Abstract
While Buddhism exists today as a guiding philosophy for people throughout the world, much of the original Buddhist canon was a reaction to the society in which the Buddha lived. The late Vedic period in the Ganges Plain was a time of material wealth and increased urbanization. The paper shows that by reacting to these philosophies, the Buddha sought to infuse an ethical message into the increasingly capitalistic values of the rising urban middle class. In his "Discourses", the Buddha placed the accumulation of capital into a moral system, challenged the legitimacy of caste and urged the laity to perform their social and familial duties as ethically as possible. The paper argues that Buddhism arose as both an accommodation to and rejection of the social and economic conditions of the late Vedic period.

From the Paper
"The Buddhist concept of the purposes of wealth is perhaps the best example of the Buddha's reaction to his society. As already discussed, accumulation of property was seen almost as a duty of the householder. But many people, particularly adherents to heterodox sects, saw that wealth can also lead to idleness and immorality. Realizing that property was crucial to the society in which he lived, the Buddha propounded a theory in which wealth could be used ethically. According to him, property should be used to support oneself, family, and friends, to guard against future misfortune, to assist the community, and to support monks and others who lived by donation."

Tags:brahman, pali, caste, Gana-sanghas

Abstract
This paper is about three sculptures of the Buddha image and how they have changed throughout different cultures and time periods. The paper begins with a discussion of a standing Buddha from India, which was where Buddhism began. It then moves on to two other countries, Tibet and Thailand, where Buddhism is still popular. The paper then explains how the people of these countries took what the Indians had done in their portrayal of the Buddha and made it their own, adding parts of their culture to the image. In regards to Thailand, there is a discussion about the Sukhothai walking Buddha, which was probably the most important image from that period. Then, the gold image from Tibet is discussed, which was very interested in the cosmic or Tantric form of Buddhism. The paper concludes by pointing out that the image has changed over time and cultures, but still enables us to know it?s a Buddha image through the consistent characteristics given to the Buddha in sculpture.

Tags:art, buddhism, history

Abstract
This paper discusses the perception of death of different religions such as Buddhism, Christianity, Hinduism, Islam and Judaism.

From the Paper
"Opinions of the number of religions in the world today depends partly on how they are counted, as each of the major religions has sub-groups, some of which have distinctively different beliefs. This paper will look broadly at how five different major religious view death: Buddhism, Christianity, Hinduism, Islam, Judaism. The comments made should be taken generally, as it would not be possible to accurately cover how beliefs vary within the many branches of these religions in a four-page paper. However, all of these religions have beliefs about death. Some religions share some features, but there are also differences."

Tags:beliefs, reincarnation, karma, resurrection, judgment, God

Abstract
This paper compares the religion of Buddhism to the practice of psychoanalysis and claims that these two practices are the only way in which to live a fulfilled life. It surveys the main principles of the religion and gives examples of how these can improve one's life.

From the paper:

"Buddhism has been described as a very pragmatic religion. It does not indulge in metaphysical speculation about first causes; there is no theology, no worship of a deity or deification of the Buddha. Buddhism takes a very straightforward look at our human condition; nothing is based on wishful thinking. Everything that the Buddha taught was based on his own observations of the way things were. Unlike Christianity, Judaism, Islam, or any other mono (or even poly) theistic religion, everything taught in Buddhism can be verified by our own observation of the way things are in reality. This principle not only embodies the connection between Buddhism to psychoanalysis, but clearly proves why these two practices are just about the only two that will allow us to fully live our lives. "

Tags:belief, practice, suffer, truth, dogmatic, life, understanding, learning, acceptance, authentic, being

Abstract
This paper examines how there are many striking similarities between the ideas of psychiatrist Mark Epstein and the renowned psychologist Carl G. Jung. It looks at how both use the Buddhist "Wheel of Life" as a model which has very deep psychological significance. It also discusses how although Epstein refers to Buddhist beliefs directly, Jung proposes his own psychology which happens to reflect many aspects of the "Wheel of Life". It show how essentially, the psychological significance which both Epstein and Jung give to the "Wheel of Life", is how it relates to emotions.

