Insider trading :: essays research papers

Insider trading has been a commonly discussed topic since Martha Stewart was accused, tried, convicted, and served a prison term for her involvement with the Inclon trading scandal. However, the definition of the term â€Å"insider trading† is not necessarily always connected with illegal activity. As a matter of fact, in some jurisdictions, â€Å"insider trading is no crime. Traditionally, it has been an expected, and perfectly acceptable prerequisite of certain sorts of employment.†(Insider Trading). But since the latter part of the 1960’s, stricter enforcement of insider trading practices have been put into place because of financial scandals.   Ã‚  Ã‚  Ã‚  Ã‚  First to be discussed is a concrete definition of â€Å"insider trading† as it is discussed in this essay. According to the â€Å"European Communities 1989 Insider Dealing Directive: insider trading is the dealing on the basis of materials unpublished, price-sensitive information possessed as a result of one’s employment.(Insider Trading)†   Ã‚  Ã‚  Ã‚  Ã‚  Ivan Boesky pleaded guilty to the biggest insider-trading scheme discovered by the United States Securities and Exchange Commission (SEC). He made 200 million dollars by profiting from stock-price volatility on corporate mergers. What he actually did was cheat by using illegally obtained secret information about impending mergers to buy and sell stock before mergers became public knowledge/ Although insider trading is nothing new, the SEC knows it has become a threat to the public’s confidence, and they must enforce regulations to stop criminal activity. The SEC has put pressure on managers to regulate information leaks, promising strict legal enforcement if a business fails to police misuse of privileged employee information.   Ã‚  Ã‚  Ã‚  Ã‚  In his plea bargaining, Ivan Boesky agreed to pay one-hundred million dollars in fines and to fully cooperate with the SEC members in other investigations of insider trading cases. His cooperation has also led to major charges against Kidder Peabody, Martin Siegel, and other financiers. Without Boeskey’s help, catching other insider-trading criminals would have been almost impossible. Ivan Boesky even wrote a book about his involvement in the world of insider trading; he called it Merger Mania.   Ã‚  Ã‚  Ã‚  Ã‚  This case illustrated that there were real consequences to white collar crime. In addition to paying the fifty million dollar fine, he relinquished another fifty million dollars of his illegal trading profits. (He still had millions remaining, however, from his illegal gains.) His actual prison sentence was three years, yet he served only twenty-two months in the federal prison at Lompoc, California, which was known to have a â€Å"country-club† atmosphere.

Common Sickness Experience by Seafarers

Introduction Seafarers both work and live in the same place for varying lengths of time, at times away from their usual place of residence. Seafarers’ stays being restricted more or less to port towns or cities, they are therefore, at the risk of contracting infectious sickness at ports of call in different countries. It can be argued out that, with â€Å"turn around† times at ports of call being short at present, the risk should be considered less; however, this is not the situation as demonstrated by some studies conducted in the recent past.It may be that other factors such as recruiting seafarers from countries where certain infectious diseases are endemic without conducting a proper pre-recruitment medical examination, sexual behavior on board, intra-venous drug abuse on board, living in close proximity to infected carriers, use of unhygienic food and water obtained at ports of call for consumption on board can still, cause infectious diseases among international s eafarers. The effort of reducing and combating the rapid global spread of infectious diseases is no simple task.The causes are multifaceted and thought to be identified before seeking their control. Most infectious diseases are preventable but their a etiology oftentimes lies outside the control of the health sector. Most of all, seafarers encountered this sickness because when they get to the other country some crew member cannot resist the weather of one country, most areas of the world costing substantial proportion of sicknesses Against this backdrop it is without doubt that global spread of infectious diseases had exacerbated and persists as a challenge to the seafarers health and also to national health economies. 1In present day, seafarers where aware some diseases like Hepa, this diseases is danger in health of all human, hepa might came from dirty food or something. Not also from seafarers this is also for all people we should be aware dangerous diseases. Seafarers can cost sickness due to their emotions, they miss their families or even other they are lack of eating from time to time, and it has been happen the given outline above like injuries, poisons, diseases. crew members must have skills to avoid sickness of their daily lives to prevent good health in a right situations.2 Chapter II Discussion of Findings I. Common forms of sickness . Injuries – is a legal term for an injury to the body, mind or emotions as opposed to an injury to property. a. Eye injuries – cost an flicking sand, flying pieces of wood and glasses. b. Head injuries – is also the common sickness of seafarers like they smell a bad chemical on board ship or some they smell a chemical that is