditional Chinese medical treatment in which the skin is scraped to produce light bruising. Practitioners believe gua sha releases unhealthy elements from injured areas and stimulates blood flow and healing. Gua sha is sometimes referred to as spooning or coining by English speakers.

Call Beth now to experience these incredibly releasing techniques. 207-653-9792

Check out my newEmpowermentMeditations CD

Read the original:
Beth Koehler, CPC | Personal Empowerment Life Coach ...

Buddhism is Buddhas teachings and the inner experiences or realizations of these teachings.

These have a timeless and universal relevance and can be practiced by anyone in any culture, regardless of race, gender, or age.

PROTECTION FROM SUFFERING AND PROBLEMS

By practicing Buddhas teachings, or Dharma, we protect ourself from suffering and problems. All the problems we experience during daily life originate in ignorance, and the method for eliminating ignorance is to practice Dharma.

Practicing Dharma is the supreme method for improving the quality of our human life because the quality of life depends not upon external development or material progress, but upon the inner development of peace and happiness.

UNBROKEN LINEAGE

Buddha first gave his teachings over two and half thousand years ago. Since that time they have been preserved in a pure form and passed down from Teacher to disciple in an unbroken lineage that is still alive today.

Thanks to the kindness of these previous Teachers, we are able to listen to and practice exactly the same Dharma as Buddha originally taught.

Use the menu to find out more.

Read more:
What is Buddhism? - KMC New York

Some say if you compare the Sermon on the Mount, Buddhas Dhammapada, Lao-tzus Tao-te-ching, Confucius Analects, the Bhagavad Gita, the Proverbs of Solomon, and the Dialogues of Plato, you will find it: a real, profound, and strong agreement. Yes, but this is ethics, not religion.... Ethics may be the first step in religion but it is not the last. As C.S. Lewis says, The road to the Promised Land runs past Mount Sinai.Peter Kreeft1

About six centuries before Jesus walked the earth, a young Hindu prince is said to have escaped the trappings of materialism and found the path to enlightenment. Now known as the Buddhathe enlightened onehe left behind a formula to help others trace the same nirvanic path. These teachings have been distilled in the belief system known as Buddhism, a humanistic and essentially monistic religion.2 As one of historys oldest surviving global religions,3 it is one of todays fastest growing faiths, and currently boasts almost half a billion adherents worldwide. This makes it one of the largest blocks of people groups unreached with the gospel.

In countries like Thailand, Tibet, Bhutan, Cambodia, Laos, Myanmar, and Sri Lanka, over 60 percent of the populace could be described as folk Buddhists. Thailand is 95 percent Buddhist, with Myanmar and Cambodia about 90 percent. But Buddhism is not just for the Far East anymore, as the United States has become a prime mission field for Buddhism, gradually achieving mainstream acceptance. Probably the most attractive of all the non-Christian religions to the Western mind,4 notes J.N.D. Anderson, America now has two million homegrown Buddhists. Though it took millennia for Buddhism to be established in Asia, it has taken deep root in Western countries in a fraction of that timeperhaps due to compatibility with the naturalistic evolutionary worldview that now permeates the Western World.

If Gautama Buddha or his earliest disciples ever wrote down his teachings, such has perished, meaning no one has been able to claim with high confidence exactly what he taught. In fact, written records about Siddhartha dont appear until at least four hundred years after his death. Before this we have only scattered Sanskrit accounts and oral tradition. Thus a pale of historical uncertainty has resulted, with Buddhist scholars even conceding that falsehoods have leached into most biographical accounts about the Buddha, not to mention outlandish embellishments. For example, one account says that within seconds of birth, he stood, walked, and scanned in all directions before nobly claiming that he was the foremost being in the world, and that this would be his last rebirth. During his quest for enlightenment he is said to have survived on one grain of rice daily for a few years. The last two years before his awakening, he completely abstained from food or water.5

Roughly 2,500 years ago in Kapilavastu at the foothills of the Himalayas, a young aristocrat named Siddhartha Gautama was born in the lap of luxury. His father carefully insulated his heir from the real world beyond the palace walls, and allegedly gave him three palaces and 40,000 dancing girls.6 However, Siddhartha inadvertently caught glimpses here and there beyond the royal walls. The following sights in particular gripped Gautamas heart: 1) a crippled man, 2) a leper, 3) a rotting corpse, and 4) a pious ascetic. These later came to be known as the Four Passing Sights, which so moved him that he renounced his life of comfort and luxury to pursue enlightenment. This Great Renunciation, as Buddhists call it, included Gautama abandoning his wife and child, for distractions7 such as these would impede his quest to untie the Gordian knot of pain, sickness, old age, and death. The driving motivation of Buddhisms founder was to pinpoint the origin of pain and suffering and to propose a solution.8

As with many Hindus (the culture and worldview he was born into), Gautama found the standard Indian theodicy9 for pain and death to be dreadful and deeply unsatisfying. Legend has it that six or seven years after his Great Renunciation, his long search paid off. Tranquilly seated in the lotus position under a fig tree (later commemorated as the Bodhi tree10), Gautama meditated for a long time.11 Freed from distractions, he persevered, he was able to recall his previous lives and learn the cycles of birth, death, and rebirth. The rubrics of Buddhist dharma were then revealed to him, and he attained ultimate bliss,12 becoming the enlightened onehereafter simply the Buddha.

In the wake of attaining nirvana, the Buddha began traveling itinerantly with five companions, sharing with them the insights learned under the tree of wisdom. His first teaching was the Sermon at Benares, which included The Four Noble Truths and The Eightfold Path. These two groups of dharma, if followed while navigating The Middle Way, will guide imperfect aspirants to escape from the cycle of reincarnation and attain enlightenment.13 The Buddha did retain some of his former Hinduism, but added nuance to reincarnation and a few other precepts. In fact, he simply hoped to be a force of reform within Hinduism.