From the Paper
"Mark Epstein is a psychoanalytically trained psychiatrist, who also happens to be Buddhist. In Thoughts Without a Thinker, Epstein attempts to draw Western psychology closer to Buddhism, saying that they compliment each other. One of the central aspects of Buddhist teachings is the Wheel of Life. This is a circle which is divided into six parts, or realms. These realms represent what it is like to be human, and its purpose is to remind us not to try and escape life, but to enter all of the human experiences without getting trapped. In this way, the Wheel of Life assists Buddhists in their understanding of the meaning of life and can help in reaching the ultimate goal of nirvana."

Tags:emotion, epstein, life, mandala, wheel

Abstract
This paper describes the prominent and significant role that religion plays in Tibet. The paper first describes the basic beliefs held by Tibetan Buddhists as well as the four major sects that make up Tibetan Buddhism. Next, the role of the lama or spiritual teacher is described and a brief history of Tibet and the role that Buddhism has played in the country is presented. The paper concludes that religion plays an integral role in Tibetan daily life, uniting its people through peace while providing guidance and a means to endure through hardship.

From the Paper
"Although Buddhism plays a large role in Tibetan daily life, the Islamic religion and the Tibetan Muslims serve an essential role to the continuing survival of the Tibetan people. Because Tibet is a mainly pastoralist society, slaughtering animals is sometimes necessary in order for the people to survive and it is the Muslims who carry out that role. Tibetan Buddhists are forbidden from killing unless it is necessary for the survival of the family, and will only do so under dire circumstances. Meat is an important part of the Tibetan diet because vegetables do not grow in the dry, cold climate and the animals provide the fat intake required to survive the extreme cold and strenuous manual work of their daily lives. The Muslims essentially allow the Buddhists to follow their faith by indirectly giving them the needs to survive in Tibet's harsh climate."

Tags:Tibetan, tradition, unity, religious, practice

From the Paper
"Culture in India has a peculiar association with the religious traditions of India. The dominant and archaic "faith", Hinduism, acts upon the national culture, which in turn influences the various religions, including Hinduism itself. The Bactrian Greeks, the Moghuls, and the English have all come and gone, but none have been able to fundamentally alter the relationship and influence Hinduism has on Indian culture. The values and beliefs of ancient Hindus have existed in the subcontinent since the beginning of prehistory and have tempered all religions that have been borne in or transported to India. We find almost perfect equality of women in Buddhist philosophy....Why is there such hypocrisy within these religions? Why do they advocate one thing and exercise another? "

Tags:hindu, sati, muslim, islam, tradition, religion

Abstract
This paper explores Tibetan Buddhism as an essence of Tibet's national identity that has helped Tibetans unite and work together for Tibet's independence. In order to fully understand how Tibetans incorporate their Buddhist norms into their independence movement, it investigates political movements led by both Tibetans in Tibet and the Tibetan refugee community in India. It also discusses what kinds of limitations future independent Tibet would face due to the Dalai Lama's complete authority and how the Dalai Lama is conforming to a modern political system..

From the Paper
"With the Dalai Lama as its unquestionable leader, Tibetans have strived to gain an independence and democracy of their nation. Indeed, the pro-democracy component of their protests has helped them gain a support from other nations, especially from Western developed nations, and present the Dalai Lama as the true representative of the Tibetan people. The Dalai Lama as Tibet's democratic representative, however, poses challenges to its further democratization. When asked about their views on democracy, Tibetans commonly reply that in future independent Tibet the Dalai Lama should have the complete authority and there should be democracy."

Tags:china, dalai, lama, democracy

Abstract
This paper examines the acceptance of Buddhism into the Chinese culture and describes its growth and effects on the Chinese people. The author shows how Buddhism reached levels of tremendous popularity among all social classes and was allowed to become too powerful in the eyes of the state; resulting in the political dissolution of the religion and a large amount of its infrastructure.

