Podcasts about buddha

Every year, Joseph Goldstein does a three month silent meditation retreat by himself at his home in Massachusetts. In this conversation you're about to hear, Joseph had just emerged from one such retreat with a bunch of thoughts on what are called the three proliferating tendencies or three papañca to use the ancient Pali term.  These are three ways in which we perpetuate an unhealthy sense of self. Joseph has explained that you can think about the process of going deeper in meditation as a process of lightening up or getting less self-centered. You're about to get a masterclass in doing just that.  For the uninitiated, Joseph is one of the co-founders of the Insight Meditation Society in Barre, Massachusetts. His co-founders are two other meditation titans, Sharon Salzberg and Jack Kornfield. Joseph has been a teacher at IMS since it was founded in the seventies and he continues to be the resident guiding teacher there.  In this episode we talk about: The framework for understanding the three proliferating tendencies; the basic building blocks of our experience in the world Six things that make up what the Buddha called “the all”  What non-self means and why it's essential to the Buddhist teaching of liberation The two levels of truth: conventional and ultimate Why language is so important in conditioning how we experience things  How the three proliferating tendencies provide a very practical guide to understanding how we manufacture our own suffering   Join Dan's online community here Follow Dan on social: Instagram, TikTok Subscribe to our YouTube Channel   Get ready for another Meditation Party at Omega Institute! This in-person workshop brings together Dan with his friends and meditation teachers, Sebene Selassie, Jeff Warren, and for the first time, Ofosu Jones-Quartey. The event runs October 24th-26th. Sign up and learn more here! Tickets are now on sale for a special live taping of the 10% Happier Podcast with guest Pete Holmes! Join us on November 18th in NYC for this benefit show, with all proceeds supporting the New York Insight Meditation Center. Grab your tickets here!  To advertise on the show, contact sales@advertisecast.com or visit https://advertising.libsyn.com/10HappierwithDanHarris Thank you to our sponsor: Airbnb: Your home might be worth more than you think. Find out how much at airbnb.com/host.  

This dharma discourse was given by Rev. Do'on Roshi at the Buddhist Temple of Toledo on September 3, 2025 prior to the funeral for our dear sanga member, Sokei.  In this discourse, Do'on Roshi discusses the Tibetan Book of the Dead and its importance within our lineage. If you would like to learn more about the Buddhist Temple of Toledo or to make a donation in support of this podcast please visit buddhisttempleoftoledo.org.  

The Royal Albert Hall was the unlikely venue for the biggest Sumo wrestling tournament ever staged outside of Japan on 9th October, 1991. Around forty wrestlers, described in the press as “bouncing like fat Buddhas,” thundered across a ring on clay sourced from a field near Heathrow.  Part of the grand Japan Festival - a four-month cultural takeover marking 100 years of the Japan Society, including kabuki at the National Theatre and Buddhist sculptures at the British Museum - demand for tickets was sky-high, thanks to Channel 4's cult Friday night sumo broadcasts. A Shinto-style canopy was shipped over, and reinforced hotels were arranged for the athletes, complete with detachable showers, reinforced beds, and double-sized meals to help them hit their 7,000-calorie daily target. The lineup featured stars with nicknames like “The Killer Whale,” “The Plum,” and the 37-stone “Dump Truck,” Konishiki Yasokichi. In this episode, Arion, Rebecca and Olly consider the impact the festival had on introducing Londoners to Japanese culture; reveal why the wrestlers had a pit-stop in Anchorage on their way to England; and explain why some fans didn't tell their colleagues they were attending… Further Reading: • ‘Albert Hall hosts first sumo tournament held outside Japan' (The Guardian, 1991): https://www.theguardian.com/theguardian/2013/oct/10/sumo-wrestling-royal-albert-hall • ‘Sumo Wrestling's Solid Foundation in the UK and Europe' (SportsLook, 2023): https://featured.japan-forward.com/sportslook/sumo-wrestlings-solid-foundation-in-the-uk-and-europe/ • ‘Sumo: Terao v Kotogaume 1991 (London)': https://www.youtube.com/watch?v=Fa0TrLXi-uk #Japan #Sport #London #90s Love the show? Support us!  Join 

This talk explores the simple yet profound practice of using the breath as an anchor for awareness. In a world where distraction and stress pull us in countless directions, the breath is always available as a doorway back into presence. Drawing from the Buddha's teachings on mindfulness of breathing and weaving in reflections from daily life, we'll look at how one conscious breath at a time can ground us, reveal our inner state, help us transform reactivity, and open us to freedom in the present moment.   You'll learn how to return to the breath as a reliable home base, how the breath mirrors both body and mind, and how conscious breathing can transform patterns of stress into calm awareness. We'll also explore how the breath reveals impermanence and points us toward liberation. With stories, teachings, and reflections, this talk will offer practical ways to deepen your practice and remind you that awakening is as close as your next breath.

We're celebrating 700 episodes of The Big Talk Podcast! This milestone episode is a powerful reminder that your voice has the potential to create meaningful change in the world.   From the 700 conversations, stories, and insights shared on this show, one truth emerges: your voice is your most powerful tool for leadership and influence.   In this episode, you'll discover:   Why most people operate at a fraction of their vocal potential - and what's holding them back Real stories of breakthrough moments when doctors, CEOs, and entrepreneurs learned to communicate their brilliance effectively The difference between speaking from ego vs. Buddha nature - and why authenticity trumps perfection every time Your unique responsibility to use your voice in whatever context you find yourself   More from Tricia  Go from idea to stage-ready inside The Big Talk Academy Join me LIVE for my Free Monthly Workshop Explore my content and follow me on YouTube Follow me on Instagram  Connect with me on Facebook  Connect with me on LinkedIn  Visit my website at TriciaBrouk.com

Reflecting on a piece of writing from Kittasaro, Mary talk about the 'gap between thoughts' which is so important but also something that we miss most of the time. It's when we make the effort to release the habitual thinking mind that we make space for deep knowing and wisdom to arise. This is the path to liberation and awakening.Recorded Oct. 4, 2025 in the virtual worldAmerica's Racial Karma by Larry WardSend me a text with any questions or comments! Include your name and email if you would like a response - it's not included automatically. Thanks.Visit Mary's website for more info on classes and teachings.

