fact, transformed into the bird spirit that crossed the threshold into his body (Waida, 1983, p. 223). He finally spots what he is looking for, the soul of his ill patient. Still assisting him, the animal spirits carry the shaman to the patient's soul. The shaman retrieves it and returns the soul to its rightful place, healing the patient. Without the presence of animal spirits, the shaman could not have accomplished such a feat (Waida, 1983, p. 231). In the Inner Eurasian religion, the transformation of a shaman's essence into an animal spirit is referred to as "becoming an animal" (Baldick 2000, p. 167). The importance of animals in this shamanic religion is shown by the capabilities that animals grant to human beings. Without the assistance of animals, humans from Inner Eurasia were not capable of reaching the sky, traveling rapidly throughout the earth, or going beneath the earth's outer crust, all of which were important activities to the culture (Baldick 2000, p. 167). Heaven was not attainable for a person without the assistance of an eagle. Because of the eagle, an animal, the Inner Eurasians believed that they were capable of achieving their after-life and living in the home of their ancestors and Supreme God after their departure from the earth (Baldick 2000, p. 167). Heaven was represented by the people in assemblies of animals, usually grouped in sevens or nines (Baldick 2000, p. 167). When participating in hunting or warfare, Inner Eurasians also took on animal qualities because they believed it would increase their success (Baldick 2000, p. 167). Animals were a central part of this religion (Baldick 2000, p. 167). Religious and Cultural Representation of Animals Buddhism One of the most important sanctions of the Buddhist faith is the concept of ahimsa, or refraining from the destruction of life (Regenstein 1991, p. 234). According to Buddhist belief, humans do not deserve preferential treatment over other living beings. Thus, the world is not specifically meant for human use and should be shared equally amongst all creatures (Epstein 1990). Buddhists recognize that all animals are sentient and are capable of feeling pain, grief, fear, happiness, and hunger (Regenstein 1991, pp. 234–235). The Dalai Lama once said "Even ants and other insects will run away from danger... They have intelligence and want to live too. Why should we harm them?" (Qtd. in Regenstein 1991, p. 235). Not believing in inflicting