Ever since the Four Passing Sights, Gautamas Great Renunciation was fueled by a hunger to find an answer for the pain and suffering in life. When it came to solving the problem of evil, the Buddha took a very different path from Hinduism. The latter saw evil as maya (illusion), while the Buddha taught that evil is not only real, but that it can be overcome by methodically removing desirethe source of all suffering.14 Eliminate this craving and you eliminate suffering. Such gives birth to the stereotypical view Westerners have of monks seated yoga-like and seeking complete detachment from the world. Through discipline and patient determination all passions can be blown out.

In a monastery in NW China, one monk among many trying to follow the precepts of the Buddha. (Photo: Thane Ury)

For the last 45 years of his life, the Buddha pointed encumbered seekers toward the way of liberation from the cycle of birth and death. The timing could not have been better, as his method came in a period when there was a huge discontent with the drudgery and vagaries of Hinduism. The Buddhas teachings seemed logical, elegant, and appealingespecially with the suffering classand so his views progressively gained traction. For the next few centuries Buddhism spread widely in East Asia, across China, and over to Japan and Korea. The desire for some viable, but god-free, answer to the problem of pain and suffering, partially explains why many moderns adopt the Buddhist path.

For all the superficial similarities some may propose between classical expressions of both Buddhism and Christianity, when it comes to theodicy any notion of a concord implodes immediately. For most of the time prior to the advent of Charles Lyells uniformitarianism, traditional Christianity applied a normative reading to the opening chapters of Genesis; i.e., tending toward accepting the creation and Flood narratives at face value. This meant that Christianitys dominant theodicy for its first 18 centuries was that it was the original disobedience of a historical Adam and Eve that ushered in both moral and natural evils. When our imago dei, was fractured, perfect communion with God was lost, and all sufferings and relational dysfunctionalities flowed from this breach. E.L. Mascall succinctly explains:

It is perhaps not surprising that evolutionary thinking finds greater unity with Buddhism in particular and Eastern thought in general, but exploring this is beyond the scope of this present chapter.

Entering Zen is like stepping through Alices looking glass. One finds oneself in a topsy-turvy wonderland where everything seems quite madcharmingly mad for the most part, but mad all the same. It is a world of bewildering dialogues, obscure conundrums, stunning paradoxes, flagrant contradictions, and abrupt non sequiturs, all carried off in the most urbane, cheerful, and innocent style imaginable.Huston Smith16

Through two and a half shaky millennia, Buddhas philosophy has not only survived but it has flourished.17 And although it is the majority or state religion in a dozen countries, it has remained anything but monochromatic in the 21st century. Variant forms and sects abound, with at least 238 distinct ethnolinguistic Buddhist people groups.18 Theravada (or Hinayana) and Mahayana are the two major sects of Buddhism and are actually quite different from one another.

Theravada (The Teaching of the Elders), about 38 percent of all Buddhists, has remained the school truest to original Buddhism, and is more conservative. It tends to be more dominant in China, Japan, Korea, Mongolia, Taiwan, and Tibet. It is also called Southern Buddhism and holds that only monks can reach nirvana. This school is deeply monastic, seeing meditation as the main key to salvation and quite inwardly focused.

Mahayana (The Greater Vehicle) is more popular at 56 percent, and more liberal than Theravada, and dominates in Cambodia, Laos, Myanmar, Sri Lanka, Singapore, and Thailand. It is also called Northern Buddhism, and contends that even the laity can reach enlightenment. Meditation is vital for this school, but puts more emphasis on selflessness and altruism (i.e., helping others in order to help yourself ) to attain salvation (in their belief system); and thus is more outwardly focused than Theravada Buddhism. Additionally, about 700 years after Buddha died, this school had a tendency to see him as a divine. They also have many tantric and occult-like practices.

The Vajrayana school (The Diamond Vehicle, aka Lamaism or Tantra) is a third, much smaller group at 6 percent, and prevalent in Tibet. It would hardly bear mention were it not for its most famous representative, the exiled Dalai Lama. But all factions of Buddhism can be traced back to this triad of the Mahayana, Theravada, and Vajrayana schools. While each has distinctive dogma, all embrace what we will call mere Buddhism.

Other variants bear brief mention. Zen Buddhism is a spinoff of Mahayana Buddhism, concentrated in Japan. Generally, Zen is a non-doctrinaire road to transcendence, is extremely esoteric, and believes enlightenment is attained by chanting rote phrases, names, or texts. It is not preoccupied with logic and is the most philosophical school. Zen is characterized by an emphasis on detachment from ones desires, seeking to attain extinction (parinirvana), with the distinct nuance of experiencing satori (the sudden awareness of ones absolute Buddha nature, accompanied by inner joy and harmony).

Pure Land Buddhism (aka Amidism) splintered off of the Mahayana school as well. Pure Landers regard the personality Amitabha Buddha as a savior through whose merits one can achieve nirvana. Pure Land targets the layperson. Engaging in something as simple as a mechanistic chanting of Praise to Amitabha Buddha (the nembutsu) can clear the way to be reborn in the paradise called Pure Land. This is a mythical place created by Amitabha where pursuing enlightenment takes less effort.

Last, Nichiren Buddhists are very mystical and stress that they represent true Buddhism. This school is enticing because of its emphasis on materialism, basically being an Eastern expression of prosperity theologya view thoroughly at odds with the Buddha. Devotees follow scriptures like The Lotus Sutra and teach that by chanting before the Gohonzon (a scroll or box with the names of key religious figures in the Lotus Sutra), one can bring his life into balance, achieving health and wealth. This sect is also unique in that it seeks to refute other schools and proselytize.

