Podcasts about buddha

Gracie and Dr. Dominick D'Anna discuss and demonstrate Consciousness Exercise Stage 10 which is the experience that we are love and the highest level of consciousness of the Buddha or Jesus. Who am I and what gifts do I bring to the world? It's the experience of total gratitude and oneness with divine energy.If you have not read my book, “How To Be A 3% Man” yet, that would be a good starting place for you. It is available in Kindle, iBook, Paperback, Hardcover or Audio Book format. If you don't have a Kindle device, you can download a free eReader app from Amazon so you can read my book on any laptop, desktop, smartphone or tablet device. Kindle $9.99, iBook $9.99, Paperback $29.99 or Hardcover 49.99. Audio Book is Free $0.00 with an Audible membership trial or buy it for $19.95. Here is the link to Audible to get the audiobook version:http://bit.ly/CCW3ManHere is the link to Amazon to purchase Kindle, Paperback or Hardcover version:http://amzn.to/1XKRtxdHere is the link to the iBookstore to purchase iBook version:https://geo.itunes.apple.com/us/book/how-to-be-3-man-winning-heart/id948035350?mt=11&uo=6&at=1l3vuUoHere is the link to the iTunes store to purchase the iTunes audio book version:https://geo.itunes.apple.com/us/audiobook/how-to-be-a-3-man-unabridged/id1106013146?at=1l3vuUo&mt=3You can get my second book, “Mastering Yourself, How To Align Your Life With Your True Calling & Reach Your Full Potential” which is also available in Kindle $9,99, iBook $9.99, Paperback $49.99, Hardcover $99.99 and Audio Book format $24.95. Audio Book is Free $0.00 with an Audible membership trial. Here is the link to Audible to get the audiobook version:http://bit.ly/CCWMYHere is the link to Amazon to purchase Kindle, Paperback or Hardcover version:https://amzn.to/2TQV2XoHere is the link to the iBookstore to purchase iBook version:https://geo.itunes.apple.com/us/book/mastering-yourself-how-to-align-your-life-your-true/id1353139487?mt=11&at=1l3vuUoHere is the link to the iTunes store to purchase the iTunes audio book version:https://geo.itunes.apple.com/us/audiobook/mastering-yourself-how-to-align-your-life-your-true/id1353594955?mt=3&at=1l3vuUoYou can get my third book, “Quotes, Ruminations & Contemplations” which is also available in Kindle $9,99, iBook $9.99, Paperback $49.99, Hardcover $99.99 and Audio Book format $24.95. Audio Book is Free $0.00 with an Audible membership trial. Here is the link to Audible to get the audiobook version:https://www.audible.com/pd/B0941XDDCJ/?source_code=AUDFPWS0223189MWT-BK-ACX0-256995&ref=acx_bty_BK_ACX0_256995_rh_usHere is the link to Amazon to purchase Kindle, Paperback or Hardcover version:https://amzn.to/33K8VwFHere is the link to the iBookstore to purchase iBook version:https://books.apple.com/us/book/quotes-ruminations-contemplations/id1563102111?itsct=books_box_link&itscg=30200&ct=books_quotes%2C_ruminations_%26_contemplatio&ls=1Here is the link to the iTunes store to purchase the iTunes audio book version:https://books.apple.com/us/audiobook/quotes-ruminations-contemplations-volume-i-unabridged/id1567242372?itsct=books_box_link&itscg=30200&ct=audio-books_quotes%2C_ruminations_%26_contem&ls=1Here is the link to purchase Official Coach Corey Wayne branded merchandise (T-Shirts, Mugs, etc.):https://teespring.com/stores/coach-corey-wayneClick the link below to book phone/Skype (audio only) coaching with me personally:http://www.understandingrelationships.com/productsClick the link below to make a donation via PayPal to support my work:https://www.paypal.com/cgi-bin/webscr?cmd=_s-xclick&hosted_button_id=LKGTSSLYJ93J6

Enjoy this interview with renowned Dharma teacher and leading voice in modern attachment theory, George Haas! George will be teaching a daylong workshop, Fundamental of Attachment Theory and the Mettagroup Method at WHMC in Nashville, TN on Sat. Aug. 22nd 10am-4pm.  Sat. Aug. 22nd - Fundamentals of Attachment Theory and the Mettagroup Method with George HaasLEARN MORE AND REGISTER HERE: https://www.wildheartmeditationcenter.org/events/georgehaasWild 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

Dr Heidi Matisonn, Senior Lecturer at The Ethics Lab at the University of Cape Town’s Neuroscience Institute and Department of Medicine joined Clarence on air for a “Philosophically Speaking” conversation. Views and News with Clarence Ford is the mid-morning show on CapeTalk. This 3-hour long programme shares and reflects a broad array of perspectives. It is inspirational, passionate and positive. Host Clarence Ford’s gentle curiosity and dapper demeanour leave listeners feeling motivated and empowered. Known for his love of jazz and golf, Clarrie covers a range of themes including relationships, heritage and philosophy. Popular segments include Barbs’ Wire at 9:30am (Mon-Thurs) and The Naked Scientist at 9:30 on Fridays. Thank you for listening to a podcast from Views & News with Clarence Ford Listen live on Primedia+ weekdays between 09:00 and 12:00 (SA Time) to Views and News with Clarence Ford broadcast on CapeTalk https://buff.ly/NnFM3Nk For more from the show go to https://buff.ly/erjiQj2 or find all the catch-up podcasts here https://buff.ly/BdpaXRn Subscribe to the CapeTalk Daily and Weekly Newsletters https://buff.ly/sbvVZD5 Follow us on social media: CapeTalk on Facebook: https://www.facebook.com/CapeTalk CapeTalk on TikTok: https://www.tiktok.com/@capetalk CapeTalk on Instagram: https://www.instagram.com/ CapeTalk on X: https://x.com/CapeTalk CapeTalk on YouTube: https://www.youtube.com/@CapeTalk567See omnystudio.com/listener for privacy information.

In this Wednesday Night Dharma Talk, Koshin Flint Sparks takes up an old question posed to the Buddha's disciple Mahakaccana: what drives our conflicts? Mahakaccana answers that conflict arises from our attachment, adherence, fixation, addiction, obsession, and holding firm to our personal views and pleasures. Koshin answers the same question, borrowing language from Joko Beck's four-line practice… Source

This episode featured a conversation with Rahul Sonpimple, founder of the All-India Independent Scheduled Castes Association. Our conversation began with Rahul's conception of Indian history and the place of anti-caste struggle within it. We delved further into Rahul's own understanding of “anti-caste” as deeply rooted in Ambedkar's own argument about the necessity of force in emancipatory social transformation. Rahul was especially forthright about the political cost of elevating meekness as a moral condition, a choice that he associates with the rise of a Dalit middle class focused primarily on securing its own representational authority. This took us to a discussion of the need for an independent and consolidated Dalit politics rooted in the lives of the Dalit poor with sufficient leverage to negotiate terms with the state. The last part of the episode focused on Rahul's critique of both Ambedkarites and Indian Marxists for their disregard of caste as a material question. He spoke at particular length about the failure of Indian Marxists to advance a materalist critique of caste and how their analytical separation of caste and class has played into the hands of the Hindu Right. We ended the episode with Rahul laying out his own definition of Ambedkarism as a material and spiritual politics that recognizes the Dalit poor as a revolutionary class with the potential to rebuild society. Read the transcript here Guest Rahul Sonpimple is author and founder of the All-India Independent Scheduled Castes Association. References B.R. Ambedkar, The Buddha and his Dhamma, 1957. B.R. Ambedkar, Small Holdings in India and their Remedies, 1918. B.R. Ambedkar, Buddha or Karl Marx, 1956. B.R. Ambedkar, “Mr. Russell and the Reconstruction of Society,” 1916. Rahul Sonpimple, “Against Hindu Rashtra: Ambedkar's Buddhist Rashtra as Nation,” The Ambedkarian Chronicle, May 4, 2026. Rahul Sonpimple, “Remembering Babasaheb Ambedkar: The Unfinished Task of Burying Manu,” The Ambedkarian Chronicle, April 14, 2026. Rahul Sonpimple, “Kanshi Ram Sahab: Beyond Bureaucratic Dalit Passivity,” The Ambedkarian Chronicle, March 15, 2026. Rahul Sonpimple, “Spontaneity in Ambedkar: Beyond the Passivity of Popular Dalit Discourse,” The Ambedkarian Chronicle, April 16, 2025. Rahul Sonpimple, “The End of Independent Ambedkarite Dalit Politics?” Round Table India, July 12, 2024. Rahul Sonpimple, “Dalit conversions: An act of rebellion against caste supremacy,” Al Jazeera, 14 June 2018. Himsa and ahimsa are foundational ethical concepts in Buddhism. Himsa refers to injury, harm, or violence and ahimsa to non-harming, non-violence, or compassion. Ambedkar critiqued extreme, blanket doctrines of ahimsa as unworkable and often hypocritical. Chokhamela was a saint-poet from Maharashtra, India who belonged to the Mahar caste and was a devotee of Vitthala. Bhakt: devotee Vitthala: Hindu deity worshipped mainly in the states of Maharashtra and Karnataka as an avatar of Vishnu. Kabir and Ravidas: medieval poet-saints who were part of the Bhakti movement (7th-17th century), which emphasized devotion to a personal god, rather than rituals and scriptural knowledge, as the path to spiritual liberation. Samata Sainik Dal: a social organization founded by B. R. Ambedkar in 1927 with the objective of safeguarding the rights of all oppressed sections of Indian society. Bhima Koregaon: a village in Maharashtra that was the site of an 1818 battle between the army of Peshwa Baji Rao II and an East India Company force comprised mainly of Mahars, a Dalit caste. This battle has attained legendary status for Dalits who view it as a victory of Mahars over the Brahminical Peshwas. Baniya: refers to mercantile castes primarily from the states of Rajasthan and Gujarat. Kanshi Ram: Indian social reformer and politician who founded the All India Backwards and Minorities Communities Employees' Federation (BAMCEF) in 1971 and the Bahujan Samaj Party in 1984. Jogendra Nath Mandal: Bengali politician and Dalit leader who held the law portfolio in the 1946-47 Interim Government of India and served as the Minister of Law and Labor in Pakistan from 1947-50. Rajah: M.C. Rajah was a Tamil politician and Dalit leader who served on the Madras Legislative Council in the 1920s and founded the All India Depressed Classes Association in 1925. Kamble: B.C. Kamble was a Marathi politician and Dalit leader who led the Republican Party of India for decades. BAMCEF: All India Backwards and Minorities Communities Employees' Federation UGC Bill: officially the University Grants Commission (Promotion of Equity in Higher Education Institutions) Regulations, 2026, is a set of regulations aimed at ending discrimination against marginalized communities in higher education. Following widespread protests and a public interest litigation (PIL), the Supreme Court of India stayed the regulations in January 2026. Bhagwa kapda: saffron clothing Scheduled Caste Federation: a political organization founded in 1942 by Dr. B. R. Ambedkar dedicated to advocating for the rights and political self-representation of the Dalit community. Republican Party of India: a political party established by Dr. B. R. Ambedkar in 1956. PESA: Panchayats Extension to Scheduled Areas (PESA) Act, 1996 is a landmark legislation enacted by the Government of India to ensure self-governance for tribal communities living in Fifth Schedule Areas. Manusmriti: a text that served as a foundational legal and societal framework in ancient India. EWS: refers to the Economically Weaker Section, a government classification referring to those within the unreserved (general) category eligible for a 10% quota in government jobs and educational admissions. Karan Johar: an Indian filmmaker, producer and television personality. Dharavi: a residential area in Mumbai (Bombay) considered one of the world's largest slums. Adani: Gautam Adani is an Indian billionaire and chairperson of the multinational conglomerate, the Adani Group. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

