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The gate of the God is the entrance to the spiritual realm that resides inside of the individual, but it may also be expressed as a physical location in the form of a shrine. One of the most interesting studies in religion can be undertaken by studying something that is not a religion, and that is the indigenous practice of Shinto in Japan.*The is the FREE archive, which includes advertisements. If you want an ad-free experience, you can subscribe below underneath the show description.-FREE ARCHIVE (w. ads)SUBSCRIPTION ARCHIVEX / TWITTER FACEBOOKYOUTUBEMAIN WEBSITECashApp: $rdgable Paypal email rdgable1991@gmail.comEMAIL: rdgable@yahoo.com / TSTRadio@protonmail.comBecome a supporter of this podcast: https://www.spreaker.com/podcast/the-secret-teachings--5328407/support.
When Steve Jackson stopped drinking in 2023 he noticed something odd. As much as non-alc drinks have improved over the past twenty years no one was making a zero proof alternative in the premium wine space. He set out to fix that with Society de la Rassi, which offers a high-end drinking and aesthetic experience at 0.5% ABV. Steve sits down with Greg to talk about positioning his product in the market, the process by which the wine is created, and the ongoing discourse around mocktails and low and no alcohol drinks. Why ARE people drinking less anyway? They put their heads together to get to the bottom of it.Plus, major news out of the northeast! Greg breaks down the impact of a shocking development and the effects it could have on society writ largeFollow Society de la Rassi at @societydelarassiFor resources on dealing with ICE agents in your community visit nouswithoutyou.la/ and @thenycallianceThe Speakeasy is now on YouTube! Tune in to “see” what we're talking about at youtube.com/@Speakeasy.PodcastLove The Speakeasy but wish there was more? Check out Bottled in Bond, our new Patreon podcast exclusively for you, our best regulars! Join now for sponsor-free listening, drink recipes from all our guests, and free kits every month from our friends at Shaker & Spoon. Higher proof and aged to perfection, check it out now at patreon.com/BottledinBondCheck out Quiote Imports at quioteimports.com and use promo code “Speakeasy” to get free shipping at checkout.Get your hands on some Buddha's Hand Bitters at kingfloyds.comDon't forget to click SUBSCRIBE and RATE the show if you can.
In this episode I am once again joined by Mary Shutan: author, occultist, and spiritual teacher. Mary explains her activities as a modern spirit worker, reveals how to form and maintain working relationships with spirits, details the difference between spirit pacts and contracts, and warns about the unintended consequences of making deals with unknown beings. Mary explores the problems associated with using the word “shaman”, offers a critique of modern shamanism training courses, and explains why many people who pursue shamanism would be better suited to a religious orientation to animism. Mary also reveals her own aborted attempt at the infamous Abramelin ritual, details the resultant fallout and years of recovery, and reflects on the impact of magickal practice on mental and physical health. … Full episode link in bio. Also available on Youtube, iTunes, & Spotify – search ‘Guru Viking Podcast'. … 01:00 - What is a modern spiritual worker? 02:20 - Why Mary doesn't like to use the word “shaman” 02:44 - Mary's problems with Core Shamanism 04:31 - Shamanism and patriarchy 05:34 - Why Mary doesn't call herself a shaman 07:54 - Core Shamanism, Christian conditioning, and legacies of colonisation 10:58 - Anthropologists as shamanic teachers 13:21 - Training in Core Shamanism 15:41 - Critique of Core Shamanism and wounded healers 18:43 - Post-colonial critiques of modern shamanism 20:00 - Some people really want animism 21:42 - When shamanism goes wrong 22:33 - Cherry-picking shamanism and reconstruction 23:47 - Discernment and tainted gnosis 24:22 - Words have energy and the need for respect 26:36 - Mary uses the word “shaman” in her business and books 27:33 - Pervasive Christian conditioning 28:30 - Patriarchy in shamanism 29:38 - Pop-shamanism vs direct experience 30:55 - 20 years of teaching shamanism 32:16 - People don't believe in spirits any more 34:04 - Modernity and scientism 37:06 - Modernity and shamanism 40:40 - Martin Prechtel engaging with indigenous shamanism 43:06 - Indigeneity and the routes to become a shaman 46:52 - What Mary tells people who feel called to shamanism? 49:05 - Conflating personal religious practice with professionalising 49:53 - How to get started in animism 52:55 - Which spirits and entities does Mary work with? 55:27 - Spirit relations 57:42 - Mary's way of relating to spirits 59:33 - Spirit communication in dreams and through rituals 01:00:27 - Spirits who come to Mary 01:01:23 - Spirit contracts 01:03:56 - Spirit ID and the danger of spirit contracts 01:04:53 - The Buddha in Sri Lanka 01:06:35 - Be careful what you wish for 01:07:31 - Spirit Lawyering 01:07:52 - Healthy skepticism when dealing with spirits 01:10:00 - Cultural misunderstandings about spirits 01:11:21 - Don't make a pact with a spirit 01:12:29 - Warning about spirit contracts 01:13:18 - Pact vs contract 01:16:41 - Mary's training in Western Occultism and time in the Void 01:20:14 - Mary's spiritual crisis 01:24:17 - Orienting to the Dark Feminine 01:27:09 - Two attempts at the Abramelin ritual 01:29:16 - Abandoning the 18-month Abramelin ritual 01:29:50 - How did Mary exit the ritual? 01:30:48 - Magick and mental health 01:32:36 - Psychotherapists for magicians 01:33:32 - Struggles with the Golden Dawn and pivoting to shamanism 01:38:24 - Christian monks did magick 01:38:55 - Giving up seeking … Previous episode with Mary Shutan: - https://www.guruviking.com/search?q=shutan To find out more about Mary Shutan, visit: - http://maryshutan.com/ For more interviews, videos, and more visit: - www.guruviking.com Music ‘Deva Dasi' by Steve James
This episode of the Only Business Podcast asks a question most entrepreneurs avoid: Do you like yourself? We explore how self-perception quietly shapes pricing, leadership, boundaries, decision making, and long term business health. If you have been feeling stuck, scattered, or disconnected from your work, this episode will help you reconnect with the person behind the business and build from a stronger foundation.
AN 9.01 Beginning with good friendship, the Buddha teaches nine things that give rise to the qualities that lead to awakening. AN 9.02 The things that a mendicant relies on as supports in spiritual practice. AN 9.03 Venerable Meghiya, while attending on the Buddha, wants to go off and meditate in a forest alone. The Buddha discourages him, but he goes anyway. When his meditation doesn't go well, he returns chastened to the Buddha, who teaches him about the benefits of good companions and other fundamentals of a balanced spiritual practice. An 9.04 Nandaka is teaching the monks when the Buddha arrives. Unbeknown to those inside, the Buddha waits until the talk was finished, then enters. Nandaka is embarrassed at keeping the Buddha waiting, but the Buddha praises him and offers a teaching on the four things a mendicant should complete. Nandaka then teaches five benefits of listening to Dhamma. AN 9.05 A noble disciple who develops four powers overcomes five fears. AN 9.06 Four kinds of person who one should or should not associate with. A similar distinction is made regarding robes, almsfood, lodgings, towns, and countries. AN 9.07 The wanderer Sutavā asks the Buddha about five things a perfected one cannot do; the Buddha expands it to nine. AN 9.08 The wanderer Sajjha asks the Buddha about five things a perfected one cannot do; the Buddha expands it to nine, which differ slightly from AN 9.7. AN 9.09 Nine kinds of persons: the eight noble persons and the ordinary person. AN 9.10 Nine persons are worthy of gifts: the eight noble persons and a member of the spiritual family.