The above distinctions in the Buddhist family tree are crucial for apologists hoping to penetrate hearts from each offshoot. But with so many schismsand the blurring within eachclassification will remain exceedingly difficult.19 Try to imagine, for example, being invited to chart the common Christian ground of a Pentecostal in the Appalachians, with those of a Filipino Roman Catholic, or a Nigerian Seventh-day Adventist. Since an equally wide swath exists with Gautamas heritors today, we must join leading missiologists and think more in terms of Buddhisms on a vast spectrum. Our evangelistic tack with a saffron-robed Buddhist in Qinghai will be quite different than that Buddhist in the pew in Ulaanbaatar. Zen Buddhism in Japan and Vajrayana Buddhism in Tibet feel similar, but look very different. And a Nepali villager may never have been taught Buddhas Four Noble Truths, but if you showed them to her shed likely say she shares such convictions.

Contra Kiplings poem, through Buddhism the twain have met indeed. And in America it is the list of high-profile converts that has given it some major street cred.20 Sports personalities like Tiger Woods, David Beckham, and Phil Jackson (former NBA coach) have turned their hearts East, as have Jerry Brown (governor of California) and luminaries like the late Steve Jobs and Rosa Parks. While not a convert, Bill Clinton has adopted a vegan diet and hired a Buddhist monk to tutor him on proper meditation technique. And the Dalai Lama, the figurehead of an oppressed people group, is treated like a rock star in America, having been invited to the White House, the UN, and wining and dining with the cultural elite.

Los Angeles has been called the most diverse Buddhist city in the world. Complementing this is a list of Hollywood elites who have embraced Buddhist principles, including Richard Gere,21 Keanu Reeves, Tina Turner, and Harrison Ford.22 Iconic director George Lucas was very transparent that his agenda for the Star Wars series was to introduce Buddhism to the West.23 The Force symbolizes the impersonal energy of Eastern mysticism.24

Authors like Thomas Merton, D.Z. Suzuki, Alan Watts, and popular movies like Seven Years in Tibet, The Little Buddha, and Whats Love Got to Do with It? have all contributed to the romanticizing, allure, and mainstreaming of Buddhist-type thinking. Even TV, movies, and music have been adopting subtle Buddhist elements, like the TV series Lost (think Dharma initiative), Point Break (with Bodhia lead character) and the band Nirvana.

A full assessment of the Buddhistic worldviews popularity is beyond the scope of this chapter, but a few suggestions for its appeal can be posited. Becoming disillusioned with ones own religious background, Western culture in general, or the rat race of American society, have all contributed to hearts turning East.

In all of Gods image bearers is a longing soul, like this woman searching for truth at a Buddhist temple. (Photo: Thane Ury)

Buddhisms rubrics of tolerance, wisdom, compassion, lovingkindness, nonviolence, and personal transformation have also no doubt enticed spiritually awakened and hungry souls. With so many varieties to choose from, Buddhism has enough flavors to accommodate the palates of any individual, even the raging atheist. Consider further that in our sensate world of chaos, materialism, and the erotic, Buddhisms combo of inner tranquility, enlightenment, and easy-believism are an irresistible escape hatch. Our society has also accepted meditation and yoga as great stress relievers, with little regard that these have become gateway disciplines to a deeper exploration of Gautamas path.25

Others are no doubt uncritically enamored by the idea of reincarnation, conditioned perhaps by countless wholesome portrayals in modern films.26 At a superficial level, some may think reincarnations gives them endless chances to get things right. Hollywood, academia, the media, and the social elites all too often give Buddhism a free pass from critical assessment simply because they love its non-judgmental, non-theistic, and non-violent emphases. In addition to appearing hyper-tolerant, Buddhism offers a guilt-free ethical framework with no external god to whom we are accountable. Such is not too far from the flaccid convictions of liberal Christianitya view paying lip service to a wrath-free deity, whose ecumenical arc has no room for sin, a Christ on a Cross, the exclusive truth claims of a risen Savior, or any suggestion of a final and lasting judgment.27

Islam has the Quran, Christianity has the Bible, but Buddhism has no absolute canonical authority binding on all its splinter groups. That being stated, a key textual authority providing some uniformity for most Buddhists is found in the Pali Canona collection of writings 11 times larger than the Christian Scriptures! The Pali Canon is divided into three partseach called pitaka or basketand thus has come to be known as the Tripitaka.

Opinions vary within Buddhism regarding the authority of these writings.

Some claim the whole Pali Canon is binding. Others contend that no basket can relay rationally warranted beliefs, so the Buddhist canon carries no binding authority. Additional thinkers hold that the enlightened Gautama provided reliable knowledge through his lectures, but no Buddhist texts are authoritative.28

While there is no god in Buddhism, the thoughts and teachings of the Buddha (written centuries after his death) are generally taken as an underlying authority to guide Buddhists. But really, at base, a traditional Buddhist takes himself as an authority, as he must work out his own salvation. The Buddhist ordo salutis is very self-oriented.29 Regardless, the authorities listed here are man. Man is ultimately seen as the absolute authority on Buddhist teachings. This is actually arbitrary, creating a system that allows all things to be true while nothing is truea state that cannot logically sustain its own weight.

Last, while Buddhas image is often worshiped by some of his followers around the globe, he never considered himself a god or even a revelation from a god. He never even intended to start a new religion, but originally hoped to be a force for reform within Hinduism.

Many in the West wrongly associate the portly statues of Budai (left) with the founder of Buddhism (right). (Photo on left: Creative Commons; photo on right: Umanee Thonrat, Shutterstock)

Two major misconceptions linger in the West. The first is that Buddha is the name of a god. But Buddha is just a title that means enlightened/awakened one or teacher. Anyone who has grasped the nature of ultimate reality or has been enlightened is a Buddha, and thus, in Buddhism, there are many Buddhas. The second erroneous view is thinking that the corpulent, laughing figurine popular in many Chinese restaurants is the Gautama Buddha of history. But this is actually Budai, a tenth-century quirky Chinese Zen monk, who carried a stick with a bag on it. The Buddha fasted regularly and walked thousands of miles, so a chubby Buddha statue is about as plausible as a chubby Jesus.