"Every time this child was proven wrong, he learned something new." In this episode, Andrew Stotz continues his conversation with Balaji Reddie as they explore two essential elements of Dr. Deming's System of Profound Knowledge: the Theory of Knowledge and Psychology. Through the memorable story of a young boy trying to understand how his father's scooter starts, Balaji illustrates how we build theories, test them through experience, and improve them through learning. The discussion also explores why PDSA begins with theory, why experience alone is not enough, and why understanding how people learn is fundamental to leading improvement. Whether you're new to Deming or deep into his work, this episode offers practical insights into how better questions lead to better knowledge and, ultimately, better management.   Are you ready to learn more about the System of Profound Knowledge? Check out DemingNEXT online learning! https://deming.org/learn/demingnext/   TRANSCRIPT 0:00:02.2 Andrew Stotz: My name is Andrew Stotz, and I'll be your host as we dive deeper into the teachings of Dr. W. Edwards Deming. Today, I'm continuing my discussion with Balaji Reddie, an educator and trainer in the teachings of Dr. Deming, and quality management generally. The topic for today is: The theory of knowledge and psychology. Take it away.   0:00:29.8 Balaji Reddie: Well, thank you. Good morning, Andrew. And it's great to continue our series. So the last time we met, we had begun with the Profound Knowledge, where we said that Dr. Deming brought together four, seemingly disconnected, sciences. He never invented any single one of them, but he saw the connections, and he created, what you could say is, a bootstrap theory of management, if I may say so, a very all-encompassing view of things happening around you. That's why he had no other word to describe it except profound. Because you see things that you normally would not see. That's what we said the last time. And when he proposed that, all of a sudden, I told you the funny thing was that experts in each of those sciences jumped in. I think they realized that they were caught napping, that they did not see the connections, and they did not see a bare minimum set of competencies that you need to have in order to understand things in their entirety. It was very, very... It was amazing that he actually could put that all together.   0:01:44.3 Balaji Reddie: So we started off with the four sciences, in no order of preference. We said here... His words were appreciation for a system. That means, taking into consideration the fact that everything... Having a holistic view, that what we see is not an event but an eventuality, that there's a huge big system behind it. Whatever we get to see in front of our eyes, we're just getting to see the effect. So appreciating that, that's what he said, for a system, a systemic view. I just used a different word, I said connectedness. And I said that from now on, we say that there are no events, there are only eventualities. Which means when something happens in front of our eyes, we always question... We bring in the concept of time and space; that the origins of this, what I'm seeing in front of my eyes, lie somewhere else and maybe actually in a different time frame. So I need to study deeper in order to understand why I'm seeing this in front of my eyes. And you gave that fantastic example of coffee beans, where you said everything has to happen at the right time. So that was the first one.   0:02:54.1 Balaji Reddie: Second one, was about understanding variation. And I would say, that's statistical thinking. I think around 1998, I saw someone come out with the definition of statistical thinking. And they said that it's a holistic view of looking at a process, that everything in the world, happens in the form of a process, and all processes are subject to variation. And understanding and reducing that variation, is synonymous to increasing quality. Now, I'd just like to make a slight change there. Yes, all processes are subject to variation, but talking about reducing... I think, understanding and managing that variation, would lead to better quality. And his entire insistence was understanding variation. Although, let me tell you this, in Henry Neave's book, he wrote about this, where he said that in one of the weekend chats that they had with Deming, he made a statement that if I had to reduce my message to managers in two words, I would say: reduce variation. And this, I've heard from both Henry Neave and David Kerridge. For those who are unaware of who David Kerridge was, because he passed away, I think, around 2018 or 2019, I can't remember... Or maybe before. I'm forgetting the year.   0:04:32.1 Balaji Reddie: But this was... He was from Aberdeen, Scotland. And people used to say, he's like an unofficial person who could be the successor to Deming. So he wrote a lot of wonderful papers. So David Kerridge, Henry, and I, were sitting together having dinner, and they were talking about Deming, and they said that, yeah, he did not... There were some things where he could get really, really upset about when he... About performance appraisals. But there are some things when he spoke of Shewhart, Walter Shewhart, he spoke in a very different tone. And then came this topic, that when we told him that you said reduce variation, he said, "I never said that." They said, "But you said it. We have it... We wrote it down, both Henry and I." And he said, "I could have said that in a context, but I don't think I meant it in that way." So for the record, yes, he uttered it; but he meant it differently. I'm quite sure he said to understand and manage that variation.   0:05:35.4 Balaji Reddie: So what is that managing variation? Okay. We saw this last time, in the very narrow sense of the term, that is when Walter Shewhart invented the control chart. He said there are two kinds of variation that exist: natural variation and unnatural variation. And to distinguish between these two, he created the control chart, which was based on... It was an empirical formula, and people confused it to be a statistical thing. He demarcated, brought in two lines, what he called as the upper control limit and lower control limit. And he said as long as the outcomes of any process or system, if you could measure them and you're plotting them on a graph, as long as they lie within these limits, well, that's the natural behavior of the process or system under study. And the moment their performance crosses the limits, one of these limits on the higher side or the lower side, then you can say there's something unique, special, that has happened. So he used the term, random variation, and assignable cause variation. Because he said you could assign a particular cause to the points that lie outside limits. But when you are studying the variation that lie within limits, the variation that lies within limits, then you can't ascribe a particular cause. There is a system of causes acting. This particular difference in approach...   0:06:58.1 Andrew Stotz: That's a great point. The assignable thing is a great, great point. It really helped me just understand it better.   0:07:04.7 Balaji Reddie: Oh, yeah. Because you could assign a particular, that's why he said assignable. And this is random. Assignable, has its advantage that you can isolate it. And initially, he said you could isolate, and you could eliminate, that cause because it is something which is alien to the system under study. And one by one by one, when he said you eliminate all those causes, you land up with a system or a process that fluctuates only within limits, and he called that as a statistically controlled process. Now, he said your real work begins when you start looking into the reasons for each of those points lying within limits, and I made that statement. You don't have one cause, you have a system of causes. Here's where we studied systems the last time, and I'm just refreshing all of this. I said that in a system, you have interconnectedness, you have interdependencies. And then cause and effect are not closely related in time or space. You have synergistic relationships. So when you start studying, it becomes very, very complicated. Because the performance of each of those causes is also subject to variation. So you can never, ever tell with absolute certainty, what is causing the system variation. Because each of the causes is part of a bigger system. So he made that statement that the complete knowledge of any process or system, is unknown and unknowable. He was not being pessimistic; he was being realistic. We discussed this the last time. And so I said, what do we do then? Yeah, we'll come to that. But now comes the other part, which gets really, really interesting.   0:08:46.7 Andrew Stotz: By the way, I want to... Before you move on from the variation, I want to add something. But continue on.   0:08:55.2 Balaji Reddie: Okay. So he said the reason for the point lying outside... And I said it's assignable, what Dr. Deming called as, special cause variation. You can assign a cause, and I said it's alien to the system under study. And I started by saying you can eliminate it. And even Walter Shewhart began by saying, eliminate it. But now, I'm going back on my words slightly. If you eliminate that special cause, it could be a special cause for the system under study, but it could be the common cause of another system which is related to this. And so what can you do? Well, here's the best part that comes in. You reduce the effect of that cause, to the extent that it does not cause any harmful variation here, to the system under study. And that, Andrew, is optimization. "I want this, and I want that", not, "I want this, or I want that." So I need that.   0:10:01.0 Balaji Reddie: Because I can begin with eliminating, but then I have to keep my eyes and ears open. Because this is what I did in my own company when I started implementing all of this. I'll be honest, I drew a control chart, and when I found points lying outside limits and we discovered causes, I used to eliminate them. But since I was exposed to Profound Knowledge, and what Dr. Deming said about optimization, I kept my eyes and ears open to any change that we observed in the company, anywhere. If I... Even if I got a feedback within a day, two week, month later, saying, "See Mr. Reddie, this is what's happening," and I said, "Wait, wait, wait. Let's see the connection." And invariably, the systems would be connected. And so we could not eliminate, we had to reduce. So we had to go back and check. And that's optimization. Because what happens is if you just keep eliminating... Which is a good place to start... The system under study could get attacked by that interrelated, the other system which you have just actually disturbed. And the problem would resurface with a new face. And you would then say, "Wait a minute. We had solved this problem. Why is it back?" So here's where Profound Knowledge comes in. And that's why the word is continual, it's not continuous. You gotta keep at it, you gotta keep learning. So when he said, yeah, that for common causes, or what he called as random causes, they're so complicated... And for these special causes too, they become complicated... Then how do we understand, and what action do we take? Do we just wait on our haunches and do nothing? That's where he brought in the Theory of Knowledge. And I'll begin with his...   0:11:44.1 Andrew Stotz: And maybe I can add something.   