Saturday, May 23, 2020

Hate Graduate School Avoid These 8 Mistakes!

Do you often find yourself saying I hate grad school or simply frustrated with the increased workload that comes with it? Given the competitive nature of graduate school admissions, grad students tend to be excellent students, but hours of study over complex subject matter and good grades dont guarantee success in graduate school. In order to fully value and understand the education, youre receiving you need to avoid these eight common pitfalls of graduate students that wind up making them hate the program. Thinking Like an Undergraduate Undergraduates take classes while graduate students immerse themselves in a discipline. Undergrads work ends when class ends, they turn in papers and leave campus. A graduate students work, on the other hand, is never completed. After class they do research, meet with faculty, in a lab, and interact with other students and faculty. Successful graduate students understand the difference between college and graduate school and treat their education like a job. It would be easy to get bogged down in the ho-hum of yet another four years of studying if you forget this little detail: you are in graduate medical school because you love medicine and want to pursue a career in it. Treat graduate school, instead of another 1,000 hours of studying, as your first days of being in your chosen profession. Hopefully, that will bring the joy and passion back to your work and studies. Focusing on Grades Undergraduates worry about grades and as a result, often approach their professors to ask for a higher grade through either extra work or a redo on previous assignments. In grad school grades are not that important. Funding is usually linked with grades but poor grades are very uncommon. Cs generally are uncommon. In graduate school, the emphasis is not on the grade but on the learning. This frees up students to actually be able to delve into their chosen fields of medicine instead of focusing on instant recall of data or studying for tests. As a doctor, a graduate of medical school will need to have long-term retention of the information garnered during the program. By focusing on the application of information and repeatedly doing so, students in grad school truly learn their craft and instead of getting bogged down on whether or not theyre passing, begin to enjoy the concept of working professionally. Failing to Plan Ahead Effective graduate students are detail oriented and juggle many tasks. They must prepare for multiple classes, write papers, take exams, conduct research and perhaps even teach classes. Its no surprise that good graduate students are good at identifying what needs to be done and prioritizing. However, the best graduate students keep an eye on the future. Focusing on the here and now is important but good students think ahead, beyond the semester and even year. Failing to plan ahead can make your graduate school experience much harder and worse yet could even adversely affect your career. As a graduate student, you should begin thinking about comprehensive exams  well before its time to study and tossing around dissertation ideas early in graduate school so you can seek feedback and develop your thesis well in advance. Considering career alternatives and determining what experiences you need to get the jobs you desire is imperative to your success as a doctor. For example, those who want jobs as professors will need to obtain research experience, learn how to write grants  and publish their research in the best journals that they can. Graduate students who think only about the present may miss out on the experiences that they need and may be ill-prepared for the future they envisioned. Dont wind up hating graduate school because you didnt prepare ahead of time. Being Unaware of Department Politics Undergraduate students are often shielded from academic politics and are unaware of the power dynamics within a department or university. Success in graduate school requires that students become aware of departmental politics, especially because professors and students alike oftentimes continue to work together professionally after graduation. In every university department, there are some faculty members with more power than others. Power can take many forms: grant money, coveted classes, administrative positions and more. Moreover, interpersonal dynamics influence departmental decisions and students lives. Faculty who dislike each other, for example, may refuse to sit on the same committee. Even worse, they may refuse to agree on suggestions for revising a students dissertation. Successful graduate students are aware that part of their success relies on navigating nonacademic interpersonal issues. Not Fostering Relationships With Faculty Many graduate students mistakenly think that graduate school is only about classes, research, and academic experiences. Unfortunately, this is incorrect as it is also about relationships. The connections students make with faculty and other students form the base for a lifetime of professional relationships. Most students recognize the importance of professors in shaping their careers. Graduate students will look to professors for recommendation letters, advice and job leads throughout their careers. Every job that a graduate degree holder might seek requires several letters of recommendation and/or references. In order to have a better graduate school experience and in turn a more rewarding professional career, it is imperative that graduate students seek the advice and camaraderie of their professors. After all, these same professors are soon to be their contemporaries in the field.   Ignoring Peers Its not just faculty who matter. Successful graduate students also foster relationships with other students. Students help each other by providing advice, tips and acting as a sounding board for one anothers dissertation ideas. Graduate student friends, of course, are also sources of support and camaraderie. After graduation, student friends become sources of job leads and other valuable resources. The more time that passes after graduation the more valuable those friendships become.   