Listed below are popular and favorite yoga practice destinations in the vicinity of Secaucus, as well as other nearby cities located in New Jersey. There are dozens of professional yoga studios and education centers in Secaucus , NJ for complete health and fitness.

Devotion Yoga LLC 3 miles from Secaucus, NJ View Address & Phone...

Monroe Street Movement Space 3 miles from Secaucus, NJ View Address & Phone...

Sonic Yoga Inc 4 miles from Secaucus, NJ View Address & Phone...

Swarovski Creative Ctr 4 miles from Secaucus, NJ View Address & Phone...

Movements Afoot Inc 4 miles from Secaucus, NJ View Address & Phone...

Kumaris Brahma World Spiritual 4 miles from Secaucus, NJ View Address & Phone...

Yoga Moves 4 miles from Secaucus, NJ View Address & Phone...

Namaste Yoga Ctr 4 miles from Secaucus, NJ View Address & Phone...

Stretch 4 miles from Secaucus, NJ View Address & Phone...

World Yoga 4 miles from Secaucus, NJ View Address & Phone...

Practice Yoga 4 miles from Secaucus, NJ View Address & Phone...

Art Of Living Foundation 4 miles from Secaucus, NJ View Address & Phone...

Yoga Bums Studio 4 miles from Secaucus, NJ View Address & Phone...

Integral Yoga Teaching Ctr 4 miles from Secaucus, NJ View Address & Phone...

Circular Power Inc 4 miles from Secaucus, NJ View Address & Phone...

Prenatal Yoga Ctr 4 miles from Secaucus, NJ View Address & Phone...

Bikram's Yoga College Of India 4 miles from Secaucus, NJ View Address & Phone...

Bikram Yoga NYC 4 miles from Secaucus, NJ View Address & Phone...

SYDA Yoga Meditation Ashram 4 miles from Secaucus, NJ View Address & Phone...

Integral Yoga 4 miles from Secaucus, NJ View Address & Phone...

Siddha Yoga Meditation Ctr 4 miles from Secaucus, NJ View Address & Phone...

Yoga For Health-M Kiss 4 miles from Secaucus, NJ View Address & Phone...

Bikram's Yoga College Of India 4 miles from Secaucus, NJ View Address & Phone...

Dahn Yoga Ctr 4 miles from Secaucus, NJ View Address & Phone...

Yoga Shunya 4 miles from Secaucus, NJ View Address & Phone...

Levitate Yoga 4 miles from Secaucus, NJ View Address & Phone...

Yoga Works 4 miles from Secaucus, NJ View Address & Phone...

Miss Katherine Psyhic Reading 4 miles from Secaucus, NJ View Address & Phone...

Dahn Yoga Ctr 4 miles from Secaucus, NJ View Address & Phone...

Panetta Movement Ctr 4 miles from Secaucus, NJ View Address & Phone...

Siddha Yoga Meditation 4 miles from Secaucus, NJ View Address & Phone...

YMCA 5 miles from Secaucus, NJ View Address & Phone...

Exhale Elizas Eyes 5 miles from Secaucus, NJ View Address & Phone...

Laughing Lotus Yoga Ctr 5 miles from Secaucus, NJ View Address & Phone...

Yoga Sutra 5 miles from Secaucus, NJ View Address & Phone...

Bikram Yoga NYC 5 miles from Secaucus, NJ View Address & Phone...

Yoga Works 5 miles from Secaucus, NJ View Address & Phone...

Yamuna 5 miles from Secaucus, NJ View Address & Phone...

East West Yoga 5 miles from Secaucus, NJ View Address & Phone...

Pilates Shop Yoga Garage 5 miles from Secaucus, NJ View Address & Phone...

Bikram's Yoga College Of India 5 miles from Secaucus, NJ View Address & Phone...

Mangoh Holistic Health Studio 5 miles from Secaucus, NJ View Address & Phone...

Yoga Works 5 miles from Secaucus, NJ View Address & Phone...

Life In Motion 5 miles from Secaucus, NJ View Address & Phone...

Lalique Boutique 5 miles from Secaucus, NJ View Address & Phone...

Karma Kids Yoga 5 miles from Secaucus, NJ View Address & Phone...

Brahma Kumaris World Spiritual 5 miles from Secaucus, NJ View Address & Phone...

B R Yoga Ctr 5 miles from Secaucus, NJ View Address & Phone...

Excelsior Athletic Club 5 miles from Secaucus, NJ View Address & Phone...

Universal Force Yoga 5 miles from Secaucus, NJ View Address & Phone...

Yoga Effects 5 miles from Secaucus, NJ View Address & Phone...

Mahayogi Yoga Mission 5 miles from Secaucus, NJ View Address & Phone...

Izunome Assn USA 5 miles from Secaucus, NJ View Address & Phone...

Himalayan Institute-Yoga Sci 5 miles from Secaucus, NJ View Address & Phone...

Yoga Integral Institute 5 miles from Secaucus, NJ View Address & Phone...

Balance Yoga Inc 5 miles from Secaucus, NJ View Address & Phone...

Yoga Re-Education 5 miles from Secaucus, NJ View Address & Phone...

Transcendental Meditation 5 miles from Secaucus, NJ View Address & Phone...

Biodesign One On One Fitness 5 miles from Secaucus, NJ View Address & Phone...

Life In Motion 5 miles from Secaucus, NJ View Address & Phone...

Breathing Project 5 miles from Secaucus, NJ View Address & Phone...

Yoga Jivana Inc 5 miles from Secaucus, NJ View Address & Phone...

Practice Yoga 14th Inc 5 miles from Secaucus, NJ View Address & Phone...

Sivananda Yoga Vedanta Ctr 5 miles from Secaucus, NJ View Address & Phone...

Be Yoga 5 miles from Secaucus, NJ View Address & Phone...

Bodysmith 5 miles from Secaucus, NJ View Address & Phone...

Therazen Center 5 miles from Secaucus, NJ View Address & Phone...

Yogabhavan 5 miles from Secaucus, NJ View Address & Phone...

Starlite Center For Yoga 5 miles from Secaucus, NJ View Address & Phone...

Dharma Yoga Ctr Shri Dharma 5 miles from Secaucus, NJ View Address & Phone...

Jiva Mukti Yoga West Village 5 miles from Secaucus, NJ View Address & Phone...

Yoga For Two 5 miles from Secaucus, NJ View Address & Phone...

Yoga Yoga NYC 5 miles from Secaucus, NJ View Address & Phone...

Some Like It Hot Yoga 5 miles from Secaucus, NJ View Address & Phone...

Your Body Your Life Your Yoga 5 miles from Secaucus, NJ View Address & Phone...

Iyengar Yoga Institute 5 miles from Secaucus, NJ View Address & Phone...

William Yeoward Crystal 5 miles from Secaucus, NJ View Address & Phone...

Os Brasileiros Inc 5 miles from Secaucus, NJ View Address & Phone...

Prominex Glass & Chinaware 5 miles from Secaucus, NJ View Address & Phone...

Hoya Crystal Inc 5 miles from Secaucus, NJ View Address & Phone...

Bikram Yoga NYC 6 miles from Secaucus, NJ View Address & Phone...

O M Yoga Ctr 6 miles from Secaucus, NJ View Address & Phone...

Centerpoint Studios 6 miles from Secaucus, NJ View Address & Phone...

Soho Sanctuary Inc 6 miles from Secaucus, NJ View Address & Phone...

Body Evolution 6 miles from Secaucus, NJ View Address & Phone...

East Yoga Ctr 6 miles from Secaucus, NJ View Address & Phone...

New York Yoga 6 miles from Secaucus, NJ View Address & Phone...

Bikram Yoga Lower East Side 6 miles from Secaucus, NJ View Address & Phone...

Bikram Yoga Union Square 6 miles from Secaucus, NJ View Address & Phone...

Prana Power Yoga 6 miles from Secaucus, NJ View Address & Phone...

Nirodha Yoga Institute 6 miles from Secaucus, NJ View Address & Phone...

Tao Yoga & Tai Chi 6 miles from Secaucus, NJ View Address & Phone...

Yoga Works 6 miles from Secaucus, NJ View Address & Phone...

Shri Yoga 6 miles from Secaucus, NJ View Address & Phone...

Naga Yoga 6 miles from Secaucus, NJ View Address & Phone...

Open Skies Yoga Studio 6 miles from Secaucus, NJ View Address & Phone...

Breath Of Hope Foundation 6 miles from Secaucus, NJ View Address & Phone...

Kundalini Yoga East Inc 6 miles from Secaucus, NJ View Address & Phone...

Ashtanga Yoga Shala 6 miles from Secaucus, NJ View Address & Phone...

See the article here:
Yoga Studios in Secaucus, New Jersey (NJ)

Henderson, NV Buddhist Temples - The most mellow and peaceful temples you can find. Check out the Buddhist temples in Henderson, NV. Buddhism in Henderson, NV

If you are trying to reach nirvana and peace, then Henderson, NV's Buddhist temples can help you attain your tranquility. Henderson, NV Buddhist temples also can help you to find a way of enlightenment, so shrug off the confusion and uncertainty in life and find inner peace.

Buddhism is a very accepting path in life. We accept people with religious and atheist backgrounds. We can teach you the path to true inner peace and enlightenment -- and no one ever accused a Buddhist of forcing his or her views down someone's throat! If you're looking for a new philosophy, consider Buddhism. Our teachers will calm your raging spirit and show you the way.

