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Personal narratives sociology
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Personal narratives sociology
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A thin, brown stick glows. From its tip exudes a discreet swirling trail of smoke, as if from a genie’s lamp. The subtle spice of incense tingles my nose, and triggers an intense feeling of dromomania, the desire and longing for travel. My mind wanders off, and I find myself back in Vietnam, at the sacred Thien Mu Pagoda, where a field of bright orange incense sticks, set in a large bronze basin, glow against the hazy, muggy dusk. About me are Buddhist monks, some perched amidst the lush, green gardens; and others in a group over in a tiled, rectangular courtyard, immersing themselves in an intense, but friendly, game of soccer. The vision fades, and my nose transports me to the bustling streets of the Old Quarter of Hanoi where the sweet and …show more content…
Bibliomania erupts in my core. My gaze runs left to right across the books’ spines. A thick, dark one reads, “Kafka on the Shore”, by Haruki Murakami, another, small and green in colour, ”Candide”, by Voltaire, and “The Fellowship of the Ring” resting on its side. I walk over to it. I reach up and gently open it. Inside is a galaxy of black letters, standing proud against the pale, creamy pages. “The road goes ever on and on, down from the door where it began,” it reads. I close the book and turn towards a tall, wooden door held slightly ajar; the door where my next journey is set to begin, I decide. I slip through the crack, and enter a vast hallway, dimly lit. I turn a corner, and a smell, so deliciously pungent, hits me, a whirl of flavour. I begin a cautious run towards it, careful not to disturb. I feel the Persian carpet rub softly against my tread, until I reach another similar door also held ajar. The smell, the oniony, garlicky, tomatoey smell, is now so intense, I feel as though a great wind is blowing upon me (though, despite its power, the smell is too great to retreat to). I pass through the door, and step into a wide, cavernous space. To the left I find the source of the smell: a kitchen. Amidst the flame and steam is a slightly stooping southern European-looking man, possibly Italian or Greek, roughly 70 years of age. He is in frenzy of cutting, frying, baking, opening and shutting drawers, losing himself in the great wooden pantry, and searching frantically in the glimmering aluminium refrigerator. Phagomania grips my throat, my lungs, and runs down to the tips of my fingers. The urge to run over, to talk to the man, and to learn his culinary secrets is intense. But I don’t. I stand and watch. And I notice that, despite the man’s panic, he takes great care; each cut is precise, and the frying pan is constantly tended to, as is the oven. Phagomania
I arrived at the Hsi Lai Temple in the city of Hacienda Heights around 3:00 p.m. on March 7, 2014. Although I am Chinese, I have never been to this temple before because my family does not practice Buddhism. This is my first time collecting data about the His Lai Temple. This method is referred to as participant-observation which is, “the anthropological method of collecting data by living with another people, learning their language, and understanding their culture” (Arenson and Miller-Thayer 521). The temple is built on a hill top. After driving up the long hill into the parking lot, I found that before entering the temple, I walked up many stairs. In the brochure For Guang Shan Hsi Lai Temple, it said that the name Hsi Lai stands for “coming to the West”. The temple, which was founded by Venerable Master Hsing Yun, signifies the dedication of Taiwan’s largest Buddhist organizations called the Fo Guang Shan. It took ten years to build the temple and was completed in 1988. This $30 million Temple on 15 acres of land was financed by donations from Buddhist devotees from around the worlds.
Yu, Han. “Memorial on Buddhism”. Making of the Modern World 12: Classical & Medieval Tradition. Trans. Richard F. Burton. Ed. Janet Smarr. La Jolla: University Readers, 2012. 111-112. Print.
All are cordially invited to follow me to this strange land, lying in the paranoid shadows of madness, drug inebriation and other mind dulling excesses that must have influenced those ‘great works of culture, whether or not you believe in the myths, folk tales or legends or if you just love them as they are.
For centuries Buddhists have contemplated the meaning of life and their ultimate goal to achieve enlightenment. In J.D Salinger’s short story “Teddy”, the reader is quick to discover that the main character Teddy is wise and philosophical due to his belief of his past lives, and his desire to reach his final enlightened state. The symbols that Salinger introduces in this story are the portholes that allow the reader an insight into the multitude of thought processes that take place in Teddy’s mind. Through orange peels and apples of logic, readers learn a vast variety of knowledge about Teddy.
In an attempt to synthesize my own personal academic area of interest, that is: the history of the psychedelic movement in twentieth century America, with the content of the Asian Religions course, I have elected to study the relationship between the influx of Buddhist philosophy and the psychedelic counter-culture movement of the 1960’s and 1970’s. The subject, although highly specific, has nonetheless generated intellectual interest substantial enough to warrant a sub-field of study, in terms of Buddhist/American History examination. This paper will focus on the thought of the main harbingers of this movement, specifically Aldous Huxley, Alan Watts, and Dr. Timothy Leary. This study will also examine the corruptions of classical Buddhist philosophy wrought by these intellectuals concerned with integrating the psychedelic experience in an Eastern context. The connection between Buddhism and psychedelics in the American experience is a subject of contention because of the controversial associations of chemically altered perception as compared to traditional Bodhicitta, or the mind of enlightenment. The author Emma Layman, in her book Buddhism in America, asserts:
When we are born into the world, it is far from our last birth. The birth of our identities begins as we grow. And while not right or wrong, it is how our minds take on an identity during our key developmental years.