Lama Zopa Rinpoche highlights the importance of reading the life stories of the Buddha and the lamrim lineage lamas. These stories show us how they practiced and how much hardship they endured, which inspires us to courageously bear hardships. When you're able to bear hardships, then there's no obstacle to continuously practicing Dharma.Rinpoche says that all the purification practices are encompassed within guru devotion. For example, when Milarepa was building the tower and being scolded by Marpa, this contained many hundred thousand prostrations. Each time Marpa scolded him, it purified so much negative karma.Rinpoche advises us to take a long-term view and plan to study the lamrim over many lifetimes. He cites His Holiness the Dalai Lama, who often tells Westerners not to expect realizations instantly.Rinpoche shares some past stories about Zina and the establishment of the Kopan courses and FPMT centres. He explains how he first received Kachen Yeshe Gyaltsen's lamrim text, The Great Commentary on Thought Transformation, from a Sherpa man who'd met the Lawudo Lama. Rinpoche brought the text with him when he went to Solu Khumbu to build the monastery there, and he based his first Kopan course on it. Thus, he says that all the Kopan courses and starting the centers basically came from the lamrim teachings of Kachen Yeshe Gyaltsen. Rinpoche adds that, of course, without Lama Yeshe nothing would have happened, even reading this teaching wouldn't have happened.Rinpoche explains how guru devotion and the good heart help each other. Guru devotion makes you practice the good heart, and the good heart then causes you to correctly devote to the virtuous friend to be able to benefit sentient beings.Rinpoche illustrates how to train the mind in guru devotion. He says that one buddha is all the gurus, and one guru is all the buddhas. The key for guru devotion is to understand how objects appear according to our karma. If the mind is not purified, you can't see the aspect of a buddha. Therefore, the only option is for buddhas to manifest in ordinary form.Rinpoche says that guru devotion is the most important subject in mahamudra because without the strong purification that comes from deep devotion that can receive the blessing of the guru, you can't realize emptiness. Rinpoche emphasizes that to realize emptiness, to realize mahamudra, you need so much merit.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 illuminating episode of 5 Minutes of Peace, we welcome special guest Will Johnson, author of The Radical Path of Somatic Dharma. Will invites us into a grounded, deeply embodied meditation that activates peace from the very center of your center.Through his guided practice, Will gently leads us to expand awareness across our three primary sensory fields—sound, sight, and body—and then unites them through the breath. With insights from the Buddha, Rumi, and mystic Emanuel Swedenborg, he reminds us that true peace is found not by escaping our body, but by breathing fully through it.This meditation is perfect for those seeking a somatic shift from tension and overthinking into presence, clarity, and calm. As Will says, “Feel yourself dissolving into peace.”Learn more about Will's work at www.embodiment.netAnd explore more meditations, Reiki treatments, and healing workshops at www.thepeaceroom.loveSubscribe and return each week for another moment of stillness on 5 Minutes of Peace, presented by The Peace Room, Boise.https://www.amazon.com/Radical-Path-Somatic-Dharma-Radiant/dp/B0CY9KJ28W
Honing in on Right Speech and maintaining harmony, Joseph Goldstein encourages listeners to develop a commitment to telling the truth and refraining from slander.The Satipatthana Sutta is one of the most celebrated and widely studied discourses in the Pāli Canon of Theravada Buddhism. This episode is the 44th part of an in-depth 48-part lecture series from Joseph Goldstein that delves into every aspect of the Satipatthana Sutta. If you are just now jumping into the Satipatthana Sutta series, listen to Insight Hour Ep. 203 to follow along and get the full experience!This episode is brought to you by BetterHelp. Give online therapy a try at betterhelp.com/insighthour and get on your way to being your best selfIn this episode's exploration of the Satipatthana Sutta, Joseph Goldstein reviews:Practicing Right Speech, Right Action, and Right Livelihood with the same dedication as meditationThe influence of our speech on our lives (our relationships, minds, karmic outcomes)Truthfulness as the most basic concept of right speech in Buddhist ethicsInvestigating the deeper motivations behind what we say and how we say itThe harmful ripple effects of lying on trust, connection, and societal cohesionInsights from the Buddha: why truth must be spoken at all times, regardless of a perceived advantageLies of omission and the subtle ways we distort or avoid truthCultivating the courage and mindfulness required to speak honestly in daily lifeRefraining from gossip and slander in order to avoid disharmony Examining the emotional tone of speech—choosing words that are gentle, compassionate, and unifyingHow harsh language does not serve good communication Transforming the divisive world we live in through right speech How we listen as an equally important component of right speechThis episode was originally published on DharmaseedGrab a copy of the book Joseph references throughout this series, Satipaṭṭhāna: The Direct Path to Realization, HERE"This doesn't mean that there should be a suppression of what we're feeling. It's not a papering over of the truth of our emotions, but rather, it's to be mindful enough that we can communicate what we're feeling in a way that promotes connection rather than promotes divisiveness. This is a practice. Right speech is a practice." – Joseph GoldsteinSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.
This Teisho was given by the Reverend Karen Do'on Weik Roshi at the Buddhist Temple of Toledo on April 3, 2024. In this talk Do'on Roshi finishes her discussion on the 43rd case from the Mumonkan (aka The Gateless Gate) known as Shushan's Short Bamboo Staff. 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.
Mikey Livid discusses a practical approach to the often overly intellectualized Buddhist concepts of no self (anatta) and the five aggregates. The five aggregates are: form, feeling, perception, mental inclination, and consciousness. Enjoy!UPCOMING RETREATS:July 16th-20th Sewanee, TN - Loving Kindness Meditation Retreat: https://www.floweringlotusmeditation.org/2025-tennesee-summer-loving-kindness-retreatNov. 13th-16th - Southern Dharma Retreat Center - Get Your Mind Right!: https://southerndharma.org/retreat-schedule/1522/get-your-mind-right-a-young-peoples-retreat-on-the-four-great-efforts/ Wild Heart Meditation Center in a non-profit Buddhist community based in Nashville, TN. https://www.wildheartmeditationcenter.orgDONATE: If you feel moved to support WHMC financially please visit:https://www.wildheartmeditationcenter.org/donateFollow Us on Socials!Facebook: https://www.facebook.com/WildHeartNashville/Instagram: https://www.instagram.com/wildheartnashville/TikTok: https://www.tiktok.com/@wildheartmeditation
When you're feeling stressed, burnt out, and anxious — when you're striving and achieving but still finding yourself persistently dissatisfied with life — you might start looking for answers beyond what's offered by contemporary self-help.One ancient philosophy that can cast light on the sources of and solutions to our seemingly modern dilemmas is Buddhism. If you've ever been intrigued by Buddhism but admittedly only have a vague sense of what it's all about, Brendan Barca — co-author of The Daily Buddhist: 366 Days of Mindful Living — will walk you through its foundational principles.We begin our conversation with how Buddhism is similar to and different from other ancient philosophies like Stoicism, and Brendan offers an accessible introduction to the Four Noble Truths and the Eightfold Path. In the second half of our conversation, we explore how Buddhist principles and practices can be applied to our everyday modern lives and help you deal with the anxiety created by living in an impermanent world, shift your perspective on daily challenges, and cultivate greater compassion and patience. We discuss different meditation methods, the real purpose of meditation, and how to get started with it as a beginner. We end our conversation with the Buddha's final words and what it means to “strive with vigilance.”Resources Related to the PodcastShamatha MeditationVipassana (Insight) MeditationTonglen MeditationAoM Article: A Primer on MeditationConnect With Brendan BarcaThe Daily Buddhist websiteThe Daily Buddhist on IG
We talk often about the practice being a path to liberation, but what do we actually mean when we say that? In this dharma reflection, Mary investigates what liberation, freedom, awakening all mean in the various schools and lineages of Buddhism. Although the ideas may vary across the teachings, they are all grounded in compassion, wisdom and clear seeing. Recorded June 21, 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.
Venerable Robina will unpack what it means to “stay steady.” We are usually worried about what will happen or what won't happen. A thousand times a day tiny things happen to bother us. Attachment energy is unleashed, anxiety arises, and we usually go to someone else to help us feel better. Ven. Robina will discuss methods, simple and profound, to become our own mother, friend, and therapist. A Q&A session is promised. The main source of suffering in this life is attachment. The vast majority of all humans on the planet have absolutely no idea that what goes on in their mind plays any role at all in their lives - when it comes to happiness and suffering. Buddha has found from his own experience that we can our mind utterly of the neuroses. If you can change the outside, please change it, but what if you can't then what? Change your mind! When there is no fear, there is no suffering. We can mould our mind into any shape we like. We have to notice the thoughts before they become emotional, then we can argue with them, then we can stay steady in the face of problems. Questions about - being influenced by others views, the recipe for enlightenment, how to identify a delusion, what does 'servants of the mind' mean, and what is the antidote for angry thoughts? Tse Chen Ling, San Francisco, 15th April 2025. YouTube
This is the story of the Buddha's greatest miracle presented by Ajahn Moneyyo: The Fire Sermon (Adittapariyaya Sutta) and the conversion of the three Kassapa brothers and their 1000 disciples. Chapters:0:00 Let's start...0:24 The three Kassapa Brothers6:23 The Buddha arrives at Uruvela Kassapa's ashram09:04 The fiery battle with the Naga King14:22 Sakka and Brahma come to visit the Buddha16:07 Spending an afternoon in the Himalayas19:17 The great flood - The 1000 ascetics take refuge24:35 The greatest Miracle: The Miracle of instruction27:40 The Fire Sermon31:54 The most successful discourse of the Buddha33:02 How to practice to make the mind uninflammableby desire, aversion and delusion36:32 One thing to develop - Wise attention51:10 The next big move of the Buddha...For more Dhammatalks about the life of the Buddha, click on the link below: • The Life of the Buddha After the Buddha sucessfully lead his first 60 monk disciples to awakening in the Deer Park of Isipatana a few month after his awakening he sends them out in all directions to proclaim his teaching so that as many people as possible get an opportunity to hear it.The Buddha himself goes to Uruvela because he knows that there is a large group of people who are capable to understand his teaching quickly: The three brothers Uruvela-Kassapa, Gaya-Kassapa and Nadi-Kassapa - Three fire worshipping ascetics who live there together with their 1000 disciples.The Buddha is arriving at Uruvela-Kassapa's hermitage as an unknown recluse, just a few months after his awakening, while Uruvela-Kassapa is a famous spiritual teacher who believes that he is already a spiritually perfected person with a very large group of disciples.The Buddha is using his psychic powers on many occasions to undermine Uruvela-Kassapa superiority conceit until he finally takes refuge and submits to the Buddha as his teacher - and his brothers and all their 1000 disciples with him! The Buddha is then leading his 1000 new monk disciples to Gaya Sise, a hill to show them the greatest miracle: The miracle of instruction, the possibility to teach others the path of awakening - by teaching them the Fire Sermon.In the "Fire Sermon" (Adittapariyaya Sutta) the Buddha is teaching 1000 former fire worshipping ascetics that our five senses, the mind and the sense objects are burning in the fire of desire, aversion and delusion. However, the Buddha is also teaching the way of practice how to extinguish the fire and he says if we understand one thing deeply we can make our mind uninflammable for desire, aversion and delusion, so that our mind can never be set on fire again and has realized complete peace. This one thing that we have to understand is wise attention and unwise attention (yoniso manasikara and ayoniso manasikara)...more about it in this Dhamma-Talk. A translation of the Adittapariyaya Sutta: https://www.dhammatalks.org/suttas/SN... A few discourses about yoniso manasikara and ayoniso manasikara: Majjhima Nikaya 2 https://www.dhammatalks.org/suttas/MN... Samyutta Nikaya 46:51 https://www.dhammatalks.org/suttas/SN... MORE INFO:Dhammagiri Website: https://www.dhammagiri.net Dhammagiri YouTube Channel:https://www.youtube.com/@dhammatalksatdhammagiri8724 Dhammagiri Newsletter: https://www.dhammagiri.net/newsletter.