Henderson, NV Buddhist temples offer a different insight into life and mankind's inner spirit. Find your own path at Henderson, NVs Buddhist temples. With over 360 million Buddhism followers in the world, there are bound to be different forms of Buddhism. Local Henderson, NV Buddhist temples offer several schools of Buddhism including Mahayana Buddhism, Tantric Buddhism, Tibetan Buddhism, Theravada Buddhism, Western Buddhism, and Zen Buddhism. Although there are several schools of Buddhism, Buddhist ideology does maintain a sense of commonality. There are also Buddhist seminaries and studies that you can join. If this is of interest to you contact a local Henderson, NV Buddhist temple to learn more.

Quite often Buddhism is not viewed as a religion because it does not practice the worshiping of a single god, or a god in a physical form. The basic tenets of Buddhist teaching is quite simple, in that nothing is fixed or permanent, change is always possible, and that actions have consequences. If you really think about it, meditation is one way to a peaceful world. Sit, close your eyes, and relax your mind. See? Now if only we could make certain individuals do that...

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Henderson NV Buddhist Temples Page 1 - MyHuckleberry.com

We are a small but growing congregation of people who feel that Buddhism provides afoundation on which to build our lives, freeing us fromstress and negativity. Rather than doing things with the idea of being worthy of going to a better place after death, we prefer to develop our Wisdom and Compassion now, which will help us to cope with daily life, and to enable us to improve our interactionswith the people around us. Our lives are guided by the Eight Fold Path (Right View, Right Thought, Right Speech, Right Conduct, Right Livelihood, Right Effort, Right Mindfulness, and Right Meditation).

Our services are held at 10:00 A.M. on the second Sunday of each month (except August), at 4110 N. Martin Luther King Blvd., North Las Vegas, NV 89032 (click on Contact Us for map). We have a visiting minister sent to us and arranged by the BCA (Buddhist Churches of America). Our new home was made possible by some of our tenacious and prudent Sangha members, who started our Sangha almost 29 years ago. Our Sangha has come a long way, starting from a garage in a members home, and various buildings that we have rented, to our new home. The dress is casual and the atmosphere is warm and family friendly.

We are continuing a fundraising campaign to fund the final construction details of our new home, where everyone is welcome to visit. Please click this page for details.

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Home - Las Vegas Buddhist Sangha

BoWZ SANGHAS Benevolent Street Zen Sangha Providence, RI

Boundless Way Temple/Worcester Zen Center*Worcester, MA

Boundless Way Zen DownEastMachias, ME

Bright Sea Zen SanghaWeymouth, MA

Greater Boston Zen Center*Cambridge, MA

Henry David Thoreau Zen Sangha Newton, MA

Joseph Priestley Zen Community Northumberland, PA

Morning Star Sangha Newtonville, MA

*Independent Affiliates

Boundless Way is an emerging Western Zen sangha, with lineage roots in Japanese Soto and Korean Linji.

The mission of Boundless Way Zen is to cultivate Zen in the West through:

The ideals of Boundless Way Zen are based on the example and teachings of Shakyamuni Buddha guided by the Bodhisattva Precepts and the teachings of the schools of Zen Buddhism. Our central value is to develop the realization of non-duality and its compassionate actualization.

Boundless Way Ethics Code

You can be added to our email list to receive Boundless Way notices by clicking on the "Contact Us" link above.

Membership information and form found here.

Fast and easy online contributions to Boundless Way Zen!

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Boundless Way Zen

The Ethical Precepts and Philosophical Tenets of Zen Buddhism

Buddhism Ten Paramitas Dharmapada Sutra Tantric Buddhism

Ethical Zen Precepts: First Second Third Fourth Fifth

Virtues How to Live a Good Life

Taoism Tao Te Ching by Lao Tzu

Yamas and Niyamas of Hinduism

The Philosophical Tenets of Zen Buddhism

Somaesthetic Theory and Practices

Links Bibliography Quotes

Zen Poetry

Cloud Hands Blog

1. I will be mindful and reverential with all life, I will not be violent nor will I kill.

Avoid killing or harming any living being. I undertake the precept to refrain from destroying living creatures. I shall endeavor to protect and take care of all living creatures. Do not do harm to other beings.

"Life and limb are precious to every living being and nobody has the right to destroy the life of anotherfor any reason. But we know that human beings kill others individually and collectively in the name ofhuman rights, religion, peace, nation, race, culture and population control- all assumed good purposes. Hatred, jealousy, power, greed, ill will, selfishness, cruelty, callousness, pride, ignorance are incentivesthat provide and drive one to commit panatipata. This is a deviation from the Noble Eight Fold Path -Right understanding, thought and action." - The Buddhist Perspective of Lay Morality, Dr. Bodhippriya Subhadra Sinwardena

The First Precept: Reverence for Life. Commentary by Thich Nhat Hanh.

Loving Kindness: The Revolutionary Art of Happiness Sharon Salzberg and John Kabat-Zinn.Shambhala, 1997, 208 pages.

Must All Buddhists Be Vegetarians?

"The precepts are to help us cut off our attachments, and when that is done,then all the precepts are kept naturally. And so I will ask you a question.Once upon a time, Zen Master Nam Cheon cut a cat in two with his knife. Was this a good or bad action? If you sit in silence, you are no betterthan rocks, but all speech is wrong. What can you do?" - Zen Master Wu Bong (Jacob Perl), Five Precepts

If a person does not harm any living being and does not kill or cause others to kill - that person is a true spiritual practitioner. - The Dhammapada

2. I will respect the property of others, I will not steal.

Avoid stealing. Do not take what is not yours to take. I undertake the precept to refrain from taking that which is not given. Live simply and frugally.

"Aware of the suffering caused by exploitation, social injustice, stealing, and oppression,I am committed to cultivating loving kindness and learning ways to work for the well-beingof people, animals, plants, and minerals. I will practice generosity by sharing my time,energy, and material resources with those who are in real need. I am determined not tosteal and not to possess anything that should belong to others. I will respect the propertyof others, but I will prevent others from profiting from human suffering or the sufferingof other species on Earth." - The Five Precepts

"The second precept deals with taking things that are not given. This is more that justnot stealing. It means not coveting things in the material, psychological, or in the spiritualrealms. Desire stems from a feeling ofincompleteness. This precept teaches us to acceptourselves wholly and to make this total acceptance is to become complete, toattain the Buddha state." - Zen Master Wu Bong (Jacob Perl), Five Precepts

"The second Major Precept prohibits stealing. A disciple of the Buddha must not steal by oneself,encourage others to steal, facilitate stealing, steal with mantras, or involve oneself in the causes,conditions, methods, or karma of stealing, to the extent that one must not deliberately steal thepossessions of ghosts, spirits, or any other beings all valuables and possessions, includingsuch objects as small as a needle or a blade of grass. A Bodhisattva should give rise to a mindof filial compliance, kindness, and compassion toward the Buddha nature.... If instead aBodhisattva steals anothers valuables or possessions, a Bodhisattva Parajika (major) offense is committed." - Brahma Net Sutra

Dhammic Socialism 100K

A Disciple of the Buddha Does Not Steal Taitaku Pat Phelan. 20K

Economics in Buddhism Ven. Galle Udita Maha Thero. 46K.

3. I will be conscious and loving in my relationships, I will not give way to lust.

Avoid sexual irresponsibility. I undertake the precept to refrain from improper sexual activity. Do not engage in sexual misconduct.

"Aware of the suffering caused by sexual misconduct, I vow to cultivate my responsibility and learn ways to protect the safety and integrity of individuals, couples, families and society. I am determined not to engage in sexual relations without love and long-term commitment. To preserve the happiness of myself and others, I am determined to respect my commitments and the commitments of others. I will do everything in my power to protect children from sexual abuse and to protect families from being broken by sexual misconduct." - The Five Wonderful Precepts. By Zen Master Thich Nhat Hanh.

Buddhist Sexual Ethics. By Winton Higgins. 28K

Buddhism, Sexuality and Gender. Edited by Jose Ignacio Cabezon. State University at New York, 1991. 241 pages. ISBN: 0791407586.

4. I will honor honesty and truth, I will not deceive.

Avoid lying, or any hurtful speech. I undertake the precept to refrain from incorrect speech. Refrain from lying, gossiping, slander, and spreading false rumors. Silence in precious, I will not gossip or engage in frivolous conversations.

"Aware of the suffering caused by unmindful speech and the inability to listen to others,I am committed to cultivating loving speech and deep listening in order to bring joy andhappiness to others and relieve others of their suffering. Knowing that words can createhappiness or suffering, I am determined to speak truthfully, with words that inspire self-confidence, joy, and hope. I will not spread news that I do not know to be certainand will not criticize or condemn things of which I am not sure. I will refrain from utteringwords that can cause division or discord, or that can cause the family or the communityto break. I am determined to make all efforts to reconcile and resolve all conflicts,however small." - The Five Precepts

"Furthermore, abandoning lying, the disciple of the noble ones abstains from lying. In doing so,he gives freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings. In giving freedom from danger, freedom from animosity, freedom fromoppression to limitless numbers of beings, he gains a share in limitless freedom from danger,freedom from animosity, and freedom from oppression. This is the fourth gift... - The Five Faultless Gifts

"Being mindful of suffering caused by careless or malicious speech, we are determined to use words to heal the wounds of misunderstanding, anger, hate, and fear." - The Five Wonderful Precepts - Blue Iris Sangha

Ta-sui was asked, "What is the very first point?" He replied, "Don't think falsely." - The Pocket Zen Reader. Complied and translated by Thomas Cleary. Shambhala, 1999, p. 122

5. I will exercise proper care of my body and mind, I will not be gluttonous nor abuse intoxicants.

Avoid alcohol and drugs which diminish clarity of consciousness. I undertake the precept to refrain from intoxicating drinks and drugs which lead to carelessness. Refrain from intoxicants that cloud the mind.