There are several common beliefs that all Buddhists embrace. Front and center are the Three Jewels in which all Buddhists find refuge, reassurance, and dignity. They are the Buddha (the yellow jewel), the teachings (the blue jewel, or dharma), and the monastic order (the red jewel, or sangha). One can hear these three gems in the following popular mantra that Buddhist monks chant through the day:

Buddham Saranam Gachchami [I take shelter in Buddha]

Dhammam Saranam Gachchami [I take shelter in dharma]

Samgham Saranam Gachchami [I take shelter in community with monks]

Then we have The Four Noble Truths, which essentially retraces Gautama Buddhas own road toward enlightenment. They are as follows:

This Eightfold Path is key to the cessation of suffering and is congruent with ones move toward enlightenment. The eight steps are:

One cannot help but ask who defines right. If it is just a man, like a monk, Buddha, or anyone else, why presume that they have all knowledge to know the true nature of reality? To know absolute right, one must have absolute knowledge, which no man has. The only one in a position of knowing absolute right (and absolute wrong) is an all-knowing God, not a man. Yet Buddhism has no all-knowing God nor a revelation to man. When men merely have the opinion that something is right or wrong, then it is merely an opinion, a form of arbitrariness.

Several Buddhist tenets are familiar, at least in name, to non-Buddhists in the West. These include karma, reincarnation, the transmigration of the soul, nirvana, and dependent organization.

As noted above under the umbrella of Buddhism, while the Theravada, Mahayana, and Vajrayana strands share common ground, they also have doctrinal convictions that totally clash with each other. This holds true for a Buddhist perspective on origins, which is anything but lock step. Yet even allowing for variations, a few precepts remain uniform across their spectrum. Since Buddhism holds that there is no god, no schools can accommodate a supreme creator.

Given Gautama Buddhas opposition to key features of Indias Brahmanism, its not surprising that he never was even remotely concerned with accounting for the order in our world34 or any notion of a first cause. For us to be concerned with the origins of the cosmos (or other unconjecturables) is a distraction, as Buddha attempted to demonstrate in his famous parable of the poisoned arrow. Picture a man, he asks, shot with a poison arrow. He could alleviate his suffering by simply removing the arrow. But would it not be odd if the wounded refused to have the arrow removed until a number of queries were answered first, questions like the archers identity, details of the bowpersons family tree, and plotting the arrows trajectory, aerodynamic integrity, color, weight, composite material, and whether this was volitional or accidental (a hunters arrow intended for small game?), etc. Buddhas point was that just as suffering would not be alleviated in the least by such conjectures, neither will cosmological contemplations do anything to address our current sufferings. Since the Buddhas main goal was the elimination of suffering (pulling out the poison arrow), speculations on the origins of the cosmos are relegated to the dustbin of uselessness.35

Since the Buddha is not known to have ever speculated on human origins, it is warranted to infer that he didnt see such as basic to proper spirituality. This is not surprising because his opinion was that most theological issues were unedifying and unworthy of reflection. Paradoxically enough, for one whose majority platform was built on illusion, it is ironic that the idea of discussing origins involved too much metaphysical speculation for the Buddha.

Thus, on the Buddhist view there is no other option except to believe the universe arose through random and impersonal natural laws. Further, the Buddhist quest to raise cosmic consciousness has even been called spiritual evolution, a mantle the New Age movement has been all too happy to pick up.

We generally find crude evolution-like (Chain of Being) underpinnings in all major Asian worldviews. This is true of Confucianism, Taoism, and Hinduism. But the Buddhistic cosmogony is unlike other major non-Christian religions in that it has no creation myth.37 Wayne House distills the Buddhist creational view as follows.

A Buddhist believes the cosmos is fragmentary and impermanent, and that in a sense, he continually creates and recreates his world through karma. We can clearly see that the Buddhist idea of origins is multi-layered, not prone to falsification, and thus has precious little to bring to the empirical table in the contemporary discussion on origins.

All Buddhists believe if they follow the Eightfold Path they can achieve liberation from the hamster-wheel of birth, death, and reincarnation. The great yearning is release from this world of maya (illusion), detachment from craving, and that perfect state bliss (nirvana), where pain and suffering are no more (cf. Revelation 21:4). Nirvana is the final state of nothingness for Buddhists. They dont hold to any type or heaven or believe in any type of eternity whatsoever. In other words, their goal is a form of final death with vain hopes that there is nothing beyond this death.

Beijing hell mural (Photo: Thane Ury)

The idea of hell is also foreign for most of Buddhism, but is allowed for in certain strains of their worldview. I grew up in Asia, and vividly remember as a boy seeing murals on the wall of a Buddhist templegrotesque frescos of the horrors that awaited some Buddhists.40 Like Dantes Inferno, the images stuck to the canvas of my mind for years, and Ive seen similar gruesome vignettes in my nearly 40 trips to China. Those depictions capture the fate for truly wicked souls. The silver lining for these Buddhists is that theres a purgatory-like limit to this purging, meaning one will eventually be freed to return to the cycle of birth, death, and reincarnation on the path toward nirvana.

Consider the psychological effect of such fatalistic indoctrination. If ones whole existence is determined and the benefits of our current actions are not realized until some successive stage, hopelessness seems assured. Something of this despair can perhaps be seen empirically. Buddhist-dominant countries tend to have very high suicide rates. In fact, J. Warner Wallace has noted that the the top twenty most suicidal countries are almost all countries with strong Buddhist or Communist (atheist) histories.41 In Buddhist countries, the suicide rate is about 18 in 100,000 annually. In Thailand there is a suicide every two hours, and in China there is a suicide every two minutes.