0:11:46.3 Balaji Reddie: Yeah, sure. Now you could. Yeah.   0:11:48.7 Andrew Stotz: The first thing I was thinking about, a special cause, or an assignable cause in a factory, particularly in Asia... But maybe also in the US and maybe more in Europe these days... Is a fluctuation in the electricity. Not necessarily a blackout, but that can be a special cause.   0:12:12.1 Balaji Reddie: Right.   0:12:13.6 Andrew Stotz: But just fluctuations in electricity, can cause an impact on a system, so it can be a special cause. And then once you understand it, you may decide, "Hmm, is there a way we can smooth this? Is there a way we can think about the electricity input into this system, which is really critical for this system, by putting something in between the electrical source and this particular system?" So that's an example of the idea of a special cause, potentially, that is just a common cause, possibly, of another system.   0:12:55.3 Balaji Reddie: That's right. In fact, in India, we did have this problem in the 1990s, when the whole world descended into India because of the cost advantage. The rupee got devalued, the dollar really sprung up. And so people found India as a gold mine, when it came to establishing organizations. And what they would do is bring in much of their semi-automatic technologies that they had in the US, or wherever, Europe at that time, into India, which were largely electronic, had components which were electronic. And in India, the temperature conditions are... I mean, you're in Thailand, you know how it is. It's extreme.   0:13:35.1 Andrew Stotz: Yeah.   0:13:36.9 Balaji Reddie: And so it was not ready for that. And we would have these problems with the components conking off. We had to come out with some remedial stuff, some short-term stuff. And then we started discovering things, we started inventing things. And they almost started losing the cost advantage. Then they said, "Okay. Let's get a little smart." When the next set of machines etc., started coming to India... This was in '91-'92, if I remember right. By '93-'94, that realization came in and so they said, "Why don't we send it in with a cooler," the cooling system, "so that no matter what happens outside, the components would be unaffected." But that led to another problem in cities like Mumbai, where you had extensive humidity.   0:14:24.2 Andrew Stotz: Yeah.   0:14:25.3 Balaji Reddie: And that would cause droplets, which would short-circuit the electronic components again. And so they came up with climatizers. It was crazy.   0:14:34.4 Andrew Stotz: Round and round you go.   0:14:36.7 Balaji Reddie: Yeah.   0:14:38.5 Andrew Stotz: That's interesting.   0:14:39.8 Balaji Reddie: You see, when I was exposed to Profound Knowledge for the first time, and when I wanted to teach it, I remember, I used to want to look out for examples; but I found none. And then when I started digging deeper and deeper, I said, "Wait, I do have examples. It's just that I didn't know that I was looking at it differently." And so it was amazing. Like I said, what Dr. Deming said, you see things that you normally would not see. And I began seeing things in retrospect.   0:15:09.4 Andrew Stotz: Yeah. And that's sometimes... I think the teachings of Dr. Deming have made me a very calm and relaxed guy. I no longer freak out over, what I now know, is just normal variation. And I feel like it's a world of people, that you have to react. If you don't react, you're not doing something. And it's almost impossible for most people to see that the next outcome of this, is not a special cause. And I spend a lot of time in my ethics class trying to help young people understand, that there's just normal variation. Which brings me to my last point I wanted to make with what you said. It reminded me of my studies... Which are limited... Of insight meditation, concentration meditation, or Buddhist... What the Buddha taught. And I remember sitting in a temple in Los Angeles many, many years ago, and I thought, "I'm gonna try to learn from this monk."   0:16:24.6 Andrew Stotz: And I left there thinking... So we did meditation, and he said, "Just try to clear your mind. And just..." And so I left that meditation going home thinking, "My brain was on fire," and there's so many things going on. So I went to him, and I studied more, and I learned more. And I realized that I had misunderstood. You're not trying to control your thoughts, or reduce your thoughts. You're trying to observe your thoughts. And once I started to realize, just observe, then I started to make progress in really understanding that reduce will come over time; maybe, maybe not. But observing was really the step. Because once you observe something, particularly with your mind, if you observe thoughts coming out, then that actually means you're somewhat disconnected because it's hard to observe something that's happening. So therefore, you're starting to look at it from a different perspective. And that's what I thought about when you were saying, it's not just reduce, reduce, reduce. It's first, observe.   0:17:40.1 Balaji Reddie: That's right. Yes, understand, see what's happening, ask the right questions, "Does this happen every day? Or has it happened only today?" things like that. And then you could say, "Okay. If it's happened only today, why did it happen only today? Is today a special day?" So that's the understanding of variation in the broadest sense. And that's why statistical thinking is about asking the correct questions, even in the absence of data. It's thinking, statistical thinking. Don't confuse it with statistical methods, where all kinds of mathematical mumbo jumbo come in. This is thinking statistically. And that's where theory of knowledge, where Dr. Deming said, comes in to help us, first, enlist what's unknown. And then from that, you start pinpointing, or segregating what is knowable, faster. And then you... Once you do that, then you start recycling your thoughts and trying to understand those systems much better. And that's the theory of knowledge.   0:18:45.5 Balaji Reddie: Now, just a statement which he said, what is a theory of knowledge? He said, "A statement conveys knowledge, if it relates some cause to some effect; It fits without fail, all the observations of the past; It helps us predict the future with the risk of being wrong." So I'll repeat the whole thing. He said, "A statement conveys knowledge, if it relates some cause to some effect," it provides us information, it relates some cause to some effect. "It fits without fail, all the observations of the past; It helps us predict the future, with the risk of being wrong." Now, if you go through this step by step, when you say here, take this example of a small five-year-old child. At least this is a very, very Asian and an Indian kind of an example, but I'm quite sure people all over the world will relate to this. A five-year-old child, here in India or in Asia, watching his father go to work every day. Father goes to work on, what we call as, a two-wheeler, a scooter as they call it. And if you know, in the old days, you could kickstart the scooter. We didn't have push-button starts, we used to kick the lever. And so this kid is very intrigued as to how does this scooter start. And he knows that he's at that age, if he keeps asking questions, he'll be told, "You'll learn when you grow up," or "Don't waste my time."   0:20:18.2 Balaji Reddie: And so he decides to observe and learn. And so he starts observing his father every morning from the small little balcony that they have. The daddy brought the scooter out into the compound and then put it on stand. And he did a big ritual around the scooter, and then he kicked the lever and the scooter started. And so he would write down. This is happening every day. And then he noticed that the scooter wouldn't start till he kicked the lever. And so he wrote down his first theory: kick is equal to start. Now, he decided to test this theory. A couple of days where he wasn't even in the balcony, he would sit inside the house and he would hear the kicking sound, and he would tell his mother, "Now the scooter's gonna start." And guess what? The scooter started. So this theory can't be wrong. Now, he decided to test the theory differently. He decided to start the scooter one day. So there was nobody at home, he goes to the garage where the scooter is there, and he gives the lever a mighty kick. But it doesn't start.   0:21:23.3 Balaji Reddie: Now, he says, "This is crazy." So he goes and reads the notes that he made. And then he saw a lot of funny things that were happening. His father was taking a bag off his shoulder, putting it on the handlebar, and touching the scooter two, three places and then kicking the lever. So he went and brought his father's bag, put it on his shoulder, took it off, put it on the handlebar, did that whole ritual, and then kicked the lever. But the scooter didn't start. He said, "Now, what's wrong? Maybe I've not observed properly." So the next day, the whole system came under scrutiny. But he didn't observe anything special at all. But then again the next day, and then he said, "Wait, wait, wait, wait. There is something he's doing there. He takes the bag off his shoulder, but then he touches the neck of the scooter on the inside, and then he kicks the lever." So what could that be? And then when he observed the next day, he saw there was a key he was inserting and twisting it. And he said, "Oh, damn." So he wrote down his provisional theory: key plus kick is equal to start.   0:22:23.7 Balaji Reddie: And so again, he tests this when there's nobody at home. He gets the key, inserts it and turns it, then he kicks the lever and the scooter starts. So here's where his theory becomes a little more elaborate: key plus kick is start. Now, this works very well till, months down the line, he hears kicking, kicking, kicking, but the scooter's not starting. And so he comes out and looks at his father. His father's desperately kicking away. And he says, "Looks like the old man's got it wrong." So he comes down and asks his father, "Have you turned the key?" And he says, "Oh yeah. You're trying to teach your father how to start the scooter." "Then why isn't the scooter starting?" "I don't know." So they take it to an elderly gentleman staying nearby. "Look, the scooter's not starting." So that elderly gentleman is quite unperturbed. "Oh, no problem." He does something totally out of the playbook. He runs with the scooter, jerks it into motion, and the scooter starts.   0:23:20.4 Balaji Reddie: So key plus kick completely collapses, and this kid is flummoxed. He asks his father what made the scooter start, and that's where he gets the answer, "You'll learn when you grow up." Now, this kid grows up with the question in his head, "How did the scooter start that day?" And he reaches seventh grade where they're having a subject called science, general science. And the teacher that day in class is discussing Newton's laws of motion. And she starts, "Body continues to be in a state of rest..." etc., etc. "And to every action there's equal and opposite reaction," and, "rate of change of momentum is equal to force." And the moment that kid hears that sentence, "Rate of change of momentum is equal to force"...now here's the point I'm making. To every child sitting in that classroom, this was just information. But one of those things answered a question; it became knowledge. He suddenly realized when his teacher said, rate of change of momentum is equal to force, that's when he said, "When you're running with the scooter or kicking that lever, I'm generating a force which is making the scooter start."   