bad to their daily activities. c. Bone, joint and muscle injuries – it is the result of high force impact or stress while joint injury if more often caused by a sudden impact to the joint, the ligaments always became damaged as a result of a dislocation. http://en. wiki/ Personal Injuries y:James Gillay 2. Disease – is an abnormal condition that affect the body of an organism. It is often construed as a medical condition associated with specifics symptoms and signs. d. Skin disease – are common for people of all ages whether you suffer with a rash, itchy skin, fungus or infection, skin bumps or skin tags. e. Infection disease – an organisms that are capable of causing disease are called pathogens. A pathogen attacks the body infection occurs whether the infection becomes a disease.But the pathogens get past the defenses infection spreads and causes an infection disease most can be passed from individual. World health organisms International Medical Guide, WHO 2007) 3. Poisoning – are substances that cause disturbance to organisms, usually by chemical reaction or other activity on the molecular scale, when a sufficient quantity is absorbed by an organisms. f. Toxic – Toxic is the degree to which a substance ca n damage an organism. Toxicity can refer to the effect on a whole organism, such as an animal, bacterium, or plant, as well as the effect on a substructure of the organism, such as a cell (cytotoxicity) or an organ such as the liver (hepatotoxicity).By extension, the word may be metaphorically used to describe toxic effects on larger and more complex groups, such as the family unit or society at large. â€Å"Toxicity Endpoints & Tests†. AltTox. org. Retrieved 25 February 2012. g. Venom – Venom is the general term referring to any variety of toxins[1] used by certain types of animals that inject it into their victims by the means of a bite, sting or other sharp body feature. [2] Unlike poison, which is ingested or inhaled, venom is usually delivered directly into the lymphatic system, where it acts faster.Graystock, Peter; Hughes, William O. H. (2011). h. Poison to gases – are used in industry as chemical reagents. The chemical reactions they can be used for are more important than their toxicity. Today, chemists try to avoid the use of poisonous gases, but it is often not possible. Examples of large-volume industrial poisonous gases are hydrogen sulfide, cracked from oil, chlorine, in diverse chemical uses and to disinfect drinking. 4 i. Food Poisoning –You may sometimes become very ill with the food poisoning problems after you eat the food.Graystock, Peter; Hughes, William O. H. (2011). II. Causes of Illness j. Accident – An accident or mishap is an unforeseen and unplanned event or circumstance, often with lack of intention or necessity. It usually implies a generally negative outcome which may have been avoided or prevented had circumstances leading up to the accident been recognized, and acted upon, prior to its occurrence002E International Labour Organization (ILO) k. Bacteria- constitute a large domain of prokaryotic microorganisms.Typically a few micrometres in length, bacteria have a wide range of shapes, ranging fro m spheres to rods and spirals. Bacteria were among the first life forms to appear on Earth, and are present in most habitats on the planet, growing in soil, water, acidic hot springs, radioactive waste,[2] and deep in the Earth's crust, as well as in organic matter and the live bodies of plants and animals, providing outstanding examples of mutualism in the digestive tracts of humans, termites and cockroaches.On February 6, 2013, scientists reported that bacteria were found living in the cold and dark in a lake buried a half-mile deep under the ice in Antarctica. Gorman, James (6 February 2013). 5 l. Virus – is a small infectious agent that can replicate only inside the living calls of an organism, iruses can infect all type of organisms from animals, plants to bacteria and archea. Mary, Brouson M. 1994 m. Chemical Exposure – can result in varying symptoms with different degress of danger mild reactions including buring and tearing of the eyes. WHO press, 2007 III.Reme diations n. First Aid – is the provision of immediate care to a victim with an injury or illness usually effected by a lay person, and performed within a limited skill range. First Aid is normally performed until the injury of illness is satisfactorily dealt with a paramedic or doctors. Insel, Paul M. and Roth, Walton T. mayfield company. 1998 o. Herbal Cure – is the study and use of medicinal properties of plants. The scope of herbal medicine is sometimes extended to include fungal and bee products, as well as minerals, shells and certain animal parts.Pharmacognosy is the study of all medicines that are derived from natural sources. Lichterman, B. L (2004) 6 p. Protection – The protection of sources, sometimes also referred to as the confidentiality of sources or in the U. S. as the reporter's privilege, is a right accorded to journalists under the laws of many countries, as well as under international law. Simply put, it means that the authorities, including t he courts, cannot compel a journalist to reveal the identity of an anonymous source for a story.The right is based on a recognition that without a strong guarantee of anonymity, many people would be deterred from coming forward and sharing information of public interests with journalists. As a result, problems such as corruption or crime might go undetected and unchallenged, to the ultimate detriment of society as a whole. In spite of any such legal protections, the pervasive use of traceable electronic communications by journalists and their sources provides governments with a tool to determine the origin of information. 1] In the United States, the federal government legally contends that no such protection exists for journalists. Liptak, Adam (February 11, 2012). q. Medical assistance – is a non-licensed allied health occupation who reform administrative and clinical tasks to support the work of physicians and other health professionals. They preformed tasks procedures suc h as measuring patients vital signs, administering medications and injections, recording information in medical records keeping systems. Ventura, Florencio T. Medical First Aid