Not only that but making friends in school is one of the biggest benefits of joining a program. This is especially true of medical school where, at the very least, you all share one common interest: a love of medicine. Its easy to hate school when you have no friends to commiserate with over the trials and tribulations of becoming a doctor. Making friends will help ease the stress during your schooling and go on to be greatly beneficial when you start your residency program afterward. Not Putting in Face Time Completing class work and research is a big contributor to success in graduate school, but the intangible elements of your education also matter. Successful graduate students put in face time. They are around and visible in their department. The dont leave when classes and other obligations are over. They spend time in the department. They are seen. This is imperative to garnering those all-important letters of recommendation as well as receiving notoriety by not only your professors but your peers. Oftentimes graduates who do not spend enough time making these appearances find themselves lacking in the feeling of accomplishments those who do spend enough time within the department do. This is because those students dont receive as much recognition for their work and dedication. If youre having a bad time at graduate school and dont feel that your professors are respecting your effort, perhaps making more face time with your peers will remedy this common problem. Forgetting to Have Fun Graduate school is a lengthy endeavor, filled with stress and countless hours spent studying, researching and cultivating professional skills. Although as a student you will have a great many responsibilities it is important to take the time to have fun. You dont want to graduate and later realized that you have missed out on some of the coolest opportunities to enjoy yourself. The most successful graduate students are healthy and well-rounded because they make time for and cultivate a life. If you find yourself midway through graduate school and hating every minute of it, maybe the perfect solution is to step away from it all for an evening (or a weekend) and remind yourself of your youth and excitement by going out with your colleagues, exploring some of the schools organized activities or simply taking in the city where youre studying. A few hours or days away from work could be just the refresher you need to remind yourself why you chose the medical field in the first place. That way, you can get back to learning and enjoying your field of study.

Monday, May 11, 2020

Proposed Lyrics for the Spanish National Anthem

Spain has long been one of the few countries with no lyrics for its national anthem, known as La marcha real (The Royal March). But the Spanish national anthem does have unofficial lyrics, which have been written not only in Spanish, but also in Basque, Catalan, and Galician. Source of Proposed Anthem Lyrics Spains national Olympics committee held a contest in 2007 to come up with suitable lyrics, and the words below are those penned by the winner, a 52-year-old unemployed resident of Madrid, Paulino Cubero. Unfortunately for the Olympics committee, the lyrics immediately became the subject or criticism and even ridicule by political and cultural leaders. Within a few days of the lyrics becoming known it became clear that they would never be endorsed by the Spanish parliament, so the Olympics panel said it would withdraw the winning words. They were criticized, among other things, for being banal and too reminiscent of the Franco regime. Lyrics to La Marcha Real  ¡Viva Espaà ±a!Cantemos todos juntoscon distinta vozy un solo corazà ³n. ¡Viva Espaà ±a!Desde los verdes vallesal inmenso mar,un himno de hermandad.Ama a la Patriapues sabe abrazar,bajo su cielo azul,pueblos en libertad.Gloria a los hijosque a la Historia danjusticia y grandezademocracia y paz. La Marcha Real in English Long live Spain!Let us all sing togetherwith a distinctive voiceand one heart.Long live Spain!From the green valleysto the immense seaa hymn of brotherhood.Love the Fatherlandfor it knows to embrace,under its blue sky,peoples in freedom.Glory to the sons and daughterswho give to Historyjustice and greatness,democracy and peace. Translation Notes Note that the title of the Spanish national anthem, La marcha real, is written with only the first word capitalized. In Spanish, as in many other languages such as French, it is customary to capitalize only the first word of composition titles unless one of the other words is a proper noun. Viva, often translated as long live, comes from the verb vivir, meaning to live. Vivir is often used as a pattern for conjugating regular -ir verbs. Cantemos, translated here as let us sing, is an example of the imperative mood in the first-person plural. The verb endings of -emos for -ar verbs and -amos for -er and -ir verbs are  used as the equivalent of the English let us verb. Corazà ³n is the word for the heart. Like the English word, corazà ³n can be used figuratively to refer to the seat of emotions. Corazà ³n comes from the same Latin source as English words such as coronary and crown. Patria and Historia are capitalized in this hymn because they are personified, treated as figurative persons. This also explains why the personal a is used with both words. Note how the adjectives come before the nouns in the phrases verdes valles (green valleys) and inmenso mar (deep sea). This word order provides an emotional or poetical component to the adjectives in a way that isnt readily translatable to English. You might think of verdant rather than green, for example, and fathomless rather than deep. Pueblo is a collective noun used in much the same way as its English cognate, people. In the singular form, it refers to multiple persons. But when it becomes plural, it refers to groups of people. Hijo is the word for son, and hija is the word for daughter. However, the masculine plural form, hijos, is used when referring to sons and daughters together.