0:24:32.2 Balaji Reddie: And soon, of course, when he grows up, he inherits the scooter, and every time he has a problem, he runs with it, jerks it into motion. But one day he's doing that and then the scooter is just not starting. So he takes it down to the motor mechanic, and the mechanic does something very funny. He goes underneath the scooter and comes out with a contraption called the spark plug and shows him how dirty it has become. Then cleans it, puts it back and then kicks the lever and the scooter starts. So now he's got a big elaborate theory. When I kick that lever or run with the scooter, I'm generating a force, the force ignites a spark, the spark ignites the fuel, and the scooter starts. Now, I know this is not how it happens, but I think I made my point.   0:25:13.9 Balaji Reddie: But if you go through this entire narration that I've just made, if you realize something, that every time this child was proven wrong, he learned something new. And he was proven wrong because he had a theory. It may not have been correct, but it was a theory. So theory is not the opposite of practice; theory is a guide to better practice. And the more your theory is proven wrong, the more you learn. And the theory is based on what you have seen, what you see before your eyes. You liken it to something, an experience, something you've seen, something you watched. And that's how theories are generated. And that's when Dr. Deming said, if you want to understand the complexities in a system, you begin with theory. "I think. I feel. Let's try this." It worked? Great, "Let's do it again." If it did not work? Great, "Let's see under what conditions it would work?" And that's why he said we need to cooperate to understand the system, because when we sit together, each one comes out with a different theory based on what our backgrounds are. I think once we had this discussion, like if I were to start describing to you the road reaching to my place, you already start constructing a mental picture based on whatever you've seen in life. And that's your theory.   0:26:50.3 Balaji Reddie: Now, when you actually land here, you say, "Oh, I thought this and I'm seeing this." So that's what happens with Plan-Do-Study-Act. We're all born with this. It's a natural way of learning. It begins with a theory: I think; I believe; Let's try. And then you actually carry out that set of steps which you think would give you the result. And then you study. "Did I get the result? Did I not get the result?" And then you act. "Maybe I need to modify my theory. Maybe I need to add to it. Maybe just abandon the theory."   0:27:23.6 Balaji Reddie: I remember once somebody asked me this question, "That if we abandon the theory, what happens?" Well, you get to know the limitations of your existing theory. And the more you know where your theory fails, the more powerful it becomes for you. If you can predict failure, you have really understood the process. So when you know that this is gonna fail, then you've really understood this. So this theory, this is a system of learning, and all of us are born with this. We all have this natural inclination of asking questions. So that system of learning which leads to theory, we're born with it. But the problem is this: there are some people who learn by watching, some people who learn by doing, some people who learn by reading, some people who learn by writing. For some people, one word is enough. For some people, you have to keep repeating the theory till the person says, "Okay. I understand it."   0:28:22.9 Balaji Reddie: Now, is this wrong? We're just different from each other. And that, is what Dr. Deming said, is the understanding of psychology. You need to understand the learning process of a person, and then you need to interact with that person. So whether it is an employee in your company, whether it's your customer, whether it's your supplier, you need to understand. And I would reduce that word to being empathetic. Understand, be empathetic, and not just understand what makes that person tick. Broadly, we say learning process. Now, a lot of corollaries that come out of this, that you cannot copy an example without understanding the underlying theory behind it. It's not how that person has been successful, but why. And for that, you need to... Because we come from so many different backgrounds, that's why Dr. Deming said, you need to have operational definitions before you start communicating to each other. So all of these are an outcome of the Theory of Knowledge. One is the concept of experimentation. That means the more you fail, actually, the more you learn. But management rewards only successes. The appraisal system works only on successes. We need to also recognize failures, because that's where you know where it failed and what you need to do next. And as they say, failures are the stepping stones to success, etc. Fine. But if you're doing it in a very structured scientific way, your rate of success would go faster.   0:30:05.1 Andrew Stotz: And I think that's an important part, is the structured way. Because one of the things... I was just teaching a management team, about 35 people, yesterday. And I was teaching them about corporate strategy, and that there's many ways to win in corporate strategy. Could be the low-cost leader, or whatever. But one of the ways I describe, is what I call, know-how. That your firm has some special knowledge, or some special skills, or expertise, that you've accumulated over time. And this brings us to the point of... Because many times, I've thought about the Theory of Knowledge, and thought, "Yeah, we do that." We casually do exactly what you said. We ask a question, we have a little theory, we test it. But the problem is, many companies think that they have know-how as a competitive advantage, until the person with the know-how leaves. And then they realize, "Oh, we just had one superstar." The question is, do we have a formal or structured way of acquiring and disseminating knowledge, till it becomes common knowledge in our company? And that's where the Theory of Knowledge, and the PDSA, I see brings a lot of value.   0:31:36.2 Balaji Reddie: Yeah. So that's why the joke going around is know-how, know-what, but more important now is know-when and know-who. Even if you know who, it leads to the when, what, and how. Sometimes, you tend to thank the person profusely because that person says, "I know who knows to solve this," and then it takes you right there.   0:32:01.7 Andrew Stotz: Here's a fun thought exercise that I like to think of, is that... You and I both read physical books. And I've got thousands of them surrounding me in my office. But we're in a point in time where the future generations are not gonna read physical books. They're gonna read books that are online and...   0:32:27.0 Balaji Reddie: Right.   0:32:29.0 Andrew Stotz: And then we look at someone's house in the future. There's not gonna be books in their house. It's gonna be on their pad, on their phone, in the cloud. Now, one thing that's kind of interesting is, think about... Imagine that there's a solar flare hits the earth and wipes out all the books. They're all gone. In fact, all of our accumulated knowledge, of research studies, and everything. For the first time in human history, there's like this moment where everything's gonna... It wouldn't happen nowadays because people still have a distributed libraries, distribution of the knowledge. And all of a sudden, you could be without knowledge. And so this is part of the reason why, in a company context, it's important to have a method for acquiring, but also a method for consolidating, and collecting, and building knowledge, and upgrading it. Anyways, that was just some fun thing that I've been thinking about in my head. So anyways, keep going.   0:33:35.7 Balaji Reddie: Yeah, no. That's what's going on right now with the HR departments in companies, knowledge management, because they say, like you said, the person leaves and everything leaves along with them. So apparently, what happens is, when they are debriefing after a successful project... And this implementation thing which I read in Dr. Juran, he used to call it the Santayana review, George Santayana, who made that famous statement, "Those who forget the past are condemned to repeat it." And so he would say at the end of the entire project, y'all sit together... And like from the defense, you have this thing called, debriefing. You narrate everything, and it's verbatim. You take down what you went through so that that remains on record. And so we used to do this in our company. At the end of the project, we used to have the last meeting, and the last document that we used to put on the file, which used to close the file, the improvement file, was "Things Gone Right, Things Gone Wrong."   0:34:37.7 Balaji Reddie: And without that, no project file was completed. No project was completed. We used to have that last meeting, and the new team coming in would ask for the recently completed projects, and begin with reading that document first, because we don't want to repeat the same mistakes. And this is the only way. So nowadays, I've seen this, that the HR person also sits around in that meeting and asks the question, "Okay. You took this decision, but what made you take that decision?" Because they want that to be replicated. Turning tacit into explicit. So that that comes from here. If you understand why Juran explained... That's why I keep saying this, that I could understand Juran because I read Deming; and I could implement Deming because I read Juran. They're not mutually exclusive. And so when people get into this stupid argument of who was better, you're losing out on their learning by getting into that silly argument. They were very compatible. Maybe, they had different ways of expressing themselves.   0:35:51.7 Balaji Reddie: And so coming back to what Deming said, he said that this is Theory of Knowledge, and so you are in a continual state of learning when you're dealing with, what you call as, random causes. But in a state of assignable causes, that's the low-hanging fruit. It gives you the instantaneous results that management wants to see. But at the same time, if you're exposed to Profound Knowledge, you know that if you take such drastic steps of elimination, etc., etc., to show those results, the low-hanging fruit, a person with Profound Knowledge would keep his eyes and ears open to note any kind of changes, anywhere, in either a related or an unrelated system. And then make changes accordingly. You can't just leave it at that.   0:36:44.4 Balaji Reddie: So my experience in my company when I started implementing this... Because we had... What? 77 different interconnected processes which were running to make the company... Well, from start to end. Which included some manufacturing, some finance, some personnel. So these are all interconnected. And we found that if you're making changes, they would affect the other processes, sometimes directly, sometimes indirectly. So you have to keep revisiting those processes again and again, and seeing how you can optimize. And my estimate, is that it takes around three, to three-and-a-half years to actually attain some kind of predictability in the entire organization, if you're using good teams and using Profound Knowledge. If you are not using Profound Knowledge, you will gain some very good... You'd have some very quick gains, no doubt about it. But then the other problems may resurface. And if you've seen the path of frustration that Dr. Deming has drawn in, 'Out of the Crisis,' there's a diagram that you reach... You expect improvement and you don't, and it stagnates. And that's exactly what happens when you don't have Profound Knowledge. You tend to stagnate, and in fact, you start going the opposite direction. If you see it as a better way of learning and understanding your processes, then definitely, things can get much, much better. That's how I look at it.   0:38:28.8 Andrew Stotz: Excellent. Right.   