                                                                                                                                                                                                                      Last time we spoke about the continuation of the war after Nanjing's fall. The fall of Nanjing in December 1937 marked a pivotal juncture in the Second Sino-Japanese War, ushering in a brutal phase of attrition that shaped both strategy and diplomacy in early 1938. As Japanese forces sought to restructure China's political order, their strategy extended beyond battlefield victories to the establishment of puppet arrangements and coercive diplomacy. Soviet aid provided critical support, while German and broader Axis diplomacy wavered, shaping a nuanced backdrop for China's options. In response, Chinese command decisions focused on defending crucial rail corridors and urban strongholds, with Wuhan emerging as a strategic hub and the Jinpu and Longhai railways becoming lifelines of resistance. The defense around Xuzhou and the Huai River system illustrated Chinese determination to prolong resistance despite daunting odds. By early 1938, the war appeared as a drawn-out struggle, with China conserving core bases even as Japan pressed toward central China.   #170 The Battle of Taierzhuang Welcome to the Fall and Rise of China Podcast, I am your dutiful host Craig Watson. But, before we start I want to also remind you this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Perhaps you want to learn more about the history of Asia? Kings and Generals have an assortment of episodes on history of asia and much more  so go give them a look over on Youtube. So please subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry for some more history related content, over on my channel, the Pacific War Channel where I cover the history of China and Japan from the 19th century until the end of the Pacific War. Following their victory at Nanjing, the Japanese North China Area Army sought to push southward and link up with the Japanese Eleventh Army between Beijing and Nanjing. The two formations were intended to advance along the northern and southern ends of the JinPu railway, meet at Xuzhou, and then coordinate a pincer movement into Chinese strongholds in the Central Yangtze region, capturing Jiujiang first and then Wuhan. Recognizing Xuzhou's strategic importance, Chinese leadership made its defense a top priority. Xuzhou stood at the midpoint of the JinPu line and at the intersection with the Longhai Line, China's main east–west corridor from Lanzhou to Lianyungang. If seized, Japanese control of these routes would grant mobility for north–south movement across central China. At the end of January, Chiang Kai-shek convened a military conference in Wuchang and declared the defense of Xuzhou the highest strategic objective. Chinese preparations expanded from an initial core of 80,000 troops to about 300,000, deployed along the JinPu and Longhai lines to draw in and overstretch Japanese offensives. A frightening reality loomed by late March 1938: the Japanese were nearing victory on the Xuzhou front. The North China Area Army, led by Generals Itagaki Seishirô, Nishio Toshizô, and Isogai Rensuke, aimed to link up with the Central China Expeditionary Force under General Hata Shunroku for a coordinated drive into central China. Li Zongren and his senior colleagues, including Generals Bai Chongxi and Tang Enbo, resolved to meet the Japanese at the traditional stone-walled city of Taierzhuang. Taierzhuang was not large, but it held strategic significance. It sat along the Grand Canal, China's major north–south waterway, and on a rail line that connected the Jinpu and Longhai lines, thus bypassing Xuzhou. Chiang Kai-shek himself visited Xuzhou on March 24. While Xuzhou remained in Chinese hands, the Japanese forces to the north and south were still separated. Losing Xuzhou would close the pincer. By late March, Chinese troops seemed to be gaining ground at Taierzhuang, but the Japanese began reinforcing, pulling soldiers from General Isogai Rensuke's column. The defending commanders grew uncertain about their ability to hold the position, yet Chiang Kai-shek made his stance clear in an April 1, 1938 telegram: “the enemy at Taierzhuang must be destroyed.” Chiang Kai-shek dispatched his Vice Chief of Staff, Bai Chongxi, to Xuzhou in January 1938. Li Zongren and Bai Chongxi were old comrades from the New Guangxi Clique, and their collaboration dated back to the Northern Expedition, including the Battle of Longtan. Li also received the 21st Group Army from the 3rd War Area. This Guangxi unit, commanded by Liao Lei, comprised the 7th and 47th Armies. Around the same time, Sun Zhen's 22nd Group Army, another Sichuan clique unit, arrived in the Shanxi-Henan region, but was rebuffed by both Yan Xishan, then commander of the 2nd War Area and Shanxi's chairman and Cheng Qian, commander of the 1st War Area and Henan's chairman. Yan and Cheng harbored strong reservations about Sichuan units due to discipline issues, notably their rampant opium consumption. Under Sun Zhen's leadership, the 22nd Group Army deployed four of its six divisions to aid the Northern China effort. Organized under the 41st and 45th Armies, the contingent began a foot march toward Taiyuan on September 1, covering more than 50 days and approximately 1,400 kilometers. Upon reaching Shanxi, they faced a harsh, icy winter and had no winter uniforms or even a single map of the province. They nevertheless engaged the Japanese for ten days at Yangquan, suffering heavy casualties. Strapped for supplies, they broke into a Shanxi clique supply depot, which enraged Yan Xishan and led to their expulsion from the province. The 22nd withdrew westward into the 1st War Area, only to have its request for resupply rejected by Cheng Qian. Meanwhile to the south Colonel Rippei Ogisu led Japanese 13th Division to push westward from Nanjing in two columns during early February: the northern column targeted Mingguang, while the southern column aimed for Chuxian. Both routes were checked by Wei Yunsong's 31st Army, which had been assigned to defend the southern stretch of the Jinpu railway under Li Zongren. Despite facing a clearly inferior force, the Japanese could not gain ground after more than a month of sustained attacks. In response, Japan deployed armored and artillery reinforcements from Nanjing. The Chinese withdrew to the southwestern outskirts of Dingyuan to avoid a direct clash with their reinforced adversaries. By this point, Yu Xuezhong's 51st Army had taken up a defensive position on the northern banks of the Huai River, establishing a line between Bengbu and Huaiyuan. The Japanese then captured Mingguang, Dingyuan, and Bengbu in succession and pressed toward Huaiyuan. However, their supply lines were intercepted by the Chinese 31st Corps, which conducted flanking attacks from the southwest. The situation worsened when the Chinese 7th Army, commanded by Liao Lei, arrived at Hefei to reinforce the 31st Army. Facing three Chinese corps simultaneously, the Japanese were effectively boxed south of the Huai River and, despite air superiority and a superior overall firepower, could not advance further. As a result, the Chinese thwarted the Japanese plan to move the 13th Division north along the Jinpu railway and link up with the Isogai 10th Division to execute a pincer against Xuzhou. Meanwhile in the north, after amphibious landings at Qingdao, the Japanese 5th Division, commanded by Seishiro Itagaki, advanced southwest along the Taiwei Highway, spearheaded by its 21st Infantry Brigade. They faced Pang Bingxun's 3rd Group Army. Although labeled a Group Army, Pang's force actually comprised only the 40th Army, which itself consisted of the 39th Division from the Northwestern Army, commanded by Ma-Fawu. The 39th Division's five regiments delayed the Japanese advance toward Linyi for over a month. The Japanese captured Ju County on 22 February and moved toward Linyi by 2 March. The 59th Army, commanded by Zhang Zizhong, led its troops on a forced march day and night toward Linyi. Seizing the opportunity, the 59th Army did not rest after reaching Yishui. In the early morning of the 14th, Zhang Zizhong ordered the entire army to covertly cross the Yishui River and attack the right flank of the Japanese “Iron Army” 5th Division. They broke through enemy defenses at Tingzitou, Dataiping, Shenjia Taiping, Xujia Taiping, and Shalingzi. Initially caught off guard, the enemy sustained heavy losses, and over a night more than a thousand Japanese soldiers were annihilated. The 59th Army fought fiercely, engaging in brutal hand-to-hand combat. By 4:00 a.m. on the 17th, the 59th Army had secured all of the Japanese main positions. That same day, Pang Bingxun seized the moment to lead his troops in a fierce flank attack, effectively supporting the 59th Army's frontal assault. On the 18th, Zhang and Pang's forces attacked the Japanese from the east, south, and west. After three days and nights of bloody fighting, they finally defeated the 3rd Battalion of the 11th Regiment, which had crossed the river, and annihilated most of it. The 59th Army completed its counterattack but suffered over 6,000 casualties, with more than 2,000 Japanese killed or wounded. News of the Linyi victory prompted commendations from Chiang Kai-shek and Li Zongren. General Li Zongren, commander of the 5th War Zone, judged that the Japanese were temporarily unable to mount a large-scale offensive and that Linyi could be held for the time being. On March 20, he ordered the 59th Army westward to block the Japanese Seya Detachment. On March 21, the Japanese Sakamoto Detachment, after a brief reorganization and learning of the Linyi detachment, launched another offensive. The 3rd Corps, understrength and without reinforcements, was compelled to retreat steadily before the Japanese. General Pang Bingxun, commander of the 3rd Corps, urgently telegraphed Chiang Kai-shek, requesting reinforcements. Chiang Kai-shek received the telegram and, at approximately 9:00 AM on the 23rd, ordered the 59th Army to return to Linyi to join with the 3rd Corps in repelling the Sakamoto Detachment. Fierce fighting ensued with heavy Chinese losses, and the situation in Linyi again grew precarious. At a critical moment, the 333rd Brigade of the 111th Division and the Cavalry Regiment of the 13th Army were rushed to reinforce Linyi. Facing attacks from two directions, the Japanese withdrew, losing almost two battalions in the process. This engagement shattered the myth of Japanese invincibility and embarrassed commander Seishirō Itagaki, even startling IJA headquarters. Although the 5th Division later regrouped and attempted another push, it had lost the element of surprise. The defeat at Linyi at the hands of comparatively poorly equipped Chinese regional units set the stage for the eventual battle at Tai'erzhuang. Of the three Japanese divisions advancing into the Chinese 5th War Area, the 10th Division, commanded by Rensuke Isogai, achieved the greatest initial success. Departing from Hebei, it crossed the Yellow River and moved south along the Jinpu railway. With KMT General Han Fuju ordering his forces to desert their posts, the Japanese captured Zhoucun and reached Jinan with little resistance. They then pushed south along two columns from Tai'an. The eastern column captured Mengyin before driving west to seize Sishui; the western column moved southwest along the Jinpu railway, capturing Yanzhou, Zouxian, and Jining, before turning northwest to take Wenshang. Chiang Kai-shek subsequently ordered Li Zongren to employ “offensive defense”, seizing the initiative to strike rather than merely defend. Li deployed Sun Zhen's 22nd Group Army to attack Zouxian from the south, while Pang Bingxun's 40th Division advanced north along the 22nd's left flank to strike Mengyin and Sishui. Sun Tongxuan's 3rd Group Army also advanced from the south, delivering a two-pronged assault on the Japanese at Jining. Fierce fighting from 12 to 25 February, particularly by the 12th Corps, helped mitigate the reputational damage previously inflicted on Shandong units by Han Fuju. In response to Chinese counterattacks, the Japanese revised their strategy: they canceled their original plan to push directly westward from Nanjing toward Wuhan, freeing more troops for the push toward Xuzhou. On March 15, the Japanese 10th Division struck the Chinese 122nd Division, focusing the action around Tengxian and Lincheng. Chinese reinforcements from the 85th Corps arrived the following day but were driven back on March 17. With air support, tanks, and heavy artillery, the Japanese breached the Chinese lines on March 18. The remaining Chinese forces, bolstered by the 52nd Corps, withdrew to the town of Yixian. The Japanese attacked Yixian and overran an entire Chinese regiment in a brutal 24-hour engagement. By March 19, the Japanese began advancing on the walled town of Taierzhuang. To counter the Japanese advance, the Chinese 2nd Army Group under General Sun Lianzhong was deployed to Taierzhuang. The 31st Division, commanded by General Chi Fengcheng, reached Taierzhuang on March 22 and was ordered to delay the Japanese advance until the remainder of the Army Group could arrive. On March 23, the 31st Division sallied from Taierzhuang toward Yixian, where they were engaged by two Japanese battalions reinforced with three tanks and four armored cars. The Chinese troops occupied a series of hills and managed to defend against a Japanese regiment (~3,000 men) for the rest of the day. On March 24, a Japanese force of about 5,000 attacked the 31st Division. Another Japanese unit pressed the Chinese from Yixian, forcing them to withdraw back into Taierzhuang itself. The Japanese then assaulted the town, with a 300-strong contingent breaching the northeast gate at 20:00. They were subsequently driven back toward the Chenghuang temple, which the Chinese set on fire, annihilating the Japanese force. The next day, the Japanese renewed the assault through the breached gate and secured the eastern portion of the district, while also breaking through the northwest corner from the outside and capturing the Wenchang Pavilion. On March 25, a morning Japanese onslaught was repelled. The Japanese then shelled Chinese positions with artillery and air strikes. In the afternoon, the Chinese deployed an armored train toward Yixian, which ambushed a column of Japanese soldiers near a hamlet, killing or wounding several dozen before retreating back to Taierzhuang. By nightfall, three thousand Chinese troops launched a night assault, pushing the Japanese lines northeast to dawn. The following three days subjected the Chinese defenders to sustained aerial and artillery bombardment. The Chinese managed to repulse several successive Japanese assaults but sustained thousands of casualties in the process. On March 28, Chinese artillery support arrived, including two 155 mm and ten 75 mm pieces. On the night of March 29, the Japanese finally breached the wall. Setting out from the district's southern outskirts, a Chinese assault squad stormed the Wenchang Pavilion from the south and east, killing nearly the entire Japanese garrison aside from four taken as prisoners of war. The Chinese then retook the northwest corner of the district. Even by the brutal standards already established in the war, the fighting at Taierzhuang was fierce, with combatants facing one another at close quarters. Sheng Cheng's notes preserve the battlefield memories of Chi Fengcheng, one of the campaign's standout officers “We had a battle for the little lanes [of the town], and unprecedentedly, not just streets and lanes, but even courtyards and houses. Neither side was willing to budge. Sometimes we'd capture a house, and dig a hole in the wall to approach the enemy. Sometimes the enemy would be digging a hole in the same wall at the same time. Sometimes we faced each other with hand grenades — or we might even bite each other. Or when we could hear that the enemy was in the house, then we'd climb the roof and drop bombs inside — and kill them all.” The battle raged for a week. On April 1, General Chi requested volunteers for a near-suicide mission to seize a building: among fifty-seven selected, only ten survived. A single soldier claimed to have fired on a Japanese bomber and succeeded in bringing it down; he and his comrades then set the aircraft ablaze before another plane could arrive to rescue the pilot. One participant described the brutal conditions of the battle “"The battle continued day and night. The flames lit up the sky. Often all that separated our forces was a single wall. The soldiers would beat holes in the masonry to snipe at each other. We would be fighting for days over a single building, causing dozens of fatalities." The conditions were so brutal that Chinese officers imposed severe measures to maintain discipline. Junior officers were repeatedly forbidden to retreat and were often ordered to personally replace casualties within their ranks. Li Zongren even warned Tang Enbo that failure to fulfill his duties would lead him to be “treated as Han Fuju had been.” In Taierzhuang's cramped streets, Japan's artillery and air superiority offered little advantage; whenever either service was employed amid the dense melee, casualties were roughly even on both sides. The fighting devolved into close-quarters combat carried out primarily by infantry, with rifles, pistols, hand grenades, bayonets, and knives forming the core of each side's arsenal. The battle unfolded largely hand-to-hand, frequently in darkness. The stone buildings of Taierzhuang provided substantial cover from fire and shrapnel. It was precisely under these close-quarters conditions that Chinese soldiers could stand as equals, if not superior, to their Japanese opponents, mirroring, in some respects, the experiences seen in Luodian, Shanghai, the year before. On March 31, General Sun Lianzhong arrived to assume command of the 2nd Army Group. A Japanese assault later that day was repulsed, but a Chinese counterattack also stalled. At 04:00 on April 1, the Japanese attacked the Chinese lines with support from 11 tanks. The Chinese defenders, armed with German-made 37mm Pak-36 antitank guns, destroyed eight of the armored vehicles at point-blank range. Similar incidents recurred throughout the battle, with numerous Japanese tanks knocked out by Chinese artillery and by suicide squads. In one engagement, Chinese suicide bombers annihilated four Japanese tanks with bundles of grenades. On April 2 and 3, Chi urged the Chinese defenders around Taierzhuang's north station to assess the evolving situation. The troops reported distress, crying and sneezing, caused by tear gas deployed by the Japanese against Chinese positions at Taierzhuang's north station, but the defenders remained unmoved. They then launched a massive armored assault outside the city walls, with 30 tanks and 60 armored cars, yet managed only to drive the Chinese 27th Division back to the Grand Canal. The fighting continued to rage on April 4 and 5. By then, the Japanese had captured roughly two-thirds of Taierzhuang, though the Chinese still held the South Gate. It was through this entry point that the Chinese command managed to keep their troops supplied. The Chinese also thwarted Japanese efforts to replenish their dwindling stocks of arms and ammunition. In consequence, the Japanese attackers were worn down progressively. Although the Japanese possessed superior firepower, including cannon and heavy artillery, the cramped conditions within Taierzhuang nullified this advantage for the moment. The Chinese command succeeded in keeping their own supplies flowing, a recurring weakness in other engagements and also prevented the Japanese from replenishing their dwindling stock of arms and bullets. Gradually, the Japanese maneuvered into a state of attrition. The deadlock of the battle was broken by events unfolding outside Taierzhuang, where fresh Chinese divisions had encircled the Japanese forces in Taierzhuang from the flanks and rear. After consulting their German advisors earlier, the commanders of the 5th War Area prepared a double envelopment of the exposed Japanese forces in Taierzhuang. Between March and April 1938, the Nationalist Air Force deployed squadrons from the 3rd and 4th Pursuit Groups, fighter-attack aircraft, in long-distance air interdiction and close-air support of the Taierzhuang operations. Approximately 30 aircraft, mostly Soviet-made, were deployed in bombing raids against Japanese positions. On 26 March, Tang Enbo's 20th Army, equipped with artillery units, attacked Japanese forces at Yixian, inflicting heavy casualties and routing the survivors. Tang then swung south to strike the Japanese flank northeast of Taierzhuang. Simultaneously, the Chinese 55th Corps, comprised of two divisions, executed a surprise crossing of the Grand Canal and cut the railway line near Lincheng. As a result, Tang isolated the Japanese attackers from their rear and severed their supply lines. On 1 April, the Japanese 5th Division sent a brigade to relieve the encircled 10th Division. Tang countered by blocking the brigade's advance and then attacking from the rear, driving them south into the encirclement. On 3 April, the Chinese 2nd Group Army launched a counter-offensive, with the 30th and 110th Divisions pushing northward into Beiluo and Nigou, respectively. By 6 April, the Chinese 85th and 52nd Armies linked up at Taodun, just west of Lanling. The combined force then advanced north-westward, capturing Ganlugou. Two more Chinese divisions arrived a few days later. By April 5, Taierzhuang's Japanese units were fully surrounded, with seven Chinese divisions to the north and four to the south closing in. The Japanese divisions inside Taierzhuang had exhausted their supplies, running critically low on ammunition, fuel, and food, while many troops endured fatigue and dehydration after more than a week of brutal fighting. Sensing imminent victory, the Chinese forces surged with renewed fury and attacked the encircled Japanese, executing wounded soldiers where they lay with rifle and pistol shots. Chinese troops also deployed Soviet tanks against the defenders. Japanese artillery could not reply effectively due to a shortage of shells, and their tanks were immobilized by a lack of fuel. Attempts to drop supplies by air failed, with most packages falling into Chinese hands. Over time, Japanese infantry were progressively reduced to firing only their machine guns and mortars, then their rifles and machine guns, and ultimately resorted to bayonet charges. With the success of the Chinese counter-attacks, the Japanese line finally collapsed on April 7. The 10th and 5th Divisions, drained of personnel and ammunition, were forced to retreat. By this point, around 2,000 Japanese soldiers managed to break out of Taierzhuang, leaving thousands of their comrades dead behind. Some of the escapees reportedly committed hara-kiri. Chinese casualties were roughly comparable, marking a significant improvement over the heavier losses suffered in Shanghai and Nanjing. The Japanese had lost the battle for numerous reasons. Japanese efforts were hampered by the "offensive-defensive" operations carried out by various Chinese regional units, effectively preventing the three Japanese divisions from ever linking up with each other. Despite repeated use of heavy artillery, air strikes, and gas, the Japanese could not expel the Chinese 2nd Group Army from Taierzhuang and its surrounding areas, even as the defenders risked total annihilation. The Japanese also failed to block the Chinese 20th Group Army's maneuver around their rear positions, which severed retreat routes and enabled a Chinese counter-encirclement. After Han Fuju's insubordination and subsequent execution, the Chinese high command tightened discipline at the top, transmitting a stringent order flow down to the ranks. This atmosphere of strict discipline inspired even junior soldiers to risk their lives in executing orders. A “dare-to-die corps” was effectively employed against Japanese units. They used swords and wore suicide vests fashioned from grenades. Due to a lack of anti-armor weaponry, suicide bombing was also employed against the Japanese. Chinese troops, as part of the “dare-to-die” corps, strapped explosives such as grenade packs or dynamite to their bodies and charged at Japanese tanks to blow them up.  The Chinese later asserted that about 20,000 Japanese had perished, though the actual toll was likely closer to 8,000. The Japanese also sustained heavy material losses. Because of fuel shortages and their rapid retreat, many tanks, trucks, and artillery pieces were abandoned on the battlefield and subsequently captured by Chinese forces. Frank Dorn recorded losses of 40 tanks, over 70 armored cars, and 100 trucks of various sizes. In addition to vehicles, the Japanese lost dozens of artillery pieces and thousands of machine guns and rifles. Many of these weapons were collected by the Chinese for future use. The Chinese side also endured severe casualties, possibly up to 30,000, with Taierzhuang itself nearly razed. Yet for once, the Chinese achieved a decisive victory, sparking an outburst of joy across unoccupied China. Du Zhongyuan wrote of “the glorious killing of the enemy,” and even Katharine Hand, though isolated in Japanese-controlled Shandong, heard the news. The victory delivered a much-needed morale boost to both the army and the broader population. Sheng Cheng recorded evening conversations with soldiers from General Chi Fengcheng's division, who shared light-hearted banter with their senior officer. At one moment, the men recalled Chi as having given them “the secret of war. when you get food, eat it; when you can sleep, take it.” Such familiar, brisk maxims carried extra resonance now that the Nationalist forces had demonstrated their willingness and ability to stand their ground rather than retreat. The victors may have celebrated a glorious victory, but they did not forget that their enemies were human. Chi recalled a scene he encountered: he had picked up a Japanese officer's helmet, its left side scorched by gunpowder, with a trace of blood, the mark of a fatal wound taken from behind. Elsewhere in Taierzhuang, relics of the fallen were found: images of the Buddha, wooden fish, and flags bearing slogans. A makeshift crematorium in the north station had been interrupted mid-process: “Not all the bones had been completely burned.” After the battle, Li Zongren asked Sheng if he had found souvenirs on the battlefield. Sheng replied that he had discovered love letters on the corpses of Japanese soldiers, as well as a photograph of a girl, perhaps a hometown sweetheart labeled “19 years old, February 1938.” These details stood in stark contrast to news coverage that depicted the Japanese solely as demons, devils, and “dwarf bandits.” The foreign community noted the new, optimistic turn of events and the way it seemed to revive the resistance effort. US ambassador Nelson Johnson wrote to Secretary of State Cordell Hull from Wuhan just days after Taierzhuang, passing on reports from American military observers: one had spent time in Shanxi and been impressed by Communist success in mobilizing guerrilla fighters against the Japanese; another had spent three days observing the fighting at Taierzhuang and confirmed that “Chinese troops in the field there won a well-deserved victory over Japanese troops, administering the first defeat that Japanese troops have suffered in the field in modern times.” This reinforced Johnson's view that Japan would need to apply far more force than it had anticipated to pacify China. He noted that the mood in unoccupied China had likewise shifted. “Conditions here at Hankow have changed from an atmosphere of pessimism to one of dogged optimism. The Government is more united under Chiang and there is a feeling that the future is not entirely hopeless due to the recent failure of Japanese arms at Hsuchow [Xuzhou] . . . I find no evidence for a desire for a peace by compromise among  Chinese, and doubt whether the Government could persuade its army or its people to accept such a peace. The spirit of resistance is slowly spreading among the people who are awakening to a feeling that this is their war. Japanese air raids in the interior and atrocities by Japanese soldiers upon civilian populations are responsible for this stiffening of the people.”. The British had long been wary of Chiang Kai-shek, but Sir Archibald Clark Kerr, the British ambassador in China, wrote to the new British foreign secretary, Lord Halifax, on April 29, 1938, shortly after the Taierzhuang victory, and offered grudging credit to China's leader “[Chiang] has now become the symbol of Chinese unity, which he himself has so far failed to achieve, but which the Japanese are well on the way to achieving for him . . . The days when Chinese people did not care who governed them seem to have gone . . . my visit to Central China from out of the gloom and depression of Shanghai has left me stimulated and more than disposed to believe that provided the financial end can be kept up Chinese resistance may be so prolonged and effective that in the end the Japanese effort may be frustrated . . . Chiang Kai-shek is obstinate and difficult to deal with . . . Nonetheless [the Nationalists] are making in their muddlIn the exhilaration of a rare victory”. Chiang pressured Tang and Li to build on their success, increasing the area's troop strength to about 450,000. Yet the Chinese Army remained plagued by deeper structural issues. The parochialism that had repeatedly hampered Chiang's forces over the past six months resurfaced. Although the various generals had agreed to unite in a broader war of resistance, each prioritized the safety of his own troops, wary of any move by Chiang to centralize power. For example, Li Zongren refrained from utilizing his top Guangxi forces at Taierzhuang, attempting to shift the bulk of the fighting onto Tang Enbo's units. The generals were aware of the fates of two colleagues: Han Fuju of Shandong was executed for his refusal to fight, while Zhang Xueliang of Manchuria had allowed Chiang to reduce the size of his northeastern army and ended up under house arrest. They were justified in distrusting Chiang. He truly believed, after all, that provincial armies should come under a national military command led by himself. From a national-unity standpoint, Chiang's aim was not unreasonable. But it bred suspicion among other military leaders that participation in the anti-Japanese war would erode their own power. The fragmented command structure also hindered logistics, making ammunition and food supplies to the front unreliable and easy to cut off a good job of things in extremely difficult circumstances. I would like to take this time to remind you all that this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Please go subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry after that, give my personal channel a look over at The Pacific War Channel at Youtube, it would mean a lot to me. The Chinese victory at the battle of Tairzhuang was a much needed morale boost after the long string of defeats to Japan. As incredible as it was however, it would amount to merely a bloody nose for the Imperial Japanese Army. Now Japan would unleash even more devastation to secure Xuzhou and ultimately march upon Wuhan.