While every biblically grounded Christian holds to the divinity of Jesus, Buddhists of any variety deny that Jesus was divine. They do not deny, however, that he is a pivotal person in history. Interestingly, since Buddhists believe the Buddha had a miraculous birth, they have few quibbles with Jesus miraculous birth. They deeply admire his social teachings and particularly his selfless work on behalf on others, but a deity he was not. Instead, he is to be revered as a bodhisattva, who allegedly postponed nirvana for the sake of others.43 Terry Muck even points out that high-level Buddhists show far greater respect for the historical Jesus than liberal exegetes of the Jesus Seminar.44 But even if the honor these Buddhist leaders accord Jesus as a great teacher seems genuine, fans of C.S. Lewis will wonder how these doyens might respond to the trilemma. Lewis wrote:

When it comes to dovetailing Christian theism and Buddhism, there has been no shortage of thinkers like Thomas Merton (Trappist monk) and Thich Nhat Hanh (Buddhist monk)46who are among many who have become apologists for such syncretism. And at first glance, superficial parallels between Buddhism and Christianity are abundant. For example, Buddha taught that self is the most deceitful of delusions, and Christianity seems to find agreement in Pauls writings,47 but such agreement is superficial, for self is referred to in very different ways. Buddhists have no concept of the sin nature to which Paul is pointing.

Another obvious similarity is the prospect of ultimate peace promised by both religions. But again, the Buddhist brand of peace is unlike Christianity because it is works-based, where one attains peace through mere meditation. Christianity, on the contrary, contends that real peace only comes through being made new creations in accepting Jesus, the Prince of Peace, as Savior.

Many suggest that Jesus and the Buddha wore comparable halos, and few would disagree that the similarity between their lives is indeed interesting. Consider that each was a monastic leader who ...

Yet, as interesting as these parallels are, the fundamental and irreconcilable contrasts between the two faith systems are quite stark, as highlighted in the following table.

No additional antidote is needed to vanquish futile attempts by creative inclusivists who propose a compatibility between the Buddhist and Christian traditions. The core teachings are hopelessly irreconcilable, and yet the politically correct tractor beam of modern pluralism and forced neutrality is relentless. Many in the Christian church have gone along for fear of being labeled Buddhaphobic, or similar epithets.

In fact, the motivation behind the production of the volume you are now holding will be judged by many as bigoted and intolerant. It is not because of material presented here (which is written in an honest fashion), but because of intolerant and bigoted positions of those projecting their intolerant and bigoted position toward Christianity. But such is the risk of lovingly and thoroughly assessing the truth claims and congruity of Christianitys contemporary rivals to which we are called (2 Corinthians 10:45; 1 Peter 3:15, etc.). The perspicuity of John 14:6 does not cease to exist just because it is ignoredJesus is the way, the truth, and the life. Ecumenical bartering to dissolve the sharp distinctions listed above can only be done at the high price of abandoning true truth. Additionally, to trivialize the vast chasm between the teachings of the Buddha and those of Jesus is to do a great injustice to the intent of both men. Any promise of a pluralistic potluck reveals a substantial ignorance of both systems as classically understood and of the milieus in which they were birthed.

For most of Asia the rhythm has hardened into a recurrence.

Buddhism resembles more of a mystical construct than a tightly formed philosophy with a healthy respect for logic and empirical data. Gautama Buddha himself saw theological reflection as mere speculation, unedifying, and not conducive to attaining spiritual liberation. It is nothing short of painful irony that his view itself would be hard to exceed in its metaphysically conjectural scope.

Christianity of course is also a faith. But it is a faith that is said to rest on historical events. In fact, given the centrality of the Christs Resurrection, it can truly be said that the Christian faith stands or falls on a single historical event that is claimed to have taken place in space and time (1 Corinthians 15:1219). In strong contrast, traditional Buddhists place little to no emphasis on objective data. Ultimate reality is indescribable, indefinable, unknowable, deep things that can only be met with noble silence.

Those who give credence to things like the law of non-contradiction may find encounters with Buddhists quite frustrating. Reasoned arguments and logic will not typically fall on fertile soil, as Tripitaka faithful Buddhists seem relegated to mere subjectivism and experientialism at every turn.

But picture a monk looking both ways before crossing a busy Bangkok street to beg for alms; the incongruity of how his meta-rational convictions fits with (1) avoiding being run over, and (2) dependence on others, is perhaps not even realized much less explained. To the average Westerner such irreconcilable contradictions seem pervasive throughout Buddhist dharma. Non-Buddhists, for example, might note the following conundrums:

The list could go on, but one last glaring fallacy bears mention. Buddhism advocates selflessness and liberation from craving. And yet the whole goal of attaining nirvana ironically appears to be the ultimate form of selfishness, since it is a completely self-centered experience. Johnson summarizes the contradiction clearly.

Illogical thinking, of course, is not the exclusive domain of Buddhists, as such manifests itself at some level with all views opposing biblical truth. Nor is it implied that those who pride themselves in logic are automatically superior or logical, much less correct. But with Buddhism (and Taoism also) contradiction actually seems essential to the system, and thus is not only tolerable but even somewhat of a badge of honor. All this comes as no surprise; being the logical outcome of a worldview that teaches that reality is just an illusion. Since any rules of reasoning, whatever they may be for each individual, are part of a reality that is illusory, then such rigid laws cannot exist, much less be codified in an ethereal worldview.

Intra-faith dialogues with diehard Buddhists will have no shared appreciation of the logical and linear reasoning that Westerners take for granted. In fact, it will be extremely difficult to fathom why Buddhists themselves fail to see logical contradictions within their framework, their holy books,57 their practice, or why the law of non-contradiction is not taken as a universal truism. Greg Bahnsen suggests that if someone denies the law of non-contradiction, you could just respond, Oh, so you dont deny it. When they counter with, No, I do deny it, then you can simply respond, Yes, but if you deny it, then you also dont deny it. Since they have given up the law of non-contradiction, then they cant appeal to that law when you contradict their position. The force of Bahnsens words is hard to escape.