Wednesday, May 6, 2020

Buddhism in America Free Essays

Buddhism is above all the religion of illumination. It seeks to aid those who study and practice at its feet to break throughout all that can fetter or delude in the monarchy of conditioned reality, and become free in Nirvana, Unconditioned Reality. Buddhism does this by leading one to identify the Four Noble Truths the Buddha himself discovered some twenty-five hundred years ago on the eve of his enlightenment. We will write a custom essay sample on Buddhism in America or any similar topic only for you Order Now Beneath the numerous sectarian forms and rich accruals the faith of the Enlightened One has acquired in its journeys through numerous cultures and many centuries, Buddhism eventually depends on these principles. First, life as it is typically lived is unsatisfactory, shot through with anxiety, suffering, and insignificance. Second, this state is the result of attachments or desires, for in a universe of frequent flux and change, seeking to cling to anything from the grossest passion to the subtlest idol of the mind to the idea of being a permanent separate self can never bring anything but sorrow in the end. Third, the condition of suffering and desire can be struck at its point of origin ; there can be an end to desire. Fourth, that can be attained by following the Eightfold Path, which culminates in Right Concentration or Meditation. For meditation is the condition of mind that reverses the mind’s ordinary outflow toward entangling objects of sensory or mental attachment. Zen has been the best-known form of Buddhism in America. This is first of all since it has been fortunate in producing a remarkable series of advocates on these shores: Soyen Shaku, Nyogen Senzaki, above all D. T. Suzuki. That in turn owes to Zen’s relative tolerance and emphasis on humanistic culture and education in its homelands, and its relation to China and Japan’s great custom of arts and letters. But it is also no doubt true that no other account of Buddhism would have communicated itself quite so well to the American mind. Zen’s boast of breaking through words and philosophies in favor of â€Å"direct pointing† and â€Å"immediate experience,† its artistic minimalism and rapport with nature, all appealed to major strands of American consciousness. â€Å"Senzaki, certainly, considered Zen none other than the American practicality of William James or John Dewey in another guise† Rick Fields, 1992, p14. Yet that other guise was not without significance, for while Zen could hark to the American images of ease and self-reliance, it also offered entree into another world of spiritual and cultural wonders, from the inscrutable Zen â€Å"riddles† or koans to the Zen-related martial arts. Zen’s draw for Americans has lain first in its spiritual efficiency, second in its combination of otherness and homeliness. Its greatest spokesman in the West, D. T. Suzuki, like his disciple Alan Watts, subjugated the mix with a sure hand, offering the reader now a whiff of the exotic, now a supportive correlation with a motif of the West. Different aspects of Zen have appealed to diverse segments or generations of Americans. The age of Soyen Shaku and Senzaki Nyogen was, to judge from their own words, eager to hear of the sensibleness of Buddhism as well as its pointing to that beyond all reason. In the 1950s, the image of the â€Å"Zen lunatic† came to the fore in the work of such â€Å"Beat† writers as Jack Kerouac, who summed it all up in The Dharma Bums. The 1960s and 1970s, the era of the great Zen centers and the counterculture, was involved in Zen as a spiritual discipline and total, often communalistic, way of life. All through, still others, from poets like Gary Snyder to composers like John Cage, have been mostly interested in the relation of the Zen vision to artistic creativity. The tensions of these varying Zens are well spoken, and perhaps resolved, in the essay by Alan Watts here reproduced, Beat Zen, Square Zen, and Zen. Whether in tragic conflict or massively lucrative trade, seldom have two nations of such diverse cultural heritage been as intensely involved in one another’s lives as have Japan and the United States in the twentieth century. The diffusion of Zen to America, though but a tiny fragment of that exchange, helps divulge the spiritual dimensions, too seldom yet appreciated, of this significant meeting. From a historical perspective, American Buddhism is also an era making undertaking. One of the great spiritual traditions of Asia is moving west. For about four hundred years, western missionaries, explorers, scholars, and seekers explored Asia, wondered about Buddhism, and studied it. A few even practiced it. The foundation for the transmission of the dharma to the West was ready by many people over many years, but the appearance of the dharma as a significant element in American religion is a development that by comparison occurred only very lately. During the eighties and nineties, many Americans were debating amongst themselves what Buddhism was in this country and what they required it to be. They