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Venerable Jhayako is discussing sutta 140 from the Majjhima Nikaya: Dhātuvibhaṅga Sutta, "The Analysis of the Elements" and is referencing Bhante Sujato's translation. Read MN140 on Sutta Central here: "While staying overnight in a potter's workshop, the Buddha has a chance encounter with a monk who does not recognize him. They have a long and profound discussion based on the four elements. This is one of the most insightful and moving discourses in the canon.", Sutta Central. Support us on https://ko-fi.com/thebuddhistsocietyofwa BSWA teachings are available from: BSWA Teachings BSWA Podcast Channel BSWA DeeperDhamma Podbean Channel BSWA YouTube
(Pali Canon Study Group) - The Buddha's Way - Volume 10 - (Chapter 31-40)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
An architectural space of deep spiritual meaning in Sapporo, Japan. Recorded by David Mintom.
"“Kintsugi” is field-recording-based piece honouring both the original sample (from the Hill of the Buddha in Japan) as well as a form of Japanese art. Instead of using lacquer and precious metals to mend broken pieces of pottery, I use sound to bind other field recording samples together while still making that sound part of the design. "I use the full sample to start and end the piece, with a drone-like part of the original sample as my lacquer throughout, binding field recordings of items I've used in sonic rituals for Summer Solstice 2024, Winter Solstice 2024, Summer Solstice 2025, and the March 2025 total lunar eclipse together as a whole. "Field recordings of chimes, bowls, and items (jingle bells, seed beads, paintbrush) on a glockenspiel collected by artist in Lansing, MI. Track created in VCVRack2 with reverb, delay, and chorus effects added to field recordings and original sample." Hill of the Buddha, Sapporo reimagined by Stephanie E. Vasko.
Dharma talk given by Daniel Scharpenburg, June 22, 2025. Music by Barefoot Bran Music.
(Group Learning Program) - LEARN Breathing Mindfulness Meditation (Part 3 of 4)Breathing Mindfulness Meditation was the 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, Breathing Mindfulness Meditation should be among the top priorities for any Practitioner aspiring to attain Enlightenment.The goal of Breathing Mindfulness Meditation is to develop “Right Mindfulness”, “Right Concentration”, and to eliminate the unwholesome root of craving/desire/attachment.All discontentedness is caused by craving/desire/attachment so it is important to train the mind to not have craving/desire/attachment as part of "Developing Your Life Practice".In this Podcast, David will guide you in learning Breathing Mindfulness Meditation, will accept questions from Students to help you develop your meditation practice, and will guide you in Breathing Mindfulness Meditation.——-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
Crime on a Saturday First a look at the events of the dayThen, Screen Director's Playhouse, originally broadcast June 21, 1951, 74 years ago, DOA Starring Edmund O'Brien reprising his role from the 1950 motion picture. A man is given a slow acting poison and has very little time to figure out who did it. Followed by The Adventures of Philip Marlowe starring Gerald Mohr, originally broadcast June 21, 1950, 75 years ago, The Gold Cobra. Marlowe is hired by Roth Winkman, a character right out of Dickens, to deliver a gold cobra to Chicago. A real snake puts some bite into the case. Then, Richard Diamond, Private Detective starring Dick Powell, originally broadcast June 21, 1953, 72 years ago, The Missing Night Watchman. A jewelry company has been robbed of $50,000 in gems, and the night watchman has disappeared and is later found dead. The clue is in the Buddha! Finally, Dear Adolph, originally broadcast June 21, 1942, 83 years ago, Letter From an American Farmer starring Raymond Massey. The first show of the series. Produced in co-operation with The Council For Democracy. Raymond Massey, portraying an American farmer (and sounding more like his portrayal of Abraham Lincoln), writes his letter to Hitler. Thanks to Adele for supporting our podcast by using the Buy Me a Coffee function at http://classicradio.streamIf you like what we do here, visit our friend Jay at http://radio.macinmind.com for great old-time radio shows 24 hours a day
Marcelo Chasi has led a lot of lives: bartender, soldier, fight club enthusiast, salsa dancer (yes, really). And now he's sitting down with Greg and Damon to talk about the launch of Herradura's new blanco tequila. They discuss the thinking behind releasing a new clear tequila expression in 2025, what makes this particular flavor distinct, and cocktail trends in New York City and beyond.Plus, Damon and Greg recap their BCB experiences since they last saw one another, and the aftermath. Turns out everyone survived… this time.Follow Marcelo at @boozysoldierFollow Herradura at @herradurateqFor resources on dealing with ICE agents in your community visit nouswithoutyou.la/ and @thenycallianceThe Speakeasy is now on YouTube! Tune in to “see” what we're talking about at youtube.com/@Speakeasy.PodcastLove The Speakeasy but wish there was more? Check out Bottled in Bond, our new Patreon podcast exclusively for you, our best regulars! Join now for sponsor-free listening, drink recipes from all our guests, and free kits every month from our friends at Shaker & Spoon. Higher proof and aged to perfection, check it out now at patreon.com/BottledinBondCheck out Quiote Imports at quioteimports.com and use promo code “Speakeasy” to get free shipping at checkout.Get your hands on some Buddha's Hand Bitters at kingfloyds.comDon't forget to click SUBSCRIBE and RATE the show if you can.
Are we trying to find inner peace the wrong way?Gil Fronsdal discusses cultivating an all-inclusive awareness that embraces each experience and sensation without resistance or judgment.Today's podcast is brought to you by BetterHelp. Give online therapy a try at betterhelp.com/beherenow and get on your way to being your best self.In this episode, Gil Fronsdal provides insights on:Figuring out what our life's pursuit is, and, if we are chasing the wrong thingsThe Buddha as a doctor of freedom, the inner life, the illness of sufferingHow child-like wellbeing and openness lead the Buddha to the path of freedom and the end of suffering Integrating adult stability with childlike openness, curiosity, and joyCultivating openness and inner strength when facing temptation, emotional pain, or adversityUsing mindfulness to expand awareness and include all aspects of our experiencePracticing nonjudgmental and non-discriminating awareness—welcoming all emotions, thoughts, and sensations equallyShifting focus from what we're mindful of to how we are being mindful The problem with hyperfixating on the self and identity This recording from Spirit Rock Meditation Center was originally published on DharmaseedAbout Gil Fronsdal:Gil Fronsdal is the co-teacher for the Insight Meditation Center in Redwood City, California; he has been teaching since 1990. He has practiced Zen and Vipassana in the U.S. and Asia since 1975. He was a Theravada monk in Burma in 1985, and in 1989 began training with Jack Kornfield to be a Vipassana teacher. Gil teaches at Spirit Rock Meditation Center where he is part of its Teachers Council. Gil was ordained as a Soto Zen priest at the San Francisco Zen Center in 1982, and in 1995 received Dharma Transmission from Mel Weitsman, the abbot of the Berkeley Zen Center. He currently serves on the SF Zen Center Elders' Council. In 2011 he founded IMC's Insight Retreat Center. Gil has an undergraduate degree in agriculture from U.C. Davis where he was active in promoting the field of sustainable farming. In 1998 he received a PhD in Religious Studies from Stanford University studying the earliest developments of the bodhisattva ideal. He is the author of The Issue at Hand, essays on mindfulness practice; A Monastery Within; a book on the five hindrances called Unhindered; and the translator of The Dhammapada, published by Shambhala Publications. You may listen to Gil's talks on Audio Dharma. “What I feel is most sacred in Buddhism is not something outside of you. Not a shrine, not a statue, not a text. But rather, what's most sacred is an awareness, your awareness, when it has nothing outside. There's nothing outside, nothing which is unacceptable for it, nothing which is shut out from it. Everything is allowed to be there in your awareness. When awareness is all-inclusive, with no outside, I think that's sacred.” – Gil FronsdalSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.
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This Teisho was given by the Reverend Karen Do'on Weik Roshi at the Buddhist Temple of Toledo on March 20, 2024. In this talk Do'on Roshi finishes her discussion on the 41st case from the Mumonkan (aka The Gateless Gate) known as Bodhidharma Puts the Mind to Rest. 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 Reverand Do'on's Teisho on the Mumonkan series.