0:38:29.9 Balaji Reddie: So in my own company, it took three-and-a-half years, to see things. And then we saw the effect of all this when we had to grow as a company, and from having something like 30-40 people, to close to 300. The growth was crazy. But because we had been exposed to all this, things became easier, let me put it that way.   0:38:57.4 Andrew Stotz: Yeah. It's funny because what I was just thinking about... Normally, when we say, "You have to grow," we're talking about like growing revenue, growing market share. But what you're also talking about, is you have to grow in your knowledge.   0:39:11.0 Balaji Reddie: Yes. You have to.   0:39:13.7 Andrew Stotz: Otherwise you can't manage it.   0:39:17.4 Balaji Reddie: Right.   0:39:20.7 Andrew Stotz: And anything else you want to add on this topic?   0:39:24.1 Balaji Reddie: Well, this is... So this is where you have all the four sciences acting together. So if I were to, in a nutshell, put together what we have just discussed of all the four sciences, I'll just pull up a list of points, and if we can sometime do perhaps a video call... Excuse me... Then... Just give me a minute.   0:39:55.5 Andrew Stotz: Yep.   0:39:56.5 Balaji Reddie: Okay. So here we are. So let's get to Profound Knowledge. Okay. So let's begin.   0:40:07.5 Balaji Reddie: So understanding... So appreciation for a system. The points you need to look at: that cause and effect are not closely related in time and space; that outputs are the results of a myriad of inputs; there exist synergistic relationships among the inputs themselves; And we need to understand the importance of a common aim and purpose for a system to function well. We come to understanding variation. That's learning how to think statistically, that is how to distinguish between matters that require immediate attention, what we call as, assignable cause variation; versus matters that require constant attention, which is what we call as, random cause or common cause variation., And understand that taking cognizance of and managing this variation, is synonymous to better quality. About Theory of Knowledge: the importance of theory; using theory to interpret observations; and experience is not doing the same thing again and again, but doing different things and learning from your failures. So you keep doing... Even if a person says, "I've got 30 years of experience," it could be... I don't say it's always... It could be the same thing being done for 30 years. But doing different things in 5 years, you could gain a lot more experience than doing the same thing for 30 years. And then you understand how to learn faster. The day you discover your learning process, is the greatest day of your life. And the funny thing is you can't discover it yourself. You need outside help. And that could be a mentor, maybe a teacher, maybe a friend, I don't know, it could be anybody. And understanding of psychology: okay, that people are inherently good; they want to do a good job; they learn differently, therefore they think differently. Working on people's learning systems and processes, rather than trying to exhort them, that would be better, learning their processes... And ranking... You cannot compare one person's learning system with another. Each one has their own learning system. You have to learn how to appreciate that and hone it, and make a person better at what they do.   0:42:40.2 Balaji Reddie: So these are the four sciences acting together. And that gives you Profound Knowledge. And we said here when we started, that when you have Profound Knowledge, you ask different questions. So when you start looking at things happening around you, and you start asking these questions... Because Dr. Deming said that people are the only living parts of any organization, and so you need to understand them. So I keep joking about this sometimes, that how do we learn this theory and psychology? The best thing is to... If you have a pet at home, if you can predict the behavior of your pet, then you really have Profound Knowledge. Because here is a living creature who can't communicate to you what they want, and if you can understand that, that's real empathy. When you understand your pet, or whatever.   0:43:43.5 Andrew Stotz: That's competitive advantage.   0:43:45.6 Balaji Reddie: Yes.   0:43:49.2 Andrew Stotz: Fantastic.   0:43:50.4 Balaji Reddie: Also, I keep saying this, when the womenfolk, they take a break when they are expecting. And then they come back to work after they've had their children, they had a child or something, people say that they've come back to work. I said, "Oh, they have not been away from work." They've done work which is so different right now. They've learned so much. So it's unfair to say that you've taken a break. I think women are never on a break. Whether they're in the family way, whatever, they are working. It's just that we define work as something that you do at a place of work, that is an office where they're doing work. Even when they're with a child trying to understand what that damn child is trying to say. I mean, just imagine, they learn how to... What that kid is going through, even though that kid can't communicate. And somehow, they have that instinct. So they have it more than us. I mean, of course, when you have parenting, which is done by both men and women now... During our time, of course, it was more women-oriented. We came from a different generation. But I see that change now. And so I keep saying this, that if you spend time trying to understand babies, or trying to understand your pets, I think you become more empathetic. And automatically, your Theory of Knowledge bit, and your psychology, starts getting stronger.   0:45:21.7 Andrew Stotz: Yes. I'm gonna test the theory. If I give my child this, they're gonna be quiet. Yeah. There you go, Theory of knowledge.   0:45:33.5 Balaji Reddie: There you go.   0:45:34.4 Andrew Stotz: Fantastic. Well Balaji, let's end it there. And on behalf of everyone listening, I want to thank you again for this discussion. And for listeners, remember to go to deming.org and jump into DemingNEXT to continue your journey. There's so much there now, it just keeps growing. So, this is your host, Andrew Stotz. And I want to leave you with one of my favorite quotes from Dr. Deming, I just can't stop saying it: "People are entitled to joy in work."

(Pali Canon Study Group) - The First Stage of Enlightenment (Stream-Enterer) - Volume 5 - (Chapter 41-53)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

Episode #574: Diego Prieto, a Chilean filmmaker, embarked on a journey to explore the Buddha's legacy and its modern relevance. His documentary started as an effort to explain the core teachings of Buddhism but evolved into a personal and transformative journey. Together with co-producer Camila Arias, he traveled to key sites in Buddhist history, including India and Sri Lanka, to trace the historical Buddha's life and teachings. At one point, Diego faced an intense personal challenge while attending a meditation retreat, which shifted the documentary's focus from an external exploration to one reflecting an internal journey.Through interviews with scholars and practitioners from diverse Buddhist traditions, Diego came to appreciate the adaptability of the Buddha's teachings. He realized that Buddhism cannot be confined to a single formula; instead, it offers varied paths tailored to individuals. This understanding reshaped the documentary into a motivational tool meant to inspire personal exploration of Buddhism, rather than providing definitive answers.Diego's final message is that spiritual growth is deeply personal and cannot be systematized. The documentary aims to encourage viewers to embark on their own journeys, embracing the multiplicity of approaches within Buddhism. As Diego concluded, “We found out that the Buddha taught different practices for different people... there is no one-size-fits-all path.”

This episode featured a conversation with Rahul Sonpimple, founder of the All-India Independent Scheduled Castes Association. Our conversation began with Rahul's conception of Indian history and the place of anti-caste struggle within it. We delved further into Rahul's own understanding of “anti-caste” as deeply rooted in Ambedkar's own argument about the necessity of force in emancipatory social transformation. Rahul was especially forthright about the political cost of elevating meekness as a moral condition, a choice that he associates with the rise of a Dalit middle class focused primarily on securing its own representational authority. This took us to a discussion of the need for an independent and consolidated Dalit politics rooted in the lives of the Dalit poor with sufficient leverage to negotiate terms with the state. The last part of the episode focused on Rahul's critique of both Ambedkarites and Indian Marxists for their disregard of caste as a material question. He spoke at particular length about the failure of Indian Marxists to advance a materalist critique of caste and how their analytical separation of caste and class has played into the hands of the Hindu Right. We ended the episode with Rahul laying out his own definition of Ambedkarism as a material and spiritual politics that recognizes the Dalit poor as a revolutionary class with the potential to rebuild society. Read the transcript here Guest Rahul Sonpimple is author and founder of the All-India Independent Scheduled Castes Association. References B.R. Ambedkar, The Buddha and his Dhamma, 1957. B.R. Ambedkar, Small Holdings in India and their Remedies, 1918. B.R. Ambedkar, Buddha or Karl Marx, 1956. B.R. Ambedkar, “Mr. Russell and the Reconstruction of Society,” 1916. Rahul Sonpimple, “Against Hindu Rashtra: Ambedkar's Buddhist Rashtra as Nation,” The Ambedkarian Chronicle, May 4, 2026. Rahul Sonpimple, “Remembering Babasaheb Ambedkar: The Unfinished Task of Burying Manu,” The Ambedkarian Chronicle, April 14, 2026. Rahul Sonpimple, “Kanshi Ram Sahab: Beyond Bureaucratic Dalit Passivity,” The Ambedkarian Chronicle, March 15, 2026. Rahul Sonpimple, “Spontaneity in Ambedkar: Beyond the Passivity of Popular Dalit Discourse,” The Ambedkarian Chronicle, April 16, 2025. Rahul Sonpimple, “The End of Independent Ambedkarite Dalit Politics?” Round Table India, July 12, 2024. Rahul Sonpimple, “Dalit conversions: An act of rebellion against caste supremacy,” Al Jazeera, 14 June 2018. Himsa and ahimsa are foundational ethical concepts in Buddhism. Himsa refers to injury, harm, or violence and ahimsa to non-harming, non-violence, or compassion. Ambedkar critiqued extreme, blanket doctrines of ahimsa as unworkable and often hypocritical. Chokhamela was a saint-poet from Maharashtra, India who belonged to the Mahar caste and was a devotee of Vitthala. Bhakt: devotee Vitthala: Hindu deity worshipped mainly in the states of Maharashtra and Karnataka as an avatar of Vishnu. Kabir and Ravidas: medieval poet-saints who were part of the Bhakti movement (7th-17th century), which emphasized devotion to a personal god, rather than rituals and scriptural knowledge, as the path to spiritual liberation. Samata Sainik Dal: a social organization founded by B. R. Ambedkar in 1927 with