Having been introduced to mere Buddhism, you can see that this religion is every bit as diverse as Christianity (this happens when a religion has been around for a long time), and as such, just about every assertion and assessment in this chapter could be endlessly qualified. The same holds true for strategies in sharing Christ with Buddhists. There is no cookie-cutter approach. What may have been fruitful for the Tang dynasty Nestorians will prove sterile 1,300 years later in Marin County.

We all know how daunting it can be to share Christ with family and friends, but getting to Calvary with Buddhists can be even more overwhelming, especially when tacking on cultural and language barriers. Yet be encouraged, as God has helped many just like you to handle these hurdles. A powerful and proven mix involves three things: a little preparation, courageously stepping out in faith, and knowing that God is with you! You will learn, grow, and gain confidence with each encounter. Additionally, previous evangelism by others has plowed the way for you, just as you may be tilling the ground for others or watering what they planted (1 Corinthians 3:58). Centuries of prayer cover precedes you too.

Some have long ministered in the Buddhist world. When they share methods that have proved fruitful, and others that have flopped, we should listen. The following common sense suggestions can be adapted according to context.

View original post here:
Buddhism | Answers in Genesis

Osho, a contemporary mystic speaks on virtually every aspect of human consciousness. In these talks, the human condition, whether the mind, the heart, love or awareness is exposed with humor and insight, as never before.

In this talk, 'What Is the Secret of Meditation', Osho with his unique perspective, provides profound insights into the nature of meditation.

" So meditation is not against action. It is not that you have to escape from life. It simply teaches you a new way of life: You become the center of the cyclone.Your life goes on, it goes on really more intensely -- with more joy, with more clarity, more vision, more creativity -- yet you are aloof, just a watcher on the hills, simply seeing all that is happening around you. You are not the doer, you are the watcher.That's the whole secret of meditation that you become the watcher. Doing continues on its own level, there is no problem: chopping wood, drawing water from the well. You can do all small and big things; only one thing is not allowed and that is, your centering should not be lost.That awareness, that watchfulness, should remain absolutely unclouded, undisturbed.Meditation is a very simple phenomenon."

To understand more about OSHO Talks, their context and purpose, see: http://oshotalks.com/AboutO...

This video is available for translation as part of the 'OSHO TALKS Video Translation Project. Join the project as a translator at: http://www.oshotalks.com

OSHO International Foundation: http://www.osho.com

Chose playlist in your own language: http://goo.gl/c2Qgk

OSHO International Meditation Resort: http://osho.com/visit

OSHO International Foundation

OSHO is a registered trademark of OSHO International Foundation Show less

Follow this link:
OSHO International - YouTube

OSHO: Absolutely Free to Be Funny

"I Love to Disturb People." Osho -- In a series of excerpts from an interview with Jeff McMullen of Australia's "60 Minutes" Osho offers a series of one-liners about Gandhi, Hitler, the Pope and Mother Teresa -- and goes on from there to talk about his reputation for being controversial, contradictory, and, in the words of the interviewer, "one of the funniest people I've ever met."

To understand more about OSHO Talks, their context and purpose, see: http://oshotalks.com/AboutOshoTalks.aspx

This video is available for translation as part of the 'OSHO TALKS Video Translation Project. Join the project as a translator at: http://www.oshotalks.com

OSHO International Foundation: http://www.osho.com

Chose playlist in your own language: http://goo.gl/c2Qgk

OSHO International Meditation Resort: http://osho.com/visit

OSHO International Foundation

OSHO is a registered trademark of OSHO International Foundation

Link:
OSHO: Absolutely Free to Be Funny - YouTube

The Age of Enlightenment was an 18th century cultural movement in Europe. It was most popular in France, where its leaders included philosophers like Voltaire and Denis Diderot. Diderot helped spread the Enlightenment's ideas by writing the Encyclopdie, the first big encyclopedia that was available to everyone. The Enlightenment grew partly out of the earlier scientific revolution and the ideas of Ren Descartes.

The Enlightenment's most important idea was that all people can reason and think for themselves. Because of this, people should not automatically believe what an authority says. People do not even have to believe what churches teach or what priests say. This was a very new idea at the time.

Another important idea was that a society is best when everyone works together to create it. Even people with very little power or money should have the same rights as the rich and powerful to help create the society they live in.[1] The nobility should not have special rights or privileges any more.

These were very new ideas at the time. They were also dangerous thoughts for the people in power. Many Enlightenment philosophers were put in prison or were forced to leave their home countries.

Many of the Founding Fathers of the United States believed the Enlightenment's ideas. For example, the idea that a government's job is to benefit all of a country's people - not just the people in power - was very important to them. They made this idea about a government "for the people" one of the most important parts of the new United States Constitution and the new American government they created.

The Enlightenment's ideas were also important to the people who fought in the French Revolution of 1789.

In some countries, kings and queens took some of the Enlightenment's ideas and made changes to their governments. However, they still kept power for themselves. These kings and queens were called "enlightened despots." Examples include Catherine the Great of Russia, Frederick the Great of Prussia, and Gustav III of Sweden.

During the Age of Enlightenment, as more and more people began to use reason, some began to disagree with the idea that God created the world. This caused conflicts - and, later, war.

Many ideas that are important today were created during the Enlightenment. Examples of these ideas include:

The Enlightenment's ideas about thinking with reason, having personal freedoms, and not having to follow the Catholic Church were important in creating capitalism and socialism.

Important people in the Enlightenment came from many different countries and shared ideas in many different ways. Some of the best-known Enlightenment figures, organized by home country, are:

Read more:
Age of Enlightenment - Simple English Wikipedia, the free ...

iStockphotoguvendemir

How motivated are you to reach your goals?

Are you motivated to achieve what you really want in life?