"Aware of the suffering caused by unmindful consumption, I vow to cultivate good health, both physical and mental, for myself, my family, and my society by practicing mindful eating, drinking, and consuming. I vow to ingest only items that preserve peace, well-being and joy in my body, in my consciousness, and in the collective body and consciousness of my family and society. I am determined not to use alcohol or any other intoxicants, or to ingest foods or other items that contain toxins, such as certain T.V. programs, magazines, books, films and conversations. I am aware that to damage my body and my consciousness with these poisons is to betray my ancestors, my parents, my society, and future generations. I will work to transform violence, fear, anger, and confusion by practicing a diet for myself and for society. I understand that a proper diet is crucial for self-transformation, and for the transformation of society." - The Five Wonderful Precepts. By Zen Master Thich Nhat Hanh.

"Being mindful of suffering caused by taking poisons into our bodies and minds, we are determined to take into our bodies and minds only those things that nourish awareness, life, and love. - The Five Wonderful Precepts - Blue Iris Sangha

Drugs and Alcohol

Somaesthetic Practices for Good Health, Well-Being and Mindfulness

Comments by Michael P. Garofalo

Many people have not yet taken formal vows to abide by the Five Precepts yet continue to study Zen, engage in Zen practices, and identify with Zen viewpoints. Serious Zenstudentsand all monastics (monks and nuns) do take vows to abide by the Five Precepts in a formalceremony (Jukai - Japanese). Monastics abide by many additional Preceptsrelating to lifestyleand social behavior.Taking the Five Precepts represents one's formalentry into Buddhism, and represents a serious religious commitment to the Buddha (thehistorical Buddha, enlightened beings, as well as the Buddha nature in all), Dharma (Buddhist scriptures, wisdom literature, as well as the truths and insights wediscover while living), and the Sangha (the Buddhist communityas well as interrelations with allbeings).

The tendency of Zen writings and lectures to emphasize monistic metaphysics, and to discourage dualistic perspectives, will create some confusion for new students of Zen Buddhism who are considering its ethical aspects. Thinking about good and evil,right and wrong, or healthy minded and sick minded all involve making distinctions and dualistic perspectives.

On the whole, I have foundthat Zen masters and teachersand committed practitioners emphasize kindness,compassion, honesty, humility,love of work and the arts, down toearthness,sobriety, meditation, humor, simplicity,nonviolence, freedom, self-reliance,and enlightenment. However, wisdom andenlightenment are given the highest emphasis, and less is said about moral conformity or the moral reform of society.

"Ring the bells that still can ring. Forget your perfect offering. There is a crack in everything. That's how the light gets it."- Leonard Cohen

Yamas: Moral Observances and Restraints

1. Nonviolence, Not Harming, Not Killing Ahimsa 2. Truthfulness, Not Lying, Not Gossiping, Good Speech Satya 3. Not Stealing, Paying Debts, Not Gambling, Keeping Promises, Not Wasting Asteya 4. Divine Conduct, Immersed in Divinity, Celibacy, Following Marriage Vows Brahmacharya 5. Patience, Restraining Intolerance, Don't Argue, Slow Down Kahama 6. Steadfastness, Persistence, Perseverance, Industriousness Dhriti 7. Compassion, Kindness, Helpfulness Daya 8. Honest, Law Abiding, Not Cheating, Fair Arjava 9. Moderation, Proper Eating, Simplicity, Not Greedy Mithara and Aparigraha 10. Purity, Cleanliness, Proper Language, Keep Good Company Saucha

Niyamas: Spiritual Practices, Religious Observances, Values

1. Remorse, Humility, Apologize, Acknowledge Wrongdoing, Correct Your Faults Hri 2. Contentment, Serenity, Gratitude, Simplicity, Following Spiritual Values Santosha 3. Giving, Charity, Liberality, Volunteer, Support Worthwhile and Spiritual Causes Dana 4. Faith Astikya 5. Worship, Surrender to God, Love of God Ishvara Pujana 6. Scriptural Listening Sidhanta Shravana 7. Cognition, Self-Study, Meditation, Seek Knowledge, Follow Guru Mati and Svadhyaya 8. Sacred Vows Vrata 9. Recitation Japa 10. Austerity, Fervor, Effort, Work, Energy Tapas - Yamas and Niyamas From the Indian scriptures, The Upanishads: Shandilya and the Varuha. From 600-100 BCE Hinduism's Code of Conduct

See also Patanjalis Yoga Sutra, Circa 2nd Century CE (Yoga Sutra, Verses 2:30 2:34.)

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The Five Moral Precepts and Philosophical Tenets of Zen ...

Formed c. 5th century B.C.E. Origin India Followers 350,000,000 Deity None / pantheon of deities Sacred Texts Pali Tipitika, Mahayana, Vajrayana Canons Headquarters None

Most historians agree that Buddhism originated in northern India in the 5th century B.C.E. The tradition traces its origin to Siddhartha Gautama (or Gotama), who is typically referred to as the Buddha (literally the "Awakened" or "Enlightened One"). Siddhartha observed the suffering in the world and set out to find an antidote. Through meditation and analysis, he attained an enlightened state of being that marked the end of attachments (and therefore suffering), and ultimately, upon his death, release from the cycle of rebirth (samsara). The Buddha's teachings are often summarized in the Four Noble Truths, which form the basis of the first sermon he delivered after attaining enlightenment, and the Eightfold Path, which provides a basic guide for how to live in the world. Over the course of its 2500-year history, Buddhism has experienced many schisms and modifications; there are currently three major branches of the tradition the Theravada ("Doctrine of the Elders"), the Mahayana ("Great Vehicle), and the Vajrayana ("Diamond Vehicle," often simply called "Tibetan Buddhism"), although there are many sects and groups within each of these branches. The Buddhist canon consists of a vast corpus of texts that cover philosophical, devotional, and monastic matters, and each of the major divisions of Buddhism has its own distinct version of what it considers to be canonical scriptures. Buddhism has spread from its roots in India to virtually every corner of the world, and in each place it has spread it has adopted and adapted local practices and beliefs. Although Buddhism is a distinct religious tradition, many people in the contemporary West have adopted philosophical and practical aspects of Buddhism and incorporated them into their religious and social practices; thus there are people who identify themselves "Buddhist Christians," "Buddhist Jews," and "Buddhist Atheists."

Quick Fact Details:

Quick Fact Sources include http://www.adherents.com, http://www.bbc.co.uk/religion, The Oxford Handbook of Global Religions (2006), The Encyclopedia of Religion (2005), the Religious Movements Page at the University of Virginia, The Cambridge Illustrated History of Religions (2002), and the Encyclopedia of World Religions (1999).

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Buddhism Origins, Buddhism History, Buddhism Beliefs

Buddha The historical Buddha Shakyamuni was born around 560 B.C.E. to a royal family in Northern India. From early childhood, he was surrounded by wealth and beauty, and enjoyed a sophisticated education. more...

The Karmapas The Gyalwa Karmapa is known to be the first recognized incarnate lama of Tibet. After some significant lives as accomplisher in India, he chose his further rebirths north of the Himalayas. more...

The Karma Kagyu Lineage The Karma Kagyu lineage belongs to one of the four major schools of Tibetan Buddhism. As a lineage of direct oral transmission, it especially treasures meditation and, through interaction with a qualified teacher, can bring about the full and direct experience of the nature of mind. more...

Buddhist Teachings The teachings of Buddhism have remained a liberating gift to mankind for the last 2500 years. Non-dogmatic and without any gods or commandments, they have enabled people to benefit both others and themselves. more...

Diamond Way Buddhism more...

Differences of Buddhist schools Buddha gave instructions for three different types of people. Those who wanted to avoid suffering received the instructions about cause and effect (small way, skt. Hinayana). Those who wanted to do more for others were given the teachings on wisdom and compassion called the Great Way (skt. Mahayana). Where people had strong confidence in their own and others' Buddha nature, Buddha taught the Diamond Way (skt. Vajrayana) These are the basis for the three main types of Buddhism. more...

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Buddhism and the Buddhist Teachings of the Diamond Way

Buddhism is a religious system whose followers seek liberation from suffering through adherence to the teachings of the Buddha Siddhartha Gautama. To Buddhists, sentient beings are trapped in an eternal cycle of death and rebirth (samsara), characterized by continual dissatisfaction or suffering (dukkha). Buddhism provides a practical set of teachings (the dharma) designed to help sentient beings achieve a state of freedom from dukkha. Buddhism teaches that individuals reincarnate involuntarily and repeatedly in the world of samsara, a cyclic process which ends for an individual when they attain Nirvana (Theravada) or Enlightenment (Mahayana), either in a human body or immediately upon death in their last involuntary cycle of samsara. Mahayana Buddhism holds, in addition, that the goal of Enlightenment is not merely release from one's own personal suffering in samsara, but also the release of all sentient beings, toward which an enlightened being or Buddha is, by nature, committed to work through compassionate action. To this end, a Buddha may voluntarily reincarnate to help release all sentient beings from samsara.