Religious Education Coursework Assignment Essay

COURSEWORK QUESTION: a) (i) What is Hajj? (ii) Describe and explain why a Muslim would take part in Hajj and what this involves [40] b) (i) Explain the meaning and significance of the events of Hajj for a Muslim. (ii) What difficulties might there be for a Muslim performing Hajj? (iii) How might participating in Hajj affect the life of a believer? [35] c) â€Å"A true pilgrimage is really a journey within.† Do you agree with this statement? Give reasons to support your answer and show that you have thought about different points of view. You must refer to Islam in your answer. [25] A (i)Hajj is the pilgrimage to Makkah, a Muslim-only city. Tourists aren’t welcome to Makkah; Hajj is for Muslims to get closer to God and isn’t meant to be a tourist attraction. It is the duty of every healthy and financially stable Muslim to complete Hajj once in their lifetime. It is a deeply spiritual journey for the millions of Muslims who complete Hajj every Muslim year, between 8 and 13 Dhul-Hijjah – the final month. Some Muslims may prefer to visit Makkah on a pilgrimage at another time in the year, but this is not considered as important as Hajj, and is called Umrah. Because so many Muslims want to experience Hajj for the first time, those who have done it before often do Umrah instead. Hajj is the fifth of the five pillars of Islam; the basis of the religion. It is meant for the sane and mature Muslim mind, and it is usually considered an honour to die during one’s Hajj, as it is widely believed burial in the city of Makkah will bring Muslims clo ser to their God, and is a good indication of their dedication to Islam. A (ii)Hajj is widely considered essential in order to be a devout Muslim. It is one of the five pillars of Islam which are the biggest and main requirements of the religion. It is considered that Hajj is something of a ticket to heaven in the afterlife. The pilgrimage is to show ones self to Allah, and let him be the judge of character. With a good Hajj comes a peaceful afterlife and paradise. It is not just a physical practice, for true meaning a pilgrim must enter a whole new mindset and way of living, at least for the days of Hajj. This was of living is called Ihram, and is the first obligatory rite of Hajj. All men must wear two white unhemmed sheets so that all look alike, and wealth, age and status in general is not even considered. Whilst in Ihram, Muslims should not argue, swear, kill (even insects!) or participate in a sexual relationship even accompanied by husband or wife. Ihram creates an equilibrium and purity for Hajj. It unites every pilgrim and crates a pure mental canvas solely ready to think about nothing but God. The physical part of Hajj is all about recreating significant and very old events in Islam. First the pilgrims all run or walk quickly around the Ka’bah seven times, if close enough they will touch or kiss it. They then pray close to the Ka’bah, near Maqam Ibrahim. Next the Muslims rush between Marwah and Safa, two hills; seven times. The hills are linked now by a corridor for convenience and safety. After doing this, the pilgrims must make their way to the plain of Arafat, around 20km from Makkah. The pilgrims stand under the sun from midday until sunset praying to Allah, and asking for forgiveness. After this the pilgrims go to Muzdalifah to pray, collect stones and camp overnight. In the morning the pilgrims go to Mina to throw seven stones at three walls. After stoning the walls pilgrims make a sacrifice, often through companies nowadays. The sacrificed animal is the either frozen for future use or given to the poor Muslim community to eat. Men then shave their heads, and women cut off a lock of hair, usually a small amount; a few centimetres or a quarter. Muslims are then allowed to exit Ihram, changing into their normal clothes. They camp at Mina for three nights, and then return to Makkah to walk around the Ka’bah once again. They then drink water from the ZamZam well and their Hajj is complete. They are then a male Hajji, or a female Hajjah. B (i)Carrying out the actions of Hajj is not meaningful without a proper understanding for the ideas behind each procedure. It is all about representing the past and having empathy for Muhammad (PBUH), Ibrahim his son Ismah’il and others. The Ka’bah is a cube-shaped building supposedly first constructed for God by the first man Adam. It was washed away in Noah’s time, but Ibrahim and his son Ismah’il rebuilt it. It is covered in a black cloth called kiswah with verses of the Qu’ran stitched into it. The Ka’bah is rebuilt on the same foundations by the same method when it needs to be, and the cover is re-made every year, after it is