This month only! Dr. Cheryl is teaching some FREE relationship workshops! Sign up NOW for one of her Passion Masterclasses—choose the time that works best for you. You'll also hear about the 12-week Become Passion program—it kicks off in October. Doors are now open! You can check it out and join the program HERE  “Why does lust fade in long-term relationships?” “How do happy couples keep their sex life alive after years together?” “Is it normal to lose desire for my partner over time?” “What's the best way to bring back passion after kids or menopause?” Turns out bunny-rabbit lust has an expiration date—but on Sex, Love and Elephants, Dr. Cheryl makes it clear your sex life doesn't have to expire with it. In this candid and funny re-release, she and her sweetheart dive deep into intimacy, desire, and what really happens when sex shifts over time. From menopause to scheduled sex, from the biology of lust to the reality of long-term love, this conversation is both raw and reassuring. If you've ever wondered why you and your partner don't connect the way you used to—or if you've worried that something is “wrong” because you're not in the mood 24/7—this episode is your permission slip to drop the fairy tales and start focusing on what actually builds passion that lasts. Cheryl and her husband share their own story, including struggles, dry spells, and what it really takes to keep desire alive. Spoiler: no couple is “broken” just because spontaneous lust fades. The ones who thrive are the ones who adapt, laugh, and keep choosing each other—in and out of the bedroom. Want to know more about my program? Check out the Become Passion testimonials for reviews from actual couples that I've helped through this profound program. In This Episode, You'll Learn: (05:57) Why lust is always temporary—and why that's not a bad thing (15:38) How menopause can shake up your sex life, and what to do about it (21:09) Why long-term couples often experience low desire—and why you're not “broken” if you do (29:36) The biology behind fading lust and how to work with it, not against it (39:19) Today's LoveByte: Schedule sex. Don't tell me it's not romantic to schedule sex. I'll tell you what's not romantic: never having sex. Wherever you are, we begin where you are, bring sensuality back. Snuggle your sweetheart today and make your erotic life a priority again.  Want to learn more about Buddhism and relationships? Cheryl's book Buddha's Bedroom is a great resource!  Let's Connect!   Follow @DrCherylFraser on Instagram Website - Sign up for Weekly LoveBytes here  Youtube

Michael tells the story of Angulimala, a murderer who met the Buddha and changed his ways though was still stoned to death. This teaching illustrates how we are never free of karma and that our conduct always shapes our lives. Recorded Sept 28, 2010. The Awake in the World podcast is brought to you by the generosity of our amazing Patreon supporters, making it possible for us to keep Michael's archive of teachings available to the public. To become a patron, visit: patreon.com/michaelstone.

In this Teisho, given on August 24th, 2025, Rinzan Osho examines case 79 of the Hekiganroku: Tosu's Every Voice is the Buddha's Voice. If all is Buddha, does that mean discrimination lies outside it?

Who was the Buddha, and why is he so important in religion? Today, we take a closer look at the unique beliefs of one of the most peaceful religions. We'll talk about The Meaning of Buddha, The Bhavachakra, The Multiple Buddhas, The Origins of Karma, and other interesting topics... WELCOME TO Religion CAMP!

This week we have...Betty G - @buddha.betty Betty knows what rock bottom looks like. Before 2019 her days were a blur of heroin, street hustle, and heartbreak—with the unthinkable pain of losing both parents to suicide. Then a single, life-shaking moment changed everything: a near-death-like experience during an overdose that sent her through a cosmic replay of her life, face-to-face with loved ones on the other side, and straight into a crash course on her soul's pre-game plan. She woke up realizing she could shape her own story instead of replaying old trauma.We had a great conversation with her and we know that you will enjoy it.She was with us for the first hour and then Mike and Bill closed out the episode with some of the normal nonsense. And some recovery stuff.Enjoy the episode.Visit BettyInstagram @buddha.betty Website buddhabetty.comVisit us Podcast  ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠www.sobernotmature.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Store  ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠www.sobernotmatureshop.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Hobo ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠www.themoderndayhobo.com

(Group Learning Program) - Guided Loving-kindness Meditation and Student QuestionsLoving-kindness Meditation was the second most primary form of meditation employed by The Buddha to attain Enlightenment. There are many aspects of The Path to Enlightenment that one would need to learn and practice with guidance from a Teacher, however, Loving-kindness Meditation should be among the top priorities for any Practitioner aspiring to attain Enlightenment.The goal of Loving-kindness Meditation is to eliminate anger, hatred, ill will, resentment, negative self talk, and other discontent feelings associated with the unEnlightened mind.In this Podcast, David will guide you in a Loving-kindness Meditation session and will accept questions from Students to help you develop your meditation practice and progress forward on The Path to Enlightenment.——-Daily Wisdom - Walking The Path with The BuddhaDedicated to the education of Gotama Buddha's Teachings to attain Enlightenment.https://www.BuddhaDailyWisdom.com(See our website for online learning, courses, and retreats.)Group Learning Program - LIVE Interactive Online Classes, Book, Audiobook, Videos, Podcast and Personal Guidancehttps://mailchi.mp/f958c59262eb/buddhadailywisdomThe Words of The Buddha - Pali Canon in English Study Grouphttps://mailchi.mp/6bb4fdf2b6e0/palicanonstudyprogramFREE Book - Developing a Life Practice: The Path That Leads to Enlightenmenthttps://www.buddhadailywisdom.com/freebuddhabooksFacebook: https://www.facebook.com/groups/DailyWisdom999YouTube: https://www.youtube.com/@DailyWisdom999Podcast: https://creators.spotify.com/pod/profile/buddhadailywisdom/Support our efforts to share The Teachings of Gotama Buddha with you and worldwide for all people using this link.https://www.buddhadailywisdom.com/supportbuddha#buddhism #learnbuddhism #enlightenment #dhamma #dharma #buddha #meditation #meditationretreat #meditationcourse

A few months ago I asked Richard a question: what could he discover from reading the Akashic Records that we could share with fans of the show? The result is… #171 – REVELATIONS about the Lord Buddha from the Akashic Records Copyrighted content - originally published by The Aetherius Society

On this episode, Brian continues our review of the Octet Chapter, or the Book of Eights, with Sn 4:2 The Cave Octet, located in the Sutta Nipāta, in the fifth book of the Pali Canon, the Khuddaka Nikāya. This part of the Canon holds some of the earliest teachings of the Buddha, cutting to the heart of his Dhamma. We will be working through this chapter for the next several months. Details and past classes can be found at Classes - Cross River Meditation.   Should you have any questions, or wish to join us via Zoom, please Contact us via our website.    If you are subscribed to our Podcast on Podbean, iTunes, or Spotify you will receive notifications when new episodes are posted.  

In this episode, Kevin explores the dynamic interplay between external forces and inner authority, weaving together analogies, spiritual teachings, and practical frameworks for conscious living. At the heart of the discussion lies a question that shapes every life decision: when do we row with effort and willpower, and when do we sail by allowing the currents of the universe to carry us?Kevin begins by comparing life's unfolding to a journey across an ocean scattered with islands representing career, spirituality, and love. The winds and currents - the neutrino field, planetary alignments, and the larger movements of the cosmos - direct us toward certain destinations at different times. While these external influences shape the trajectory, individuals retain the power of choice, the ability to pick up the oar and row toward desires, even when currents seem to be guiding elsewhere.Through the lens of astrology, human design, and conscious manifestation, Kevin explains that these frameworks are not in conflict but complementary. The spiritual blueprint, informed by cosmic movements, offers insight into where energy is naturally flowing. Consciousness, however, is the muscle that strengthens through practice, meditation, and intentional thought. The more one rows with awareness, the more powerful that faculty becomes, enabling greater influence over direction and outcome.The conversation moves deeper into spiritual history, drawing parallels with the teachings of mystics like Krishna, Buddha, and Jesus. Kevin emphasizes that the essence of their message was not external authority, but inner authority - the divine spark within each person. The revolutionary truth they shared was that no religion, government, or system outside of the self is needed to discover truth or live righteously. Over time, however, these teachings were co-opted by institutions, distorting their original intent.Throughout the episode, Kevin highlights the balance between surrender and effort. To only row without awareness of the currents is to risk exhaustion or misdirection, while to only sail without ever rowing is to be carried far from one's deepest desires. Wisdom lies in discerning when to act and when to allow. This discernment requires self-knowledge, the ability to “know yourself,” as the Oracle of Delphi instructed, and as mystics across traditions have echoed.By integrating the frameworks of cosmic influence and conscious thought, Kevin argues that individuals become unstoppable. Recognizing the currents as truth, and simultaneously embracing the power to shape reality through consciousness, creates a unified approach to life. It is not either/or, but both/and - an alignment of external flow with internal authority.Closing with an invitation for reflection, Kevin asks listeners to consider what feels most “alpha” to them, even through music, as a way of understanding how each person defines strength, energy, and authenticity. The episode encourages men to elevate their awareness, practice conscious thought, and embrace the truth that the ultimate authority lies within.This is not only a lesson in spiritual frameworks, but a call to reclaim personal sovereignty and live with both alignment and intention.

In this exclusive episode of The Mike Litton Experience, we sit down with the award-winning author, Emmy-nominated journalist, and cultural historian Dr. Dhyana Ziegler for an unforgettable conversation about one of music's most legendary groups: Gladys Knight & The Pips.

(Waldhaus am Laacher See) In der Sutta über die Bambusakrobaten überlegen die beiden Artisten, wie sie unbeschadet ihre Kunststücke zeigen können. Sie sind gegensätzlicher Ansicht. Achte ich besser auch mich oder achte ich auf den anderen? Der erläutert der Buddha anschließend, warum beide Recht haben. Achten auf sich selbst bedeutet Achtsamkeit zu kultivieren. Dadurch achtet man auch auf den anderen. Guduld, Gewaltlosigkeit, Liebe und Teilnahme zu entwickeln, bedeutet auf den anderen zu blicken, wovon man selbst ebenfalls profitiert. Geduld ist ein wesentliches Element. Geduld öffnet Raum und Zeit für Entwicklung. Zu Geduld gehört aber auch etwas Schwieriges dulden zu können. Dadurch wird Reaktivität verhindert.

This week's episode continues our Off the Cushion and Into the World series. We'll try to save ourselves some time and headache by starting to step onto the actual path the Buddha laid out for how to live with more freedom — the Noble Eightfold Path. Today, we focus on the first section: Wisdom, or Pañña — specifically, “Right” - or Wise - View and Right/Wise Intention. I'll break down what each means, and why they help us make our mind more peaceful and kind - and bring less suffering into the world and more joy and freedom. Plus we'll touch on some ways you can begin to practice these in your daily practice.You will learn:// What wisdom is and why we need wise view and wise intentions on our spiritual journey// 3 key lenses of Wise View to help us see and experience the world without resisting reality// The 3 types of Wise Intention we can move through life with// Some ways we can practice Wise View and Wise Intention in our messy, daily livesResources:// Episode 40: Desire and Attachment// Episode 44: The Power of the Pause// Episode 77: Change Is Inevitable// Episode 278: Off the Cushion and Into the World, Part 1// Episode 279: Reality Check - Off the Cushion + Into the World Part 2 // If you're new to the squad, grab the Rebel Buddhist Toolkit I created at RebelBuddhist.com. It has all you need to start creating a life of more freedom, adventure, and purpose. You'll also get access to the Rebel Buddhist private group, and tune in every Wednesday as I go live with new inspiration and topics.// Want something more self-paced with access to weekly group support and getting coached by yours truly? Check out Freedom School – the community for ALL things related to freedom, inside and out. We dive into taking wisdom and applying it to our daily lives, with different topics every month. Learn more at JoinFreedomSchool.com. I can't wait to see you there!// Have you benefited from even one episode of the Rebel Buddhist Podcast? I'd love it if you could leave a 5-star review on iTunes by clicking here  or on Spotify by clicking here.