Buddhism was founded by an Indian prince, Siddhartha Gautama, who, after being sheltered from coming into contact with suffering due to disease, poverty and death until adulthood, finally observed the suffering of his people during his first walk outside the palace grounds. After that he worked to discover the reason for suffering and pain. He studied a number of the disciplines of the day, seeking ultimate truth. After finding other approaches to understanding lacking, he went into meditation for 49 days, vowing not to move until he had attained enlightenment. After great personal struggle he achieved enlightenment, and began to teach the principles that are now associated with Buddhism.

The philosophy has its roots in Hinduism and Vedic religion, to which Gautama belonged until the foundation of Buddhism.

Some Buddhist scriptures and some sects, like the Mahayana school, believe that gods exist,[1][2] but do not consider that knowledge crucial to an individual's practice of Buddhist teachings since as incarnated beings, they too are bound to the wheel of Samsara and thus it is pointless to submit to them. The Buddha taught that we should not speculate about what we cannot know, and that speculation about God is pointless. Buddhists' priorities are release from suffering (by learning to cease striving after objects of desire and avoiding objects of discomfort) and direct experience of the true nature of reality. Many modern strains of Buddhism are agnostic in nature, which may cause a confusion, as Buddhism is often referred to as a religion. It is more accurately defined as a philosophy in most cases. Certain denominations, such as the Mahayana tradition, believe in Bodhisattvas, or quasi-divine cosmic beings that seek to benefit others by remaining in a state of Samsara, or eternal rebirth. These are prayed to, for advice and spiritual guidance, and often venerated.

The highest ideal for a Buddhist is the state of Nirvana, or release from eternal rebirth, a state beyond conceptual thought. This descibes a state that is achieved through meditation and practice that is beyond the categories and conditioning that are a result of our education, experiences and the limitations of language. This state has been described by the Buddha as follows:

Adherents claim that Buddhism is a very practical philosophy, which teaches us to focus our attention on personal experience, to determine what is the cause of our discontents ("dukkha") and to find a way to liberate ourselves from these, all the while expressing "metta", which is universal, unconditional love, and "karuna", which roughly translates to "compassion", towards others. These teachings are encapsulated in the Four Noble Truths.[3]

Buddhism is commonly held to be a relatively peaceful religion, due to its less "absolutist" view of morality and the fluid nature of thought that encouraged not just acceptance of other faiths and ideas, but also examination of those ideas and, if necessary, applying them to one's life. This also allows people to follow Buddhism as a philosophy, and Islam, Judaism or Christianity as a faith, without contradicting any principles of either following.[4]

It should be noted that the ideals of tolerance and introspection among the Buddhist faithful were often ignored by the leaders of Buddhist nations (much like the leaders of most other nations often disobeyed their own religions' fundamental laws in the interest of what was practical) [5] and persecution of Christians in predominantly Buddhist nations does occur today.[6][7][8] It is important to note here that the beliefs of the populace and those of the leadership do not necessarily always coincide (ref. Israel under Roman control). It is important to note that only around 55% of Vietnam is Buddhist (see below), and that Buddhist monks took an active role in protesting the corrupt Diem regime and the Vietnam War.

Many of what liberals mistakenly believe to be Buddhism's "tenets" might be considered to promote a 'liberal' lifestyle: vegetarianism, absolute pacifism (a gross misunderstanding by liberals), tolerance, lack of condemnation of homosexuality (an entirely ignorant liberal misunderstanding of Buddhism), agnosticism, etc.

However, if one reads the Buddhist Sutra scriptures and both modern and ancient Shastra commentaries you will find explicit condemnation of homosexuality, no mention of agnosticism, nor a denying of God or a "Supreme Being". One will not find an absolute pacifism in the Mahayana Sutras but a nuanced expedient understanding of when violence, even with weapons, is permissible for both self defense and national defense during times of war or to prevent evil such as genocide from being perpetrated by a dictator such as Stalin or Mao. In particular, perverted alterations of Buddhism have been used in the atheistic American New Age movement. Liberals, in keeping with relativism (particularly moral relativism, have been known to pick and choose which aspects of Buddhism to follow, while openly breaking other Buddhist teachings, like those forbidding alcohol, drug use and sexual promiscuity (see Five Precepts).

The Noble Eightfold Path is a teaching in Buddhism used to enlighten the individual, helping them to see the ultimate truth behind things like greed, suffering, and hatred.

Buddhism has been an important part of the culture in many eastern countries, such as Cambodia, Thailand, and India. It has endured active persecution when conflicting with older beliefs such as Hinduism, and led in many countries to the rise of Buddhist warrior-dissidents, as well as such interesting anomalies as shinshi (transliterated from the Khmer), a form of torture wherein strips of flesh are removed slowly from the forehead. [9]

Like many other religions of the world, Buddhism has developed into numerous branches and variation on the themes taught by the Buddha. While it would be impossible to give a truly succinct description of every permutation, the schools of thought encompassing Buddhism are generally broken into three major divisions, discussed briefly below.

Theravada

Therevaden Buddhism, sometimes derisively known as Hinayana (lesser vehicle) by some Mahayana Buddhist practitioners, is what can be described as the earliest advent of Buddhism and the closest to the original philosophy founded by the Buddha and is regarded by practitioners as the more conservative of the three divisions.

Central to the Theravadan school of thought is the notion of Vibhajjavada[10] or Teaching of Analysis. This notion holds that true insight for a student comes from a combination of critical reasoning and non-reliance on blind faith, though the teachings and writings of one's elders should be considered.

Furthermore, Theravada teaches that enlightenment is not attainable in a single lifetime, nor should it be thought to be. Instead, one must break free of their worldly fetters (hatred, lust, shame) before being reborn and continuing on the path to eventual enlightenment.

Theravadan Buddhism's main text can be considered the Pali Cannon, though a wealth of scripture, sutras and treatises have arisen and shall continue to be written as the philosophy continues to diversify.

Mahayana

Mahayana Buddhism, literally "Great Vehicle," is one of the other main branches of Buddhism and is popular in East Asian countries such as China, Korea, Japan, Vietnam and Tibet. Whereas Theravada Buddhism focuses on individual enlightenment, Mahayana is Buddhism for the masses. Indeed, it is often called Buddhism for the masses. Furthermore, Mahayana holds Bodhivisattvas in esteem. To put an analogy to it, Bodhivisattvas are similar to saints, preachers, or even teachers in Christianity. Bodhivisattvas are enlightened ones who choose to remain in the cycle of samsara for the hope of helping others towards enlightenment. Guanyin (or Avalokiteshvara in Sanskrit) is the most famous of these Bodhivisattvas.

Adherents of this branch of Buddhism believe in improving both their own consciousness and the world. They acknowledge that this approach would slow down the goal of overcoming suffering and have adopted "We should reach Nirvana as the last ones" as their Bodhisattva vow.[11]

Buddhism is currently the majority religion in the following states:

* China: Is the country with the most Buddhists, with an estimated 100 million adherents.

* Tibet is an estimate, as there has never been a reliable survey. Furthermore, for the Chinese Communists it is debatable whether Tibet should be considered an independent nation.

** Japan is an "odd" case, as surveys of adherence are conducted rather differently. Firstly it is debatable at what point various Japanese beliefs shift from being traditions to being religions. This is indicated by the fact that "85% of Japanese claim Buddhism as their preferred religion", yet "75% percent claim to practice and believe in no religion" -- a more accurate estimate may be 20%.[12]

The Obon Festival is one of Japans oldest Buddhist celebrations; it marks the time that its believed the spirits of dead ancestors return to the Earth. The gathering included the Bon Odori dance, which remembers Japanese ancestors by imitating motions of picking cherries and mining coal. [1]

Buddhists believe that causing death is morally wrong. Traditional Buddhists are opposing abortion because it involves the deliberate destroying of a life. Numerous Buddhist Sutra scriptures, such as the Shurangama Sutra assert that life begins at conception and that is when the "soul" ("vijnana") enters the body of the fetus. [13]

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The religious, monastic system, founded c. 500 B.C. on the basis of pantheistic Brahminism. The speculations of the Vedanta school of religious thought, in the eighth and following centuries, B.C., gave rise to several rival schemes of salvation. These movements started with the same morbid view that conscious life is a burden and not worth the living, and that true happiness is to be had only in a state like dreamless sleep free from all desires, free from conscious action. They took for granted the Upanishad doctrine of the endless chain of births, but they differed from pantheistic Brahminism both in their attitude towards the Vedas and in their plan for securing freedom from rebirth and from conscious existence. In their absolute rejection of Vedic rites, they stamped themselves as heresies. Of these the one destined to win greatest renown was Buddhism.

Of Buddha, the founder of this great movement, legendary tradition has much to say, but very little of historical worth is known. His father seems to have been a petty raja, ruling over a small community on the southern border of the district now known as Nepal. Buddha's family name was Gotama (Sanskrit Gautama), and it was probably by this name that he was known in life. In all likelihood it was after his death that his disciples bestowed on him a number of laudatory names, the most common being Buddha, i.e. "the enlightened". Like the newborn youths of his day, he must have spent some time in the study of the sacred Vedas. After the immemorial custom of the East, he married at an early age, and, if tradition may be trusted, exercised a prince's privilege of maintaining a harem. His principal wife bore him a son. His heart was not at rest. The pleasures of the world soon palled upon him, and abandoning his home he retired to the forest, where as a hermit he spent several years in austere self-discipline, studying doubtless, the way of salvation as taught in the Upanishads. Even this did not bring peace to his mind . He gave up the rigorous fasts and mortifications, which nearly cost him his life, and devoted himself in his own way to long and earnest meditation , the fruit of which was his firm belief that he had discovered the only true method of escaping from the misery of rebirth and of attaining to Nirvana. He then set out to preach his gospel of deliverance, beginning at Benares . His magnetic personality and his earnest, impressive eloquence soon won over to his cause a number of the warrior caste. Brahmins, too, felt the persuasiveness of his words, and it was not long before he was surrounded by a band of enthusiastic disciples, in whose company he went from place to place, by making converts by his preaching. These soon became very numerous and were formed into a great brotherhood of monks. Such was the work to which Buddha gave himself with unsparing zeal for over forty years. At length, worn out by his long life of activity, he fell sick after a meal of dried boar's flesh, and died in the eightieth year of his age. The approximate date of his death is 480 B.C. It is noteworthy that Buddha was a contemporary of two other famous religious philosophers, Pythagoras and Confucius.