Send us a textWe are going to cover historical proof of the life of Jesus from other Religions. We have looked at secular history in part 1. Now, we will find that the majority of all faiths and people groups believe that Jesus lived. They just disagree with His identity as the Son of God. But, most refuse to deny His existence! “All the World's Religions, They Always Gave Some Credit To Jesus Christ, The Moslem Say He Was A Prophet, The Krishna's Say He Was An Incarnation Of The Godhead In His Age, Yoga And Dali And All These Different Eastern Teachers Always Said He Has Christ Consciousness, They Always Use Words Like Christ Consciousness. Christ This, Jesus That, the Buddhist Would Even Say He Was a Buddha, He Was Another Incarnation Of God like Buddha Was. In All My Searching, I Saw All The People Were Pointing To Jesus, Yeah, Jesus Was One Of The Ways But We Are One Of The Ways, They Would Not All Agree On Anything Except That Jesus Was One Of The Ways. Then I Looked Into The Bible John 6, It Says I Am The Way, I Am The Truth, I Am The Life. No One Gets To The Father But By Me, They All Gave Him Credit, But He Only Gave Himself Credit. I Went Well That Kind Of Eliminates Everybody, They All Say He Is Cool, And He Says I'm The Only One That Will Get You There, So I Guess I'm Safe. So I Started To Pray To Jesus….. If They All Gave Him Credit, And He Only Gave Himself Credit, And They All Agreed On One Thing, That He Was One Of The Ways, And He Only Agreed He Was The Only Way. I Had No Choice But To Go With Him.” Keith Green Watch The videohttps://youtu.be/Ftxuua04hv8Websitehttps://brotherlance.com/historical-references-of-jesus/2/New IntroSupport the showBecome A SupporterJOIN US!> Main Website: https://brotherlance.com/> Free Book: http://weshallbelikehim.com/> Free Music: https://brotherlance.com/brother-lance-music/> Social - Gab: https://gab.com/BrotherLance
One of the amazing things about reading the lives in the teachings of the desert fathers is that we begin to see that we are part of the body of Christ and among the many who have sought to make the spiritual journey over the centuries. We aren't Christians in isolation. This means not only that we hold and believe the same truths about the faith that have been revealed to us but also that we seek to embrace in all of its fullness the life and the love of that Christ has made possible for us. We struggle with the same wounds, similar dispositions and mindsets that affect the way that we view the world around us and the way that we practice the faith. The acknowledgment of this communion and the desire to breathe the same air and to travel the same path is a source of great strength for us. Not only are we guided by the teachings of Christ and the gift of His Spirit but also by the many Saints and Martyrs who embody this reality in their lives. One of the great fruits of this is Hope. The struggle with the poverty of our sin, the sorrow that it brings can leave us feeling alone and isolated. But as we listen to the stories from the Fathers on contrition and how to shape this habit of mind and virtue, it is as if we are taken by the hand and guided toward Christ. The Scriptures tell us that we are to console others as we ourselves have been consoled. The Fathers console us in so many different ways. They do this most simply by presenting us with the truth of our struggle with sin and also the depth of God‘s mercy and compassion. They struggle so hard to prevent us from falling into despondency and give us the healing balm of their wisdom to keep us moving forward - even if we should make a wreck of our life on a daily basis. On the most beautiful things they teach us in the Evergetinos is that contrition is not about self-contempt so much as it is about self-knowledge; of seeing the truth of the wound of sin and our need for the Divine Physician. What is asked of us is not perfection, but rather to live in a spirit of faith and repentance; with humble hearts to turn to the One who loves us and desires to heal us. These reasons alone are enough to convince a soul to seek constant nourishment and guidance from the fathers. --- Text of chat during the group: 00:06:27 Bob Čihák, AZ: P. 249, F. From St. Barsanouphios 00:15:19 Bob Čihák, AZ: P. 249, F. From St. Barsanouphios 00:21:41 Myles Davidson: Chat GPT had never heard of the St. Barsonouphous / Buddha connection, for what it's worth 00:23:36 Myles Davidson: Replying to "Chat GPT had never h..." …nor an internet search 00:27:31 Rod Castillo: Replying to "Chat GPT had never h…" I think you are referring to the legend of Barlaam and Josaphat. Barlaam was thought to have been the Buddha in Christian guise. 00:27:55 Lindsey Funair: Is it sinful to cry out of contrition over sins already confessed? 00:28:29 Anthony: I apologize to all: the story of Barlaam and Joseph is connected to Buddha. New Advent Catholic Encyclopedia mentions the connection. 00:41:11 Kate : I recently read that one of the fathers said that profound and deep sighs are the same as physical tears. 00:42:44 Lindsey Funair: Sometimes it would seem the physical tears are a blessing as the person would otherwise doubt their own sincerity if it weren't for the outward sign. So they can then experience the connection more purely. Because it makes it easier to accept, the reality of the state of the soul, without the distraction of being unworthy to talk to God. But it is very inconvenient when driving and attracts bad attention at church. 00:44:00 Nypaver Clan: Reacted to "Sometimes it would s..." with
Stephen Snyder is a dharma teacher in the Zen Buddhist traditions of Soto and Rinzai as well as in the Theravadan Buddhist tradition. He is the author of Demystifying Awakening, Buddha's Heart, Trust in Awakening, Liberating the Self, and is co-author of the book Practicing the Jhānas. You can find out about his teaching and retreats at awakeningdharma.org. Today we discuss the gradual and direct paths to awakening and beyond.
The Buddha created the sangha, or community, of monastics, but his teaching spread to every level of society and we can each be part of a sangha. In this talk Mary discusses the ethical foundations of such a community and how we can create a wise and supportive community where we are. Recalling the Rev. Dr. Martin Luther King's idea that we "are tied together in a single garment of destiny, caught in an inescapable net of mutuality" and Thich Nhat Hanh's idea of Interbeing, Mary invites us to reflect on community or sangha in our own lives.Recorded June 14, 2025 in the virtual worldBhikkhu Bodhi: The Buddha's Teachings on Social and Communal Harmony Larry Yang: Awakening TogetherSend 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.
Women of Wisdom series. According to Buddha, attachment – clinging, grasping, craving – is effectively the main source of our suffering in day-to-day life. Big surprise! We usually confuse it with love, which is necessarily altruistic, and is the source of our own happiness and the capacity to help others. Buddha's view of the mind describes two distinct categories of states of mind: the deluded, disturbing ones – such as attachment, anger, low self-esteem and the rest – and the virtuous, spacious ones – such as love, compassion, patience, and so on. A key function of attachment and the other delusions, and the main reason they cause suffering, is that not only do they cause us pain but they actually cause the things, the events, the people out there to appear back to us, as Lama Zopa puts it, in a distorted way. Attachment causes things to look more delicious than they really are, anger causes things to appear more ugly than they really are. And the problem is we totally believe these appearances. This is what keeps us stuck in our misery. As we learn to doubt the way things appear to us, we are beginning to loosen the grip of ego-grasping, the root delusion, which misrepresents the very nature of self and everything else. Tse Chen Ling, San Francisco, Thursday 27th March 2025. YouTube
Join the waitlist for Cheryl's NEW Free Reboot Your relationship course - coming soon! Together with your partner, learn the steps to transform your relationship, reignite love, improve communication, and embrace sensuality. Say goodbye to procrastination and hello to real, lasting change. Click here to get on the waitlist and you'll also be notified when the doors to the next session of the Become Passion Program open! “Can meditation make me a better lover?” “Is great sex even possible in a long term relationship?” “Why don't I get horny for my spouse anymore?” This episode of Sex, Love & Elephants is the tenth in a series about the rumored demise of long-term love. I'll be sharing my own expertise on the subject as well as interviewing experts in the field about love, sex, and communication. Dr. Lori Brotto is an internationally recognized leader in sexual health research and has mentored nearly 180 trainees. She has also spent time evaluating psychological interventions for sexual dysfunction and genital pain, which collectively impact ⅓ of women. In recognition of her contributions, she holds a Canada Research Chair in women's sexual health, has received recent awards in mentoring junior faculty, excellent public education through media, book awards, and is listed among the top 2% cited scientists by Stanford/Elsevier. Ready to rate your relationship? Take Cheryl's Passion Quiz today and see how you and your honey rank. In This Episode, You'll Learn: (02:23) On average, we're having far less sex today than we were 20 years ago (05:55) If don't experience overwhelming lust for your spouse anymore, you're totally normal (10:50) Scheduled sex might not feel romantic, but it's more romantic than no sex at all (22:39) Mindfulness as a practice of being present is extremely useful for sexual satisfaction (36:36) Your relationship is normal if you're only having sex on occasion or even if you're not making love at all (38:46) Today's LoveByte Curious about Become Passion? Check out testimonials HERE from real couples just like you who have saved their relationships! Want to learn more about Buddhism and relationships? Cheryl's book Buddha's Bedroom is a great resource! Connect with Dr. Lori Brotto: eSense The Better Sex Through Mindfulness Workbook Better Sex Through Mindfulness by Lori A Brotto Let's Connect! Follow @DrCherylFraser on Instagram Website - Sign up for Weekly LoveBytes here Youtube
Life hurts sometimes. We get overwhelmed, stuck in our own heads, and desperate for peace. And if you've ever wondered why it's so hard to find it, this episode is going to help you understand more clearly. Today, I'm sharing the core of what the Buddha taught—The Four Noble Truths—not to preach a different gospel, but to point to the deeper truth: that God meets seekers wherever they are. That truth is truth, wherever it's found. And that Jesus Christ, the Prince of Peace, invites us to learn, grow, and awaken to the patterns that keep us from Him. In this episode, we'll explore:
This episode we are covering the end of the reign of Naka no Oe, aka Tenji Tennou. We cover the events in the Chronicles, including the death of Nakatomi no Kamatari, the creation of the Fujiwara family, the destruction of Goguryeo, and the continued development of the Baekje refugees. For more, check out the podcast blog at: https://sengokudaimyo.com/podcast/episode-128 Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan. My name is Joshua and this is episode 128: Immigrants, Princes, and High Officials. There was a pall over the house, despite the visiting royal retinue creating something of a stir,. While craftspeople were still hard at work repairing damage from the lightning strike only a few months earlier, that wasn't the reason for the low spirits. Rather, the house was worried for their patriarch, the Naidaijin, Nakatomi no Kamatari. He had fallen ill, and despite all the pleas to the kami and the Buddhas , it seemed the end might be near. And so even the sovereign himself had come. Kamatari was not just a loyal official, but a close friend of the sovereign, someone who had been there since the beginning. And so we can imagine how Naka no Oe felt. He may have been the sovereign of Yamato, but he was still a human being, visiting his friend of some 30 or so years, knowing that for all of the power that he held, there was nothing he could do against the ravages of time and disease. The year is 668—Naka no Oe has moved the capital to Ohotsu, on the banks of Lake Biwa, and has formally assumed the throne. This episode we are going to cover the last several years of Naka no Oe's reign. In contrast to last week's dive into Yamato science, this week is going to be a bit of a grab bag, looking at what was going on in Yamato and talking about what was recorded in the Chronicles. And for the most part, the entries for the rest of the year 668 are fairly normal, and yet there are some oddities… For instance, in the fourth month we are told that Baekje sent Mitosapu and others to offer tribute. And any other time that would be just a normal thing. Except that at this point in history, Baekje was about as going a concern as a parrot in a Monty Python sketch. So if the Kingdom of Baekje was no longer a thing, who was it that was sending the tribute? Most likely it was the Baekje communities in exile living in the archipelago. Remember how many of them had settled around Biwa and in 666, two thousand Baekje people were settled somewhere in the East. These immigrants were still being supported by the Yamato government, who were basically subsidizing their settlement for the first three years, during which time they would be expected to make it into a permanent settlement. Based on the way the Chronicles talk about it, these early Baekje communities sound like they were maintaining a kind of kingdom in exile. With many immigrants from Baekje living together in proximity, they were likely keeping their own groups, with their own language and traditions, at least for now. It would be interesting to know if there were specific Baekje settlements that have been identified through the archaeological record. That said, we definitely see Baekje's mark on the archipelago: Physically, there are the Baekje style castles, and various temples following Baekje style layouts. Of course there were also continental building styles, but some of that was shared across multiple cultures at this point, and one should consider how much Baekje influence might have been found in things that we later see as Japanese. Additionally, Baekje nobles were involved in the court, often given court rank based in part on their rank in Baekje, though it wasn't quite equivalent. Still, in time, some of the nobles would trace their lineages back to Baekje nobles and princes. Speaking of princes and Baekje, on the fifth day of the fifth month of 668 —a day that would come to be known as Ayame no hi, or Tango no Sekku, one of the major days of court ceremony—Naka no Oe went out hunting on the moor of Kamafu, known today as Gamou district, near Kanzaki, where 400 Baekje people had been settled. He was out there with the Crown Prince, his younger brother, aka Prince Ohoama, and all the other princes and ministers. A grand outing. A month later, however, tragedy struck. One “Prince Ise” and his younger brother died on consecutive days. While this was undoubtedly a blow to the court, the interesting thing for our purposes – which also highlights the challenge of interpreting the Chronicles is that we aren't exactly sure who this is referring to. It's not the first time we've seen this title: we first see a “Prince Ise” show up around 650, during the presentation of the white pheasant that ushered in the Hakuho era, but we later see that that individual had passed away in 661. We also see the name show up less than 20 years later in the Chronicles for another prince, so this can't be the same. So this is clearly a position or title for a prince, but it isn't clear if it was passed down or inherited. One possibility is that “Prince Ise” or “Prince of Ise” was a title for one of the royal sons. IAt this point in the narrative, Naka no Oe had three sons. Prince Takeru had passed away at the age of 8, but he also had Prince Kawajima, Prince Shiki, and Prince Iga, aka Prince Ohotomo, all sons of “palace women”. We know, though, that these princes show up later, so I don't think the so-called Prince Ise was one of them. Perhaps another line? The term “Prince” might also refer to something other than a royal son. You see, English translators have often been somewhat cavalier with the way we tend to render titles. The English term “Prince” has been used for “Hiko”, “Miko”, or “Ou” (which was probably pronounced “Miko” in many of these cases). And in English, we often think of “Prince” as the son of a king, but “Prince” can also be an independent ruler of a principality, or may just refer to a person with power in a monarchic state. Even the term “king” is not unambiguous—early European accounts of Japan during the Warring States period often refer to the various daimyou as “kings”, given the often absolute dominion with which they apparently ruled their particular domains. At this time, the term “Miko” (also pronounced “ouji”, or “koushi”, or even “sume-miko”) seems rather unambiguously to refer to a “royal prince”, from the lineage of the sovereign. The term “Ou”, which also seems to be read as “Miko” in some cases, is also the term for “King” and probably more broadly fits the concept of a “prince” as a ruler. However, in this case, it seems to be equal to the term “Miko”, and may have been used almost interchangeably for a time, though later it would be used to refer to members of princely rank who were not directly related to a reigning sovereign—the grandchildren and so forth of royal princes who did not go on to inherit. In this case, I think the best we can say for certain is that Prince Ise—or the Prince of Ise—was someone important enough to be included in the chronicles – but who he was, exactly, will remain a mystery for now. The following month, the 7th month, was chock full of activities. First of all, Goguryeo sent envoys by way of Koshi—meaning they landed on the Japan Sea side, probably around Tsuruga. While this may just have been closer, I suspect it meant they avoided any Tang entanglements traveling through the Bohai sea. They did run into a spot of trouble, however, as the winds and waves prevented their return. Koshi also shows up as presenting some strange gifts to the court: burning earth and burning water. There is some thought that maybe this is something like coal or natural oil deposits. We are also told that in this month, Prince Kurikuma was appointed the governor of Tsukushi. Kurikuma no Ou appears to have been the grandson—or possibly great-grandson—of the sovereign, Nunakura, aka Bidatsu Tennou. The position Kurikuma was given was important, of course, overseeing the Dazai, which meant overseeing anyone traveling to the archipelago from the continent. This would be a relatively short-lived appointment—this time. He would be re-appointed about three years later, which would prove important, as he would be governor there during some particularly momentous events. Stories appear to have continued about him in the Nagasaki region, and various families traced their lineage back to him. Also in that month, we are told that Afumi, home of the new capital, practiced military exercises—likely in preparation in case of a future Tang or Silla invasion. Recall we discussed in Episode 126 how the choice of Afumi as a capital site might have been related to its defensibility in the event of such an invasion. At the same time, the court entertained Emishi envoys, and the toneri, by royal command, held banquets in various places. There is also mention of a shore-pavillion, presumably at Lake Biwa, where fish of various kinds came, covering the water. Interestingly enough, there is another story of a “shore pavilion”, likely the same one, in the Fujiwara Family Record, the Toushi Kaden. We are told that Prince Ohoama – Naka no Oe's younger brother spiked a large spear through a plank of wood in some kind of feat of strength. This apparently shocked Naka no Oe, who saw it aa kind of threat—perhaps seeing that his five-years younger brother was still hale and healthy. Granted, Naka no Oe was only in his 40s, but his brother Ohoama was in his later 30s. We are also told that at this time, in 668, Naka no Oe was apparently not doing so well, with people wondering if he would be with them much longer. The Toshi Kaden account seems rather surprising in that it claims Naka no Oe was so shocked by this proof of his brother's vitality that he wanted to have him put to death, suggesting to me that he felt that Ohoama might be a threat to him and his rule. Ultimately, though, he was talked out of this by his old friend, Nakatomi no Kamatari – the one whom he had plotted with to overthrow the Soga, and whose relationship was initiated by an interaction on the kemari field, as we discussed in Episode 106. Speaking of whom: Nakatomi no Kamatari was still Naijin, the Inner or Interior Minister, and so quite prominent in the administration. In the 9th month, as a Silla envoy was visiting the court, Kamatari sent Buddhist priests Hoben and Shinpitsu to present a ship to the Prime Minister of Silla, which was given to the Silla envoy and his companions, and three days later, Fuse no Omi no Mimimaro was sent with a ship meant for the King of Silla as well. This incident is also recounted in the Toshi Kaden. In this case it says that the people, hearing about the gifts to Silla, were quite upset. After all, it stands to reason: Yamato was still smarting from their defeat at the hands of Tang and Silla forces, and building up defenses in case of an attack. They'd also taken in a number of Baekje nobles and families, who may have also had some influence on the court. We are told that Kamatari himself excused all of this by stating that “All under heaven must be the sovereign's land. The guests within its borders must be the sovereign's servants.” In this case, all under heaven, or “Tenka”, is a common phrase used to describe a monarch's sovereignty over everything in the land. And so, while Silla envoys were in Yamato as guests, they also fell under similar rules, and as such were considered, at least by Yamato, as the sovereign's servants and thus worthy of gifts. The Silla envoys stayed for over a month. They finally departed by the 11th month of 668, carrying even more gifts, including silk and leather for the King and various private gifts for the ambassadors themselves. The court even sent Chimori no Omi no Maro and Kishi no Woshibi back with the envoy as Yamato envoys to the Silla court. This all tells us that just as the Tang were working to woo Yamato, Silla was likely doing so as well. And while Yamato might still begrudge the destruction of Baekje, they also had to face the political reality that Baekje was probably not going to be reinstated again—especially not while the Tang government was occupying the peninsula. So making nice with both Tang and Silla was prudent. Furthermore, though they had been visited by Goguryeo envoys earlier that year, Yamato may have had some inkling that Goguryeo was not in the most powerful position. Ever since the death of Yeon Gaesomun, the Goguryeo court had been involved in infighting—as well as fighting their external enemies. One of Gaesomun's sons had been exiled and had gone over to the Tang, no doubt providing intelligence as well as some amount of legitimacy. What they may not have known was that as Yamato was hosting the Silla envoys, a new assault by the Tang-Silla alliance was advancing on Pyongyang and setting siege to the city. The Nihon Shoki records that in the 10th month of 668 Duke Ying, the Tang commander-in-chief, destroyed Goguryeo. This would dramatically change the international political landscape. Tang and Silla had been triumphant—Yamato's allies on the peninsula had been defeated, and what we know as the “Three Kingdoms” period of the Korean peninsula was over. However, the situation was still fluid. The peninsula was not unified by any sense of the imagination. The Tang empire had their strategic positions from which they controlled parts of the peninsula and from which they had been supplying the war effort against Goguryeo. They also likely had to occupy areas to ensure that nobody rose up and tried to reconstitute the defeated kingdoms. In fact, there would be continued attempts to revive Goguryeo, as might be indicated in the name we use: by the 5th century, the country was actually using the name “Goryeo”, a shortened form of “Goguryeo”, but we continue to refer to it as “Goguryeo” to distinguish it from the country of the same name that would be established in 918, laying claim to that ancient Goguryeo identity. A bit of spoilers, but “Goryeo” is where we would eventually get the name that we know the region by, today: “Korea”. In the Nihon Shoki it is referred to as “Gaori”. But none of that could have been known at the time. Instead, there was no doubt some exuberance on the side of both Silla and Tang, but that would settle into something of unease. With Baekje and Goguryeo destroyed, Silla may have thought that Tang would leave, allowing them to solidify their hold and manage those territories as an ally. If this is what they thought, though, I'm not sure they had run it by the Tang empire just yet. In the Yamato court, there appear to have been separate factions: a pro-Tang faction, and also a pro-Silla faction. We have to assume, based on the actions in the record at this time, that this was a ongoing debate. The last thing I'll