  Coming up tonight on The Cocktail Nation—we'll slip into spy mode with the Spy Vibe Podcast and revisit one of animation's coolest secret agents. .In Lounge Life Magazine, a shake-up in the Bond universe as the hunt for a fresh-faced 007 begins, plus we'll explore one of Australia's most infamous prisons. I've got a wild story of Cold War ‘shoe diplomacy' at the United Nations, new music steeped in Exotica, and of course plenty of hi-fi lounge, jazz, and tiki sounds to set the mood.   www.cocktailnation.net   Daniel Pemberton – The Actual Heist Messer Chups – Munster Theme Oscar Peterson – The Strut Shirley Scott – Dreamsville Robert Sharples – Public Eye John Barry Seven – 007 Theme Martini Kings – Agua de Ber Angelo Badalamenti – Freshly Squeezed Voodoo 5 – Desolation Center Joey Altruda – The Knockaround Pink Martini – Ohayoo Ohio The Blue Hawaiians – Flesh and Soul Tiki Delights – Port of Call-Tahiti Mr Moai and the Tikiheads – Cocktails for Breakfast Waitiki 7 – Left Arm of Buddha

~ The Japanese dialogue in this English language video podcast has been shortened for timing purposes. ~ The way of the Buddha is more a philosophy than a religion. It is a path, not a faith. Its core precepts describe a practice that leads to an experience. Arnold Toynbee once said that the coming of the dharma to the West might prove the greatest event of the 20th century. Shodo Harada Roshi has been described as a teacher's teacher of Zen Buddhism. He is a longtime friend of Commonweal. Come join us for a unique and precious experience of the Buddhist truth, the Buddhist way, and the Buddhist community. Shodo Harada Roshi Shodo Harada Roshi is Abbot of Sogen-ji, a 300-year-old Rinzai Zen monastery in Okayama, Japan. He is also Abbot of Tahoma Monastery on Whidbey Island north of Seattle. He founded Enso House, a hospice affiliated with Tahoma, where his students attend the dying. He is a master of Japanese calligraphy, and has conducted demonstrations at the Asian Art Museum in San Francisco and the Metropolitan Museum in New York. His translator and colleague, Priscilla Daichi Storandt, is co-abbot at Tahoma and a senior teacher in her own right. Find out more on his website. Host Michael Lerner Michael is the president and co-founder of Commonweal. His principal work at Commonweal is with the Cancer Help Program, CancerChoices.org, the Omega Resilience Projects, the Collaborative on Health and the Environment, and The New School at Commonweal. He was the recipient of a MacArthur Prize Fellowship for contributions to public health in 1983 and is author of Choices in Healing: Integrating the Best of Conventional and Complementary Therapies (MIT Press). *** The New School is Commonweal's learning community and podcast — we offer conversations, workshops, and other events in areas that Commonweal champions: finding meaning, growing health and resilience, advocating for justice, and stewarding the natural world. We make our conversations into podcasts for many thousands of listeners world wide and have been doing this since 2007. Find out more about The New School at Commonweal on our website: tns.commonweal.org. And like/follow our Soundcloud channel for more great podcasts.

(Waldhaus am Laacher See) In der Sutta über die Bambusakrobaten überlegen die beiden Artisten, wie sie unbeschadet ihre Kunststücke zeigen können. Sie sind gegensätzlicher Ansicht. Achte ich besser auch mich oder achte ich auf den anderen? Der erläutert der Buddha anschließend, warum beide Recht haben. Achten auf sich selbst bedeutet Achtsamkeit zu kultivieren. Dadurch achtet man auch auf den anderen. Guduld, Gewaltlosigkeit, Liebe und Teilnahme zu entwickeln, bedeutet auf den anderen zu blicken, wovon man selbst ebenfalls profitiert. Geduld ist ein wesentliches Element. Geduld öffnet Raum und Zeit für Entwicklung. Zu Geduld gehört aber auch etwas Schwieriges dulden zu können. Dadurch wird Reaktivität verhindert.

Lama Zopa Rinpoche says that bearing hardships while doing this retreat purifies negative karma in the same manner as when doing a nyung-nä. He mentions how bodhisattvas bear hardships for other sentient beings, even if it causes life danger. They enjoy it so much because they can see the benefit for others.Rinpoche says that he wants to speak out on behalf of all the millipedes, worms, and other insects. He says that it's important to help insects circumambulate holy objects. He mentions several stories about insects that collected merit in this way and then later attained a higher rebirth. In the same way, we can bring countless benefits to insects and animals by taking them around relics, statues, stupas, and scriptures. It directs their life towards enlightenment, it's only going up.Rinpoche states that the essence of Buddhism is compassion. Buddha was inspired by compassion to achieve enlightenment, complete the two types of merit, and show us the whole path to enlightenment. Thus, holy objects have so much power because they came from Buddha's compassion.Rinpoche talks about the realization of remembering the kindness of each insect by recognizing that it has been our mother numberless times. We should feel like that with every sentient being—whether it's a person or an insect—anyone you see, then immediately you feel that they are so kind, precious, and close to your heart.From April 10 to May 10, 2004, Lama Zopa Rinpoche gave extensive teachings during the Mahamudra Retreat at Buddha House in Australia. While the retreat focused on Mahamudra, Rinpoche also taught on a wide range of Lamrim topics. This retreat marked the beginning of a series of month-long retreats in Australia. Subsequent retreats were held in 2011, 2014, and 2018, hosted by the Great Stupa of Universal Compassion in Bendigo.Find out more about Lama Zopa Rinpoche, his teachings and projects at https://fpmt.org/

In this rich and heartful conversation, I join two dear Buddhist monks — Ajahn Kovilo and Ajahn Nisabho — who are in the process of founding Clear Mountain Monastery, a new Buddhist community in the Seattle area. Their bright, warm spirit brings a lighthearted and sincere presence to our dialogue, making this exchange a true joy to share. Together, we explore many dimensions of the spiritual path — including my own journey of finding refuge during a dark time, the teachers who've inspired me, and the teachings that most deeply call to my heart. We also reflect on the practice of RAIN, the dance between directing attention and opening to what's here, and how compassion and equanimity intertwine to support us in these challenging times. Along the way, we touch into the Pali word sanook — meaning fun or lightheartedness — which beautifully captures the spirit of our time together. May this conversation nourish your own trust in the path and remind you of the goodness and joy that are always here, waiting to be discovered. In this talk, we'll look at: - how trusting our basic goodness becomes the foundation for intimacy, creativity, and awakening compassion in a suffering world. - Tara's own journey through illness and fear, and how softening around pain opens the heart to freedom and love. - the power of the RAIN meditation to transform judgment and reactivity into mindful presence and self-acceptance. - how taking a sacred pause helps us step out of the virtual trance and re-enter embodied awareness and connection - trusting Buddha-nature — the radiant goodness that shines through all beings — as the ultimate refuge in an unraveling world. Ajahn Kovilo and Ajahn Nisabho are part of Clear Mountain Monastery Project, an aspiring Buddhist forest monastery in the Seattle area.  Website: https://www.clearmountainmonastery.org/ YouTube: https://www.youtube.com/c/ClearMountainMonastery 

Jack Kornfield leads a guided sound journey into spacious awareness—exploring meditation, mantra, and the freedom beyond duality.Dive into Jack's recently unearthed lost tapes from a vintage Yucca Valley retreat in 1990! Take the The Sacred Journey Home: Timeless Teachings on Freedom and Love Just Where You Are with Jack Kornfield“When we touch spaciousness, we discover that in letting go there arises a natural compassion, the great heart of a Buddha. In this, we find that the true place of peace is one of trust—an open, spacious heart in the very midst of our life.” — Jack KornfieldIn this episode, Jack mindfully explores:The Spacious Heart: A guided sound journey into awareness, transcending duality, and opening to the vastness of mind and heart.Beyond Duality: Discovering consciousness as boundless as the sky, where there is no inside or outside, only open spaciousness.Weather of the Heart: Seeing moods, joys, and sorrows as passing like colors in water or changes in the weather.Enlightenment as Non-Perfection: The Third Zen Patriarch's teaching that freedom is found in letting go of anxiety about imperfection.Meeting Life with Spaciousness: Guided practice for opening to difficult emotions and situations with equanimity and compassion.Mantra and Sound: Exploring Om Mani Padme Hum, the jewel and the lotus, and the seed mantra Ah as gateways to the heart.This Dharma Talk from 7/12/1993 at Spirit Rock Meditation Center was originally published on DharmaSeed.“Your mind is not limited to your head, but rather your awareness, consciousness, expands beyond your head to be open like the sky, space without boundaries.” – Jack KornfieldAbout Jack Kornfield:Jack Kornfield trained as a Buddhist monk in the monasteries of Thailand, India, and Burma, studying as a monk under the Buddhist master Ven. Ajahn Chah, as well as the Ven. Mahasi Sayadaw. He has taught meditation internationally since 1974 and is one of the key teachers to introduce Buddhist mindfulness practice to the West. Jack co-founded the Insight Meditation Society in Barre, Massachusetts, with fellow meditation teachers Sharon Salzberg and Joseph Goldstein and the Spirit Rock Center in Woodacre, California. His books have been translated into 20 languages and sold more than a million copies.Jack is currently offering a wonderful array of transformational online courses diving into crucial topics like Mindfulness Meditation Fundamentals, Walking the Eightfold Path, Opening the Heart of Forgiveness, Living Beautifully, Transforming Your Life Through Powerful Stories, and so much more. Sign up for an All Access Pass to explore Jack's entire course library. If you would like a year's worth of online meetups with Jack and fellow community, join The Year of Awakening: A Monthly Journey with Jack Kornfield.Stay up to date with Jack and his stream of fresh dharma offerings by visiting JackKornfield.com and signing up for his email teachings.“To me, the most amazing line in all of Zen literature is this astonishing line from the Third Zen Patriarch: To be enlightened is to be without anxiety about non-perfection.” – Jack KornfieldSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Welcome to a new episode of The Way Out Is In: The Zen Art of Living, a podcast series mirroring Zen Master Thich Nhat Hanh's deep teachings of Buddhist philosophy: a simple yet profound methodology for dealing with our suffering, and for creating more happiness and joy in our lives. In this installment, Zen Buddhist monk Brother Phap Huu and leadership coach/journalist Jo Confino explore the importance of silence and its role in personal transformation and spiritual practice.  They further discuss noble silence in the Plum Village tradition – a fundamental practice that allows for deep reflection, self-awareness, and connection with the present moment; silence as a space that enables practitioners to listen deeply; the challenges of silence; the contrast between the mainstream emphasis on productivity, noise, and external validation, and the Buddhist approach of valuing stillness, presence, and inner listening as a path to true well-being and happiness; silence as a means to engage more deeply with life, rather than as an escape; embodied listening; and more. The episode concludes with an invitation to take time for silent reflection and to explore the transformative power of silence in our lives. Enjoy! Co-produced by the Plum Village App:https://plumvillage.app/   And Global Optimism:https://globaloptimism.com/ With support from the Thich Nhat Hanh Foundation:https://thichnhathanhfoundation.org/ List of resourcesInterbeinghttps://en.wikipedia.org/wiki/Interbeing Being with Busyness: Zen Ways to Transform Overwhelm and Burnouthttps://www.parallax.org/product/being-with-busyness/ Calm in the Storm: Zen Ways to Cultivate Stability in an Anxious Worldhttps://www.parallax.org/product/calm-in-the-storm/ Buddha Path https://buddhapath.com ‘The Four Dharma Seals of Plum Village'https://plumvillage.org/articles/the-four-dharma-seals-of-plum-village Brother Spirithttps://plumvillage.org/people/dharma-teachers/brother-phap-linh Brother Phap Unghttps://plumvillage.org/people/dharma-teachers/brother-chan-phap-ung ‘Three Resources Explaining the Plum Village Tradition of Lazy Days'https://plumvillage.app/three-resources-explaining-the-plum-village-tradition-of-lazy-days/ Tao Te Ching https://en.wikipedia.org/wiki/Tao_Te_Ching Bimbisarahttps://en.wikipedia.org/wiki/Bimbisara Devadattahttps://en.wikipedia.org/wiki/Devadatta Quotes “When we learn to allow ourselves to be in silence, the silence becomes delicious because it gives us an immense feeling of spaciousness. But silence is also very scary if we are not trained in it – scary because we get to see our restlessness.” “The silence that we are learning to cultivate is the stillness that we all need.” “When we engage with the world, we don’t know how to be silent. That is not engaged Buddhism. That is not applied Buddhism. So the middle way is very important. Silence is not to suppress or to bypass what is going on; in our practice, there’s a space and time for everything.” “Silence allows us spaces of deep reflection. Silence is also to hear ourselves.” “Noble silence is the silence of being present.” “There’s a lot to learn in silence, and a lot to discover, as well as to celebrate.” “The silence of listening is an art form and a practice of embodied listening. And that means that we’re not just listening with our minds, but that we need to learn to listen with our whole body.” “We’re not here trying to gain more to enhance our ‘label'; actually, Zen is about seeing our label and letting it go, in order to see our wholeness. Because our wholeness is not limited to ‘I am a monk', ‘I am a journalist', ‘I am a coach', ‘I am a business leader', ‘I am my technician'. We’re so much more than this.” “Learn to let go. That’s the hardest practice.” “A lotus to you, a Buddha to be.” “Don’t just do something, sit there.” “There’s nothing to learn, but there is a lot to unlearn. Because, actually, when we strip away all the fears, judgments, and sufferings, home is already there. It’s already present, it’s never gone away; we just traveled a long way from it.” “So much of life is about feeling safe, and about knowing that we’re not on our own and that we are going to be supported.” “Colors blind the eye. Sounds deafen the ears. Flavors numb the taste. Thoughts weaken the mind. Desires wither the heart. The Master observes the world, but trusts his inner vision. He allows things to come and go. His heart is as open as the sky” – from the Tao Te Ching, credited to Lao Tzu. “There is no way to happiness; happiness is the way.”

(Waldhaus am Laacher See) Wer achtet auf wen? In einer Sutta diskutieren Bambusakrobaten darüber wie sie vorgehen sollen, um unbeschadet ihre Kunststücke zu zeigen. Für den Buddha ist es eine Gelegenheit darzulegen, dass sowohl das achten auf sich selbst wie das achten auf den anderen wichtig ist. Ersteres wird durch die Praxis der vier Grundlagen der Achtsamkeit erreicht, während das Achten auf den anderen in der Praxis von Geduld, Gewaltlosigkeit, Liebe und Teilnahme besteht.