In the sacred books of later times Buddha is depicted as a character without flaw, adorned with every grace of mind and heart. There may be some hesitation in taking the highly coloured portrait of Buddhist tradition as the exact representation of the original, but Buddha may be credited with the qualities of a great and good man . The records depict him moving about from place to place, regardless of personal comfort, calm and fearless, mild and compassionate, considerate towards poor and rich alike, absorbed with the one idea of freeing all men from the bonds of misery, and irresistible in his manner of setting forth the way of deliverance. In his mildness, his readiness to overlook insults, his zeal, chastity, and simplicity of life , he reminds one not a little of St. Francis of Assisi. In all pagan antiquity no character has been depicted as so noble and attractive.

The chief sources for early Buddhism are the sacred books comprised in the first two divisions of the Ti-pitaka (triple-basket), the threefold Bible of the Southern School of Buddhists. In India, today, the Buddhists are found only in the North, in Nepal, and in the extreme South, in the island of Ceylon. They represent two different schools of thought, the Northern worshipping Buddha as supreme personal deity though at the same time adopting most of the degrading superstitions of Hinduism, the Southern adhering in great measure to the original teachings of Buddha. Each school has a canon of sacred books. The Northern canon is in Sanskrit, the Southern in Pali, a softer tongue, into which Sanskrit was transformed by the people of the South. The Southern canon, Ti-pitaka, which reflects more faithfully the teachings of Buddha and his early disciples, embraces

There are also a few extra-canonical books, likewise in Pali on which the Southern Buddhists set great value, the Dipavansa and Mahavansa, which give an uncritical history of Buddhism down to about A.D. 300, the "Commentaries of Buddhagosa", and the Milinda Panha, ably translated by Rhys Davids under the title "The Questions of King Milinda". These works belong to the fourth and following centuries of our era. In the Tri-pitaka of the Northern School are included the well-known Saddharma-pundarika (Lotus of the True Law), and the legendary biographies of Buddha, the Buddha Charita, and the Lalita Vistara (Book of Exploits), which are generally assigned to the last quarter of the first century A.D. Besides the Tri-pitaka, the Northern Buddhists reckon as canonical several writings of more recent times adapted from the abominable Hindu Tantras.

Buddhism was by no means entirely original. It had much in common with the pantheistic Vedanta teaching, from which it sprang belief in karma, whereby the character of the present life is the net product of the good and evil acts of a previous existence; belief in a constant series of rebirths for all who set their heart on preserving their individual existence; the pessimistic view that life at its best is misery and not worth living. And so the great end for which Buddha toiled was the very one which gave colour to the pantheistic scheme of salvation propounded by the Brahmin ascetics , namely, the liberation of men from misery by setting them free from attachment to conscious existence . It was in their conception of the final state of the saved, and of the method by which it was to be attained that they differed. The pantheistic Brahmin said:

Recognize your identity with the great impersonal god, Brahma, you thereby cease to be a creature of desires; you are no longer held fast in the chain of rebirths; at death you lose your individuality , your conscious existence, to become absorbed in the all-god Brahma.

In Buddha's system, the all-god Brahma was entirely ignored. Buddha put abstruse speculation in the background, and, while not ignoring the value of right knowledge, insisted on the saving part of the will as the one thing needful. To obtain deliverance from birth, all forms of desire must be absolutely quenched, not only very wicked craving, but also the desire of such pleasures and comforts as are deemed innocent and lawful , the desire even to preserve one's conscious existence. It was through this extinction of every desire that cessation of misery was to be obtained. This state of absence of desire and pain was known as Nirvana (Nibbana). This word was not coined by Buddha, but in his teaching, it assumed a new shade of meaning. Nirvana means primarily a "blowing out", and hence the extinction of the fire of desire, ill-will, delusion, of all, in short, that binds the individual to rebirth and misery. It was in the living Buddhist saint a state of calm repose, of indifference to life and death, to pleasure and pain, a state of imperturbable tranquility, where the sense of freedom from the bonds of rebirth caused the discomforts as well as the joys of life to sink into insignificance. But it was not till after death that Nirvana was realized in its completeness. Some scholars have so thought. And, indeed, if the psychological speculations found in the sacred books are part of Buddha's personal teaching, it is hard to see how he could have held anything else as the final end of man. But logical consistency is not to be looked for in an Indian mystic . If we may trust the sacred books, he expressly refused on several occasions to pronounce either on the existence or the non-existence of those who had entered into Nirvana, on the ground that it was irrelevant, not conducive to peace and enlightenment. His intimate disciples held the same view. A monk who interpreted Nirvana to mean annihilation was taken to task by an older monk, and convinced that he had no right to hold such an opinion, since the subject was wrapped in impenetrable mystery. The learned nun Khema gave a similar answer to the King of Kosala, who asked if the deceased Buddha was still in existence. Whether the Perfect One exists after death, whether he does not exist after death, whether he exists and at the same time does not exist after death, whether he neither exists nor does not exist after death, has not been revealed by Buddha. Since, then, the nature of Nirvana was too mysterious to be grasped by the Hindu mind, too subtle to be expressed in terms either of existence or of non-existence, it would be idle to attempt a positive solution of the question. It suffices to know that it meant a state of unconscious repose, an eternal sleep which knew no awakening. In this respect it was practically one with the ideal of the pantheistic Brahmin.

In the Buddhist conception of Nirvana no account was taken of the all-god Brahma. And as prayers and offerings to the traditional gods were held to be of no avail for the attainment of this negative state of bliss, Buddha, with greater consistency than was shown in pantheistic Brahminism, rejected both the Vedas and the Vedic rites . It was this attitude which stamped Buddhism as a heresy. For this reason, too, Buddha has been set down by some as an atheist. Buddha, however, was not an atheist in the sense that he denied the existence of the gods. To him the gods were living realities. In his alleged sayings, as in the Buddhist scriptures generally, the gods are often mentioned, and always with respect. But like the pantheistic Brahmin, Buddha did not acknowledge his dependence on them. They were like men , subject to decay and rebirth. The god of today might be reborn in the future in some inferior condition, while a man of great virtue might succeed in raising himself in his next birth to the rank of a god in heaven. The very gods, then, no less than men , had need of that perfect wisdom that leads to Nirvana, and hence it was idle to pray or sacrifice to them in the hope of obtaining the boon which they themselves did not possess. They were inferior to Buddha, since he had already attained to Nirvana. In like manner, they who followed Buddha's footsteps had no need of worshipping the gods by prayers and offerings. Worship of the gods was tolerated, however, in the Buddhist layman who still clung to the delusion of individual existence , and preferred the household to the homeless state. Moreover, Buddha's system conveniently provided for those who accepted in theory the teaching that Nirvana alone was the true end of man but who still lacked the courage to quench all desires. The various heavens of Brahminic theology, with their positive, even sensual, delights were retained as the reward of virtuous souls not yet ripe for Nirvana. To aspire after such rewards was permitted to the lukewarm monk; it was commended to the layman. Hence the frequent reference, even in the earliest Buddhist writings to heaven and its positive delights as an encouragement to right conduct. Sufficient prominence is not generally given to this more popular side of Buddha's teaching, without which his followers would have been limited to an insignificant and short-lived band of heroic souls. It was this element, so prominent in the inscriptions of Asoka, that tempered the severity of Buddha's doctrine of Nirvana and made his system acceptable to the masses.

In order to secure that extinction of desire which alone could lead to Nirvana, Buddha prescribed for his followers a life of detachment from the comforts, pleasures, and occupations of the common run of men . To secure this end, he adopted for himself and his disciples the quiet, secluded, contemplative life of the Brahmin ascetics . It was foreign to his plan that his followers should engage in any form of industrial pursuits, lest they might thereby be entangled in worldly cares and desires. Their means of subsistence was alms; hence the name commonly applied to Buddhist monks was bhikkus, beggars. Detachment from family life was absolutely necessary. Married life was to be avoided as a pit of hot coals, for it was incompatible with the quenching of desire and the extinction of individual existence. In like manner, worldly possessions and worldly power had to be renouncedeverything that might minister to pride, greed, or self-indulgence. Yet in exacting of his followers a life of severe simplicity, Buddha did not go to the extremes of fanaticism that characterized so many of the Brahmin ascetics . He chose the middle path of moderate asceticism which he compared to a lute, which gives forth the proper tones only when the strings are neither too tight nor too slack. Each member was allowed but one set of garments, of yellowish colour and of cheap quality . These, together with his sleeping mat, razor, needle, water-strainer, and alms bowl, constituted the sum of his earthly possessions . His single meal, which had to be taken before noon, consisted chiefly of bread, rice, and curry, which he gathered daily in his alms-bowl by begging. Water or rice-milk was his customary drink, wine and other intoxicants being rigorously forbidden, even as medicine . Meat, fish, and delicacies were rarely eaten except in sickness or when the monk dined by invitation with some patron. The use of perfumes, flowers, ointments, and participation in worldly amusements fell also into the class of things prohibited. In theory, the moral code of Buddhism was little more than a copy of that of Brahminism. Like the latter, it extended to thoughts and desires, no less than to words and deeds. Unchastity in all its forms, drunkenness, lying, stealing, envy, pride, harshness are fittingly condemned. But what, perhaps, brings Buddhism most strikingly in contact with Christianity is its spirit of gentleness and forgiveness of injuries. To cultivate benevolence towards men of all classes, to avoid anger and physical violence, to be patient under insult, to return good for evil all this was inculcated in Buddhism and helped to make it one of the gentlest of religions. To such an extent was this carried that the Buddhist monk, like the Brahmin ascetic, had to avoid with the greatest care the destruction of any form of animal life.