cut up and given to some lucky pilgrims as a memento of their journey. The Ka’bah is the very first house of God and many prophets have visited it. It is for this reason that pilgrims feel such closeness and representation to God when they visit it during Hajj. Tawaf is the circling of the Ka’bah seve n times. To begin, the pilgrims can kiss the Black Stone al-hajar-al-aswad or just raise their hands towards it (on the east corner of the courtyard) and recite a prayer. After this the Pilgrims rush around the Ka’bah seven times to represent the fact that their lives revolve around God. It is the first thing that the pilgrims do when they arrive in Makkah. Tawaf is the second rite of Hajj, after Ihram, mentioned earlier. The second event is called the sa’i, where pilgrims rush between the hills Marwah and Safa, to show perseverance and patience. This is what Ibrahim’s wife Hajar did as she desperately searched for aid as her and her thirsty son came close to death in the desert. This part of Hajj can be very tiring and difficult under the blazing sun, despite there being a modern corridor built especially for sa’i. Hajar’s patience was rewarded by God with a spring of water that appeared at her son Ismah’il’s feet, which was named the ZamZam well; today it is in the courtyard of the great Mosque in Makkah. Sa’i is not a compulsory part of Hajj but is usually included in the pilgrimage, and has a deep meaning. The pilgrims travel to Mina, a city of tents near the plain of Arafat. In Ihram, the Muslims are united and equal; they sleep side by side often grouped only by language if anything. All of the pilgrims sleep in tents in their Ihram clothes, poor and rich sleep aside each other as the devout, proud and fellow Muslims of Hajj. The following day the pilgrims travel to Mount Arafat for the most important part of Hajj, where they stand before Allah and ask forgiveness for all of their sins. This is the third obligatory rit e of Hajj. Mount Arafat is also known as the ‘Mount of Mercy’ and is supposed to be where God forgave Adam and Eve for their sins and reunited them, after previously separating them for wrongdoing. Here the Muslims stand before God, the wuquf. The pilgrims stand from midday to sunset praying, weeping and meditating, all under the searing Saudi sun. The afternoon of wuquf is purely concentrated on Allah, and some pilgrims have to rush to make the stand, as without it their Hajj is invalid. Everyone is expected to stand alone and analyse every wrong doing individually, and pray to Allah for forgiveness for their sins. In this rite, repent is essential, and if pilgrims are truly sorry for their sins, it is said they will be completely purified and forgiven by Allah, and can start again, as pure as the day they were born. It is an unforgettable experience and is savoured by every pilgrim. After wuquf, pilgrims travel to camp in Muzdalifah in time for prayers in the evening. Here they usually collect 49 pebbles for the ramy al-jamarat (stoning of the devil) the following day. In 2004 Saudi authorities got rid of the pillars and replaced them with long walls, to make the stoning the devil process easier and therefore safer. Hund reds of people have died in the large crowds all trying to get a good shot at the pillars. On the first day of the process, after a night in Muzdalifah, the first wall is stoned 7 times. The following days each of the three walls has to be stoned 7 times for two consecutive days. This means 49 pebbles are required, but if the pilgrims miss any shots they may need at least 21 extra pebbles to stone all three walls 7 times the following day. This seems like a strange ritual when no background is supporting it, but there is good meaning. Ibrahim was told by God one day he had to sacrifice his son Ismah’il. Ibrahim made his way to the place of sacrifice, abiding Allah’s instruction, after consulting his son who told him to do what he had to. On the way the devil appeared before him first to try and tempt him not to sacrifice his son, and the angel Gabriel, the messenger of God told him to â€Å"pelt him†. Ibrahim threw 7 pebbles at the devil and it disappeared. It soon reappeared along the way, this time representing the temptation of Hajar to stop her husband sacrificing her son to God, and Gabriel told Ibrahim to â€Å"pelt him† again. He did what he was told and threw 7 stones at the devil who once again disappeared. The devil appeared a third time along the road, to tempt Ismah’il to avoid being sacrificed. Gabriel’s order to â€Å"pelt him† was followed by Ibrahim, and the devil then disappeared for the final time. Ibrahim’s loyalty and resistance to the devil was rewarded by God when Ibrahim was told to stop as he prepared to kill his son. He was told by God to sacrifice a ram instead, and Ibrahim’s resistance to temptation paid off. Ramy al-jamarat shows the pilgrim ’s dedication to God’s wishes, and rejection to the temptations of the devil. Most Muslims make a sacrifice after stoning the devil, to recreate Ibrahim’s experience as closely as possible. Because there are so many pilgrims who want to make a sacrifice, there are special companies, who make it on their behalf and feed the poor. What cannot be used immediately to feed the poor Muslim community is frozen and used later. After making a sacrifice, male pilgrims have their heads shaven by a person who is not in Ihram and women have usually around an inch cut off. Pilgrims usually change into their normal clothes and do a single