SummaryIn this conversation, Clayton Cuteri explores the spiritual concept of Shambhala and the return of Kalki, drawing parallels between various religious beliefs regarding the second coming of a savior. He discusses the illusions surrounding the timing of these events, the signs of moral decline in society, and the significance of Shambhala as a spiritually balanced location. Cuteri emphasizes the need for unity among different faiths and the importance of honoring divine energies through the establishment of temples.Clayton's Social MediaLinkTree | TikTok | Instagram | Twitter (X) | YouTube | RumbleTimecodes00:00 - Intro01:06 - The Concept of Kalki and the Second Coming02:59 - Illusions of Time and the Return of the Messiah04:53 - Signs of Moral Decline and Prophecies08:44 - Understanding Shambhala and Its Significance10:54 - The Location of Shambhala: A New Perspective12:45 - The Prophecy of Kalki and Its Implications15:32 - The Parallels Across Religions17:51 - The Call for Unity and Divine Energy20:45 - Building Temples and Honoring the DivineIntro/Outro Music Producer: Don KinIG: https://www.instagram.com/donkinmusic/Spotify: https://open.spotify.com/artist/44QKqKsd81oJEBKffwdFfPSuper grateful for this guy ^Send Clayton a text message!Support the showNEWSLETTER - SIGN UP HERE

Clark Strand was a Zen Buddhist monk. Now he writes books of love poetry to Kali Ma and manifestos to the Dark.In this conversation, we trace his spiritual path from childhood Protestantism through monasticism and massage school — ultimately leading him into deep devotion to the Divine Mother.Listen in, as we step into the Dark together. When She appeared to me, it made sense of everything all of a sudden. It really changed me. I stopped thinking the way I used to think. My understanding of the natural world, myself, my family, my relationships, Devotion, Beauty, Time itself. — Clark Strand  Clark Strand has been studying the world's spiritual traditions for more than thirty years. The author of several books including Waking the Buddha, Meditation Without Gurus, Waking Up to the Dark and Now is the Hour of Her Return, Strand has written for The Wall Street Journal, The New York Times, and the Washington Post/Newsweek “On Faith” blog. He is the founder of Way of the Rose, a growing nonsectarian rosary fellowship open to people of any spiritual background, with members around the world. He lives on a dark road with no streetlights in the southern Catskill Mountains.we discuss —the many paths of spiritual devotionthe patriarchal traditions of many world religionshow Clark encountered the Divine Motherfeeling safe in the darkwhy Now is the hourhuman civilization vs human culturethe power of simple-hearted devotionwriting poems for Kaliremembering our birdsong  LINKSIf you enjoyed the episode, check out —Many Mothers + Many Lifetimes: Ancestral Connection w–Perdita FinnMore about our guest —The Way of the Rose.orgWaking Up to the Dark, book by Clark StrandNow is the Hour of Her Return, book by Clark StrandMentioned in the episode—The Gospel of Sri RamakrishnaThe Gospel According to the DarkFree Resources —Receive the 3 keys that unlocked every major Initiation in my life. Get 3 Keys for the Soul here for FREE.

This Teisho was given by the Rev. Do'on Roshi at the Buddhist Temple of Toledo on September 4, 2024. In this talk Do'on Roshi discusses the 1st case from the Blue Cliff Record known as The Highest Meaning of the Holy Truths.   If you would like to learn more about the Buddhist Temple of Toledo or to make a donation in support of this podcast please visit buddhisttempleoftoledo.org.    Part of Rev. Do'on Roshi's Teisho on the Blue Cliff Record series.

(Waldhaus am Laacher See) Wer achtet auf wen? In einer Sutta diskutieren Bambusakrobaten darüber wie sie vorgehen sollen, um unbeschadet ihre Kunststücke zu zeigen. Für den Buddha ist es eine Gelegenheit darzulegen, dass sowohl das achten auf sich selbst wie das achten auf den anderen wichtig ist. Ersteres wird durch die Praxis der vier Grundlagen der Achtsamkeit erreicht, während das Achten auf den anderen in der Praxis von Geduld, Gewaltlosigkeit, Liebe und Teilnahme besteht.

Ever notice how the closer you get to your "dream life," the more disconnected you feel from yourself?You've built the business, hit the income goals, maybe even got the recognition you craved - but somewhere along the way, you lost touch with who you actually are underneath all the achievement. The success you worked so hard for has become a beautiful prison, and you're starting to realize that more accomplishment isn't the key that's going to set you free.This episode exposes why external conditioning creates a false sense of self that success then locks into place, how to distinguish between true wealth (holistic balance) and hollow riches (status-driven achievement), and the specific practice of creating stillness so you can actually hear the guidance you've been praying for. You'll discover why your emptiness might be the exact wake-up call your spirit needs, how Buddha's renunciation story applies to your modern success trap, and what it really means to be the father/mother to yourself you never had.Hit play to learn why your perfect-looking life feeling hollow isn't a problem to fix - it's intelligence trying to guide you home.New episodes out every Monday and Thursday at 10 AM Eastern Time The Most Powerful Consciousness Letter On The Internet - https://www.justinegliskis.com/Consultation - https://justinegliskis.gumroad.com/l/EgliskisEmail egliskis@pm.me to get in contact with JustinDiscover a podcast designed for entrepreneurs and solopreneurs navigating the challenges of entrepreneurship, offering insights on stress management, health and wellness, and overcoming imposter syndrome, while emphasizing work-life balance, energy alignment, and inner peace; explore topics like burnout recovery, business automation, scaling a business, business growth strategies, client management, mental resilience, overcoming anxiety, and achieving clearer thinking for sustainable success, using the blade of awareness, solving emotional dysfunction and unveiling the trickster within. Experience transformative solitude for entrepreneurs who seek to overcome loneliness while embracing spiritual isolation as a pathway to energy alignment and emotional clarity; learn to thrive alone and awaken in solitude through purposeful mental reset practices that cultivate an abundance mindset and build emotional resilience rooted in inner peace and deep self-inquiry, enabling mindful business growth through productivity that flows from peace rather than pressure, offering essential burnout recovery and healing alone strategies with specialized alignment coaching focused on deep listening skills that unlock success in silence and develop a resilient entrepreneur mindset capable of sustainable achievement.

Thanks for listening, and please follow us on Insta @NHPTalent and www.youtube.com/thePOZcastFor all episodes, please check out www.thePOZcast.com This Episode's Heavy Hitters: - The price for being a lawyer is your soul. This comes from Tucker's personal experience.- The two years he spent in Hollywood were the “worst two years” of his life; and is also where Tucker realized he wasn't a “soulless, sociopathic, narcissist.”- Buddha's “core principle” to “do your work, then help others do theirs” is Tucker's guiding principle in life, and it's taken him 42 years to truly understand the meaning and significance of it.- The reason he makes his clients at Scribe participate in “read-alouds” of their book before publishing is because he once read his own audiobook and realized how many things he would've changed, even though he edited the script on paper many, many times already.- A brand is a construction of who you are, so when people “rebrand” themselves, sometimes all it is is a reconstruction of people's perception of you.- If you want real change, you have to really change.   