came up with many diverse ideas about how to form American forms of the dharma, so there is not a single answer to that question, nor is there likely ever to be. There is not one American Buddhism, any longer than there is one American Judaism, Islam, or Christianity. Zen meditation is valuable among Americans, Western associate with Zen has now reached a point where an understanding of the larger historical framework within which Zen articulated itself is also necessary. Such an understanding is significant not only for a more balanced academic view, but also for a more staid appraisal of the meaning of Zen practice for modern American life. The fundamental character of Zen emerged as part of a complex dialectic within Buddhism, and we cannot understand Zen until we realize what it is critiquing. If we take its statements out of their Buddhist context and construe them instead within our own cultural context, they are apt to mean something quite diverse, particularly in the realm of ethics. Zen’s iconoclasm had a different meaning within a cultural context where Buddhist moral teachings were extensively affirmed than it does today to contemporary Americans who lack any such background and who are perhaps already suffering from an excess of moral relativism (Rick Fields, 1992, 194). Buddhist meditation developed and practiced in East Asia. It thus seeks to balance our acquaintance with Zen meditation which, as it is the only East Asian practice with which many Westerners are familiar, is often held up as the archetypal form of East Asian Buddhist meditation by placing it alongside other, evenly representative and vital forms of meditation: the invocation of the Buddha’s name (nien-fo) in Pure Land; visualization (as exemplified by Hsuan-tsang’s visualization of Maitreya); and Chih-i’s monumental T’ien-t’ai synthesis of Buddhist ritual, cultic, and meditation practices. Meditation has been a notoriously vague and multivalent idea—a circumstance that stems, no doubt, from its comparative lack of elaboration and systematization in the Western religious traditions, particularly in their post-Enlightenment forms. That the concept lacks any clearly defined and usually accepted referent in our own general cultural experience does not restrict its attractiveness indeed, it in fact enhances it. Meditation is a very useful category in particular as it can be understood in so many ways. In America it is believed that we should employ â€Å"meditation† in the broadest possible sense in the same sense that we find Buddhists using the term â€Å"dhyana† to include both samatha-bhavana and vipasyana-bhavana (Kapleau, Philip, 1980). There are two reasons for doing this both significant, and both inextricably consistent. First, we must recognize that such an inclusive conception of meditation is required if we are not to obscure what is most distinctive and characteristic about the Buddhist viewpoint on religious practice. Second, only by coming to terms with what is distinguishing and characteristic in Buddhist culture can we gain a better understanding of ourselves. The understanding we seek must not only inform our perception of the alien culture; it should also change our own experience, the understanding of our own culture. The true value of any cross-cultural exploration, after all, lies not in how successful we are in reducing the alien culture to the terms of our own experience. True understanding, rather, is born only when we should expand our own perspective to hold what initially appears to be alien. Yoga is also very significant type of meditation that is very popular among Americans. In yoga, lengthy meditations lead first to the telepathic powers such as those the Buddha attained and eventually to the realization of the illusoriness of all material appearances. In the Yogacara view, there is a sense in which any experience is just as real as any other, whether actually internal and hallucinatory or ostensibly external and objective. All that is eventually real and continuous of the individual is the pure subject, the mind store (alaya-vijnana), although it, too, changes. â€Å"It is this mind store, or alaya-vijnana, that experiences, judges, contemplates, and remembers, thus comprising a locus of identity and continuity through many obvious bodies, or lifetimes†. Ellwood, Robert, 1986. It might well be argued that the alaya-vijnana concept is just a rehabilitation of the old Hindu notion of atman, without the persistence on its ontological permanence and immutability. The early Buddhist perspective says that phenomenon are all that exist and that the apparent self is dogged by the phenomena that it encounters. The Yogacara philosophy, by contrast, says that mind is all that exists, and all obvious phenomena are merely its own projections. Coupled with the belief in medium teachings, the concept that all is only mind has tremendous implications for Vajrayana Buddhism. If all is only mind, the procedure of death and rebirth is no longer an inevitable feature of an external reality to which all must submit. It then becomes unnecessary to actually