Tawaf; this is the fourth obligatory rite of Hajj. After doing this single Tawaf the Muslims are now officially Hajjis or Hajjahs as a female. They can then return home but most choose to stay and visit other places such as Medina, where the prophet Muhammad (PBUH) was buried. B (ii)There are many factors to prevent Muslims going to Hajj. It is said Allah excuses these factors. It is intention or niyyah that counts with the pilgrimage, and when there is something to prevent Muslims from attending it, they will be excused by Allah. The most common circumstance is poverty. There are around 1.4 billion Muslims in the world, and many live in poverty. Lots of Muslims will save up most of their life to do Hajj, and by the time they have enough money to go, they are of old age and aren’t physically able. In this case the Muslim can pay another existing Hajji to attend on their behalf, or donate their savings for Hajj to charity. If they do this they will be blessed as fully as if they had completed Hajj themselves. For those who can’t afford Hajj, they can donate their available savings for Hajj to charity. They will receive the full Hajj benefits also. If a Muslim passes away on their way to carry out Hajj, they will receive the full blessing also, they have died making a commitment to their religion, this shows devotion and niyyah if anything does! Of course there are difficulties that could occur during Hajj. Because around two million pilgrims undergo Hajj every year, and are all dressed in near identical garments, it is very likely that groups will be separated for the period of Hajj. This may seem like a panicking time but Muslims in Ihram will be very sympathetic and helpful with each other in such circumstances, and probably take on new members into their travel groups. The overwhelming feeling of closeness to God on Hajj is enough to eliminate any feelings of worry for the meantime anyhow, so separation doesn’t cause much of a fright. Those unfortunate enough to die during Hajj are proud. It is a blessing to be buried in or near Makkah, close to God. Passing away making commitments to Islam is an honour, and a will is usually written before leaving for Hajj anyway. For those who fear the physical strain of Hajj, or are encouraged not to repeat the journey if they have already, Umrah is the lesser pilgrimage which can be carried out all year round. It involves the seven rotations of the Ka’bah (Tawaf), the Sa’i (Between Marwah and Safa) and a halq or taqsir; which is to cut the hair. Taqsir is shortening hair; halqis the complete head shave. B (iii)Hajj creates equilibrium, and a sympathetic atmosphere among the pilgrims who share the highs and lows of the journey. For most, the journey strengthens and confirms their commitment to Islam. After Hajj, a Muslim is more likely to be more courteous to people in general, and more at ease with life. Once a good Hajj is completed, the afterlife should be more peaceful and happy. Some Muslims like the experience of the pilgrimage so much they move to a Muslim country if they do not live in one already, as they like the convenience and feeling of togetherness and empathy. Hajj strengthens the belief of many Muslims, and if they weren’t a very good Muslim before Hajj, they might feel the need to be more committed to their faith, and practice Islam more regularly. Although for most the pilgrimage of Hajj is a blessing experience, some may have felt let down and disengaged during the journey. For those who could not get into a good Ihram, or feel true belief in God on the mount of mercy; their belief in Islam and Allah may have been hindered. C To me, this statement means that although all of the processes of a pilgrimage are physical, the true idea is the thoughts within the pilgrim’s mind and the intention, empathy and symbolism of what they are doing in the pilgrimage. The vast majority of Hajjis find the sacred journey to Makkah nourishing and feel they have found forgiveness from Allah. As they travel around the different rites of Hajj they cherish the experience and remember the meaning of each process, going back as far as the time of Adam and Eve. They enter a new realm as they stand before God on the Mount of Mercy, are unable to hold in their tears and are swept with emotion. On the other hand, Hajj is purely a physical process for some pilgrims. It isn’t supposed to be, but some can’t get into the frame of mind which is intended during the pilgrimage. The journey is supposed to be emotional, deeply thoughtful and soul cleansing. To some Muslims, their belief may be slightly hampered by the fact they struggle to get into a real Ihram. They will get their money’s worth on the trip and see people from all different cultures following the same rituals, but not feel truly engaged in the experience. Some people might argue that if you go on Hajj, and carry out the same processes as the prophets did, that is adequate in displaying your devotion to Allah and Islam. Some may say the fact that so much is physically required of them in Hajj, that alone shows they are a devout Muslim. Personally, I fully agree with the statement, because I would say that Hajj is a journey to Makkah to carry out the rites, and a true Hajj is a deep and thoughtful journey not only to Makkah, but to the bottom of a pilgrim’s heart. Although carrying out Hajj is a blessing experience cherished by Muslims, it is not truly meaningful unless they feel a certain dedication and spiritual enrichment on their journey.