It is the first year of a new reign, so come and let's take a look at how it all begins. For more, check out our blog page at: https://sengokudaimyo.com/podcast/episode-135 Rough Transcript   Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is episode 135: Year One The officials of the Ministry of Kami Affairs bustled to and fro as they prepared the ritual grounds and the temporary buildings.  They were carefully erecting the structures, which would only be used for a single festival, and then torn down, but this would be an important festival.  It was the harvest festival, the Niiname-sai, the festival of the first-fruits.  Rice, from the regions of Tamba and Harima, specifically chosen through divination, would be offered to his majesty along with the kami who had blessed the land.  But this time, there was more. After all, this was the first harvest festival of a new reign, and they had orders to make it special.  The ascension ceremony had been held earlier in the year, but in some ways that was just a prelude.  There had been various rituals and ceremonies throughout the year emphasizing that this year was special—even foreign lands were sending envoys to congratulate him on the event.  But this wasn't for them.  This was the sovereign taking part, for the first time, in one of the most important ceremonies of the year.  After all, the feast of first-fruits was the culmination of all that the kami had done, and it emphasized the sovereign's role as both a descendant of heaven and as the preeminent intercessor with the divine spirits of the land. And so they knew, that everything had to be bigger, with even more pomp and circumstance than normal.  This wouldn't just be about the new rice.  This would be a grand ceremony, one that only happened once in a generation, and yet which would echo through the centuries.  As the annual harvest festival, it was an ancient tradition.  But as something new—as the Daijosai—it was something else all together. And it would have to be perfect!   Last episode we talked about the Kiyomihara palace and a little bit about what it was like in the court of Ohoama, aka Temmu Tennou.  After defeating the Afumi court supporting his nephew, Ohotomo, in 672, Ohoama had taken control of the government.  He moved back to Asuka, and into the refurbished Okamoto palace, building a southern exclave known to us today as the Ebinoko enclosure, which held one large building, which may have been a residence or a ceremonial structure—possibly the first “Daigokuden” or ceremonial hall. Ohoama's court built on the ideas that his brother, Naka no Oe, aka Tenji Tennou, had put forth since the Taika era.  This was a continuation of the form of government known as the Ritsuryo system, or Ritsuryo-sei, literally a government of laws and punishments, and Ohoama had taken the reins.  He seems to have taken a much more direct approach to governance compared to some of his predecessors. For instance, the role of the ministerial families was reduced, with Ohoama or various princes—actual or invented relatives of the throne—taking a much more prominent role.  He also expanded access to the central government to those outside of the the Home Provinces.  After all, it was the traditional ministerial families—the Soga, the Nakatomi, and even the Kose—who had been part of the Afumi government that he had just defeated.  Meanwhile, much of his military support had come from the Eastern provinces, though with prominent indications of support from Kibi and Tsukushi as well. This episode we are going to get back to the events documented in the Chronicles, looking just at the first year of Ohoama's reign.  Well, technically it was the second year, with 672 being the first, but this is the first year in which he formally sat on the throne.  There's plenty going on in this year to fill a whole episode: it was the year of Ohoama's formal ascension, and there were numerous festivals, ceremonies, and other activities that seem to be directly related to a fresh, new start.  We will also look at the custom of handing out posthumous ranks, particularly to those who supported Ohoama during the Jinshin no Ran, and how that relates to the various ranks and titles used in Ohoama's court.  We have envoys from three different countries—Tamna, Silla, and Goguryeo—and their interactions with the Dazaifu in Tsukushi.  Finally, we have the first Daijosai, one of the most important ceremonies in any reign. And so, let's get into it.   The year 673 started with a banquet for various princes and ministers, and on the 27th day of the 2nd month, Ohoama formally assumed the throne at what would come to be known as Kiyomihara Palace.  Uno, his consort, who had traveled with him through the mountains from Yoshino to Ise, was made his queen, and their son, Royal Prince Kusakabe, was named Crown Prince.  Two days later they held a ceremony to convey cap-ranks on those deemed worthy. We are then told that on the 17th day of the following month, word came from the governor of Bingo, the far western side of ancient Kibi, today the eastern part of modern Hiroshima.  They had caught a white pheasant in Kameshi and sent it as tribute.  White or albino animals were seen as particularly auspicious signs, and no doubt it was taken as an omen of good fortune for the reign.  In response, the forced labor from Bingo, which households were required to supply to the State, was remitted.  There was also a general amnesty granted throughout the land. That same month we are also told that scribes were brought in to Kawaradera to copy the Issaiko—aka the Tripitaka, or the entirety of the Buddhist canon.  That would include hundreds of scrolls.  This clearly seems to be an act of Buddhist merit-making:  by copying out the scrolls you make merit, which translates to good karma.  That would be another auspicious start to the reign, and we see frequently that rulers would fund sutra copying—or sutra recitations—as well as temples, statues, bells and all other such things to earn Buddhist merit.  As the ruler, this merit didn't just accrue to you, but to the entire state, presumably bringing good fortune and helping to avert disaster. However, it wasn't just the Law of the Buddha that Ohoama was appealing to.  In the following entry, on the14th day of the 4th month, we are told that Princess Ohoki was preparing herself at the saigu, or abstinence palace, in Hatsuse—known as Hase, today, east of modern Sakurai, along the Yonabari river, on the road to Uda.  Ohoki was the sister of Prince Ohotsu.  Her mother was Ohota, the Queen's elder sister, making her a grandchild of Naka no Ohoye as well as the daughter of Ohoama.  Princess Ohoki's time at the abstinence palace was so that she could purify herself.  This was all to get her ready to head to Ise, to approach none other than the sun goddess, Amaterasu Ohokami. With all of these events, we see the full panoply of ritual and ceremony on display.  The formal, legal ceremonies of ascension and granting of rank.  The declaration of auspicious omens for the reign.   There is the making of Buddhist merit, but also the worship of the kami of the archipelago.  This is not an either-or situation.  We are seeing in the first half of this first year the fusion of all of these different elements into something that may not even be all that sensational to those of us, today.  After all, anyone who goes to Japan is likely well-accustomed to the way that both Buddhist and Shinto institutions can both play a large part in people's lives.  While some people may be more drawn to one than the other, for most they are complimentary. That isn't how it had to be.  For a time, it was possible that Buddhism would displace local kami worship altogether.  This was the core of the backlash that we saw from groups like the Nakatomi, whose role in kami-focused ceremonies was threatened by the new religion.  Indeed, for a while now it seems like mention of the kami has taken a backseat to Buddhist temples and ceremonies in the Chronicles.  Likewise, as a foreign religion, Buddhism could have also fallen out of favor.  It was not fore-ordained that it would come to have a permanent place on the archipelago.  This tension between local kami worship—later called Shinto, the Way of the Kami—and Buddhist teachings would vary throughout Japanese history, with one sometimes seen as more prestigious or more natural than the other, but neither one would fully eclipse the other. One could say that was in part due to the role that Amaterasu and kami worship played in the court ceremonies.  However, even there indigenous practices were not necessarily safe.  The court could have just as easily imported Confucian rituals, and replaced the spiritual connection between the sovereign and the kami with the continental style Mandate of Heaven. And thus, the choices that were being made at this time would have huge implications for the Japanese state for centuries to come. I should note that it is unlikely that this spontaneously arose amongst the upper class and the leadership.  I doubt this was just Ohoama's strategy to give himself multiple levers of power—though I'm not saying he wasn't thinking about that either.  But the only way that these levers existed was through their continued life in the culture and the people of the time.  If the people didn't believe in Buddhist merit, or that the kami influenced their lives, then neither would have given them much sway.  It was the fact that these were a part of the cultural imaginary of the state, and how people imagined themselves and their surroundings, that they were effective tools for Ohoama and his government. And so it seems that Ohoama's first year is off to a smashing success.  By the fifth month he is already issuing edicts—specifically on the structure of the state, which we discussed some last episode. But the high could not be maintained indefinitely.  And on the 29th day of the 5th month we have what we might consider our first negative entry, when Sakamoto no Takara no Omi passed away. You may remember Sakamoto, but I wouldn't blame you if you didn't.  He was the commander in the Nara Basin, under general Wofukei, who took 300 troops to Tatsuta.  From there he advanced to the Hiraishi plain and up to the top of Mt. Takayasu, to confront the Afumi forces that had taken the castle.  They fled, and Takara and his men overnighted at the castle.  The next day they tried to intercept Afumi troops advancing from the Kawachi plain, but they were forced to fall back to a defensive position.   We covered that in Episode 131 with the rest of the campaign in the Nara Basin. Takara's death is the first of many entries—I count roughly 21 through this and the following reign—which, for the most part, are all similarly worded.  Sakamoto no Takara no Omi, of Upper Daikin rank, died.  He was posthumously granted the rank of Shoushi for service in the Year of Mizu-no-e Saru, aka Jinshin.  We are told the individual, their rank at the time of their death, and then a note about a posthumous grant of rank.  Upper Daikin was already about the 7th rank from the top in the system of 664, and Shoushi would be the 6th rank, and one of the “ministerial” ranks.  This is out of 26, total.  “Kin” itself was the fourth of about 7 categories, and the last category that was split into six sub-ranks, with greater and lesser (Daikin and Shokin), each of which was further divided into Upper, Middle, and Lower ranks.  There's a lot to go into, in fact a little too much for this episode, so for more on the ranks in use at the start of the reign, check out our blogpost for this episode.        The giving of posthumous rank is mostly just an honorific.  After all, the individual is now deceased, so it isn't as if they would be drawing more of a stipend, though their new ranks may have influenced their funerary rites and similar things. As I said, on a quick scan of the text, I counted  21 of these entries, though there may be a few more with slightly different phrasing or circumstances.  Some of them were quite notable in the record, while others may have only had a mention here or there.  That they are mentioned, though, likely speaks to the importance of that connection to such a momentous year.  The Nihon Shoki is thought to have been started around the time of Ohoama or his successor, along with the Kojiki, and so it would have been important to people of the time to remind everyone that their ancestors had been the ones who helped with that momentous event.  It really isn't that much different from those who proudly trace their lineage back to heroes of, say, the American Revolution, though it likely held even more sway being closer to the actual events. After the death of Sakamoto no Takara, we get another death announcement.  This is of someone that Aston translates as “Satek Syomyeong” of Baekje, of Lower Daikin rank.  We aren't given much else about him, but we are told that Ohoama was shocked.  He granted Syomyeong the posthumous rank of “Outer Shoushi”, per Aston's translation.  He also posthumously named him as Prime Minister, or Desapyong, of Baekje. There are a few clues about who this might be, but very little to go on.  He is mentioned in 671, during the reign of Naka no Oe, when he received the rank of Upper Daikin along with Minister—or Sapyong—Yo Jasin.  It is also said in the interlinear text that he was the Vice Minister of the Ministry of Judgment—the Houkan no Taifu.  The Ministry of Judgment—the Houkan or perhaps the Nori no Tsukasa—is thought to have been the progenitor of the later Shikibu, the Ministry of Ceremony.  One of the major roles it played was in the selection of candidates for rank, position, and promotion. We are also told that in the year 660, in the reign of Takara Hime, one of the nobles captured in the Tang invasion of Baekje was “Desapyong Satek”, so perhaps this Syomyeong was a descendant or relative of the previous prime minister, who fled to Yamato with other refugees.  We also have another record from 671 of a Satek Sondeung and his companions accompanying the Tang envoy Guo Yacun.  So it would seem that the Sathek family was certainly notable The name “Satek” shows up once more, though Aston then translates it as “Sataku”, like a monk or scholar's name.  “Sataku” would be the Japanese on'yomi pronunciation of the same characters, so perhaps another relative. What we can take away from all of this is that the Baekje refugee community is still a thing in Yamato.  This Satek Seomyeong has court rank—Upper Daikin rank, just like Sakamoto, in the previous entry.  And we know that he had an official position at court—not just in the Baekje court in exile.  We'll see more on this as the community is further integrated into the rest of Society, such that there would no longer be a Baekje community, but families would continue to trace their lineages back to Baekje families, often with pride. The other odd thing here is the character “outer” or “outside” before “Shoushi”.  Aston translates it as part of the rank, and we see it show up a total of four times in some variation of “Outer Lesser X rank”.  Mostly it is as here, Outer Lesser Purple.  Later we would see a distinction of “outer” and “inner” ranks, which this may be a version of.  Depending on one's family lineage would denote whether one received an “outer” or “inner” rank, and so it may be that since Satek Syomyeong was from the Baekje community, it was more appropriate for him to have an “outside” rank. “Outer” rank would also be given to Murakuni no Muraji no Woyori, the general who had led the campaign to Afumi, taking the Seta bridge.  He was also posthumously given the rank of “Outer Shoushi” upon his death in 676.  Murakuni no Woyori is the only person of that surname mentioned around this time, so perhaps he wasn't from one of the “core” families of the Yamato court, despite the service he had rendered.  We also have at least one other noble of Baekje who is likewise granted an ”outer” rank. On the other side there are those like Ohomiwa no Makamuta no Kobito no Kimi, who was posthumously granted the rank of “Inner” Shoushi.  Here I would note that Ohomiwa certainly seems to suggest an origin in the Nara Basin, in the heartland of Yamato. The terms “Inner” and “Outer” are only used on occasion, however, and not consistently in all cases.  This could just be because of the records that the scribes were working off of at the time.  It is hard to say, exactly. All of these entries about posthumous ranks being granted tend to refer to cap ranks, those applying to members of various Uji, the clans that had been created to help organize the pre-Ritsuryo state. The Uji and their members played important roles in the court and the nation, both as ministers and lower functionaries.  But I also want to mention another important component of Ohoama's court, the members of the princely class, many of whom also actively contributed to the functioning of the state.  Among this class are those that Aston refers to as “Princes of the Blood”, or “Shinnou”.  These include the royal princes, sons of Ohoama who were in line for the throne, but also any of his brothers and sisters.  Then there were the “miko”, like Prince Kurikuma, who had been the Viceroy in Tsukushi, denying troops to the Afumi court.  Those princes claimed some lineal descent from a sovereign, but they were not directly related to the reigning sovereign.  In fact, it isn't clear, today, if they were even indirectly related to the reigning sovereign, other than through the fact that the elites of the archipelago had likely been forming marriage alliances with one another for centuries, so who knows.  And maybe they made their claims back to a heavenly descendant, like Nigi Hayahi.  Either way, they were the ones with claims—legitimate or otherwise—to royal blood.  Notably, the Princes did not belong to any of the Uji, , and they didn't have kabane, either—no “Omi”, “Muraji”, “Atahe”, et cetera. They did, at least from this reign forward, have rank.  But it was separate and different from the rank of the Uji members.  Members of the various Uji were referred to with cap rank, but the Princely ranks were just numbered—in the Nihon Shoki we see mention of princes of the 2nd through 5th ranks—though presumably there was also a “first” rank.  It is not entirely clear when this princely rank system was put into place, but it was probably as they were moving all of the land, and thus the taxes, to the state.  Therefore the court would have needed to know what kind of stipend each prince was to receive—a stipend based on their rank.  These ranks, as with later numbered ranks, appear to have been given in ascending order, like medals in a tournament:  first rank, second rank, third rank, etc. with fifth rank being the lowest of the Princely ranks. Many of these Princes also held formal positions in the government.  We saw this in Naka no Oe's reign with Prince Kurikuma taking the Viceroy-ship of Tsukushi, but during Ohoama's reign we see it even more. Beneath the Princes were the various Ministers and Public Functionaries—the Officers of the court, from the lowest page to the highest minister.  They were members of the elite noble families, for the most part, or else they claimed descent from the elite families of the continent.  Either way they were part of what we would no doubt call the Nobility.  Their cap-rank system, mentioned earlier, was separate from that used by the Princes. And, then at the bottom, supporting this structure, were the common people.  Like the princes, they did not necessarily have a surname, and they didn't really figure into the formal rank system.  They certainly weren't considered members of the titled class, and often don't even show up in the record.  And yet we should not forget that they were no doubt the most numerous and diverse group for the majority of Japanese history.  Our sources, however, have a much more narrow focus. There is one more class of people to mention here, and that is the evolving priestly class.  Those who took Buddhist orders and became Buddhist monks were technically placed outside of the social system, though that did not entirely negate their connections to the outside world.  We see, for example, how Ohoama, even in taking orders, still had servants and others to wait on him.  However, they were at least theoretically outside of the social hierarchy, and could achieve standing within the Buddhist community through their studies of Buddhist scripture.  They had their own hierarchy, which was tied in to the State through particular Buddhist officers appointed by the government, but otherwise the various temples seem to have been largely in charge of their own affairs. But anyway, let's get back to the Chronicles. Following closely on the heels of Satek Syomyeong's passing, two days later, we have another entry, this one much more neutral.  We are told that Tamna, aka the kingdom on Jeju island off the southern tip of the Korean peninsula, sent Princes Kumaye, Tora, Uma, and others with tribute. So now we are getting back into the diplomatic swing of things.  There had been one previous embassy—that of Gim Apsil of Silla, who had arrived just towards the end of the Jinshin War, but they were merely entertained in Tsukushi and sent back, probably because Ohoama's court were still cleaning house. Tamna, Silla, and Goguryeo—usually accompanied by Silla escorts—would be the main visitors to Yamato for a time.  At this point, Silla was busy trying to get the Tang forces to leave the peninsula.  This was partly assisted by the various uprisings in the captured territories of Goguryeo and Baekje—primarily up in Goguryeo.  There were various attempts to restore the kingdom.  It isn't clear, but I suspect that the Goguryeo envoys we do eventually see were operating largely as a vassal state under Silla. Tamna, on the other hand, seems to have been outside of the conflict, from what we see in the records, and it likely was out of the way of the majority of any fighting.  They also seem to have had a different relationship with Yamato, based on some of the interactions. It is very curious to me that the names of the people from Tamna seem like they could come from Yamato.  Perhaps that is related in some way to theories that Tamna was one of the last hold-outs of continental proto-Japonic language prior to the ancestor of modern Korean gaining ascendancy.  Or it could just be an accident of how things got copied down in Sinitic characters and then translated back out. The Tamna mission arrived on the 8th day of the 6th intercalary month of 673.  A Silla embassy arrived 7 days later, but rather than tribute, their mission was twofold—two ambassadors to offer congratulations to Ohoama and two to offer condolences on the late sovereign—though whether that means Naka no Oe or Ohotomo is not exactly clear.  All of these arrived and would have been hosted, initially, in Tsukushi, probably at modern Fukuoka.  The Silla envoys were accompanied by Escorts, who were briefly entertained and offered presents by the Dazaifu, the Yamato government extension on Kyushu, and then sent home.  From then on, the envoys would be at the mercy of Yamato and their ships. About a month and a half later, on the 20th day of the 8th month, Goguryeo envoys also showed up with tribute, accompanied by Silla escorts.  Five days later, word arrived back from the court in Asuka.  The Silla envoys who had come to offer congratulations to the sovereign on his ascension were to be sent onwards.  Those who had just come with tribute, however, could leave it with the viceroy in Tsukushi.    They specifically made this point to the Tamna envoys, whom they then suggested should head back soon, as the weather was about to turn, and they wouldn't want to be stuck there when the monsoon season came. The Tamna cohort weren't just kicked out, however.  The court did grant them and their king cap-rank.  The envoys were given Upper Dai-otsu, which Yamato equated to the rank of a minister in Tamna. The Silla envoys—about 27 in total—made their way to Naniwa.  It took them a month, and they arrived in Naniwa on the 28th day of the 9th month.  Their arrival was met with entertainments—musical performances and presents that were given to the envoys.  This was all part of the standard diplomatic song and dance—quite literally, in this case. We aren't given details on everything.  Presumably the envoys offered their congratulations, which likely included some presents from Silla, as well as a congratulatory message.  We aren't given exact details, but a little more than a month later, on the first day of the 11th month, envoy Gim Seungwon took his leave. Meanwhile, the Goguryeo envoys, who, like Tamna, had arrived merely with tribute, were still in Tsukushi.  On the 21st day of the 11th month, just over two months after they arrived, we are told that they were entertained at the Ohogohori in Tsukushi and were given presents based on their rank. The Ohogohori, or “Big District”, appears to mirror a similar area in Naniwa that was likewise known for hosting diplomatic envoys. With the diplomatic niceties over, there was one more thing to do in this first year of the new reign: the thanksgiving ritual always held at the beginning of a new reign, the Daijosai, or oho-namematsuri.  This is a harvest ritual where the newly enthroned sovereign offers new rice to the kami and then eats some himself.  At least in the modern version, he gives thanks and prays to Amaterasu Ohomikami, as well as to the amatsu-kami and kunitsu-kami, the kami of heaven and earth. The Daijosai shares a lot in common with another important annual festival, the Niinamesai, or the Feast of First Fruits.  This is the traditional harvest festival, usually held in November.  The Daijosai follows much the same form as the Niinamesai, and as such, in years where there is a new sovereign, and thus the Daijosai is held, the Niinamesai is not, since it would be duplicative. Many of the rituals of the Daijosai are private affairs and not open to the public. There are various theories about what happens, but only those who are part of the ritual know for sure, and they are sworn to secrecy. The first instance of the Daijosai in the Chronicles is during the reign of Shiraga Takehiko Kunioshi Waka Yamato Neko, aka Seinei Tennou, in the 5th century, but we should take that with a huge grain of salt.  Remember, one of the purposes behind the chronicles was to explain how everything came to be, and saying “we just made it up” wasn't really going to fly. I've seen some sources suggest that the Daijosai can be attributed to the first reign of Ohoama's mother, Takara Hime, aka Kougyoku Tennou.  The term used in her reign, though is Niiname, which seems to refer to the annual Niinamesai, though she is the first in the Chronicles that seems to celebrate it in the first year of her reign, sharing with the Crown Prince and Ministers. It is likely that the ritual is much older in origin.  After all, giving the first fruits of the harvest to the kami to thank them for their assistance seems like the core of harvest festivals around the world.  We see it mentioned as the Niinamesai in much of the rest of the Nihon Shoki, even back to the Age of the Gods, when it played an important part in the stories of Amaterasu and Susanowo.  It is in Ohoama's reign, though, that it seems to first take on its character as a true ritual of the state.  We see that the Nakatomi and the Imbe were involved.  Together these two families oversaw much of the court ritual having to do with kami worship.  We also know that the officials of the Jingikan, the Ministry of Kami Affairs, were also present, as they were all given presents for attending on the sovereign during the festival.  We also see that the district governors of Harima and Tamba, which were both in the area of modern Hyougo Prefecture, as well as various laborers under them, were all recognized with presents as well.  We can assume that this was because they provided the rice and other offerings used in the festival.  In addition to the presents they received, the two governors were each given an extra grade of cap-rank. Another Daijosai would be carried out in the first year of Ohoama's successor, and from there on it seems to have become one of if not *the* major festival of a reign.  It marks, in many ways, the end of the first year of ceremonies for the first year of a reign.  And even in other years, the Niinamesai is often one of the pre-eminent festivals. The Daijosai may have been the climax of the year in many ways, but the year was not quite done yet.  We have two more entries, and both are related to Buddhism.  First, on the 17th day of the 12th month, just twelve days after the Daijosai, Prince Mino and Ki no Omi no Katamaro were appointed Commissioners for the erection of the Great Temple of Takechi—aka the Ohomiya no Ohodera, also known as the Daikandaiji. The Daikandaiji was a massive temple complex.  It is thought that it was originally a relocation of Kudara Ohodera, and we have remains at the foot of Kaguyama—Mt. Kagu, in the Asuka region of modern Kashihara city.  Many of the ruins, however, seem to date to a slightly later period, suggesting that the main temple buildings were rebuilt after Ohoama's reign.  Still, it is quite likely that he had people start the initial work. In setting up the temple, of course it needed a head priest.  And so Ohoama called upon a priest named Fukurin and made him an offer he couldn't refuse… literally.  Fukurin tried to object to being posted as the head priest.  He said that he was too old to be in charge of the temple.  Ohoama wasn't having any of it.  He had made up his mind, and Fukurin was in no position to refuse him. A quick note on the two commissioners here.  First off, I would note that Prince Mino here isn't mentioned as having Princely rank.  Instead, he is mentioned with the ministerial rank of Shoushi.  Ki no Katamaro, on the other hand, is Lower Shoukin, several grades below.  Once again, a bit of confusion in the ranks, as it were. The final entry for the year 673 occurred 10 days after the erection of the great temple, and it was a fairly straightforward entry:  The Buddhist Priest, Gijou, was made Shou-soudzu, or Junior Soudzu.  Junior Soudzu was one of the government appointed positions of priests charged with overseeing the activities of the priests and temples and holding them to account as necessary.  Originally there was the Soujou and the Soudzu, but they were later broken up into several different positions, likely due to the proliferation of Buddhism throughout the archipelago. There doesn't seem to be much on Gijou before this point, but we know that he would go on to live a pretty full life, passing away over thirty years later, in 706 CE. He would outlive Ohoama and his successor.  And with that, we come to the end of the first year.  I am not planning to go year by year through this entire reign—in fact, we have already touched on a lot of the various recurring entries.  But I do think that it is worth it to see how the Chronicles treat this first year for a reign that would have been considered pretty momentous to the people of the time. Next episode we'll continue going through the reign of Ohoama, aka Temmu Tennou.  There is a lot going on, which, as I've said, will influence the nation for centuries—even up until the modern day. Until then, if you like what we are doing, please tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website,  SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  Thank you, also, to Ellen for their work editing the podcast. And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.  