undergo a long succession of lifetimes, for by changing one’s conscious thoughts, the whole succession can be broken or abridged. Even the law of karma is elevated to a completely different level. No longer are physical actions seen as having expected physical effects. Rather, mental acts are the only acts that have any effects at all, either in actually external happenings or in apparently internal feelings and visions. Karmic determination of an individual’s future good or ill can thus also be evaded or aborted by mental purification and concentration. Mantras, mudras, and samadhi are requisite to affect this change of consciousness necessary to attain nirvana. Here, too, the Vajrayana departs from conventional Samkhya Yoga, in allowing the consumption of meat and wine, and even intercourse with women, encouraging at each step the understanding that none of these phenomena are ultimately real. Under the tutelage of a Vajrayana Lama (guru), the student expects to develop psychic powers, to leave his body, and to experience the Absolute in reverie. Thus, he will prepare himself for the moment of death when he will direct his consciousness out of his body and into final union with Truth (dharmakaya), rather than permitting any further cycles of rebirth. Though, many Americans think that Zen is a Buddhist tradition without formal ritual, which is not actually the case. Zen was first introduced into this country in books that led lots of Americans to think of it as a philosophy rather than a spiritual tradition along with concepts of meditations especially yoga. People also be apt not to think of Zen sitting meditation, while a practitioner might face a wall or sit with downcast eyes for hours, as ritual activity. But every day or even twice-daily stints of yoga, during which a practitioner notes the movement of his or her mind, help to structure the lives of numerous American Buddhists, one of the primary functions of rite. In America, Zen calls up particular genus of art and verse, ink wash, tea ceremonies, haiku poetry, whose special genius is to portray nature just as it is, without theory or theology, yet so vividly as to leave one deeply moved without being quite sure why. Work Cited Ellwood, Robert, ed. Zen in American Life and Letters. Los Angeles : Undena Press, 1986. Kapleau, Philip. The Three Pillars of Zen. Garden City, NY: Doubleday, 1965, rev. ed. 1980. Rick Fields, How the Swans Came to the Lake: A Narrative History of Buddhism in America, 3rd rev. ed. ( Boston: Shambhala, 1992), 194. How to cite Buddhism in America, Papers

Buddhism in America Free Essays

Buddhism is above all the religion of illumination. It seeks to aid those who study and practice at its feet to break throughout all that can fetter or delude in the monarchy of conditioned reality, and become free in Nirvana, Unconditioned Reality. Buddhism does this by leading one to identify the Four Noble Truths the Buddha himself discovered some twenty-five hundred years ago on the eve of his enlightenment. We will write a custom essay sample on Buddhism in America or any similar topic only for you Order Now Beneath the numerous sectarian forms and rich accruals the faith of the Enlightened One has acquired in its journeys through numerous cultures and many centuries, Buddhism eventually depends on these principles. First, life as it is typically lived is unsatisfactory, shot through with anxiety, suffering, and insignificance. Second, this state is the result of attachments or desires, for in a universe of frequent flux and change, seeking to cling to anything from the grossest passion to the subtlest idol of the mind to the idea of being a permanent separate self can never bring anything but sorrow in the end. Third, the condition of suffering and desire can be struck at its point of origin ; there can be an end to desire. Fourth, that can be attained by following the Eightfold Path, which culminates in Right Concentration or Meditation. For meditation is the condition of mind that reverses the mind’s ordinary outflow toward entangling objects of sensory or mental attachment. Zen has been the best-known form of Buddhism in America. This is first of all since it has been fortunate in producing a remarkable series of advocates on these shores: Soyen Shaku, Nyogen Senzaki, above all D. T. Suzuki. That in turn owes to Zen’s relative tolerance and emphasis on humanistic culture and education in its homelands, and its relation to China and Japan’s great custom of arts and letters. But it is also no doubt true that no other account of Buddhism would have communicated itself quite so well to the American mind. Zen’s boast of breaking through words and philosophies in favor of â€Å"direct pointing† and â€Å"immediate experience,† its artistic minimalism and rapport with nature, all appealed to major strands of American consciousness. â€Å"Senzaki, certainly, considered Zen none other than the American practicality of William James or John Dewey in another guise† Rick Fields, 1992, p14. Yet that other guise was not without significance, for while Zen could hark to the American images