The Buddhist Concepts of Rebirth and Release

Buddhism begins and ends with Buddha’s enlightenment experience, for this the ultimate source of Buddhist teachings and there are a mean towards moral and spititual development culminating in a Buddha like experience. At his enlightenment, the Buddha gained direct knowledge of rebirth, karma, and the four holy truths (Harvey, 1990, p. 32).In the first public teaching (known as the â€Å"turning of the wheel of dharma†) Siddhartha Gautam, the historical Buddha is said to have set out the fundamentals of Buddhist doctrine and practice and then proceeded to outline the four noble truths- the kernels of Buddhist doctrine which are duhkha, trsna, nirvana and the way to achieve nirvana. Birth, old age, sickness and death which give duhkha (sadness) are unsatisfactory, and the cause of this unsatisfatoriness gives rise to craving (trsna). End to this unsatisfactory state of mind can be achieved through nirvana.The eight steps to the path of nirvana involve the development of a ppropriate view, intention, speech, action, livelihood, effort, mindfulness and finally appropriate meditative concentration. This Buddhist doctrine constitutes the essence of the Buddhist world view and provides the basis and context of all subsequent Buddhist philosophical reflection (King, 1999, p. 76). After six years of meditation, Buddha attained spiritual enlightenment or nirvana. Budha preached for forty five years and died at the age of ninety years.Buddhist enlightenment is related to the attainment of the five supernatural powers, but their attainment is not, the Buddha concluded, in itself the realisation of enlightenment (Iizuka, 1995, p. 151). The action and interest of those who attain nirvana are completely detached from all images and sound. However, internally the mind is in a condition of most intense activity. Since the person has reached the fullest stretch of his mental and spiritual capacity, and at a level of highest transcendental consciousness, he is infini tely at peace with himself (Iizuka, 153).According to Buddha, duhkha happens everywhere all the time because nothing is perfect in this world. Every life has the kamma (force) from the person’s previous lives, and being reborn means that everyone always suffers from the force of their previous lives. This means no life is perfect and only when people have reached nirvana will they be able to overcome duhkha. Duhkha according to Buddha is caused by selfishness and all our sufferings are caused by this selfishness. The ultimate goal of the people should be to break from this never ending cycle of rebirth.By stopping greed and selfishness, one can break out of the rebirth cycle, which brings perfect freedom in the form of nirvana (Penney, p. 14). The Buddhist believe that the ultimate goal of meditation is nirvana, liberation from samsara, liberation from the ever repeated cycle of death and rebirth conditioned by Karma, in which all deluded beings are caught up. The doctrine of rebirth formed an essential part of the world view which the Buddha inherited. Thus, the Buddha accepted that the goal of all spiritual striving was nirvana, release from rebirth.Consequently, he interpreted his own experience of enlightenment as the attainment of that goal (Bucknell, and Fox, 1983). Rebirth in Buddhism is seen both as a process which takes place after death, and also as a process taking place during life. This means, we are constantly changing during life, ‘reborn’ as a ‘different’ person according to our mood, the task we are involved in, or the people we are relating to. We may experience ‘heavenly’ or hellish state of mind depending on how we act.According to Buddhist philosophy, it is reasonable to suppose that this process of change, determined by the nature of our actions, does not abruptly stop at death, but carries on (Harvey, p. 45). Our present form and circumstances of life are part of an uninterrupted series of se parate existences that streak back into the distance past and will continue on into the interminable future. A constant and uninterrupted flow of beings living in the different stratified levels and passing on from one to another was the very essence of the world view called samsara.The schemes of things, rewards and punishments, human conditions in high or low states, all had their reasons for existence in this cosmic flux of inter-connected events and states. The conclusive evidence of Sakyamuni Buddha’s supreme enlightenment confirmed and endorsed the essential elements of the processes of samsara and rebirth (Cheetham, 1994, p. 9). Rebirth is a casual link between one life and the next, and not a soul reincarnating. Only a casual connection links one life to another, so our karmic accumulation conditions our next life.Contemplating rebirth helps us accept our own death without falling into the two extremes of eternalism or nihilism. The