In course of time, Buddha extended his monastic system to include women. Communities of nuns while living near the monks, were entirely secluded from them. They had to conform to the same rule of life, to subsist on alms, and spend their days in retirement and contemplation . They were never as numerous as the monks, and later became a very insignificant factor in Buddhism. In thus opening up to his fellow men and women what he felt to be the true path of salvation, Buddha made no discrimination in social condition . Herein lay one of the most striking contrasts between the old religion and the new. Brahminism was inextricably intertwined with caste-distinctions. It was a privilege of birth, from which the Sudras and members of still lower classes were absolutely excluded. Buddha, on the contrary, welcomed men of low as well as high birth and station. Virtue , not blood, was declared to be the test of superiority. In the brotherhood which he built around him, all caste-distinctions were put aside. The despised Sudra stood on a footing of equality with the high-born Brahmin . In this religious democracy of Buddhism lay , doubtless, one of its strongest influences for conversion among the masses. But in thus putting his followers on a plane of equal consideration, Buddha had no intention of acting the part of a social reformer. Not a few scholars have attributed to him the purpose of breaking down caste-distinctions in society and of introducing more democratic conditions . Buddha had no more intention of abolishing caste than he had of abolishing marriage. It was only within the limits of his own order that he insisted on social equality just as he did on celibacy. Wherever Buddhism has prevailed, the caste-system has remained untouched.

Strictly speaking, Buddha's order was composed only of those who renounced the world to live a life of contemplation as monks and nuns. The very character of their life, however, made them dependent on the charity of men and women who preferred to live in the world and to enjoy the comforts of the household state. Those who thus sympathized with the order and contributed to its support, formed the lay element in Buddhism. Through this friendly association with the order, they could look to a happy reward after death, not Nirvana but the temporary delights of heaven, with the additional prospect of being able at some future birth to attain to Nirvana, if they so desired. The majority , however, did not share the enthusiasm of the Buddhist Arhat or saint for Nirvana, being quite content to hope for a life of positive, though impermanent, bliss in heaven.

The lack of all religious rites in Buddhism was not keenly felt during the lifetime of its founder. Personal devotion to him took the place of religious fervour. But he was not long dead when this very devotion to him began to assume the form of religious worship. His reputed relics, consisting of his bones, teeth, alms-bowl , cremation-vessel, and ashes from his funeral pyre, were enclosed in dome-shaped mounds called Dagobas, or Topes, or Stupas, and were honoured with offerings of lights, flowers, and incense. Pictures and statues of Buddha were multiplied on every side, and similarly honoured, being carried about on festal days in solemn procession. The places, too, associated with his birth, enlightenment, first preaching, and death were accounted especially sacred, and became the objects of pilgrimage and the occasion of recurring festivals . But as Buddha had entered into Nirvana and could not be sensible of these religious honours, the need was felt of a living personality to whom the people could pray. The later speculations of Buddhist monks brought such a personality to light in Metteyya (Maitreya), the loving one, now happily reigning in heaven as a bodhisattva, a divine being destined in the remote future to become a Buddha, again to set in motion the wheel of the law. To this Metteyya the Buddhists turned as the living object of worship of which they had so long felt the need, and they paid him religious homage as the future saviour of the world.

Such was the character of the religious worship observed by those who departed the least from Buddha's teachings. It is what is found today in the so-called Southern Buddhism, held by the inhabitants of Ceylon, Burma, and Siam. Towards the end of first century A.D., however, a far more radical change took place in the religious views of the great mass of Buddhists in Northern India. Owing, doubtless, to the ever growing popularity of the cults of Vishnu and Siva, Buddhism was so modified as to allow the worship of an eternal, supreme deity, Adi-Buddha, of whom the historic Buddha was declared to have been an incarnation, an avatar. Around this supreme Buddha dwelling in highest heaven, were grouped a countless number of bodhisattvas , destined in future ages to become human Buddhas for the sake of erring man. To raise oneself to the rank of bodhisattva by meritorious works was the ideal now held out to pious souls. In place of Nirvana, Sukhavati became the object of pious longing, the heaven of sensuous pleasures, where Amitabha, an emanation of the eternal Buddha, reigned. For the attainment of Sukhavati, the necessity of virtuous conduct was not altogether forgotten, but an extravagant importance was attached to the worship of relics and statues, pilgrimages, and, above all, to the reciting of sacred names and magic formulas. Many other gross forms of Hindu superstition were also adopted. This innovation, completely subversive of the teaching of Buddha, supplanted the older system in the North. It was known as the Mahayana, or Great Vehicle, in distinction to the other and earlier form of Buddhism contemptuously styled the Hinayana or Little Vehicle , which held its own in the South. It is only by the few millions of Southern Buddhists that the teachings of Buddha have been substantially preserved.

Buddha's order seems to have grown rapidly, and through the good will of rulers, whose inferior origin debarred them from Brahmin privileges, to have become in the next two centuries a formidable rival of the older religion. The interesting rock-edicts of Asokaa royal convert to Buddhism who in the second quarter of the third century B.C. held dominion over the greater part of India give evidence that Buddhism was in a most flourishing condition, while a tolerant and kindly spirit was displayed towards other forms of religion. Under his auspices missionaries were sent to evangelize Ceylon in the South, and in the North, Kashmer , Kandahar, and the so-called Yavana country, identified by most scholars with the Greek settlements in the Kabul valley and vicinity, and later known as Bactria. In all these places Buddhism quickly took root and flourished, though in the Northern countries the religion became later on corrupted and transformed into the Mahayana form of worship.

In the first century of the Christian Era, the knowledge of Buddha made its way to China. At the invitation of the Emperor Ming-ti , Buddhist monks came in A.D. 67 with sacred books, pictures, and relics. Conversions multiplied, and during the next few centuries the religious communications between the two countries were very close. Not only did Buddhist missionaries from India labour in China, but many Chinese monks showed their zeal for the newly adopted religion by making pilgrimages to the holy places in India. A few of them wrote interesting accounts, still extant, of what they saw and heard in their travels. Of these pilgrims the most noted are Fahien, who travelled in India and Ceylon in the years A.D. 399-414, and Hiouen-Tsang who made extensive travels in India two centuries later (A.D. 629-645). The supplanting of the earlier form of Buddhism in the northern countries of India in the second century led to a corresponding change in the Buddhism of China. The later missionaries, being mostly from the North of India, brought with them the new doctrine, and in a short time the Mahayana or Northern Buddhism prevailed. Two of the bodhisattvas of Mahayana theology became the favourite objects of worship with the Chinese Amitabha, lord of the Sukhavati paradise, and Avalokitesvara, extravagantly praised in the "Lotus of the True Law" as ready to extricate from every sort of danger those who think of him or cherish his name. The latter, known as Fousa Kwanyin, is worshipped , now as a male deity, again as the goddess of mercy, who comes to the relief of the faithful. Amitabha goes by the Chinese name Amita, or Mito. Offerings of flowers and incense made before his statues and the frequent repetition, of his name are believed to ensure a future life of bliss in his distant Western paradise. An excessive devotion to statues and relics, the employment of magic arts to keep off evil spirits, and the observance of many of the gross superstitions of Taoism, complete the picture of Buddhism in China, a sorry representation of what Buddha made known to men . Chinese Buddhism was introduced into Korea in the fourth century, and from there taken to Japan two centuries later. The Buddhism of these countries is in the main like that of China, with the addition of a number of local superstitions. Annam was also evangelized by Chinese Buddhists at an early period.

Buddhism was first introduced into Tibet in the latter part of the seventh century, but it did not begin to thrive till the ninth century. In 1260, the Buddhist conqueror of Tibet, Kublai Khan, raised the head lama, a monk of the great Sakja monastery, to the position of spiritual and temporal ruler. His modern successors have the title of Dalai Lama. Lamaism is based on the Northern Buddhism of India, after it had become saturated with the disgusting elements of Siva worship. Its deities are innumerable, its idolatry unlimited. It is also much given to the use of magic formulas and to the endless repetition of sacred names. Its favourite formula is, Om mani padme hum (O jewel in the lotus, Amen), which, written on streamers exposed to the wind, and multiplied on paper slips turned by hand or wind or water, in the so-called prayer-wheels, is thought to secure for the agent unspeakable merit. The Dalai Lama, residing in the great monastery at Lhasa, passes for the incarnation of Amitabha , the Buddha of the Sukhavati paradise. Nine months after his death, a newly born babe is selected by divination as the reincarnate Buddha.