the objective of safeguarding the rights of all oppressed sections of Indian society. Bhima Koregaon: a village in Maharashtra that was the site of an 1818 battle between the army of Peshwa Baji Rao II and an East India Company force comprised mainly of Mahars, a Dalit caste. This battle has attained legendary status for Dalits who view it as a victory of Mahars over the Brahminical Peshwas. Baniya: refers to mercantile castes primarily from the states of Rajasthan and Gujarat. Kanshi Ram: Indian social reformer and politician who founded the All India Backwards and Minorities Communities Employees' Federation (BAMCEF) in 1971 and the Bahujan Samaj Party in 1984. Jogendra Nath Mandal: Bengali politician and Dalit leader who held the law portfolio in the 1946-47 Interim Government of India and served as the Minister of Law and Labor in Pakistan from 1947-50. Rajah: M.C. Rajah was a Tamil politician and Dalit leader who served on the Madras Legislative Council in the 1920s and founded the All India Depressed Classes Association in 1925. Kamble: B.C. Kamble was a Marathi politician and Dalit leader who led the Republican Party of India for decades. BAMCEF: All India Backwards and Minorities Communities Employees' Federation UGC Bill: officially the University Grants Commission (Promotion of Equity in Higher Education Institutions) Regulations, 2026, is a set of regulations aimed at ending discrimination against marginalized communities in higher education. Following widespread protests and a public interest litigation (PIL), the Supreme Court of India stayed the regulations in January 2026. Bhagwa kapda: saffron clothing Scheduled Caste Federation: a political organization founded in 1942 by Dr. B. R. Ambedkar dedicated to advocating for the rights and political self-representation of the Dalit community. Republican Party of India: a political party established by Dr. B. R. Ambedkar in 1956. PESA: Panchayats Extension to Scheduled Areas (PESA) Act, 1996 is a landmark legislation enacted by the Government of India to ensure self-governance for tribal communities living in Fifth Schedule Areas. Manusmriti: a text that served as a foundational legal and societal framework in ancient India. EWS: refers to the Economically Weaker Section, a government classification referring to those within the unreserved (general) category eligible for a 10% quota in government jobs and educational admissions. Karan Johar: an Indian filmmaker, producer and television personality. Dharavi: a residential area in Mumbai (Bombay) considered one of the world's largest slums. Adani: Gautam Adani is an Indian billionaire and chairperson of the multinational conglomerate, the Adani Group. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/critical-theory

This episode featured a conversation with Rahul Sonpimple, founder of the All-India Independent Scheduled Castes Association. Our conversation began with Rahul's conception of Indian history and the place of anti-caste struggle within it. We delved further into Rahul's own understanding of “anti-caste” as deeply rooted in Ambedkar's own argument about the necessity of force in emancipatory social transformation. Rahul was especially forthright about the political cost of elevating meekness as a moral condition, a choice that he associates with the rise of a Dalit middle class focused primarily on securing its own representational authority. This took us to a discussion of the need for an independent and consolidated Dalit politics rooted in the lives of the Dalit poor with sufficient leverage to negotiate terms with the state. The last part of the episode focused on Rahul's critique of both Ambedkarites and Indian Marxists for their disregard of caste as a material question. He spoke at particular length about the failure of Indian Marxists to advance a materalist critique of caste and how their analytical separation of caste and class has played into the hands of the Hindu Right. We ended the episode with Rahul laying out his own definition of Ambedkarism as a material and spiritual politics that recognizes the Dalit poor as a revolutionary class with the potential to rebuild society. Read the transcript here Guest Rahul Sonpimple is author and founder of the All-India Independent Scheduled Castes Association. References B.R. Ambedkar, The Buddha and his Dhamma, 1957. B.R. Ambedkar, Small Holdings in India and their Remedies, 1918. B.R. Ambedkar, Buddha or Karl Marx, 1956. B.R. Ambedkar, “Mr. Russell and the Reconstruction of Society,” 1916. Rahul Sonpimple, “Against Hindu Rashtra: Ambedkar's Buddhist Rashtra as Nation,” The Ambedkarian Chronicle, May 4, 2026. Rahul Sonpimple, “Remembering Babasaheb Ambedkar: The Unfinished Task of Burying Manu,” The Ambedkarian Chronicle, April 14, 2026. Rahul Sonpimple, “Kanshi Ram Sahab: Beyond Bureaucratic Dalit Passivity,” The Ambedkarian Chronicle, March 15, 2026. Rahul Sonpimple, “Spontaneity in Ambedkar: Beyond the Passivity of Popular Dalit Discourse,” The Ambedkarian Chronicle, April 16, 2025. Rahul Sonpimple, “The End of Independent Ambedkarite Dalit Politics?” Round Table India, July 12, 2024. Rahul Sonpimple, “Dalit conversions: An act of rebellion against caste supremacy,” Al Jazeera, 14 June 2018. Himsa and ahimsa are foundational ethical concepts in Buddhism. Himsa refers to injury, harm, or violence and ahimsa to non-harming, non-violence, or compassion. Ambedkar critiqued extreme, blanket doctrines of ahimsa as unworkable and often hypocritical. Chokhamela was a saint-poet from Maharashtra, India who belonged to the Mahar caste and was a devotee of Vitthala. Bhakt: devotee Vitthala: Hindu deity worshipped mainly in the states of Maharashtra and Karnataka as an avatar of Vishnu. Kabir and Ravidas: medieval poet-saints who were part of the Bhakti movement (7th-17th century), which emphasized devotion to a personal god, rather than rituals and scriptural knowledge, as the path to spiritual liberation. Samata Sainik Dal: a social organization founded by B. R. Ambedkar in 1927 with the objective of safeguarding the rights of all oppressed sections of Indian society. Bhima Koregaon: a village in Maharashtra that was the site of an 1818 battle between the army of Peshwa Baji Rao II and an East India Company force comprised mainly of Mahars, a Dalit caste. This battle has attained legendary status for Dalits who view it as a victory of Mahars over the Brahminical Peshwas. Baniya: refers to mercantile castes primarily from the states of Rajasthan and Gujarat. Kanshi Ram: Indian social reformer and politician who founded the All India Backwards and Minorities Communities Employees' Federation (BAMCEF) in 1971 and the Bahujan Samaj Party in 1984. Jogendra Nath Mandal: Bengali politician and Dalit leader who held the law portfolio in the 1946-47 Interim Government of India and served as the Minister of Law and Labor in Pakistan from 1947-50. Rajah: M.C. Rajah was a Tamil politician and Dalit leader who served on the Madras Legislative Council in the 1920s and founded the All India Depressed Classes Association in 1925. Kamble: B.C. Kamble was a Marathi politician and Dalit leader who led the Republican Party of India for decades. BAMCEF: All India Backwards and Minorities Communities Employees' Federation UGC Bill: officially the University Grants Commission (Promotion of Equity in Higher Education Institutions) Regulations, 2026, is a set of regulations aimed at ending discrimination against marginalized communities in higher education. Following widespread protests and a public interest litigation (PIL), the Supreme Court of India stayed the regulations in January 2026. Bhagwa kapda: saffron clothing Scheduled Caste Federation: a political organization founded in 1942 by Dr. B. R. Ambedkar dedicated to advocating for the rights and political self-representation of the Dalit community. Republican Party of India: a political party established by Dr. B. R. Ambedkar in 1956. PESA: Panchayats Extension to Scheduled Areas (PESA) Act, 1996 is a landmark legislation enacted by the Government of India to ensure self-governance for tribal communities living in Fifth Schedule Areas. Manusmriti: a text that served as a foundational legal and societal framework in ancient India. EWS: refers to the Economically Weaker Section, a government classification referring to those within the unreserved (general) category eligible for a 10% quota in government jobs and educational admissions. Karan Johar: an Indian filmmaker, producer and television personality. Dharavi: a residential area in Mumbai (Bombay) considered one of the world's largest slums. Adani: Gautam Adani is an Indian billionaire and chairperson of the multinational conglomerate, the Adani Group. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/anthropology

This episode featured a conversation with Rahul Sonpimple, founder of the All-India Independent Scheduled Castes Association. Our conversation began with Rahul's conception of Indian history and the place of anti-caste struggle within it. We delved further into Rahul's own understanding of “anti-caste” as deeply rooted in Ambedkar's own argument about the necessity of force in emancipatory social transformation. Rahul was especially forthright about the political cost of elevating meekness as a moral condition, a choice that he associates with the rise of a Dalit middle class focused primarily on securing its own representational authority. This took us to a discussion of the need for an independent and consolidated Dalit politics rooted in the lives of the Dalit poor with sufficient leverage to negotiate terms with the state. The last part of the episode focused on Rahul's critique of both Ambedkarites and Indian Marxists for their disregard of caste as a material question. He spoke at particular length about the failure of Indian Marxists to advance a materalist critique of caste and how their analytical separation of caste and class has played into the hands of the Hindu Right. We ended the episode with Rahul laying out his own definition of Ambedkarism as a material and spiritual politics that recognizes the Dalit poor as a revolutionary class with the potential to rebuild society. Read the transcript here Guest Rahul Sonpimple is author and founder of the All-India Independent Scheduled Castes Association. References B.R. Ambedkar, The Buddha and his Dhamma, 1957. B.R. Ambedkar, Small Holdings in India and their Remedies, 1918. B.R. Ambedkar, Buddha or Karl Marx, 1956. B.R. Ambedkar, “Mr. Russell and the Reconstruction of Society,” 1916. Rahul Sonpimple, “Against Hindu Rashtra: Ambedkar's Buddhist Rashtra as Nation,” The Ambedkarian Chronicle, May 4, 2026. Rahul Sonpimple, “Remembering Babasaheb Ambedkar: The Unfinished Task of Burying Manu,” The Ambedkarian Chronicle, April 14, 2026. Rahul Sonpimple, “Kanshi Ram Sahab: Beyond Bureaucratic Dalit Passivity,” The Ambedkarian Chronicle, March 15, 2026. Rahul Sonpimple, “Spontaneity in Ambedkar: Beyond the Passivity of Popular Dalit Discourse,” The Ambedkarian Chronicle, April 16, 2025. Rahul Sonpimple, “The End of Independent Ambedkarite Dalit Politics?” Round Table India, July 12, 2024. Rahul Sonpimple, “Dalit conversions: An act of rebellion against caste supremacy,” Al Jazeera, 14 June 2018. Himsa and ahimsa are foundational ethical concepts in Buddhism. Himsa refers to injury, harm, or violence and ahimsa to non-harming, non-violence, or compassion. Ambedkar critiqued extreme, blanket doctrines of ahimsa as unworkable and often hypocritical. Chokhamela was a saint-poet from Maharashtra, India who belonged to the Mahar caste and was a devotee of Vitthala. Bhakt: devotee Vitthala: Hindu deity worshipped mainly in the states of