note for the year 668 is attempted theft. The Buddhist priest Dougyou stole Kusanagi, the famous sword forming part of the imperial regalia, and escaped with it. Kusanagi, you may recall, was the royal sword. It was named “Kusanagi” or “grass cutter” because it is said that when Prince Yamato Takeru was subduing the eastern lands, he was surrounded in a field that had been set on fire, and he used Kusanagi to create a firebreak by cutting down all of the grass around him. The sword was given to him by Yamato Hime, the Ise Princess at the time, and it was thought to have been first found by the god Susanowo inside of the legendary Yamata no Orochi. We talked about this in Episodes 16, 34, and 35. Yamato Takeru left the sword in Owari, and it would eventually live there, at Atsuta Jingu, Atsuta Shrine, its traditional home. It isn't clear if Dougyou obtained the sword from Owari or if it was being kept in the capital at the time. It would have likely been brought out for Naka no Oe's coronation, but then it would probably have been returned to the shrine that was holding it. Dougyou tried to head to Silla with his illicit goods, but wind and rain forced him to turn back around. This is a fascinating story and there's a lot to dive into here. So first off, let's point out that this is supposed to be a Buddhist priest. What the heck was going on that he was going to try to run a heist on what are essentially the Crown Jewels of the Yamato crown? While the sword, mirror, and jewel were still somewhat questionable as the sole three regalia, they were clearly important. We aren't given Dougyou's motives. We don't know enough about him. Was he anti-Yamato or anti-Naka no Oe? Was he actually a Buddhist priest of his own accord, or was he a priest because he was one of those who had been essentially conscripted into religious orders on behalf of some powerful noble? Was he a Buddhist who wanted to attack the hold of the kami? Was he pro-Silla, or perhaps even a Silla descendant, trying to help Silla? Or was he just a thief who saw the sword, Kusanagi, as a valuable artifact that could be pawned outside of Yamato? That last possibility feels off. While we aren't exactly sure what Kusanagi looked like, based on everything we know, the sword itself wasn't necessarily blinged out in a way that would make it particularly notable on the continent. And if Dougyou and whoever his co-conspirators were just wanted to attack the Yamato government, why didn't he just dump Kusanagi in the see somewhere? He could have destroyed it or otherwise gotten rid of it in a way that would have embarrassed the government. It seems mostly likely that this theft had something to do with pro-Silla sentiment, as if Silla suddenly showed up with the sword, I imagine that would have been some diplomatic leverage on the Yamato court, as they could have held it hostage. In any case, the plan ultimately failed, though the Chronicles claim it was only because the winds were against him—which was likely seen as the kami themselves defending Yamato. On to a new year. At the start of 669, Prince Kurikuma (who we mentioned above) was recalled to the capital and Soga no Akaye was appointed governor of Tsukushi. We mentioned Akaye a couple of episodes back. He was involved in the broken arm-rest incident, where Prince Arima was plotting against Takara Hime, aka Saimei Tennou, and Akaye's daughter Hitachi no Iratsume, was one of the formal wives of Naka no Oe, who would give birth to the princess Yamabe. Now Akaye was given the position of governor of Tsukushi. This position is an interesting one throughout Japanese history. In many ways it is a viceroy—the governor of Tsukushi has to effectively speak with the voice of the sovereign as the person responsible for overseeing any traffic to and from the continent. This also was likely a highly lucrative position, only handed out to trusted individuals. However, it also meant that you were outside of the politics of the court. Early on that was probably less of a concern. At this time, court nobles were likely still concerned with their traditional lands, which created their economic base, meaning that the court may have been the political center, but there was still plenty of ways to gain power in the archipelago and it wasn't solely through the court. Over time, as more and more power accrued to the central court government, that would change. Going out to manage a government outpost on the far end of the archipelago—let alone just going back to manage one's own estates—would be tantamount to exile. But for now, without a permanent city built up around the palace, I suspect that being away from the action in the capital wasn't quite as detrimental compared to the lucrative nature of a powerful position. Later, we will see how that flips on its head, especially with the construction of capitals on the model of those like Chang'an. For now, new governor Soga no Akaye was likely making the most of his position. On that note, in the third month of 669, Tamna sent their prince Kumaki with envoys and tribute. They would have come through Tsukushi, and Soga no Akaye likely enjoyed some benefits as they were entertained while waiting for permission to travel the rest of the way down to the Yamato capital. The Tamna embassy did not exactly linger at the court. They arrived on the 11th of the 3rd month, and left one week—seven days—later, on the 18th. Still, they left with a gift of seed-grain made to the King of Tamna. On their way out, they likely would have again stopped in at Tsukushi for provisions and to ensure that all of their business was truly concluded before departing. A couple of months later, on the 5th day of the 5th month, we see another hunting party by Naka no Oe. This seems to have been part of the court ritual of the time for this ceremonial day. This time it was on the plain of Yamashina. It was attended by his younger brother, Crown Prince Ohoama, as well as someone called “Fujiwara no Naidaijin” and all of the ministers. “Fujiwara no Naidaijin” is no doubt Nakatomi no Kamatari. This is an interesting slip by the Chroniclers, and I wonder if it gives us some insight into the source this record came from. Kamatari was still known as Nakatomi at the time, and was still the Naidaijin, so it is clear they were talking about him. But historically his greatest reputation is as the father of the Fujiwara family, something we will get to in time. That said, a lot of the records in this period refer to him as “Fujiwara”. We've seen this previously—because the records were being written later they were often using a more common name for an individual, rather than the name—including title—that the individual actually would have borne at the time of the record. This really isn't that different from the way we often talk about the sovereigns using their posthumous names. Naka no Oe would not have been known as “Tenji Tennou” during his reign. That wouldn't be used until much later. And yet, many history books will, understandably, just use the name “Tenji” because it makes it clear who is being talked about. This hunting trip is not the only time we see the name “Fujiwara” creep into the Chronicles a little earlier than accurate: we are told that only a little later, the house of “Fujiwara” no Kamatari was struck by lightning. But that wasn't the only tragedy waiting in the wings. Apparently, Kamatari was not doing so well, and on the 10th day of the 10th month, his friend and sovereign, Naka no Oe, showed up to pay his respects and see how he was doing. Ever since that fateful game of kemari—Japanese kickball—the two had been fast friends. Together they envisioned a new state. They overthrew the Soga, and changed the way that Japan even conceived of the state, basing their new vision off continental ideas of statehood, governance, and sovereignty. Now, Kamatari was gravely ill. What happens next is likely of questionable veracity Sinceit is unlikely that someone was there writing down the exact words that were exchanged, but the Chronicles record a conversation between the sovereign and his ill friend. And the words that the Chroniclers put in their mouths were more about the image that they wanted to project. According to them, Naka no Oe praised his friend, and asked if there was anything that he could do. Kamatari supposedly eschewed anything special for burial arrangements. He supposedly said “While alive I did no service for my country at war; why, then, should I impose a heavy burden on it when I am dead?” Hard to know if he actually felt like that or not, or if thr Chroniclers were likening him to Feng Yi of the Han dynasty, the General of the Great Tree. He was so-called because he would often find a tree to take time to himself. He likewise was renowned for his dislike of ostentation, much like Kamatari foregoing a fancy burial mound. Five days later, Naka no Oe sent Crown Prince Ohoama to Kamatari's house to confer on him the cap of Dai-shiki, and the rank of Oho-omi. They also conferred on him and his family a new surname: Fujiwara, and so he became Fujiwara no Daijin, the Fujiwara Great Minister. The next day he died. One source known as the Nihon Seiki, said that he was 50 years old, but according to the Chronicles there was an inscription on his tomb that stated he died at age 55. Three days later, we are told that Naka no Oe went to the house of the now late Fujiwara no Naidaijin, and gave orders to Soga no Akaye no Omi, declaring to him his gracious will and bestowing on him a golden incense-burner. This is somewhat odd, because as we were just talking about, Soga no Akaye had been appointed governor of Tsukushi, though the Toshi Kaden claims that it was actually Soga no Toneri who was in Tsukushi—but these could also mean the same people. Why this happened right after Kamatari's death suggests to me that Soga no Akaye may have had something to do with the arrangements for Kamatari's funeral or something similar. Let's talk about this whole incident. There are many that think the Nihon Shoki has things a bit out of order, and on purpose. Specifically, it is quite likely that the name “Fujiwara” was actually granted after Kamatari's death, and not on the day of, as it has here. He may even have been posthumously elevated. But since the Fujiwara family would go on to be quite powerful, the order of events and how they were recorded would have been very important in the 8th century. By naming Kamatari's line the Fujiwara, the court were effectively severing it from the rest of the Nakatomi. The Nakatomi family would continue to serve as court ritualists, but the Fujiwara family would go on to much bigger and better things. This change also likely meant that any inheritance of Kamatari's would go to his direct descendants, and that a brother or cousin couldn't necessarily just take over as the head of the household. So it's very possible that this “setting apart” of the Fujiwara family immediately upon Kamatari's death is a later fiction, encouraged by the rising Fujiwara themselves, in an attempt to keep others from hanging on to their coat tails, as it were. Also a quick note about the idea that there was an inscription on Kamatari's tomb. This is remarkable because so far, we have not actually found any such markers or tombstones on burials prior to this period. We assume that they would have been stone or wood markers that were put up by a mound to let you know something about the person who was buried there. Over time, most of these likely wore away. But it is interesting to think that the practice may have had older roots. The death of Kamatari wasn't the only tragedy that year. We are also told that in the 12th month there was a fire in the Treasury, and that the temple of Ikaruga—known to us as Houryuuji, the temple built by Shotoku Taishi—also was burnt. It isn't said how bad, but only three months later, in 670, another fire struck during a thunderstorm, and we are told that everything burned down—nothing was left. That said, it seems that they may have been able to reuse some of the materials. I say this because an analysis of the main pillar of the pagoda in the western compound suggests that the tree it came from was felled in 594. The rest of 699 included some less dramatic events. For instance, in the 8th month, Naka no Oe climbed to the top of Takayasu, where he took advice as to how to repair the castle there. The castle had been built only a couple of years earlier, but already needed repairs. However, the initial repair project had been abandoned because the labor costs were too much. The repairs were still needed, though, and they carried out the work four months later in the 12th month, and again in the 2nd month of the following year, and that stores of grain and salt were collected, presumably to stock the castle in case they had to withstand a siege. I suspect that the “cost” of