Beers, Kylene. Elements of Literature. Vol. 5. Austin, [Tex.: Holt, Rinehart and Winston, 2009. Print.]
I was always fascinated in the Buddhist religion and this class assignment was a great opportunity for me to take advantage of my curiosity. I decided I would visit a Buddhist center. With the company of my mother, I went to the Diamond Way Buddhist Center in Miami. According to my interview with the Buddhist that instructed the meditation service, every Monday and Friday they have a meditation service for the 16th Karmapa meditation from 8:00pm to 8:30pm. This center is part of the Karma Kagyu lineage of Tibetan Buddhism (Anonymous). Upon arriving, I realized that it was in someone’s home. Many Buddhist offer their homes for Buddhist centers and are unpaid for their services. However, they do accept donations. Before entering the house, we had to remove our shoes. When we entered I could smell the scent of incense burning. As presented in World-Faiths, removing your shoes before entering a Buddhist center or temple is a form of worship. Also, incense and candles are used to represent Buddha’s enlightenment (World-Faiths).
The times we spent at each class, discussing about what success meant to us has allowed me to take a closer look at who I really was, and has made a great impact on myself. Personally, I have never thought about who I really was, nor what I was good or weak at. I always thought it didn’t matter if I was good or bad, but that I can always get better. However, lately, I have been reminded, from the passionate classes Mr. M has spent, talking to us, of our strengths and weaknesses I had, in which made me think of who I was at school, and who I was at home. Was I different? When Mr. M discussed this in class, I knew instantly that I was a different person at home and at school. At home, I am much more lively and outgoing than I am at school. To
For my site visit reflection paper, I decided to visit the Thai Buddhist Temple in Homestead. The reason this particular site was my choice was because information acquired from the videos in lecture about tradition and Confucianism in Asia made me curious to learn more about the Buddhist way of life. Because so many South Eastern countries instantaneously adopted Buddhism from India and then China with open arms, I decided to make the visit in the morning to learn the reasons for the international success of this way of life. This would give me a more interactive comprehension of Buddhism.
Those who were not well off in this Dweller city were barred entry. Hearing the sounds of profanity and witnessing brawls were common occurrence there. The subsequent visits to the theater was also the case as well, except the plays offered were the most decadent depictions–they cannot be considered works of art by any degree. The library was nothing more than a collected repository of occult knowledge, only to be accessible by those who were worthy enough to enter, as with the other two places they had visited; much to the Mongoose’s chagrin, of
In a new era, a noisy era, someone wanders through an oversized book emporium. They find their way to the "literature" section. Browsing the shelves they come across a thick novel with a pretty cover. They leaf through the pages wondering whether it's the story they want, and after a hasty decision they purchase it for only $9.95. They return to their home and sit in their chair with a bright lamp glowing beside them. It doesn't flicker as the candlelight that once illuminated the world did. The cars rush past in the street outside creating hum that with adaptation can be ignored. The reader scans the words across the page. He becomes involved with the story of a man from so long ago, and he smiles. He is moved by the work, for the work will never perish. It will never be dead and gone.
For this vocabulary essay, we are trying to discover what is hidden behind the « Om Mani Padme Hum » chant. According to His Holiness the Dalai Lama, “Om Mani Padme Hum” literally means “the jewel in the heart of the lotus”. However, this chant has a very vast and complex signification for every Buddhist walking on the face of earth.
Summer vacation, and school ends for about three months, and then you have as much fun as you can, then back to school… right? Well I had to go to summer school, but it wasn’t as bad as I thought it would be. Everything was going fine, I had a job after summer school, and that was going fine as well. They say that summer is supposed to be fun and exciting, and it usually is for me and my family. However in July my father started coughing up blood. My father usually doesn’t make it his top priority to go to the doctors, so he waited about four weeks until he really didn’t feel good.
Standing a mere three feet tall at most, it guards the door of my bedroom as a silent sentry. Its dual levels have been incessantly reordered to house each item in an aesthetic and efficient manner. The faded brown of the wood highlights the array of bright covers that lay at the front, patiently waiting to be withdrawn and analyzed once more. This humble bookcase is the crowning jewel of my personal space. The walls are lined with a diverse selection of truly enthralling books, all penned by arguably the most astute minds of all time. The knowledge of centuries lies at my finger tips, breathlessly hungering for me to turn the pages and absorb its riches.