And how hard do you push yourself to get things done?

Wanting to do something and motivating yourself to actually do it are two different things.

So, what's the difference between those who never reach their goals, year after year, and those who achieve one goal after another? Often, it's their self-motivation.

Self-motivation is the force that keeps pushing us to go on it's our internal drive to achieve, produce, develop, and keep moving forward. When you think you're ready to quit something, or you just don't know how to start, your self-motivation is what pushes you to go on.

With self-motivation, you'll learn and grow regardless of the specific situation. That's why it's such a fundamental tool for reaching your goals, achieving your dreams, and succeeding, in this journey we call life.

So, how self-motivated are you? We've put together a short quiz to give you a better understanding of how self-motivated you are. After the quiz, we'll discuss some specific tips for improving your self-motivation, so that you can achieve still more in your life.

For each statement, click the button in the column that best describes you. Please answer questions as you actually are (rather than how you think you should be), and don't worry if some questions seem to score in the 'wrong direction'. When you are finished, please click the 'Calculate My Total' button at the bottom of the test.

You last completed this quiz on , at .

Reset Your Score

Total = 0

You allow your personal doubts and fears to keep you from succeeding. You've probably had a few incomplete goals in the past, so you may have convinced yourself that you aren't self-motivated - and then you've made that come true. Break this harmful pattern now, and start believing in yourself again. The tools and tipsbelowwill help you get back your motivation.

You're doing OK on self-motivation. You're certainly not failing - however, you could achieve much more. To achieve what you want, try to increase the motivation factors in all areas of your life. Read the relevant sectionsbelow, and work on them to strengthen your self-motivation.

Wonderful! You get things done, and you don't let anything stand in your way. You make a conscious effort to stay self-motivated, and you spend significant time and effort on setting goals and acting to achieve those goals. You attract and inspire others with your success. Treasure this - and be aware that not everyone is as self-motivated as you are! (Readbelowfor more.)

Self-motivation is complex. It's linked to your level of initiative in setting challenging goals for yourself; your belief that you have the skills and abilities needed to achieve those goals; and your expectation that if you put in enough hard work, you will succeed (or at least be in the running, if it's a competitive situation).

Four factors are necessary to build the strongest levels of self-motivation:

By working on all of these together, you should quickly improve your self-motivation. Let's look at each of these factors individually.

(Questions 1, 2, 6, 8)

Part of being self-motivated is having good levels of self-assurance, self-confidence, and self-efficacy. More on these below!

Being highlyself-assuredmeans you will set challenging goals for yourself, and it's also a resiliency factor for when you encounter setbacks. If you don't believe in yourself you'll be much more likely to think, "I knew I couldn't do this"instead of, "This one failure isn't going to stop me!"

Albert Bandura, a psychologist from Stanford University, definedself-efficacyas a belief in our own ability to succeed, and our ability to achieve the goals we set for ourselves. This belief has a huge impact on your approach to goal setting and your behavioral choices as you work toward those goals.

According to Bandura's research, high self-efficacy results in an ability to view difficult goals as a challenge, whereas people with low self-efficacy would likely view the same goals as being beyond their abilities, and might not even attempt to achieve them.

It also contributes to how much effort a person puts into a goal in the first place, and how much he or she perseveres despite setbacks.

By developing a general level ofself-confidencein yourself, you will not only believe you can succeed, but you'll also recognize and enjoy the successes you've already had. That, in turn, will inspire you to build on those successes. The momentum created by self-confidence is hard to beat.

Take these steps:

As you begin to recognize how much you've already achieved and understand how much potential you have you will have the confidence to set goals and achieve the things you desire. The more you look for reasons to believe in yourself, the easier it will be to find ways to motivate yourself.

Our article onBuilding Self-Confidence teaches you how to develop this self-confidence, and gives you steps you can use to start feeling great about yourself. It will also put you firmly on the path to self-assurance and self-efficacy.

(Questions 4, 9, 11, 12)

Positive thinking is closely related to self-confidence as a factor in self-motivation. It's important to look at things positively, especially when things aren't going as planned and you're ready to give up.

If you think that things are going to go wrong or that you won't succeed, this may influence things in such a way that your predictions will come true. This is particularly the case if you need to work hard to achieve success, or if you need to persuade others to support you in order to succeed. Your thoughts can have a major influence on whether you succeed or fail, so make sure those thoughts are "on your side."

Positive thinking also helps you think about an attractive future that you want to realize. When you expect positive results, your choices will be more positive, and you'll be less likely to leave outcomes to fate or chance. Having a vivid picture of success, combined with positive thinking, helps you bridge the gap between wanting something and going out to get it.

To apply "the power of positive thinking", do the following:

(Questions 3, 7)

As we've said above, a key part of building self-motivation is to start setting strong goals. These give you focus, a clear sense of direction, and the self-confidence that comes from recognizing your own achievement.

First, determine your direction through effective goal setting.

When you set a goal, you make a promise to yourself. Part of the strength of this is that it gives you a clear direction. Part is that you've made this promise to yourself, and you'll want to keep this promise. And part is that it's a challenge, and it's fun to try to meet that challenge!

But don't set just any goal. According toLocke's goal-setting theory , your goal should have the following characteristics:

When you have a variety of goals, be sure to schedule your time and resources effectively. You can achieve the "focus"part of self-motivation by prioritizing and establishing a schedule that will help you succeed. It doesn't make sense to work until you're exhausted or give up one goal to achieve another.

Using tools like Eisenhower's Urgent/Important Principle and the Action Priority Matrix , you can quickly and easily see how each goal activity fits into the bigger picture of your overall objectives. If you fully understand your priorities, you probably won't feel as pressured to do everything at once. This can reduce stress and help you to concentrate on the most important strategies.

See our article onPrioritization for a summary, and for links to our top time management and prioritization tools.