of ease and self-reliance, it also offered entree into another world of spiritual and cultural wonders, from the inscrutable Zen â€Å"riddles† or koans to the Zen-related martial arts. Zen’s draw for Americans has lain first in its spiritual efficiency, second in its combination of otherness and homeliness. Its greatest spokesman in the West, D. T. Suzuki, like his disciple Alan Watts, subjugated the mix with a sure hand, offering the reader now a whiff of the exotic, now a supportive correlation with a motif of the West. Different aspects of Zen have appealed to diverse segments or generations of Americans. The age of Soyen Shaku and Senzaki Nyogen was, to judge from their own words, eager to hear of the sensibleness of Buddhism as well as its pointing to that beyond all reason. In the 1950s, the image of the â€Å"Zen lunatic† came to the fore in the work of such â€Å"Beat† writers as Jack Kerouac, who summed it all up in The Dharma Bums. The 1960s and 1970s, the era of the great Zen centers and the counterculture, was involved in Zen as a spiritual discipline and total, often communalistic, way of life. All through, still others, from poets like Gary Snyder to composers like John Cage, have been mostly interested in the relation of the Zen vision to artistic creativity. The tensions of these varying Zens are well spoken, and perhaps resolved, in the essay by Alan Watts here reproduced, Beat Zen, Square Zen, and Zen. Whether in tragic conflict or massively lucrative trade, seldom have two nations of such diverse cultural heritage been as intensely involved in one another’s lives as have Japan and the United States in the twentieth century. The diffusion of Zen to America, though but a tiny fragment of that exchange, helps divulge the spiritual dimensions, too seldom yet appreciated, of this significant meeting. From a historical perspective, American Buddhism is also an era making undertaking. One of the great spiritual traditions of Asia is moving west. For about four hundred years, western missionaries, explorers, scholars, and seekers explored Asia, wondered about Buddhism, and studied it. A few even practiced it. The foundation for the transmission of the dharma to the West was ready by many people over many years, but the appearance of the dharma as a significant element in American religion is a development that by comparison occurred only very lately. During the eighties and nineties, many Americans were debating amongst themselves what Buddhism was in this country and what they required it to be. They came up with many diverse ideas about how to form American forms of the dharma, so there is not a single answer to that question, nor is there likely ever to be. There is not one American Buddhism, any longer than there is one American Judaism, Islam, or Christianity. Zen meditation is valuable among Americans, Western associate with Zen has now reached a point where an understanding of the larger historical framework within which Zen articulated itself is also necessary. Such an understanding is significant not only for a more balanced academic view, but also for a more staid appraisal of the meaning of Zen practice for modern American life. The fundamental character of Zen emerged as part of a complex dialectic within Buddhism, and we cannot understand Zen until we realize what it is critiquing. If we take its statements out of their Buddhist context and construe them instead within our own cultural context, they are apt to mean something quite diverse, particularly in the realm of ethics. Zen’s iconoclasm had a different meaning within a cultural context where Buddhist moral teachings were extensively affirmed than it does today to contemporary Americans who lack any such background and who are perhaps already suffering from an excess of moral relativism (Rick Fields, 1992, 194). Buddhist meditation developed and practiced in East Asia. It thus seeks to balance our acquaintance with Zen meditation which, as it is the only East Asian practice with which many Westerners are familiar, is often held up as the archetypal form of East Asian Buddhist meditation by placing it alongside other, evenly representative and vital forms of meditation: the invocation of the Buddha’s name (nien-fo) in Pure Land; visualization (as exemplified by Hsuan-tsang’s visualization of Maitreya); and Chih-i’s monumental T’ien-t’ai synthesis of Buddhist ritual, cultic, and meditation practices. Meditation has been a notoriously vague and multivalent idea—a circumstance that stems, no doubt, from its comparative lack of elaboration and systematization in the Western religious traditions, particularly in their post-Enlightenment forms. That the concept lacks any clearly defined and usually accepted referent in our own general cultural experience does not restrict its attractiveness indeed, it in fact enhances it. Meditation is a very useful category in particular as it can be understood in so many ways. In America it is believed that we should employ â€Å"meditation† in the broadest possible sense in the same sense that we find Buddhists using the term â€Å"dhyana† to