positive side of this rebirth conce pt is focussing an individual’s attention and energy to the present and make the most of one’s life. This constructive aspect of Buddhism while makes one realise about the transient nature of life, give them scope for improving the same to be able to rise to a higher realm (Halls, 2003, p. 54 ). The realm a being is born is determined by karma which is a ‘beings’ intentional actions of body, speech and mind, whatever is done, said or even just thought with intention or purpose.Though, rebirth in the lower realms is considered to be the result of relatively unwholesome or bad karma, rebirth in the higher realms is the result of relatively wholesome or good karma. Correspondingly, the lower the realm, the more unpleasant and unhappy is one’s condition; the higher the realm the more pleasant, happy, tranquil and refined one’s condition is. This rebirth hierarchy does not however constitute a simple ladder to climb and passing out at the top into nirvana or release.Nirvana or release may be obtained from any of the realms, from the human to the highest of the pure abodes and the four formless realms but not from the four lowest realms. Yet, rather than attaining nirvana or release, human beings generally rise and fall through the various realms which are precisely the nature of the samsara, i. e. wandering from life to life with no particular direction or purpose (Gethin, 1998, p. 119). The cycle of rebirth is thus seen as involving innumerable lives over vast stretches of time.If the cycle only involved human rebirths, it would have been difficult for a Buddhist to explain the population explosion. However, the cycle is seen to involve many other forms of life, such as animals so that readjustments between populations are made possible. This introduces the idea of different realms of rebirth. The first two of these realms are those of humans and animals kingdom. The latter includes sentient creatures as simple as insects. Plants are not included, although they are seen as having a very rudimentary consciousness, in the form of sensitivity to the touch.There are also realms of beings that are not normally visible, such as the realms of ‘petas’ or departed. As these are seen as having made of ‘subtle matters’, such a rebirth does not involve re-incarnation, that is getting a gross physical body again. In Buddhist painting of life cycle and rebirth, petas are seen as frustrated ghostly beings that frequent human world due to their strong earthly attachments (Harvey, 1990, p. 33). The Buddhist although believe in rebirth, do not accept that there is any substantial entity of self (atman) being reborn in this process.There is simply the process itself. Buddhist philosophical texts tend to represent rebirth using analogies of dynamic and ever changing processes, such as the flowing of a river or the flickering flame of a candle. Thus to talk about identity or the difference betwee n life in this Buddhist cycle of rebirth is inappropriate (King, 1999, p. 81). Nirvana is a difficult concept but traditional Buddhist understanding of Nirvana is quite clear. Literally nirvana means ‘blowing out’ or ‘extinguishing’, although Buddhist like to explain it as ‘the absence of craving’.When a being reaches a state of nirvana, the defilements of greed, hatred, and delusion no longer arise in his or her mind, since they have been thoroughly rooted out. Yet, like the Buddha, any person who attains nirvana does not remain thereafter forever absorbed in some transcendental state of mind. On the contrary, he or she continues to live in this world, with the difference that his thoughts and deeds are completely free of the motivations of greed, aversion and delusion and motivated instead entirely by generosity, friendliness and wisdom.This condition of extinguishing the defilement can be termed nirvana with the remainder of life. Eventually , the reminder of life, like all beings, such a person must die. But unlike other beings, who have not experienced nirvana, he or she will not be reborn into some new life. Instead of being reborn, the person attains parinirvanas, which means that the five aggregates of physical and mental phenomena that constitute a being cease to occur (Gethin, 1998, p. 75). Persons with various deluded mind will not attain nirvana or release and these views are called prapanca.When one gains insight into and realises the dharmakaya, which in effect is the noble truth of cessation with respect to any or all form of prapanca, or self view, one attains the Buddha nature. It is the theories of self and attachment to self that bind us. Buddha nature thought, like the rest of Buddhism, aims to release us from this bondage. The Dharmakaya or Buddha nature, as the truth of cessation represents the active releasing from bondage that constitutes the Buddha way. Hence Buddha nature is not a substantive enti ty, not a