repairing the castle was mostly that it was the 8th month, and the laborers for the work would have to be taken away from the fields. By the 12th month, I can only assume that those same laborers would be free from their other duties. Speaking of costs, sometimes the Chronicles really make you wonder what was going through the mind of the writers, because they noted that the Land-tax of the Home Provinces was collected. Maybe this was the first time it had actually been instituted? I don't know. It just seems an odd thing to call out. There was also 700 more men from Baekje removed and settled in Kamafu—Gamou District—in Afumi. And then there was a Silla embassy in the 9th month, and at some point in the year Kawachi no Atahe no Kujira and others were sent to the Tang court. In response, an embassy from the Tang to Yamato brought 2000 people with them, headed by Guo Wucong, who I really hope was getting some kind of premiere cruiser status for all of his trips. The following year, 700, started out with a great archery meeting, arranged within the palace gate. I presume this to mean that they had a contest. Archery at this time—and even for years to come—was prized more highly than even swordplay. After all, archery was used both in war and on the hunt. It is something that even the sage Confucius suggested that people should practice. It is also helpful that they could always shoot at targets as a form of competition and entertainment. Later, on the 14th day of the 1st month, Naka no Oe promulgated new Court ceremonial regulations, and new laws about people giving way on the roads. This rule was that those of lower status should get out of the way of those of higher status. Funnily enough, in the description of Queen Himiko's “Yamateg”, back in the 3rd century, this was also called out as a feature of the country. It is possible that he was codifying a local tradition, or that the tradition actually goes back to the continent, and that the Wei Chroniclers were projecting such a rule onto the archipelago. I'm honestly not sure which is which. Or perhaps they expanded the rules and traditions already in place. There were also new laws about prohibiting “heedless slanders and foul falsehoods”, which sounds great, but doesn't give you a lot to go on. The law and order theme continues in the following month. A census was taken and robbers and vagabonds were suppressed. Naka no Oe also visited Kamafu, where he had settled a large number of the Baekje people, and inspected a site for a possible future palace. He also had castles built in Nagato in Tsukushi, along the route of any possible invasion from the Korean peninsula. In the third month, we have evidence of the continued importance of kami worship, when they laid out places of worship close to Miwi mountain and distributed offerings of cloth. Nakatomi no Kane no Muraji pronounced the litany. Note that it is Nakatomi no Muraji—as we mentioned, the Nakatomi would continue to be responsible for ceremonial litany while the Imibe, or Imbe, family would be responsible for laying out the various offerings. Miwi would seem to be the same location as Miidera, aka Onjou-ji, but Miidera wouldn't be founded for another couple of years. In the 9th month of 670, Adzumi no Tsuratari, an accomplished ambassador by this point, travelled to Silla. Tsuratari had been going on missions during the reign of Takara Hime, both to Baekje and to the lands across the “Western Seas”. While we don't exactly know what transpired, details like this can help us try to piece together something of the relative importance of the mission. In the last entry for 670, we are told that water-mills were made to smelt iron. If you are wondering how that works, it may have been that the waterwheel powered trip hammers—it would cause the hammer to raise up until it reached a point where it would fall. Not quite the equivalent of a modern power hammer, it still meant that fewer people were needed for the process, and they didn't have to stop just because their arms got tired. The following year, 671, got off to a grand start, with a lot of momentous events mentioned in just the first month of the year. First off, on the 2nd day of the first month, Soga no Akaye – now back from his stint as governor of Tsukushi - and Kose no Hito advanced in front of the palace and offered their congratulations on the new year. Three days later, on the 5th day, Nakatomi no Kane, who had provided the litany at Miwi, made an announcement on kami matters. Then the court made official appointments. Soga no Akaye was made the Sadaijin, or Prime Minister of the Left, and Nakatomi no Kane was made Prime Minister of the Right. Soga no Hatayasu, Kose no Hito, and Ki no Ushi were all made daibu, or high ministers. On top of this, Naka no Ohoe's son, Prince Ohotomo, was appointed as Dajodaijin. “Dajodaijin” is a new position that we haven't seen yet, and it is one of those positions that would only show up on occasion. It is effectively a *Prime* Prime Minister. They were considered superior to both the ministers of the left and the right, but didn't exactly have a particular portfolio. The Ministers of the Left and the Right each had ministries under them that they were responsible for managing. Those ministries made up the Daijo-kan, or the Council of State. The Dajodaijin, or Daijodaijin, was basically the pre-eminent position overseeing the Council of State. I suspect that the Dajodaijin seems to have been the evolution of the Naidaijin, but on steroids. Nakatomi no Kamatari had administered things as Naidaijin from within the royal household, but the Dajodaijin was explicitly at the head of the State. Of course, Prince Ohotomo was the son of Naka no Oe himself, and the fact that he was only 23 years old and now put in a place of prominence over other ministers who were quite likely his senior, is remarkable. I wonder how much he actually was expected to do, and how much it was largely a ceremonial position, but it nonetheless placed Ohotomo just below his uncle, Crown Prince Ohoama, in the overall power structure of the court. Speaking of which, following the new appointments, on the 6th day of the year, Crown Prince Ohoama promulgated regulations on the behalf of his brother, Naka no Oe. There was also a general amnesty declared, and the ceremonial and names of the cap-ranks were described in what the Chronicles calls the Shin-ritsu-ryo, the New Laws. Towards the end of the first month, there were two embassies, both from now-defunct kingdoms. The first was from Goguryeo, who reportedly sent someone named Karu and others with Tribute on the 9th day, and 4 days later, Liu Jenyuan, the Tang general for Baekje sent Li Shouchen and others to present a memorial. I'm not sure if the Goguryeo envoys were from a government in exile or from a subjugated kingdom under Tang and Silla domination. The Tang general in Baekje was a little more transparent. That said, that same month we are told that more than 50 Baekje nobles were given Yamato court rank, perhaps indicating that they were being incorporated more into the Yamato court and, eventually, society as a whole. That said, the remains of the Baekje court sent Degu Yongsyeon and others with tribute the following month. This is also the year that Naka no Oe is said to have placed the clepsydra or water clock in a new pavilion. We talked about this significance of this last episode. We are also told that on the third day of the third month, Kibumi no Honjitsu presented a “water level”, a Mizu-hakari. This would seem to be what it sounds like: A way of making sure that a surface is level using water. There is also mention of the province of Hitachi presenting as “tribute” Nakatomibe no Wakako. He was only 16 years old, and yet we are told he was only one and a half feet in height—one shaku six sun, more appropriately. Assuming modern conversions, that would have put him approximately the same height as Chandra Dangi of Nepal, who passed away in 2015 but who held the Guiness World Record for the world's shortest person at 21.5”—or 54 centimeters. So it isn't impossible. The fact that he is called “Nakatomibe” suggests that he was part of the family, or -Be group, that served the Nakatomi court ritualists. Unfortunately, he was probably seen more as an oddity than anything else at the time. Still, how many people from that time are not remembered at all, in any extant record? And yet we have his name, which is more than most. In the following month, we are also told that Tsukushi reported a deer that had been born with eight legs. Unfortunately, the poor thing died immediately, which is unfortunately too often the case. And then the fifth day of the fifth month rolled around again. This year there was no hunting, but instead Naka no Oe occupied the “Little Western Palace” and the Crown Prince and all of the ministers attended him. We are told that two “rustic” dances were performed—presumably meaning dances of some local culture, rather than those conforming to the art standards passed down from the continent. As noted earlier, this day would be one of the primary ceremony days of the later court. The following month, we are told that there was an announcement in regards to military measures requested by the messengers from the three departments of Baekje, and later the Baekje nobles sent Ye Chincha and others to bring tribute. Once again, what exactly this means isn't clear, but it is interesting to note that there were three “departments” of Baekje. It is unclear if this was considered part of the court, or if this was Baekje court in exile managing their own affairs as a guest in Yamato. It is also interesting that they seem to have been traveling to the Yamato court while Li Shouchen was still there, sent by the Tang general overseeing Baekje. That must have been a bit of an awkward meeting. We are told that they all took their departure together on the 11th day of the 7th month. Does that mean they left with the Tang envoy? Was the Tang inviting some of them to come back? Or just that they all left the court at the same time. The same month, Prince Kurikuma was once more made Governor of Tsukushi—or possibly made governor the first time, depending on whether or not you think the Chronicles are accurate or that they pulled the same event twice from different sources. We are also told that Silla sent envoys with gifts that included a water buffalo and a copper pheasant for the sovereign. The 8th month of the year, we hear that Karu of Goguryeo and his people took their leave after a seven month long visit. The court also entertained the Emishi. Two months later, Silla sent Kim Manmol and others with more tribute, but this envoy likely found a different feeling at court. And that is because on the 18th day of the 8th month, the sovereign of Yamato, Naka no Oe, took to his bed, ill. There was a ceremony to open the eyes of 100 Buddhas in the interior of the palace, and Naka no Oe sent messengers to offer to the giant Buddha of Houkouji a kesa, a golden begging-bowl, an ivory tusk, aloeswood, sandalwood, and various objects of value, but despite any spiritual merit that may have accrued, it didn't seem to work. Naka no Oe's illness continued to grow more serious. He would continue to struggle for another two months, until, on the 3rd day of the twelfth month, Naka no Oe, aka Tenji Tennou, sovereign of Yamato, passed away. For all that we should be careful to avoid the “Great Man” theory of history, it is nonetheless hard to deny that Naka no Oe had an incredible impact on the country in his days. From start to finish, while one could argue that many of the reforms were simply a matter of time as the archipelago absorbed more and more ideas from across the straits, Naka no Oe found himself in the middle of those reforms. The Yamato State would never be the same, and he oversaw the birth of the Ritsuryo state, a new state nominally based on laws and rules, rather than just tradition. It may not be entirely clear, but he also helped inculcate a new sense of the power of the sovereign and of the state, introducing new cultural imaginaries. Yamato's reach wasn't just vague boasting, but by instituting the bureaucratic state they were able to actually expand the reach of the court farther than any time before. And through those changes, Naka no Oe had, in one way or another, been standing at the tiller. Now, he was gone, as were many of his co-conspirators in this national project. Which leaves us wondering: What comes next? Well, we'll get to that, but not right now. For now, let us close this episode with Naka no Oe's own end. Next episode, we can get into the power struggles that followed, culuminating in an incident known as the Jinshin no Ran: The Jinshin war. Until then, thank you once again for listening and for all of your support. 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.