Catholic missionaries to Tibet in the early part of the last century were struck by the outward resemblances to Catholic liturgy and discipline that were presented by Lamaismits infallible head, grades of clergy corresponding to bishop and priest, the cross, mitre, dalmatic, cope, censer, holy water, etc. At once voices were raised proclaiming the Lamaistic origin of Catholic rites and practices. Unfortunately for this shallow theory, the Catholic Church was shown to have possessed these features in common with the Christian Oriental churches long before Lamaism was in existence . The wide propagation of Nestorianism over Central and Eastern Asia as early as A.D. 635 offers a natural explanation for such resemblances as are accretions on Indian Buddhism. The missionary zeal of Tibetan lamas led to the extension of their religion to Tatary in the twelfth and following centuries. While Northern Buddhism was thus exerting a widespread influence over Central and Eastern Asia, the earlier form of Buddhism was making peaceful conquests of the countries and islands in the South. In the fifth century missionaries from Ceylon evangelized Burma. Within the next two centuries, it spread to Siam, Cambodia, Java, and adjacent islands.

The number of Buddhists throughout the world is commonly estimated at about four hundred and fifty millions, that is, about one-third of the human race. But on this estimate the error is made of classing and the Chinese and Japanese as Buddhists. Professor Legge, whose years of experience in China give special weight to his judgment, declares that the Buddhists in the whole world are not more than, one hundred millions, being far outnumbered not only by Christians, but also by the adherents of Confucianism and Hinduism. Professor Monier Williams holds the same views. Even if Buddhism, however, outranked Christianity in the number of adherents, it would be a mistake to attribute to the religion of Buddha, as some do, a more successful propagandism than to the religion of Christ. The latter has made its immense conquests, not by compromising with error and superstition, but by winning souls to the exclusive acceptance of its saving truths. Wherever it has spread, it has maintained its individuality . On the other hand, the vast majority of the adherents of Buddhism cling to forms of creed and worship that Buddha, if alive, would reprobate. Northern Buddhism became the very opposite of what Buddha taught to men , and in spreading to foreign lands accommodated itself to the degrading superstitions of the peoples it sought to win. It is only the Southern Buddhists of Ceylon, Burma, and Siam who deserve to be identified with the order founded by Buddha. They number at most but thirty millions of souls.

Between Buddhism and Christianity there are a number of resemblances, at first sight striking.

A few third-rate scholars taking for granted that all these resemblances are pre-Christian, and led by the fallacious principle that resemblance always implies dependence, have vainly tried to show that Christian monasticism is of Buddhist origin, and that Buddhist thought and legend have been freely incorporated into the Gospels. To give greater speciousness to their theory, they have not scrupled to press into service, besides the few bona fide resemblances many others that were either grossly exaggerated, or fictitious, or drawn from Buddhist sources less ancient than the Gospels. If, from this vast array of alleged Buddhist infiltrations, all these exaggerations, fictions, and anachronisms are eliminated, the points of resemblance that remain are, with perhaps one exception, such as may be explained on the ground of independent origin.

The exception is the story of Buddha's conversion from the worldly life of a prince to the life of an ascetic, which was transformed by some Oriental Christian of the seventh century into the popular medieval tale of "Barlaam and Josaphat". Here is historic evidence of the turning of a Buddhist into a Christian legend just as, on the other hand, the fifth-century sculptures of Gospel scenes on the ruined Buddhist monasteries of Jamalgiri, in Northern Panjab, described in the scholarly work of Fergusson and Burgess, "The Cave Temples of India", offer reliable evidence that the Buddhists of that time did not scruple to embellish the Buddha legend with adaptations from Christian sources.

But is there any historical basis for the assertion that Buddhist influence was a factor in the formation of Christianity and of the Christian Gospels? The advocates of this theory pretend that the rock-inscriptions of Asoka bear witness to the spread of Buddhism over the Greek-speaking world as early as the third century B.C., since they mention the flourishing existence of Buddhism among the Yavanas, i.e. Greeks within the dominion of Antiochus. But in the unanimous judgment of first-rate scholars, the Yavanas here mentioned mean simply and solely the Greek-speaking peoples on the extreme frontier next to India, namely, Bactria and the Kabul valley. Again the statement in the late Buddhist chronicle, Mahavansa, that among the Buddhists who came to the dedication of a great Stupa in Ceylon in the second century B.C., "were over thirty thousand monks from the vicinity of Alassada, the capital of the Yona country" is taken to prove that long before the time of Christ, Alexandria in Egypt was the centre of flourishing Buddhist communities. It is true that Alassada is the Pali for Alexandria ; but the best scholars are agreed that the city here meant is not the ancient capital of Egypt, but as the text indicates, the chief city of the Yona country, the Yavana country of the rock-inscriptions , namely, Bactria and vicinity. And so, the city referred to is most likely Alexandria ad Caucasum.

In short, there is nothing in Buddhist records that may be taken as reliable evidence for the spread of Buddhism westward to the Greek world as early as the foundation of the Christian religion. That Buddhist institutions were at that time unknown in the West may be safely inferred from the fact that Buddhism is absolutely ignored in the literary and archaeological remains of Palestine, Egypt, and Greece. There is not a single remains of Buddhist monastery or stupa in any of these countries; not a single Greek translation of a Buddhist book; not a single reference in all Greek literature to the existence of a Buddhist community in the Greek world. The very name of Buddha is mentioned for the first time only in the writings of Clement of Alexandria (second century). To explain the resemblances in Christianity to a number of pre-Christian features of Buddhism, there is no need of resorting to the hypothesis that they were borrowed. Nothing is more common in the study of comparative ethnology and religion than to find similar social and religious customs practised by peoples too remote to have had any communication with one another. How easily the principle of ascetic detachment from the world may lead to a community life in which celibacy is observed, may be seen in the monastic systems that have prevailed not only among Buddhists, Essenes, and Christians, but also among the early Aztecs and Incas in the New World. Nor is this so strange when it is recalled that men everywhere have, to a large extent, the same daily experiences, the same feelings, the desires. As the laws of human thought are every here the same, it lies in the very nature of things that men, in so far as they have the same experiences, or face the same religious needs, will think the same thoughts, and give expression to them in sayings and customs that strike the unreflecting observer by their similarity. It is only by losing sight of this fundamental truth that one can unwittingly fall into the error of assuming that resemblance always implies dependence.

It is chiefly the legendary features of Buddha's life, many of which are found for the first time only in works of later date than the Gospels, that furnish the most striking resemblances to certain incidents related of Christ in the Gospels , resemblances which might with greater show of reason be traced to a common historic origin. If there has been any borrowing here, it is plainly on the side of Buddhism. That Christianity made its way to Northern India in the first two centuries is not only a matter of respectable tradition, but is supported by weighty archaeological evidence. Scholars of recognized ability beyond the suspicion of undue bias in favour of Christianity Weber, Goblet d'Alviella, and othersthink it very likely that the Gospel stories of Christ circulated by these early Christian communities in India were used by the Buddhists to enrich the Buddha legend, just as the Vishnuites built up the legend of Krishna on many striking incidents in the life of Christ.

The fundamental tenets of Buddhism are marked by grave defects that not only betray its inadequacy to become a religion of enlightened humanity , but also bring into bold relief its inferiority to the religion of Jesus Christ. In the first place, the very foundation on which Buddhism reststhe doctrine of karma with its implied transmigrationsis gratuitous and false. This pretended law of nature , by which the myriads of gods, demons, men , and animals are but the transient forms of rational beings essentially the same, but forced to this diversity in consequence of varying degrees of merit and demerit in former lives, is a huge superstition in flat contradiction to the recognized laws of nature, and hence ignored by men of science. Another basic defect in primitive Buddhism is its failure to recognize man's dependence on a supreme God. By ignoring God and by making salvation rest solely on personal effort, Buddha substituted for the Brahmin religion a cold and colourless system of philosophy. It is entirely lacking in those powerful motives to right conduct, particularly the motive of love, that spring from the consecration of religious men and women to the dependence on a personal all-loving God. Hence it is that Buddhist morality is in the last analysis a selfish utilitarianism. There is no sense of duty, as in the religion of Christ, prompted by reverence for a supreme Lawgiver , by love for a merciful Father, by personal allegiance to a Redeemer . Karma , the basis of Buddhist morality, is like any other law of nature , the observance of which is prompted by prudential considerations. Not infrequently one meets the assertion that Buddha surpassed Jesus in holding out to struggling humanity an end utterly unselfish. This is a mistake. Not to speak of the popular Swarga, or heaven, with its positive, even sensual delights, the fact that Nirvana is a negative ideal of bliss does not make it the less an object of interested desire. Far from being an unselfish end, Nirvana is based wholly on the motive of self-love. It thus stands on a much lower level than the Christian ideal, which, being primarily and essentially a union of friendship with God in heaven, appeals to motives of disinterested as well as interested love.

Another fatal defect of Buddhism is its false pessimism. A strong and healthy mind revolts against the morbid view that life is not worth living, that every form of conscious existence is an evil. Buddhism stands condemned by the voice of nature the dominant tone of which is hope and joy. It is a protest against nature for possessing the perfection of rational life . The highest ambition of Buddhism is to destroy that perfection by bringing all living beings to the unconscious repose of Nirvana. Buddhism is thus guilty of a capital crime against nature , and in consequence does injustice to the individual. All legitimate desires must be repressed. Innocent recreations are condemned. The cultivation of music is forbidden. Researches in natural science are discountenanced. The development of the mind is limited to the memorizing of Buddhist texts and the study of Buddhist metaphysics, only a minimum of which is of any value. The Buddhist ideal on earth is a state of passive indifference to everything. How different is the teaching of Him who came that men might have life and have it more abundantly. Again Buddhist pessimism is unjust to the family. Marriage is held in contempt and even abhorrence as leading to the procreation of life . In thus branding marriage as a state unworthy of man, Buddhism betrays its inferiority to Christianity, which recommends virginity but at the same time teaches that marriage is a sacred union and a source of sanctification. Buddhist pessimism likewise does injustice to society. It has set the seal of approval on the Brahmin prejudice against manual labor. Since life is not worth living, to labour for the comforts and refinements of civilized life is a delusion. The perfect man is to subsist not by the labour of his hands but on the alms of inferior men. In the religion of Christ, "the carpenter's son", a healthier view prevails. The dignity of labour is upheld, and every form of industry is encouraged that tends to promote man's welfare.