(Questions 5, 10)

The final thing to focus on is surrounding yourself with people and resources that will remind you of your goals, and help you with your internal motivation. These are external factors they'll help you get motivated from the outside, which is different from the internal motivation we've discussed so far. However, the more factors you have working for you, the better.

You can't just rely on these "environmental"or outside elements alone to motivate you, but you can use them for extra support. Try the following:

When you start your self-motivation program, you may tend to rely heavily on these external factors. As you get more comfortable and confident with your self-motivation, you'll probably use them only as needed, and for a little extra help.

Self-motivation doesn't come naturally to everyone. And even those who are highly self-motivated need some extra help every now and then.

Build your self-motivation by practicing goal-setting skills, and combining those with positive thinking, the creation of powerful visions of success, and the building of high levels of self-efficacy and self-confidence.

Your attitude and beliefs about your likelihood of success can predict whether or not you actually succeed. Set goals, and work hard to achieve them. Examine ways to improve your self-motivation, and regularly reassess your motivation levels. If you actively keep your internal motivation high, you can significantly increase the likelihood of achieving your hopes, dreams, and visions of the future.

Go here to see the original:
Self-Motivation Quiz - Goal Setting Tools from MindTools.com

Set where you live, what language you speak, and the currency you use. Learn more.

Region AustraliaCanadaFranceGermanyGreeceIrelandItalyJapanNew ZealandPortugalRussiaSpainThe NetherlandsUnited KingdomUnited StatesAfghanistanAlbaniaAlgeriaAmerican SamoaAndorraAngolaAnguillaAntigua and BarbudaArgentinaArmeniaArubaAustraliaAustriaAzerbaijanBahamasBahrainBangladeshBarbadosBelarusBelgiumBelizeBeninBermudaBhutanBoliviaBosnia and HerzegovinaBotswanaBouvet IslandBrazilBritish Indian Ocean TerritoryBritish Virgin IslandsBruneiBulgariaBurkina FasoBurundiCambodiaCameroonCanadaCape VerdeCayman IslandsCentral African RepublicChadChileChinaChristmas IslandCocos (Keeling) IslandsColombiaComorosCongo, Republic ofCook IslandsCosta RicaCroatiaCuraaoCyprusCzech RepublicDenmarkDjiboutiDominicaDominican RepublicEcuadorEgyptEl SalvadorEquatorial GuineaEritreaEstoniaEthiopiaFalkland Islands (Malvinas)Faroe IslandsFijiFinlandFranceFrench GuianaFrench PolynesiaFrench Southern TerritoriesGabonGambiaGeorgiaGermanyGhanaGibraltarGreeceGreenlandGrenadaGuadeloupeGuamGuatemalaGuineaGuinea-BissauGuyanaHaitiHeard Island and McDonald IslandsHoly See (Vatican City State)HondurasHong KongHungaryIcelandIndiaIndonesiaIraqIrelandIsle of ManIsraelItalyIvory CoastJamaicaJapanJordanKazakhstanKenyaKiribatiKosovoKuwaitKyrgyzstanLaosLatviaLebanonLesothoLiberiaLibyaLiechtensteinLithuaniaLuxembourgMacaoMacedoniaMadagascarMalawiMalaysiaMaldivesMaliMaltaMarshall IslandsMartiniqueMauritaniaMauritiusMayotteMexicoMicronesia, Federated States ofMoldovaMonacoMongoliaMontenegroMontserratMoroccoMozambiqueMyanmar (Burma)NamibiaNauruNepalNetherlands AntillesNew CaledoniaNew ZealandNicaraguaNigerNigeriaNiueNorfolk IslandNorthern Mariana IslandsNorwayOmanPakistanPalauPalestinian Territory, OccupiedPanamaPapua New GuineaParaguayPeruPhilippinesPolandPortugalPuerto RicoQatarReunionRomaniaRussiaRwandaSaint HelenaSaint Kitts and NevisSaint LuciaSaint Martin (French part)Saint Pierre and MiquelonSaint Vincent and the GrenadinesSamoaSan MarinoSao Tome and PrincipeSaudi ArabiaSenegalSerbiaSeychellesSierra LeoneSingaporeSint Maarten (Dutch part)SlovakiaSloveniaSolomon IslandsSomaliaSouth AfricaSouth Georgia and the South Sandwich IslandsSouth KoreaSouth SudanSpainSri LankaSurinameSvalbard and Jan MayenSwazilandSwedenSwitzerlandTaiwanTajikistanTanzaniaThailandThe NetherlandsTimor-LesteTogoTokelauTongaTrinidadTunisiaTurkeyTurkmenistanTurks and Caicos IslandsTuvaluUgandaUkraineUnited Arab EmiratesUnited KingdomUnited StatesUnited States Minor Outlying IslandsUruguayU.S. Virgin IslandsUzbekistanVanuatuVenezuelaVietnamWallis and FutunaWestern SaharaYemenZaire (Democratic Republic of Congo)ZambiaZimbabwe

Language DeutschEnglish (UK)English (US)EspaolFranaisItalianoNederlandsPortugus

Currency $ United States Dollar (USD)$ Canadian Dollar (CAD) Euro (EUR) British Pound (GBP)$ Australian Dollar (AUD) Japanese Yen (JPY)K Czech Koruna (CZK)kr Danish Krone (DKK)$ Hong Kong Dollar (HKD)Ft Hungarian Forint (HUF) Israeli Shekel (ILS)RM Malaysian Ringgit (MYR)$ Mexican Peso (MXN)$ New Zealand Dollar (NZD)kr Norwegian Krone (NOK) Philippine Peso (PHP)$ Singapore Dollar (SGD)kr Swedish Krona (SEK)Swiss Franc (CHF) Thai Baht (THB)NT$ Taiwan New Dollar (TWD)z Polish Zloty (PLN)R$ Brazilian Real (BRL)

Read more here:
Osho | Etsy