In this episode Mo sits down with Relationship Counselor, Artist, Father, and Mediation Guru, Dox. Mo and Dox discuss his journey navigating fatherhood as well as his expertise being a relationship counselor. Tune In!!!
(Pali Canon Study Group) - The Buddha's Way - Volume 10 - (Chapter 21-30)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
BUDDHA TIME, Step Up to the Front of the Line with Tommy Buddha. The Montyman and Roger McDiarmid welcome Tommy Buddha, who discusses his journey in recovery and the launch of his new podcast, 'Buddha Time, Step Up to the Front of the Line.' The conversation emphasizes the importance of positivity, personal responsibility, and community service in recovery. They explore the challenges faced by charities and the need for individuals in recovery to engage actively in helping others. The episode is filled with lighthearted moments, community announcements, and a call to action for listeners to step up and make a difference. In this engaging conversation, Tommy Buddha, Monty'man, and Roger explore the themes of recovery, personal growth, and the importance of positivity. They discuss the necessity of taking responsibility for one's actions, and the transformative power of self-care. The episode culminates in the anticipation of Tommy's new podcast, 'Buddha Time,' which aims to inspire listeners to step up and embrace a positive outlook on life. Closing Song: Get a Bigger Pan by Karen Taylor Good. #recovery #alcoholic #twelvesteps #wedorecover #addiction
Dharma talk given by Daniel Scharpenburg, June 15, 2025. Music by Barefoot Bran Music.
What was the influence of Buddhism on the preacher from Galilee? The lost years refers to the time in Jesus's life between his childhood and the beginning of his ministry, a period not described in the Gospels. Following the New Testament accounts of Jesus' young life, there is a gap of about 18 years in his story. The best known and most popular explanation for the Nazarene's hidden years, is by far, his supposed travels to India, Tibet and surrounding areas where he encountered Hinduism and the teachings of the Buddha. But is this story true? E110. Books by Trent Horn available at https://amzn.to/3VAny1k Books by Deepak Chopra at https://amzn.to/4evRpjc ENJOY Ad-Free content, Bonus episodes, and Extra materials when joining our growing community on https://patreon.com/markvinet SUPPORT this channel by purchasing any product on Amazon using this FREE entry LINK https://amzn.to/3POlrUD (Amazon gives us credit at NO extra charge to you). Mark Vinet's HISTORY OF NORTH AMERICA podcast: www.parthenonpodcast.com/history-of-north-america Mark's TIMELINE Video channel: https://youtube.com/c/TIMELINE_MarkVinet Website: https://markvinet.com/podcast Facebook: https://www.facebook.com/mark.vinet.9 Twitter: https://twitter.com/HistoricalJesu Instagram: https://www.instagram.com/denarynovels Mark's books: https://amzn.to/3k8qrGM Audio Credit: Counsel of Trent podcast with Trent Horn (episode: Refuting Deepak Chopra’s Impostor Jesus; #828, 28nov2023). Audio excerpts reproduced under the Fair Use (Fair Dealings) Legal Doctrine for purposes such as criticism, comment, teaching, education, scholarship, research and news reporting. See omnystudio.com/listener for privacy information.
(Cloud Mountain Retreat Center) Dispassion, cessation, delusion, Buddhas before Shakyamuni, Piti all night long, sharing merit and metta practice
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(Cloud Mountain Retreat Center) Dispassion, cessation, delusion, Buddhas before Shakyamuni, Piti all night long, sharing merit and metta practice
(Cloud Mountain Retreat Center) These meditations were taught to the Buddha's son Rahula (MN 62) on the elements: earth, water, fire, air and space, followed by the advice to develop meditation like each of these of these elements so that whatever might be experienced by the mind, likeable or dis-likeable, that would not invade the mind and remain.
(Cloud Mountain Retreat Center) The Buddha's step-mother and most senior bhikkhuni, Venerable Mahāpajāpati, came to him for a teaching in brief that she could use for ardent practice. We can use this advice to guide our practice today and our relationship with the world.
Wow, the last fourteen years just flew by didn't they? Greg, Sother and Damon sit down together at Fort Hamilton Distillery in Brooklyn's Industry City during BCB 2025 to talk about the state of the union when it comes to microdistilling, how NYC bartending has changed over the years and the history of Rye Whiskey in America. They're joined by Alex Clark, the Co-Founder and CEO of Fort Hamilton who delves into his origin story as a bartender for Sasha Petraske at Milk & Honey and his past life as a DJ.Plus, it turns out getting cocktails dropped off in front of you while you're podcasting is pretty nice. Maybe we'll do our next 600 episodes like that…Follow Fort Hamilton at @fort.hamilton.distilleryThe Speakeasy is now on YouTube! Tune in to “see” what we're talking about at youtube.com/@Speakeasy.PodcastLove The Speakeasy but wish there was more? Check out Bottled in Bond, our new Patreon podcast exclusively for you, our best regulars! Join now for sponsor-free listening, drink recipes from all our guests, and free kits every month from our friends at Shaker & Spoon. Higher proof and aged to perfection, check it out now at patreon.com/BottledinBondCheck out Quiote Imports at quioteimports.com and use promo code “Speakeasy” to get free shipping at checkout.Get your hands on some Buddha's Hand Bitters at kingfloyds.comDon't forget to click SUBSCRIBE and RATE the show if you can.
This Teisho was given by the Reverend Karen Do'on Weik Roshi at the Buddhist Temple of Toledo on March 13, 2024. In this talk Do'on Roshi discusses the 41st case from the Mumonkan (aka The Gateless Gate) known as Bodhidharma Puts the Mind to Rest. 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 Reverand Do'on's Teisho on the Mumonkan series.
06/11/2025, Rebecca Li, dharma talk at City Center. Dr. Rebecca Li explains how the practice of Silent Illumination is to actualize the Buddha's teachings to be free from suffering.
Romans 1:3-4 — The New Testament claims that Jesus is the incarnate Son of God but the unbelieving world continues to challenge this fact. What's more recent, however, is the false religion that rejects this doctrine yet believes one can still be considered a “Christian.” Is the person of Christ necessary for Christianity? Dr. Martyn Lloyd-Jones argues that without a Biblical view of Christ, there is no Christianity and no salvation. Islam can exist without Muhammad and Buddhism can exist without Buddha, but Christianity cannot exist without Christ. That faith is built upon the identity, person and work of Jesus Christ. The God who made and sustains the world fulfilled the Old Testament prophecy. Listen to the sermon titled “Concerning His Son: from Romans 1:3–4 where Dr. Lloyd-Jones explains the necessity of the incarnation and belief in this central doctrine. Christless Christianity is not Christianity at all; it is damning hypocrisy. Rejecting Jesus as Messiah places one outside of the Christian faith. Rejecting the divinity of Jesus disregards the whole of His work. Rejecting the full humanity of Jesus imagines a savior who cannot save. Christianity is more than a list of rules, a way of life, or a set of principles. Christianity is about Christ.
(Cloud Mountain Retreat Center) There comes a point when we don't need more information, we just need to practice and to come to the practice with a willingness to work our way through whatever challenges arise. This includes the doubt that we can awaken, that we can do it. In the story of Culapanthaka, a monk who seemed unlikely to absorb the Buddha's teachings, awakens. It is a reminder that we can, too.
Romans 1:3-4 — The New Testament claims that Jesus is the incarnate Son of God but the unbelieving world continues to challenge this fact. What's more recent, however, is the false religion that rejects this doctrine yet believes one can still be considered a “Christian.” Is the person of Christ necessary for Christianity? Dr. Martyn Lloyd-Jones argues that without a Biblical view of Christ, there is no Christianity and no salvation. Islam can exist without Muhammad and Buddhism can exist without Buddha, but Christianity cannot exist without Christ. That faith is built upon the identity, person and work of Jesus Christ. The God who made and sustains the world fulfilled the Old Testament prophecy. Listen to the sermon titled “Concerning His Son: from Romans 1:3–4 where Dr. Lloyd-Jones explains the necessity of the incarnation and belief in this central doctrine. Christless Christianity is not Christianity at all; it is damning hypocrisy. Rejecting Jesus as Messiah places one outside of the Christian faith. Rejecting the divinity of Jesus disregards the whole of His work. Rejecting the full humanity of Jesus imagines a savior who cannot save. Christianity is more than a list of rules, a way of life, or a set of principles. Christianity is about Christ. To support this ministry financially, visit: https://www.oneplace.com/donate/603/29
Happy Hump Day, Fckers! On today's bonus episode, your trusted hosts, CORINNE FISHER and KRYSTYNA HUTCHINSON, discuss human incubators, the dangers of leading without empathy, and how everyone is full of sh*t. C&K then open their email inbox to hear from a listener guilt-tripped over sending nudes, an all-consuming story of a gal trying to get her cat back, and a woman whose only relationship was with a man who ended up thinking he was Buddha. Follow CORINNE on IG @PhilanthropyGalFollow KRYSTYNA on IG @KrystynaHutchFollow ERIC on IG @EricFretty Want to write into the show? Send us an email SorryAboutLastNightShow@gmail.com Hosted on Acast. See acast.com/privacy for more information.