include both samatha-bhavana and vipasyana-bhavana (Kapleau, Philip, 1980). There are two reasons for doing this both significant, and both inextricably consistent. First, we must recognize that such an inclusive conception of meditation is required if we are not to obscure what is most distinctive and characteristic about the Buddhist viewpoint on religious practice. Second, only by coming to terms with what is distinguishing and characteristic in Buddhist culture can we gain a better understanding of ourselves. The understanding we seek must not only inform our perception of the alien culture; it should also change our own experience, the understanding of our own culture. The true value of any cross-cultural exploration, after all, lies not in how successful we are in reducing the alien culture to the terms of our own experience. True understanding, rather, is born only when we should expand our own perspective to hold what initially appears to be alien. Yoga is also very significant type of meditation that is very popular among Americans. In yoga, lengthy meditations lead first to the telepathic powers such as those the Buddha attained and eventually to the realization of the illusoriness of all material appearances. In the Yogacara view, there is a sense in which any experience is just as real as any other, whether actually internal and hallucinatory or ostensibly external and objective. All that is eventually real and continuous of the individual is the pure subject, the mind store (alaya-vijnana), although it, too, changes. â€Å"It is this mind store, or alaya-vijnana, that experiences, judges, contemplates, and remembers, thus comprising a locus of identity and continuity through many obvious bodies, or lifetimes†. Ellwood, Robert, 1986. It might well be argued that the alaya-vijnana concept is just a rehabilitation of the old Hindu notion of atman, without the persistence on its ontological permanence and immutability. The early Buddhist perspective says that phenomenon are all that exist and that the apparent self is dogged by the phenomena that it encounters. The Yogacara philosophy, by contrast, says that mind is all that exists, and all obvious phenomena are merely its own projections. Coupled with the belief in medium teachings, the concept that all is only mind has tremendous implications for Vajrayana Buddhism. If all is only mind, the procedure of death and rebirth is no longer an inevitable feature of an external reality to which all must submit. It then becomes unnecessary to actually undergo a long succession of lifetimes, for by changing one’s conscious thoughts, the whole succession can be broken or abridged. Even the law of karma is elevated to a completely different level. No longer are physical actions seen as having expected physical effects. Rather, mental acts are the only acts that have any effects at all, either in actually external happenings or in apparently internal feelings and visions. Karmic determination of an individual’s future good or ill can thus also be evaded or aborted by mental purification and concentration. Mantras, mudras, and samadhi are requisite to affect this change of consciousness necessary to attain nirvana. Here, too, the Vajrayana departs from conventional Samkhya Yoga, in allowing the consumption of meat and wine, and even intercourse with women, encouraging at each step the understanding that none of these phenomena are ultimately real. Under the tutelage of a Vajrayana Lama (guru), the student expects to develop psychic powers, to leave his body, and to experience the Absolute in reverie. Thus, he will prepare himself for the moment of death when he will direct his consciousness out of his body and into final union with Truth (dharmakaya), rather than permitting any further cycles of rebirth. Though, many Americans think that Zen is a Buddhist tradition without formal ritual, which is not actually the case. Zen was first introduced into this country in books that led lots of Americans to think of it as a philosophy rather than a spiritual tradition along with concepts of meditations especially yoga. People also be apt not to think of Zen sitting meditation, while a practitioner might face a wall or sit with downcast eyes for hours, as ritual activity. But every day or even twice-daily stints of yoga, during which a practitioner notes the movement of his or her mind, help to structure the lives of numerous American Buddhists, one of the primary functions of rite. In America, Zen calls up particular genus of art and verse, ink wash, tea ceremonies, haiku poetry, whose special genius is to portray nature just as it is, without theory or theology, yet so vividly as to leave one deeply moved without being quite sure why. Work Cited Ellwood, Robert, ed. Zen in American Life and Letters. Los Angeles : Undena Press, 1986. Kapleau, Philip. The Three Pillars of Zen. Garden City, NY: Doubleday, 1965, rev. ed. 1980. Rick Fields, How the Swans Came to the Lake: A Narrative History of Buddhism in America, 3rd rev. ed. ( Boston: Shambhala, 1992), 194. How to cite Buddhism in America, Papers