APPROACHING THE SINGULARITYSiddhartha Gotama, the founder of Buddhism, known as the Buddha — as well as the Ancestors of Zen — struggled mightily to express the essence of the practice, meaning, and implications of Zen's meditation in the language and idiom of their time, throughout the countries and cultures of origin: India of 2500 years ago; China from around 500 CE; Korea and Japan a half-century later. As Master Dogen reminds us in the closing section of Fukanzazengi—Principles of Seated Meditation:The Buddhas and Ancestors all preserved the buddha-mind and enhanced Zen trainingAnd then goes on to give us our marching orders: So you should devote yourself exclusively to and be completely absorbed in the practice of zazenTheir instructions were and are quite clear when it comes to the personal dimension of practice — just sit. But when we enter into the social arena, we face the same kind of dilemma that they did in attempting to express a direct experience of fundamental reality that is beyond the scope of conceptualization, let alone the reach of language. Buddha and Dogen used parables and analogies to illustrate their point, and along with other masters conjured various models and inventive paradigms to help their followers picture the reality they had intuited, which often contradicted the received wisdom of the period.In our modern context, the closest analogy that I have come across to the process and effects of sitting still enough, upright enough, for long enough, is that of the black hole, or rather the description of what occurs to matter in thrall to the gravitational field of one.Firstly and perhaps most obviously, we align ourselves with the planet by sitting upright. Our backbone comes to approximate a one-to-one correlation with the force field of gravity, visualized as a vector running from the crown of our head through the spine and spinal cord, straight to the center of the Earth. Like a mountain settling into place after the collision of two tectonic plates, our body enters into equilibrium, equipoise. With all forces equally balanced, maintaining the natural posture of zazen becomes relatively effortless. We experience a sense of floating in space, which is what we are doing. Once we have become physically comfortable in the posture, the body goes through its natural process of sensory adaptation, resulting in a blurring of the boundaries of our senses usually taken for granted. Beginning with the tactile sensations of the body, the adaptation extends to seeing, hearing, smelling and tasting. Eventually even thinking, the activity of the brain, adapts and settles into a profound stillness as well. Again, vintage Dogen:In stillness, mind and object merge in realization and go beyond enlightenmentDogen's choice of the verb "merge," it seems to me, captures the essential dynamic of the process of realization. Merging of mind and object, of self and other, of subjective and objective interpretation, of inner and outer — the resolution of all seeming dichotomies — and the non-separation, or nonduality, of the four fundamental spheres of activity and influence from my model of the real-world context in which we live: the merging of our personal sphere with that of the social, natural, and universal spheres. "Realization," in this context, points to a transformative event that is not the same as conceptualization, or even within the realm of recognition, as Dogen points out elsewhere. It is literally the "becoming real" of subjective and objective reality within the personal realm of intimate experience, known as the "hard problem" of philosophy. From our friendly online AI:The "hard problem of consciousness," a term coined by philosopher David Chalmers, is the challenge of explaining how physical processes in the brain, such as neural activity, give rise to subjective, qualitative experiences—like the feeling of redness, the taste of sugar, or the experience of pain—which he calls qualia. Unlike the "easy problems" of consciousness, which involve explaining cognitive functions, the hard problem focuses on the subjective, internal feel of "what it's like" to be a conscious being, something that cannot be fully captured by objective scientific explanations alonehttps://www.youtube.com/watch?v=C5DfnIjZPGw&t=7s So we can take it from this that the process of merging that will ensue — when and if we sit still enough, straight enough, for long enough — is not something subject to our control. Which is why we do not try to control what happens in Zen meditation, other than exerting a modicum of discipline on the physical level, relinquishing our usual, restive proclivities for lounging around and fidgeting. In particular, Master Dogen does not suggest any mental regimens or disciplines for controlling the monkey mind, in his manuals of meditation (a key point made by Carl Bielefeldt in his analysis of Fukanzazengi — Google it). Current online gurus of mental health are finally catching up to this millennia-old wisdom, from one of several recent postings on the subject:Why You Should Let Your Mind WanderCut your brain some slackWe've all been there. There's a test to study for, or a new concept to learn for work - but we can't help but daydream about something else entirely.For a long time now, the general assumption has been that a wandering mind is counterproductive. According to new research published in the Journal of Neuroscience, we might have that all wrong.The Study: Researchers at Eötövos Loránd University in Hungary designed a study in which they had 27 participants in their early 20s complete a simple probabilistic learning task while hooked up to an electroencephalogram, which measures electrical activity in the brain. Participants who said they allowed their minds to wander demonstrated a boost in their ability to learn the information.The Takeaway: Next time you're trying to learn something new, don't be afraid to let your mind wander a bit. It may very well help you retain the information you're trying to internalize.Keep in Mind: This study was designed specifically around simple learning tasks that didn't require focused attention.A couple of caveats are in order: In zazen, we are not trying to learn something new. In fact, we are unlearning what we think we know, in general, about our take on reality. We question everything, including our direct sensory experience, as is indicated by the early lines of the Great Heart of Wisdom Sutra: "Given Emptiness, no eye, no ear, no nose, no tongue, no body, no mind..." and further, just to drive the point home: "no seeing, no hearing, no smelling, no tasting, no touching, no thinking..." and finally, in case we still didn't get the point, "no realm of sight...no realm of mind consciousness." In that last, the other sense realms are not repeated for the sake of brevity.Secondly, zazen definitely requires focused attention, but the focus is not on something outside the realm of the sensory surround in which we are immersed, our conscious mind and body. Zen does not have a specific subject or content, as such. So this raises certain questions. What are the "do's and don'ts" of Zen meditation? Beyond Buddha's findings, conclusions, and recommendations - known as the buddha-dharma - what are the implications of this teaching and its central method of sitting still enough, long enough, and upright enough? In assimilating this counter-intuitive and counter-cultural approach to assessing the salient dimensions of our existence, some attitude adjustments are going to be required. For example: Why do we sit still?It is said that the Buddha "stopped the sun in the sky," or words to that effect, the night of his awakening, when he "became the Buddha," as is often misconstrued. This concept of what happened to him is belied by his own expression at the end of his First Sermon, when he declared:My heart's deliverance is unassailable - this is the last birth - now there is no more becoming.I take this to mean that when he sat down that night, after six years on the road and a lifetime of struggle, he called time out, on an absolute basis. He stopped doing everything he had been trying to do, and so entered into non-doing. As part of that process, he first entered into non-thinking, as Master Dogen described it about 1500 years later. Neither thinking nor not thinking. Beyond thinking. Before thinking. Neither doing nor not doing; no becoming, just being.Thus he entered into real spacetime, where he had already existed, so nothing really changed. Except that he left behind conceptual spacetime, including thinking and doing.That is, thinking about space and time, and imagining that he was actually doing anything. He awakened to what he already was, so there was no becoming involved.In the face of this startling, direct remembrance of the immediate reality — which is the heart of so-called "mindfulness" — he must have experienced some sort of total cognitive dissonance on a cosmic scale. Afterwards he was not sure whether he could communicate this experience to others — being that it is the opposite of conventional experience — or even clarify it to himself. But he decided to try. Thank Buddha for that.In the next segment, "Passing the Event Horizon," we will consider his description of what had transpired, and attempt to translate it into the current vernacular. Stay tuned.

This talk explores the second step of the Eightfold Path, Wise Intention—the heart's compass that points us toward freedom. Rooted in the Buddha's teachings, Wise Intention asks us to orient our lives around letting go of what doesn't serve, cultivating goodwill instead of ill will, and living with compassion that seeks to do no harm. Through stories, reflections, and practical examples, we'll look at how our inner intentions quietly but powerfully shape our choices, our relationships, and ultimately, our destiny.   You'll learn how to recognize the subtle intentions behind your daily actions, how to release clinging and cultivate generosity of spirit, and how to bring kindness and compassion into even the smallest moments of your life. With teachings drawn from Theravāda practice and contemporary experience, this talk offers both inspiration and practical tools for setting intentions that align with your deepest values and bring more freedom into your day-to-day life.

It's been a while, but one of our favorite semi-regular guests is back! Bangkok Podcast's official Buddhist correspondent, Phra Pandit, welcomed Greg at his temple to talk about amulets, talismans, and Buddhist relics - and what ties them all together. The burning question Greg had was - if seemingly every third temple claims to have a piece of Buddha's body - what exactly happened to the poor guy when he died? Phra Pandit explains the history behind the idea of Buddhist relics and what Buddha said about them, as well as their link to Sri Lanka and how a wooden mannequin brought to life kicked the whole thing off. Greg and Phra Pandit also dive into the topic of amulets and talismans, including the famous Jatukham craze of 2006, and discuss what - if anything - makes one amulet worth more than another one. Does it make them more effective? Do people act differently if they think they're more effective? They finish with a fascinating discussion about how stories and tokens can be a powerful tool in helping us solidify and understand abstract concepts such as marriage, death, and even architecture! As always, the podcast will continue to be 100% funded by listeners just like you who get some special swag from us. And we'll keep our Facebook, Twitter, and LINE accounts active so you can send us comments, questions, or whatever you want to share.  

The development of Wisdom is a key component in Buddhist teachings and practice. It is not just knowledge of facts, but is a deep and embodied understanding of the nature of experience. Wisdom, Wise View and clear seeing are necessary for our awakening and liberation. Mary discusses wisdom and how we cultivate it in our daily lives.Recorded September 25, 2025 in the virtual worldSend me a text with any questions or comments! Include your name and email if you would like a response - it's not included automatically. Thanks.Visit Mary's website for more info on classes and teachings.

Anyone with a passing familiarity with Buddhism will know that “delusion” is rarely, if ever, mentioned in a positive way. In fact, the Buddha included delusion (aka: confusion about the way things really are) on his list of “the three poisons.” The whole point of meditation, per the Buddha, is to uproot delusion -- along with greed and hatred. Only then can you be enlightened. My guest today is here to valiantly make the case that delusion -- or self-deception -- has an upside. Many upsides, in fact. While he concedes that self-deception can, of course, be massively harmful, he argues that it also plays a vital role in our success and wellbeing, and that it holds together friendships, marriages, and nations. Understanding this, he says, can make you happier, more effective, and -- crucially -- more empathetic with people with whom you disagree. Shankar Vedantam is the host of the popular podcast and radio show Hidden Brain. His latest book is called Useful Delusions: The Power and Paradox of the Self-Deceiving Brain. In this episode we talk about: the many ways our brains filter and alter our perception of reality why we evolved for a robust capacity to lie to ourselves and how his research on delusions has colored his view of the chaos and confusion of our modern world.    Join Dan's online community here Follow Dan on social: Instagram, TikTok Subscribe to our YouTube Channel   To advertise on the show, contact sales@advertisecast.com or visit https://advertising.libsyn.com/10HappierwithDanHarris   SPONSORS:  Bumble: Thinking about dating again? Take this as your sign and start your love story on Bumble.    AT&T: Staying connected matters. That's why AT&T has connectivity you can depend on, or they will proactively make it right. Visit att.com/guarantee for details. Odoo: Discover how you can take your business to the next level by visiting odoo.com. Modern management made simple.  