Buddhism has accomplished but little for the uplifting of humanity in comparison with Christianity. One of its most attractive features, which, unfortunately, has become wellnigh obsolete, was its practice of benevolence towards the sick and needy. Between Buddhists and Brahmins there was a commendable rivalry in maintaining dispensaries of food and medicine . But this charity did not, like the Christian form, extend to the prolonged nursing of unfortunates stricken with contagious and incurable diseases, to the protection of foundlings, to the bringing up of orphans, to the rescue of fallen women, to the care of the aged and insane . Asylums and hospitals in this sense are unknown to Buddhism. The consecration of religious men and women to the lifelong service of afflicted humanity is foreign to dreamy Buddhist monasticism. Again, the wonderful efficacy displayed by the religion of Christ in purifying the morals of pagan Europe has no parallel in Buddhist annals. Wherever the religion of Buddha has prevailed, it has proved singularly inefficient to lift society to a high standard of morality . It has not weaned the people of Tibet and Mongolia from the custom of abandoning the aged, nor the Chinese from the practice of infanticide. Outside the establishment of the order of nuns, it has done next to nothing to raise woman from her state of degradation in Oriental lands. It has shown itself utterly helpless to cope with the moral plagues of humanity. The consentient testimony of witnesses above the suspicion of prejudice establishes the fact that at the present day Buddhist monks are everywhere strikingly deficient in that moral earnestness and exemplary conduct which distinguished the early followers of Buddha. In short, Buddhism is all but dead. In its huge organism the faint pulsations of life are still discernible, but its power of activity is gone. The spread of European civilization over the East will inevitably bring about its extinction.

APA citation. Aiken, C.F. (1908). Buddhism. In The Catholic Encyclopedia. New York: Robert Appleton Company. http://www.newadvent.org/cathen/03028b.htm

MLA citation. Aiken, Charles Francis. "Buddhism." The Catholic Encyclopedia. Vol. 3. New York: Robert Appleton Company, 1908. <http://www.newadvent.org/cathen/03028b.htm>.

Transcription. This article was transcribed for New Advent by Joseph P. Thomas.

Ecclesiastical approbation. Nihil Obstat. November 1, 1908. Remy Lafort, S.T.D., Censor. Imprimatur. +John Cardinal Farley, Archbishop of New York.

Contact information. The editor of New Advent is Kevin Knight. My email address is webmaster at newadvent.org. Regrettably, I can't reply to every letter, but I greatly appreciate your feedback especially notifications about typographical errors and inappropriate ads.

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CATHOLIC ENCYCLOPEDIA: Buddhism

by Gregg Prescott, M.S. Editor, In5D.com

Spontaneous evolution has occurred in history at specific increments in time. What causes these changes? How do these changes affect us on a cellular level? What is happening to our DNA right NOW?

Keep this in mind when reading this article. Edgar Cayce stated,

(Earth) is slowly receding or gathering closer to the sun, from which it receives its impetus for the awakening of the elements from that which it receives from the sun. elements that give life itself, by radiation of like elements.

David Sereda has been working diligently in this area of science. According to Sereda, since 2006, scientists have been noticing a difference in the decay rates in nuclear particles, which had been consistently reliable in previous years.

What does this mean? It isnt typical to see such a drastic change in these decay rates. Scientists are seeing a change of 1/10th of 1% in these particles, which was previously unheard of and is unexplainable at this moment. When a particle speeds up, it means its radiating more energy. This includes the energy and particles within our own bodies. Studies on DNA have indicated that even very weak changes in the energy field can cause profound changes in our DNA.

Sereda went on to state that because our children are in a rapid growth stage, they are going to receive more of this change than the adults.

There is a drastic climate change event happening on every planet in our solar system. Planets are becoming more luminous, have higher energy fields and have thicker atmospheres.

Our Sun reached a solar maximum in 2013. In the meanwhile, it is emitting high energy photons that can literally affect our consciousness, as evidenced by the global awakening thats going on right now. Its certainly not a coincidence that these energies are bringing in a wave of spiritual consciousness that demands truth and desires the best for humanity.

There is some evidence that points to the photon belt as being a prime catalyst for cellular change, but this is more speculation than factual science.

We are exiting the Age of Pisces and are entering the Age of Aquarius. As I noted in a previous article, each age has an energy signature associated with it. The energy signature of Aquarius is one that promotes Divine Order, truthfulness and all that is in the best interests of humanity. This is why the current, worldwide political corruption will come to an end soon, so its important not to focus too much of your own energy on their issues, because thats the only energy thats feeding them at this point in time.

All of the planets in our galaxy are undergoing dramatic climate changes. For example, there is a newly discovered ice cap on Mars, chemical changes on Jupiter, new weather patterns on Venus, a vortex on the south pole of Saturn, etc

There is an energy field at the edge of the Milky Way Galaxy thats described as a ribbon. This is a shocking new result for us and one that is not entirely understood, said David McComas, the lead scientist on a NASA mission called IBEX.

This ribbon is a long band of high-energy particle emissions that could feasibly alter our DNA.

Is it possible that these changes are related to our location to the center of the Milky Way Galaxy as we near the galactic alignment? Do the changes in our Sun have any relevance to the changes in our solar system? How do these changes affect us on a cellular level?

Here on Earth, we have witnessed many changes, including massive land cracks, volcanoes, tsunamis, earthquakes, mass animal die offs, etc Something is causing these changes to occur. While we can point our fingers at chemtrails and H.A.A.R.P. as the reasons for some of these occurrences, most of these changes would have happened anyways. Why? Because other planets arent affected by chemtrails and HAARP, yet theyre still going through dramatic climate changes.

DNA changes are happening right now! Look at some of these indigo children who were born with a total recall of their past lives.

To those who may dismiss this theory, a child was recently born with a 3 strand DNA in England.

Brave toddler Alfie Clamp stuns doctors after being born with extra strand of DNA

A British toddler has become the first person in the world to be born with an extra strand in his DNA, in a condition so rare doctors dont even know its name.

Alfie Clamp, from Warwickshire, northern England, has a seventh chromosome which has an extra arm. source

Go to the 5:22 marker of this video for Dolores Cannons perspective:

A boy has stunned medics with his ability to see in pitch black with eyes that glow in the dark.

Doctors have studied Nong Youhuis amazing eyesight since his dad took him to hospital in Dahua, southern China, concerned over his bright blue eyes.

Dad Ling said: They told me he would grow out of it and that his eyes would stop glowing and turn black like most Chinese people but they never did.

Medical tests conducted in complete darkness show Youhui can read perfectly without any light and sees as clearly as most people do during the day.

Could Nong Youhui be a Hybrid or Starchild? A new and growing generation of extraordinary and gifted children are springing up across our planet, is the human species evolving, or possibly our Extraterrestrial visitors tinkering with our DNA? As always you decide.

There is a gentleman by the name of Hira Ratan Manek (HRM), who has existed solely on sunlight and water since 1996. Thats right, he has not eaten solid food in 12 years. He has been studied by various researchers, such as the Thomas Jefferson University, and the University of Pennsylvania. Not only have they found his claims to be true, but medical evidence suggests this man is healthier than a normal person of his age. He is approaching 80 years old.

HRM practices sungazing daily. Doctors stated that his neurons were active, and not dying. His pineal gland is actually growing, not shrinking, which is very unusual in someone over the age of fifty. The greatest average in someone over fifty, is a pineal size of 66 mm, HRMs is 811 mm.

The reason I bring this up is because weve been taught that its harmful to directly stare into the sun. While Im not advocating sun gazing (although I do it, myself), if one decides to do it, then please research this topic thoroughly.

Perhaps there is a reason why were being told not to look directly into the sun?

According to the Law of One, were at the end of a 75,000 year cycle, comprised of three 25,000 year cycles:

The timing of these cycles is a measurement equal to a portion of intelligent energy. This intelligent energy offers a type of clock. The cycles move as precisely as a clock strikes your hour. Thus, the gateway from intelligent energy to intelligent infinity opens regardless of circumstance on the striking of the hour. source

Scientific evidence has concluded that since 2006, we have entered into a new energy field which can literally change our DNA. This may explain why there are so many chemtrails in our sky, as to deflect these incoming energies. As more and more of these new energies enter our solar system and our atmosphere, we will continue to see changes within our DNA.

Click here for more articles by Gregg Prescott!

About the Author: Gregg Prescott, M.S. is the founder and editor of In5D and BodyMindSoulSpirit. He hosts a weekly spiritual show on In5D Radio and promotes spiritual, metaphysical and esoteric conferences in the United States through In5dEvents. His love and faith for humanity motivates him to work relentlessly in humanitys best interests 12-15+ hours a day, 365 days a year. Please like and follow In5D on Facebook as well as BodyMindSoulSpirit on Facebook!

Tags: dna, dna upgrade, Edgar Cayce, evolution, gregg prescott, spontaneous evolution

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