From the Paper
"While the acceptance of Buddhism into Chinese culture was a gradual process, it eventually came to be embraced by the Sui and early Tang dynastic rulers as a tool which would help unify an empire which had previously been divided into North and South political entities. Buddhism reached levels of tremendous popularity among all social classes of Chinese civilization through its localized hierarchical structure and its ability to provide answers for questions which were not answered by the fundamental Chinese religions of the time, Taoism and Confucianism. Through its economic and political influence Buddhism became so powerful the state was required to intervene and dissolve the monastic structure for the greater good of China. This paper will identify the primary reasons for the rapid rise of Buddhism during the Sui and Tang dynasties, interpret what made Buddhism so successful economically at its height, and finally, discuss the fall of the religion during the Tang dynasty. This examination will prove three specific concepts related to Buddhism's rise and fall between the Sui and Tang. First, that Buddhism was a convenient tool which was methodically used by the Sui to take advantage of the fragmented social condition of the country and politically unite China. Second, how the rapid growth and subsequent dominance of the religion was a result of economic and political autonomy afforded by the poor management of religion by the early Tang dynasty. Finally, it will be proven that this autonomy allowed Buddhism to become too powerful in the eyes of the state; resulting in the political dissolution of the religion and a large amount of its infrastructure.
"While there is an abundance of evidence supporting the fact that Buddhism had been in existence in China as early as 130AD, there are no records of its impact on Chinese life and thought until near the end of the third century . It was not until the economic, social and political disunion of the once dominant Han Empire that Buddhism was able to spread throughout the Chinese world. Through the time of the Northern and Southern Dynasties the religion gained popularity among the peasantry as well as elite members of society despite periodic suppressions from emperors who were not in favour of the relatively new faith. When the Sui dynasty was proclaimed in North China during 581, the emperor Wen di made immediate plans to conquer the South and command a unified China. It was not until 589 that his armies defeated the Chen forces at Nanking to form a politically unified China. Indeed, many problems lay ahead in truly unifying the new empire as more than one hundred and fifty years of social, political and religious practices had been separately cultivating between North and South. The practice of Buddhism, however, was an ideology shared by both North and South and one which crossed class divisions, enjoying popularity among peasantry and elites alike. As stated by Wright, "Buddhism would commend itself to the reunifying dynasty of Sui, and to its successor, the great Tang, as an instrument for knitting together two cultures", in referring to North and South differences. Indeed, part of the appeal to the Sui emperor must have been the universality of Buddhism; a concept which did not place foreigners at a disadvantage when compared to native Chinese, as Confucianism did. Recognizing this as a valuable political tool which could be used to unify his new empire, Wen di quickly converted to Buddhism soon after his conquest and subsequently made the declaration of himself as a Cakravartin King, a monarch who would defend the Buddhist faith with military force. As devout supporters of Buddhism as the Sui and early Tang were, they were careful to restrict some of the functions of the church, lest the religion gain too much power (referred to by Wright as "imperium in imperio", a principle defined as "an organization operating against the organization within which they seemingly reside") . Early Tang tendencies directed toward Buddhism, such as regulating the issuance of land titles, sales of ordination certificates, the compilation of a Buddhist canon, and utilization of a clerical examination system for prospective monks, effectively bureaucratized the religion within Tang rule. This careful administration allowed the state to remain the primary source of political and social order while still allowing the religion to flourish in accordance with the political mandates of the time. Unfortunately, this system proved unsustainable and the Tang emperors' devout patronage to the religion would create what Fairbank refers to as an "imperial Buddhism" whereby the monasteries began to assume the role of substantial landowners wielding increased social and economic influence, threatening those of the state."

Tags:culture, Sui, Tang

Abstract
This paper discusses various elements of Asian religions and how it is intertwined in Crane's novel "Bones of the Master." These elements include pilgrimage, master/disciple relationship and the importance of meditation. The book is a true story of a man on a spiritual quest for the truth.

From the Paper
"The concept of the teacher and the student is prevalent in Bones of the Master. When beginning a religious path, it is most widely agreed that the best place to start is by finding a teacher, or a master. It is this teacher, that can guide the student towards proper meditation techniques and passing their wisdom down to the student. In his younger days, Tsung Tsai found his master in Shiuh Deng. One of the key teachings of a Buddhist master is the art of meditation. For one who is seeking a religious path, the most important aspect to learn is meditation."

Tags:bones, buddhism, crane, george, master, meditation, tsai, tsung