Are you ready to create love and passion that last a lifetime? The doors for my exclusive 12-week immersion program open in October! Join me for one of my FREE WORKSHOPS in October to learn more. Click here to join the Become Passion waitlist today and you'll be the first to receive an invitation to the FREE masterclass! “How do couples stop fighting about the same issues over and over?” “What's the best way to fix communication problems in a marriage?” “How can I stop arguments with my partner from spiraling out of control?” “What should I do when my partner shuts down during a fight?” What does a love and sex expert do when she gets into an argument with her husband? If you think the answer is “handle it perfectly every time,” think again. In this candid and funny re-release episode of Sex, Love and Elephants, Dr. Cheryl and her sweetheart reveal that even experts stumble. From morning rituals and dog walks to timeouts and three-breath hugs, they share how they reconnect after communication breakdowns—and why intimacy is the foundation of long-term love. This conversation reminds us that no couple is perfect, but with humor, honesty, and the right tools, you can fight fair, repair faster, and come back stronger. If you've ever felt stuck in the same old arguments, this episode shows that imperfection is normal—and that building intimacy is the key to creating a relationship that lasts. Want to know more about my program? Check out the Become Passion testimonials for reviews from actual couples that I've helped through this profound program. In This Episode, You'll Learn: (03:20) Why open communication is harder than it looks—even for the experts (07:25) The daily rituals that keep Cheryl and her husband connected (13:26) What happens when you're “flooded” during an argument—and why logic goes out the window (19:25) How touch and presence can restore connection after a fight (26:37) Why partnership is about more than just coexisting under the same roof (40:35) Today's LoveByte: Intimacy is the base of the passion triangle—for a very good reason (27:09) Their “Adventure Birthday Challenge” — and why you should steal it (40:45) Today's LoveByte: Intimacy is the base of the Passion Triangle for a very good reason. If you can't talk about it, you can't make it better. Learn to listen, learn to communicate to understand—and please, for the love of all that exists, be willing to be happy instead of being right. Want to learn more about Buddhism and relationships? Cheryl's book Buddha's Bedroom is a great resource!  Let's Connect!   Follow @DrCherylFraser on Instagram Website - Sign up for Weekly LoveBytes here  Youtube

(Pali Canon Study Group) - The Realms of Existence - Volume 11 - (Chapter 121-130)Explore The Teachings of The Fully Perfectly Enlightened Buddha through "The Words of The Buddha" Book Series in the Pali Canon in English Study Group.To learn more about this program, visit this link:⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://bit.ly/PaliCanonStudyGroup⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Using The Words of The Buddha book series, this program is offered to guide you in learning and practicing The Teachings of The Buddha on The Path to Enlightenment.You can access The Words of The Buddha Books Series using this link.⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.buddhadailywisdom.com/freebuddhabooks⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠In this Podcast, David will guide you in understanding the Pali Canon in English through The Words of The Buddha which will help you to learn, reflect, and practice The Teachings of Gotama Buddha on The Path to Enlightenment.——-Daily Wisdom - Walking The Path with The BuddhaDedicated to the education of Gotama Buddha's Teachings to attain Enlightenment.https://www.BuddhaDailyWisdom.com(See our website for online learning, courses, and retreats.)Group Learning Program - LIVE Interactive Online Classes, Book, Audiobook, Videos, Podcast and Personal Guidancehttps://mailchi.mp/f958c59262eb/buddhadailywisdomThe Words of The Buddha - Pali Canon in English Study Grouphttps://mailchi.mp/6bb4fdf2b6e0/palicanonstudyprogramFREE Book - Developing a Life Practice: The Path That Leads to Enlightenmenthttps://www.buddhadailywisdom.com/freebuddhabooksFacebook: https://www.facebook.com/groups/DailyWisdom999YouTube: https://www.youtube.com/@DailyWisdom999Podcast: https://creators.spotify.com/pod/profile/buddhadailywisdom/Support our efforts to share The Teachings of Gotama Buddha with you and worldwide for all people using this link.https://www.buddhadailywisdom.com/supportbuddha#buddhism #learnbuddhism #enlightenment #dhamma #dharma #buddha #meditation #meditationretreat #meditationcourse

Michael talks on another Dongshan where he asks his students if they can go to a place where there are no weeds. Michael's commentary is that weeds are not the problem and that what we need to let go of is not “stuff” but our reactivity. Christine Centre, Wisconsin, 50 min. The Awake in the World podcast is brought to you by the generosity of our amazing Patreon supporters, making it possible for us to keep Michael's archive of teachings available to the public. To become a patron, visit: patreon.com/michaelstone.

The Buddha said, "Believe nothing, no matter where you read it or who has said it, even if I have said it, unless it agrees with your own reason and common sense." Ignore that advice, and you might find that you're clouding your vision--that instead of seeing what's really in front of you, you're filtering everything so it fits in with your beliefs. An unwavering, unquestioned belief in anything--a philosophy, an institution, or a person--can lend us strength sometimes, but it can also make us vulnerable. And there are plenty of people out there just waiting to exploit that vulnerability. This story is about two of them, each with a very different MO, and the havoc they wreaked in the lives of the people around them.SourcesThe German newspaper BZ (translated from German to English): Blackmail Sect: Now Former Members Speak Out by Romeo Regenass, Nov. 12, 2008Documentary "Seduced and Blackmailed" by Aldo Gugolz and Romeo RegenassTime: https://time.com/archive/6945942/the-swiss-gigolo-and-the-german-billionaire/NBC News: https://www.nbcnews.com/id/wbna29594154The Guardian: https://www.theguardian.com/world/2009/mar/09/bmw-blackmailer-jailedTelegraph: https://www.telegraph.co.uk/news/worldnews/europe/italy/5051613/Religious-leader-denies-blackmailing-woman-in-Swiss-gigolo-case.htmlForbes:https://www.forbes.com/2009/03/09/scarbi-klatten-bmw-markets-faces-celebrity-blackmail.htmlThe Standard: https://www.standard.co.uk/hp/front/gigolo-who-seduced-bmw-heiress-boasted-he-read-women-like-a-map-6824827.htmlFollow us, campers!Patreon (join to get all episodes ad-free, at least a day early, an extra episode a month, and a free sticker!): https://patreon.com/TrueCrimeCampfirehttps://www.truecrimecampfirepod.com/Facebook: True Crime CampfireInstagram: https://www.instagram.com/truecrimecampfire/?hl=enTwitter: @TCCampfire https://twitter.com/TCCampfireEmail: truecrimecampfirepod@gmail.comMERCH! https://true-crime-campfire.myspreadshop.comBecome a supporter of this podcast: https://www.spreaker.com/podcast/true-crime-campfire--4251960/support.

(Karuna Buddhist Vihara) 00:00 - 10:00 Morning Chanting 10:00 - 35:27 Sutta Reflections 35:27 - 1:09:21 Comments, Questions and Responses This video is a recording of the regularly presented Sutta Study by Ayya Santussika and Ayya Cittananda that occurs most Friday evenings at Karuna Buddhist Vihara. These meetings start with the Morning Chanting followed by the study of discourse(s) of the Buddha from the Sutta Pitaka. In this video Ayya Santussika and Ayya Cittananda are joined by Ajahn Kovilo and Ajahn Nisabho from the Clear Mountain Monestary. The Suttas discussed include: Arising AN 3.136 https://suttacentral.net/an3.136/en/sujato With Channa SN 22.90 https://suttacentral.net/sn22.90/en/sujato With Ananda SN 44.10 https://suttacentral.net/sn44.10/en/sujato The Shorter Discourse with Saccaka MN 35 https://suttacentral.net/mn35/en/sujato You can find more information about Karuna Buddhist Vihara at the website below: https://www.karunabv.org/

(Karuna Buddhist Vihara) 00:00 - 10:00 Morning Chanting 10:00 - 35:27 Sutta Reflections 35:27 - 1:09:21 Comments, Questions and Responses This video is a recording of the regularly presented Sutta Study by Ayya Santussika and Ayya Cittananda that occurs most Friday evenings at Karuna Buddhist Vihara. These meetings start with the Morning Chanting followed by the study of discourse(s) of the Buddha from the Sutta Pitaka. In this video Ayya Santussika and Ayya Cittananda are joined by Ajahn Kovilo and Ajahn Nisabho from the Clear Mountain Monestary. The Suttas discussed include: Arising AN 3.136 https://suttacentral.net/an3.136/en/sujato Kondanna Who Understood Thag 15.1 https://suttacentral.net/thag15.1/en/sujato With Channa SN 22.90 https://suttacentral.net/sn22.90/en/sujato With Ananda SN 44.10 https://suttacentral.net/sn44.10/en/sujato The Shorter Discourse with Saccaka MN 35 https://suttacentral.net/mn35/en/sujato You can find more information about Karuna Buddhist Vihara at the website below: https://www.karunabv.org/

Ayya Karunika explains how to find a good teacher based on the instructions given on the suttas and also described ways to bring the Buddha close to our hearts. There is also a guided meditation on why we need to meditate and how to meditate. Talk given on 10 October 2024. Bhikkhuni Ayya Kārunikā is currently the Abbot at Santi Forest Monastery, NSW, Australia and the spiritual director for New Zealand Bhikkhuni Sangha Trust, Hamilton. Ayya Karunika started her monastic life in 2010 and she received her full ordination as a bhikkhunī in 2014 at Dhammasara Nuns monastery in Western Australia where she lived and trained for over a decade with Ajahn Hāsapaññā. She has been a student of Ajahn Brahm and Ajahn Brahmali for over 2 decades. Ayya Kārunikā is able to articulate the Buddhist teachings in a way that is practical and comprehensible to people of all ages and has experience in conducting retreats for both adults and youth. While she has a PhD in Microbiology and worked as a scientist, she has also been the building project manager for the construction of the Dhammasara Nuns Monastery main building complex and has worked with many volunteers over the years. Ayya Kārunikā was born in Sri Lanka but has been living and working in Australia for over 2 decades. She has a passion to share her experience and knowledge and loves working with people and also doing creative projects. She is dedicated to supporting the growth of Bhikkhunis around the world and is currently involved in projects to support the establishment of places for Bhikkhunis in Theravada forest tradition in Australia, New Zealand, Poland and Sri Lanka.  Please visit the Santi Forest Youtube Channel and Santi Forest Monastery website Support us on https://ko-fi.com/thebuddhistsocietyofwa BSWA teachings are available: BSWA Teachings BSWA Podcast Channel BSWA DeeperDhamma Podbean Channel BSWA YouTube

Tune in to hear:What did Siddhartha Gautama, The Buddha, discover when he left his father's palace and how did this inform his philosophy going forward? What are Buddhism's “four signs” that he then witnessed and how did this spur on his quest for enlightenment?For Proust, what is the only true voyage of discovery and foundation of eternal youth?What does mindfulness look like in practice? Also, what have researchers discovered as the constituent parts of mindfulness?How do “reappraisal” and “savoring” play into the relationship between mindfulness and meaning in MMT (Mindfulness to Meaning Theory)?Try an exercise in mindfulness while listening to today's show.LinksThe Soul of WealthOrion's Market Volatility PortalConnect with UsMeet Dr. Daniel CrosbyCheck Out All of Orion's PodcastsPower Your Growth with OrionCompliance Code: 2500-U-25259

I feel like God arranges for certain guests to come on the podcast just when I need them most. On the day of this interview, I was particularly weepy, missing Andy even more than I normally do. I think God knew I needed someone to cry with, and Nancy was that someone. Nancy calls her son, Jacob, her Buddha baby, weighing 11 pounds 3 ounces at birth. The bib that they brought with them to the hospital would not even fit around his neck. However, that was not the only reason Jacob was called her Buddha Baby. Even as an infant, Jacob seemed to be a calming presence to everyone around him.  Shortly after graduating from high school, Jacob was feeling a bit tired while working a new job. He noticed a lump that was quickly determined to be lymphoma. However, cancer did not slow him down. Jacob was determined to keep living his best life and even started school after his diagnosis. When beginning a new cancer treatment, it was expected that he would be in the hospital for a relatively short stay and then move on with life. In fact, at 19 years of age, Jacob would only let Nancy stay a certain number of hours each day so he could have some privacy. Suddenly, one evening after Nancy went back to her hotel, everything changed. In a matter of hours, Jacob suffered severe complications from the treatment, leading to brain swelling. Jacob, her amazing teenage Buddha, was gone. In the five months between Jacob's death and this interview, Nancy feels as if she has been living in a fog. She finds that she just wants to keep moving and walking constantly. At times, she wondered if she would even be able to make it back home. Tears still come daily. She has joined support groups, where she talks to other bereaved mothers who get it. She listens to my podcast during long walks. Nancy talks to Jacob and looks for signs of him in nature. So in today's episode, we talked about and cried for our boys. She understood my pain, and I understood hers, and after an hour of talking and crying, I knew that we both felt just a little bit better. So thank you, God, for sending Nancy just when we needed each other most.

In this powerful lecture on responding to suffering, Ram Dass draws on the wisdom of the Buddha, Trungpa Rinpoche, and Wavy Gravy, and offers his insight into the secret of compassion. The Ram Dass community gathers regularly to engage in meaningful discussions about the podcast. We invite you to join us and share your curiosities, insights, and wisdom. Sign up for the General Fellowship to receive event invitations directly in your inbox.This episode of Here and Now comes from a lecture Ram Dass gave at the Omega Institute on June 28th, 1983. Ram Dass talks about how suffering is everywhere. He examines the different kinds of reactions to it, including denial, pity, cynicism, or trying to “do something about it.”Ram Dass invokes the wisdom of the Buddha and Wavy Gravy to provide a path for us to open to suffering, and offers some insight into the secret of compassion.After a brief review of the Four Noble Truths, Ram Dass explores the concept of being nobody. He discusses the predicament of identifying with anything in form and how we aren't who we think we are. We exist behind form.In the final part of the talk, Ram Dass introduces the rascally Trungpa Rinpoche, sharing stories of their early meetings. He recalls a dialogue between Trungpa and Wavy about responding to suffering and how they were representing two parts of the same dance.Sponsors Of This Episode:Ram Dass Here & Now is brought to you by BetterHelp. Give online therapy a try at betterhelp.com/ramdass and get on your way to being your best self.This episode is also sponsored by Magic Mind. Go to magicmind.com/ramdass or use the code RAMDASS for up to 48% off your first subscription or 20% off one-time purchases at checkout. You can support this podcast and listen to episodes AD-FREE on our Patreon. Sign up for a free 7-day trial: patreon.com/RamDassPodcastAbout Ram Dass:Ram Dass's spirit has been a guiding light for generations, carrying millions along on the journey. Ram Dass teaches that through the Bhakti practice of unconditional love, we can all connect with our true nature. Through these teachings, Ram Dass has shared a little piece of his guru, Maharaj-ji, with all who have listened to him.“Because part of the secret of compassion is being able to embrace darkness into light. It's being able to embrace suffering into yourself. It's being able to acknowledge and allow. And then, the impeccable warrior hears what to do about it.” – Ram DassSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Some of us read a book. Some of us research the author and the historical context. Some of us sit in front of our microphones and record a podcast. Some of us edit it together and upload it to the website. Some of us write the description that goes up with it. Boy I hope this bit works!Our theme music was composed by Nick Lerangis.Follow @overduepod on Instagram and BlueskyAdvertise on OverdueSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.