Maharashtra and Karnataka as an avatar of Vishnu. Kabir and Ravidas: medieval poet-saints who were part of the Bhakti movement (7th-17th century), which emphasized devotion to a personal god, rather than rituals and scriptural knowledge, as the path to spiritual liberation. Samata Sainik Dal: a social organization founded by B. R. Ambedkar in 1927 with the objective of safeguarding the rights of all oppressed sections of Indian society. Bhima Koregaon: a village in Maharashtra that was the site of an 1818 battle between the army of Peshwa Baji Rao II and an East India Company force comprised mainly of Mahars, a Dalit caste. This battle has attained legendary status for Dalits who view it as a victory of Mahars over the Brahminical Peshwas. Baniya: refers to mercantile castes primarily from the states of Rajasthan and Gujarat. Kanshi Ram: Indian social reformer and politician who founded the All India Backwards and Minorities Communities Employees' Federation (BAMCEF) in 1971 and the Bahujan Samaj Party in 1984. Jogendra Nath Mandal: Bengali politician and Dalit leader who held the law portfolio in the 1946-47 Interim Government of India and served as the Minister of Law and Labor in Pakistan from 1947-50. Rajah: M.C. Rajah was a Tamil politician and Dalit leader who served on the Madras Legislative Council in the 1920s and founded the All India Depressed Classes Association in 1925. Kamble: B.C. Kamble was a Marathi politician and Dalit leader who led the Republican Party of India for decades. BAMCEF: All India Backwards and Minorities Communities Employees' Federation UGC Bill: officially the University Grants Commission (Promotion of Equity in Higher Education Institutions) Regulations, 2026, is a set of regulations aimed at ending discrimination against marginalized communities in higher education. Following widespread protests and a public interest litigation (PIL), the Supreme Court of India stayed the regulations in January 2026. Bhagwa kapda: saffron clothing Scheduled Caste Federation: a political organization founded in 1942 by Dr. B. R. Ambedkar dedicated to advocating for the rights and political self-representation of the Dalit community. Republican Party of India: a political party established by Dr. B. R. Ambedkar in 1956. PESA: Panchayats Extension to Scheduled Areas (PESA) Act, 1996 is a landmark legislation enacted by the Government of India to ensure self-governance for tribal communities living in Fifth Schedule Areas. Manusmriti: a text that served as a foundational legal and societal framework in ancient India. EWS: refers to the Economically Weaker Section, a government classification referring to those within the unreserved (general) category eligible for a 10% quota in government jobs and educational admissions. Karan Johar: an Indian filmmaker, producer and television personality. Dharavi: a residential area in Mumbai (Bombay) considered one of the world's largest slums. Adani: Gautam Adani is an Indian billionaire and chairperson of the multinational conglomerate, the Adani Group. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/sociology

This episode featured a conversation with Rahul Sonpimple, founder of the All-India Independent Scheduled Castes Association. Our conversation began with Rahul's conception of Indian history and the place of anti-caste struggle within it. We delved further into Rahul's own understanding of “anti-caste” as deeply rooted in Ambedkar's own argument about the necessity of force in emancipatory social transformation. Rahul was especially forthright about the political cost of elevating meekness as a moral condition, a choice that he associates with the rise of a Dalit middle class focused primarily on securing its own representational authority. This took us to a discussion of the need for an independent and consolidated Dalit politics rooted in the lives of the Dalit poor with sufficient leverage to negotiate terms with the state. The last part of the episode focused on Rahul's critique of both Ambedkarites and Indian Marxists for their disregard of caste as a material question. He spoke at particular length about the failure of Indian Marxists to advance a materalist critique of caste and how their analytical separation of caste and class has played into the hands of the Hindu Right. We ended the episode with Rahul laying out his own definition of Ambedkarism as a material and spiritual politics that recognizes the Dalit poor as a revolutionary class with the potential to rebuild society. Read the transcript here Guest Rahul Sonpimple is author and founder of the All-India Independent Scheduled Castes Association. References B.R. Ambedkar, The Buddha and his Dhamma, 1957. B.R. Ambedkar, Small Holdings in India and their Remedies, 1918. B.R. Ambedkar, Buddha or Karl Marx, 1956. B.R. Ambedkar, “Mr. Russell and the Reconstruction of Society,” 1916. Rahul Sonpimple, “Against Hindu Rashtra: Ambedkar's Buddhist Rashtra as Nation,” The Ambedkarian Chronicle, May 4, 2026. Rahul Sonpimple, “Remembering Babasaheb Ambedkar: The Unfinished Task of Burying Manu,” The Ambedkarian Chronicle, April 14, 2026. Rahul Sonpimple, “Kanshi Ram Sahab: Beyond Bureaucratic Dalit Passivity,” The Ambedkarian Chronicle, March 15, 2026. Rahul Sonpimple, “Spontaneity in Ambedkar: Beyond the Passivity of Popular Dalit Discourse,” The Ambedkarian Chronicle, April 16, 2025. Rahul Sonpimple, “The End of Independent Ambedkarite Dalit Politics?” Round Table India, July 12, 2024. Rahul Sonpimple, “Dalit conversions: An act of rebellion against caste supremacy,” Al Jazeera, 14 June 2018. Himsa and ahimsa are foundational ethical concepts in Buddhism. Himsa refers to injury, harm, or violence and ahimsa to non-harming, non-violence, or compassion. Ambedkar critiqued extreme, blanket doctrines of ahimsa as unworkable and often hypocritical. Chokhamela was a saint-poet from Maharashtra, India who belonged to the Mahar caste and was a devotee of Vitthala. Bhakt: devotee Vitthala: Hindu deity worshipped mainly in the states of Maharashtra and Karnataka as an avatar of Vishnu. Kabir and Ravidas: medieval poet-saints who were part of the Bhakti movement (7th-17th century), which emphasized devotion to a personal god, rather than rituals and scriptural knowledge, as the path to spiritual liberation. Samata Sainik Dal: a social organization founded by B. R. Ambedkar in 1927 with the objective of safeguarding the rights of all oppressed sections of Indian society. Bhima Koregaon: a village in Maharashtra that was the site of an 1818 battle between the army of Peshwa Baji Rao II and an East India Company force comprised mainly of Mahars, a Dalit caste. This battle has attained legendary status for Dalits who view it as a victory of Mahars over the Brahminical Peshwas. Baniya: refers to mercantile castes primarily from the states of Rajasthan and Gujarat. Kanshi Ram: Indian social reformer and politician who founded the All India Backwards and Minorities Communities Employees' Federation (BAMCEF) in 1971 and the Bahujan Samaj Party in 1984. Jogendra Nath Mandal: Bengali politician and Dalit leader who held the law portfolio in the 1946-47 Interim Government of India and served as the Minister of Law and Labor in Pakistan from 1947-50. Rajah: M.C. Rajah was a Tamil politician and Dalit leader who served on the Madras Legislative Council in the 1920s and founded the All India Depressed Classes Association in 1925. Kamble: B.C. Kamble was a Marathi politician and Dalit leader who led the Republican Party of India for decades. BAMCEF: All India Backwards and Minorities Communities Employees' Federation UGC Bill: officially the University Grants Commission (Promotion of Equity in Higher Education Institutions) Regulations, 2026, is a set of regulations aimed at ending discrimination against marginalized communities in higher education. Following widespread protests and a public interest litigation (PIL), the Supreme Court of India stayed the regulations in January 2026. Bhagwa kapda: saffron clothing Scheduled Caste Federation: a political organization founded in 1942 by Dr. B. R. Ambedkar dedicated to advocating for the rights and political self-representation of the Dalit community. Republican Party of India: a political party established by Dr. B. R. Ambedkar in 1956. PESA: Panchayats Extension to Scheduled Areas (PESA) Act, 1996 is a landmark legislation enacted by the Government of India to ensure self-governance for tribal communities living in Fifth Schedule Areas. Manusmriti: a text that served as a foundational legal and societal framework in ancient India. EWS: refers to the Economically Weaker Section, a government classification referring to those within the unreserved (general) category eligible for a 10% quota in government jobs and educational admissions. Karan Johar: an Indian filmmaker, producer and television personality. Dharavi: a residential area in Mumbai (Bombay) considered one of the world's largest slums. Adani: Gautam Adani is an Indian billionaire and chairperson of the multinational conglomerate, the Adani Group. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/south-asian-studies

Cold openWelcome to the Treatment Funhouse…First room. Guy in a jumpsuit, “We gotta strap ya in.” He waves at a chair. “Safety,” he says in a bored voice.So you sit. You really want… something… different in your miserable life.[Brief music]Suddenly he snaps manacles on your wrists. Then behind you he grabs a blowtorch…[music]IntroThis is AutisticAF Out Loud, Season 7, episode 1. Today, I find moments of joy… after some brutal ones.Like Leonard Cohen sang in Suzanne, “among the garbage and the flowers.”I'm Johnny Profane. Startled awake. Taking a new direction. And writing a neurodivergent autobiography… out loud.Content note: Mentions abuse, trauma, suicidality... and dark humor.Just one autistic elder's voice. Raw.3 fragments from my free archive, autisticaf.me… I'll tell you more at the break.[music]Welcome to the Treatment FunhouseBeing trapped in the medical model of autism for decades?Imagine an elaborate carnival funhouse… the kind that's a maze. You gotta find your way out. But…This one's got a horror theme.The sign outside… “23 Mirrored Rooms That Will Change Your Life… Forever!”Never saw that before.So you stand in the long wait line. That, naturally, doubles back on itself. Many times.Finally, you belly up to the barker's ticket window. Start to scan the price board.“125 bucks?” You cry out.“You wanna change yer life, kid? Whatchya think it would cost?”So you sigh. You think…You need… different. You fork over.First room. Guy in a jumpsuit, “We gotta strap ya in.” He waves at the chair. “Safety,” he says in a bored voice.So you sit. You really want… well, something… different in your miserable life.Suddenly, he snaps manacles on your wrists. Then behind you, he grabs a blowtorch.You see this scene reflected in all the mirrors. In detail. Enhanced by all your grisly memories.You protest. “What the actual fuck.”“Trust me. This is the latest research. Sure as hell gonna change your life.” That smile. Thin. Cold. Professional. “We got paying customers outside. Lined up. Waiting to get inside. You in… or out.”You reflect on your miserable life. You nod.Then he slowly, methodically works you over. A light burn here. Another there. Starting at your feet. Working upwards.You scream. You cry. You plead. You evade. You bargain. Not a word out of Jumpsuit Guy.And… the only way you can block out the terror reflected in those mirrors?Close your eyes…He finishes. He unshackles you. Helps you up as you tremble. Guides you efficiently to the door.“Next room. Room of Knives. Yer gonna love it,” he laughs.