self mind, but the cessation of all self views (King, 1991, p.95). The Buddha’s noble eighth fold path to liberation from suffering emphasized practical discipline and direct experience to countermand the human tendency to theorize about spiritual life and reify rather than to encounter it directly. The eight member of the noble eighth-fold path termed â€Å"samyak Samadhi† consists of eight stages of meditative practices known as jhana in Pali, for the purpose of transcending individuated consciousness and leading to enlightenment or nirvana (Whicher, 1998, P. 313).One of the central images of Buddhism is that of crossing the ocean of samsara and arriving at the other shore of nirvana or enlightenment, which is journey from the troubling world to the world as Buddha land. In Buddhism, this path or crossing to nirvana is the most difficult one, and there is no guarantee of completion of this path. The ocean of life is full of turbulence and this turbulent nat ure of life’s ocean is an intimate function of our own intentions or karma which we create through actions motivated by our likings and disliking.Since these troubles are our own creation, we must undo the trouble as well. Buddhist salvation is not breaking away from the world but about freeing all things by undoing the dualistic knot of our karma and the stranglehold of our habitually held likes and dislikes (Hershock, 1999, p. 111). In Buddhism, denial of the reality of the self in man is called absolute anatta. The anatta doctrine of the Buddhist philosophy has been from early times a pillar of Buddha dogma, together with all pervading impermanence and suffering.This doctrine is consistently propounded by orthodox Buddhists as one of the most outstanding characteristics of their system. The anatta doctrine raises many questions such as the reality of the moral agent and the existence and nature of moral responsibility, the continuity of individuality in the rebirth cycle, the nature of kamma, and the way it works and the relation of nirbana to the individual who attain it. However, Buddha refuses to answer the question whether the liberated man exists or does not exist after death.However, most of the Buddhist text implies that the liberated man is the personification of all reality (Ramon, 1980, p. 1-2). To conclude, the essence of life according to Buddhism is karma. Karma is called the law of cause and effect, which means every action we undertake creates a cause that will have in some point of time- even in rebirth have an effect. Our bad action in life will bring negative results and good actions will be rewarded with positive results. This is the ethical way how karma operates. This will keep in check our negative traits, and help us behave mindfully.The wheels of life in Buddhism signify through different symbolism the causes for this cycle of rebirth. Three animals at the center of the wheel symbolises endless cycles of sufferings with one ne gative action causing the next. The pig depicts the erroneous perception about the world and cock signifies ignorance about our own existence, giving rise to craving, lust, and desire. The ultimate negativism arising out of wrong perception of life is hatred and anger, symbolised in the wheel in the form of snake.The picture of Buddha at the top let of the picture symbolises liberation from ignorance, desire and hatred which are causes of all our sufferings. Thus liberation of the soul can be realised by following Buddha path and the ultimate attainment of nirvana (Halls, 2003, p. 50). References Bucknell, R. S and Fox, M. X (1983) The ‘three knowledges’ of Buddhism: Implications of Buddhadasa's interpretation of rebirth, Religion, Volume 13, Issue 2, pp. 99-112 Cheetham, E (1994) Fundamentals of Mainstream Buddhism, Charles E Turtle company Inc, USAGethin, R (1998) The Foundations of Buddhism, Oxford University Press, NY Halls, G. F (2003) the Illustrated Encyclopaedia of Buddhist Wisdom, Octopus Publishing Groups Harvey, B. P (1990) An Introduction to Buddhism: Teachings, History and Practices, Cambridge University Press Hershock, P. D (1999) Reinventing the wheel: A Buddhist response to the information age, Sunny Series of Philosophy and Biology, Albany, State University of New York Press IIzuka, T (1995) The Quest for life: Zen in business and life, New York University Press.King, R (1999) Indian Philosophy: An introduction to Hindu and Buddhist Thought, Edinburg University Press King, S. B (1991) Buddha Nature, Albany State University of New York Press Penney, S (1995) Buddhism, Core edition, Heinmann Educational Publishers, P. 48 Ramon, J. P (1980) Self and non-self in early Buddhism, Walter de Gruyter, Berlin, N. Y. Whicher, Y (1998) The Integrity of Yoga Darsana: A reconsideration of the classical yoga, Sun series in religious studies, Albany, State University of New York Press

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