“Just 22 to go.” Leans in… conspiratorially. Whispers in my ear…“Wait til the Meds room. Everybody talks about the Meds Room.”Beat.“If you make it there.”musicInterludeOkay, then. A fun little… metaphor. Now… some dark reality. Family… and professionals… tossed off what I was going through in my late teens as “immaturity.” Something I'd age out of. Totally ignoring all the red danger flags of the coming disaster.Quick side note. Some folks wrote you couldn't read articles. Multiple platform problems… demands you subscribe… pestering friends, even if they used a“free” link.I heard ya . So, I built my free personal archive at autisticaf.me. No paywall. No ads to piss ya off. All free & shareable… on me.You'll find more pieces like this next one… there. — The Autistic Treatment Funhouse, Room of ExamsThey Called It Immaturity. They Missed Everything.Content note: This is the tough one I mentioned. With the brutal flowers.Look, first of all… This is not the beginning of a poor-me story.This is a story of how I found moments of joy… and darkness… in my autistic life. Like Leonard Cohen sang in Suzanne, “among the garbage and the flowers.”But I found dark humor... every where.1972 was a hell of a summer… Room 1I first sought a diagnosis at 19. Following suicide attempt #1.I was driving after dark. Which I wasn't supposed to do… new family rule.See, I'd damaged our car the week before, making a hasty turn into our driveway near Jumping Deer Road in Katonah. Hit the damn stone wall on the way in.This was Westchester County, NY. Local code only allowed a nano break between the 18th-Century stones guarding our yard. Colonial heritage or something… masking slave labor.I'm in the doghouse. With parents already skeptical about letting me go to college. Not “mature” enough.Yet, when the hood and fender are finally fixed? They drop me off on a muggy, hazy June night. Out in the boonies at the old Amawak Service Center on Route 202.“Pick it up and bring it home. No side stops.” Then they instruct me, “Be… careful.” Rolling their collective 4 eyes.I pull out, then wait. The light's gotta change at the 4-lane intersection with Route 35 before I can head home.The light turns green. I go into a weird space in my head. There's… there's some reason I shouldn't turn left… yet… But I watch myself shrug, flick my signal switch, and turn. Right into two lanes of accelerating traffic coming right at me.Don't remember much more. Just the red, don't-turn-yet-idiot arrow. Staring at me brightly… through the windshield that used to be there.I survived. That classic, white 1965 Mustang… didn't. Barely street legal, 271-horse V8 under the hood. Maybe the most collectible American car of all time.A hand-me-down gift to our family from my father's father. Who bragged, “I had to jew the dealer down from 5 grand,” back when he bought it new in '65. A lot of money then.Um, things got tense at home.“You are responsible for your own actions. You are the cause here.”Parental meeting time.“Uh, I don't know what happened.” I couldn't stand these “meetings.” So many in my childhood. This was maybe the worst of all.“I don't know. It… it... just happened.”Making my parents even more furious. These were avid Ayn Rand readers. And my grandfather? He slept beside an orderly nightstand. Mein Kampf tucked tightly in its tidy drawer. My dead father's voice echoes coldly in my mind still. “You are responsible for your own actions. You are the cause here.” But, I stumble on. Making things worse… in my way.“Something's wrong. I don't know what. I'm having horrible visions. Hitting people with the car as I drive by. Hitting their bodies… bones…” I trail off. Into stony silence, I say, “And now something weird happened. I think… I think… maybe I should see a doctor…”Next thing I know, I'm sitting in front of a Westchester County caseworker. Cuz my parents felt a psychologist or private therapist cost too much.I had no idea what I was feeling… much less why.The intake experience was horrific.I felt… badgered.She called it… delicately. “Maybe the accident looked like an attempt to… maybe… harm yourself?” But she continued with a sledgehammer.“I know you have a secret you want to tell me.” Rinse, repeat… Rinse, repeat…I wanted so badly to please her. But had no idea what I was feeling… much less why.Worse yet? There were things I didn't want to tell her. Darker than the physical or sexual abuse she was probably check-listing. Things a traumatized kid might do… himself.I never went back. I told my parents I was uncomfortable talking to her.My dad rocked back in his dark, maple, Early American dining room chair. “Fine. That's your choice.”He paused. Looking directly at my mother as he said to me, “I can see you won't speak to this counselor. I see no reason to look for another for you to talk to. Your decision.”And that was that.We were all dying for freedom.Finally at 63, a psychologist specializing in autism gave me another name, Alexithymia.He said a lot of autistics can know something is wrong. But not know what. And baptized me, Autism Spectrum Disorder… with a side of ADHD.2016 was a good year. A damn fine year.But 1972 was a summer from hell.The last US troops shipped home, fleeing Viet Nam. Palestinians massacred Israelis at the Olympics. My father died that August. The week after he molested me for the last time.We were all dying for freedom.[music]Cuz… if you don't know us… how ya gonna love us.InterludeOkay. Here's the last frag I toss… today. Let's end with joyful moments. Among the dark. Let's end with survival.See, I'm giving you these fragments of my life…Cuz… if you don't know us… how ya gonna love us.And this is part of me, too…[music]I Don't Think I Had a “Personality” as a KidI was busy finding Infinity in a burnt-off ant leg…This one brings home the stakes.The moments of joy along the way… that drew a line under what could have been. Not if they fixed me. But maybe what all of our children could be.If we just listen to them. And support what they say they need.“What are you doing…?”My mother's voice was sharp.I'm lying spreadeagled on the backyard grass, face down.“I've called you three times.” Annoyed. “WHAT are you doing…?”I don't know it in Second Grade… But I have difficulties shifting attention when I'm lost in thought…I try to focus my ears…Then think back,review my short-term memory,and replay the last few moments.Trying to hear and translate anything she might have said while I'm in my private thought bubble…Already at 7, this process of “rehearsing” or “rewinding the tape” to interpret what's going on? It's an automatic, constant routine when I'm around… well, people.Checking for verbal mistakes, missed cues… Just trying to understand, what's going on…?So I'm still trying to sort it out,choose words carefully to explain,clearing my throat,moving my sleeping tongue,loosening my jaw,getting ready to speak…“HEY! WHAT ARE YOU DOING?!”“Umm… Nothing…?” Close as I come to a lie at that age.I've been lying in the grass for an hour or so, exploring with my new magnifying glass.See, there was this great hobby shop in Johnson City. It had all kinds of cool science “toys.” And I had saved my 50-cent allowance for weeks to buy a “Real, hand-held, magnifying glass  —  made with ALL-METAL handle!!”I was entranced.Examining grass leaves, dew drops, and…Ants.Dozens of ants. One after another.Legs.Antennae.Mandibles.Eyes.Guiltily burning off the occasional leg with focused sunlight…Endless fascination…I was in the flow…“Okay. Whatever you are doing…” I wait for the command I know will end my timeless bliss… “Stop doing it. It's time for lunch.”I sigh. Roll over.And. Trudge. In.Hardly sounds like abuse, right…..??Imagine that last, delicious dream you're enjoying as you drowse in a warm snuggly bed… when you don't have to get up…My autistic joys are hard to explain to another person.Pretty much ANY non-autistic person.And trying to… drags me into Deep Philosophical Waters…Imagine that last, delicious dream you're enjoying as you drowse in a warm snuggly bed on a lazy Saturday morning when you don't have to get up…And someone screams, “GET UP!”Eyes pop open. Instantly. You're so startled, for a minute… you have no idea where you are, what you're doing, the time of day, the season…Now… imagine that… if you can…Every. Damn. Day. Many, many, MANY times a day… Every single day of your childhood.Torture.Being startled out of the flow? It's like that.Capisce? Ya dig? Feel me?That's as close as I can think of to explain my moments of autistic flow.Or, better yet, my autistic joys.That same joy you seeon an autistic kid's faceas he dances endlesslyin a sprinkler in the sun…If I had to guess, this is precisely what Being in the Moment, in the Now, maybe even Zen Satori…Mean.Gradually as I aged, these blissful moments became fewer and fewer…Now, that's all preamble to what I really wanna talk about…Here's the deal on Flow…I think that's where I spent most of my time as a young kid.When I wasn't interacting with family, a few schoolmates, parents, one teacher a year… the few humans I let into my life back then.And that time alone… Endlessly exploring, learning, feeling, being… was…Wordless delight.Gradually as I aged, these blissful moments became fewer and fewer… further and further and further apart… nearly gone…First, I was forced into a school system… That I was clearly not wired for.Rigid.Lockstep.Regimented.Regulated.BORING.No Free Time.To simply… explore.Later, of course, it got MUCH worse. Jobs, relationships, finances… Life in Modern Adult America.Like when I founded Unix World magazine. I was so high on the concept and the joy of process… My inner vision won us awards our first year. Western Publishing Association Best New Publication and Best Issue. Beating out Macworld and PC World.Yeah. We won awards. A couple months after I was fired from my own mag. Fired because… in my autistic mind… the game was Create the Most Amazing Publication… Ever.But the whole time, the world was shouting that it was Make the Most Money You Can… Right Now.Snake eyes. I lost.My natural state, left alone to my own devices? Wandering from moment to moment of… fascination.Now, I have some personal speculation to get off my chest.First… I don't think I had a native personality when I was a kid…At least not as bell-curve average humans understand a personality.My natural state, left alone to my own devices? Wandering from moment to moment of fascination. No motivations. No intentions. No (verbal) thought…So… I was either happy exploring in the fields… or with my chemistry set in the basement… or catching polliwogs in Spring pools…Or I was forced to don my “personality.”In other words,the language,facial expressions,body language,polite responses,social lies,and predictable actionsthat humans think of as “personality”…and that social contact demands.Which is so natural for most humans, they aren't even aware of it.Even though they must have it from me… to feel safe.But, for me, “personality” was likebeing dragged out of my comfy pajamas,forced intothe worst, most cumbersome, restrictive, awkward, embarrassing winter coat,ear muffs,muffler,heavy snow boots,and mittensyour mother ever stuffed you intoto shove you onto that bus to kindergarten…And “personality” still is suffocating. Today. In my 70s. Ten years after diagnosed as autistic and ADHD.Especially, “fun times”… They're the real killers.Parties.Intimate conversations…Shudder... Family holidays? So nightmarish, I wrote the 7-page narrative poem sneaking my mother's creepy g-d on high.These are all times I must adopt my “personality.” You know, to survive. No matter how much “fun” they're supposed to be.What pros call “masking”? Really nothing more than exhausting habits of behavior & speech. That I must shroud myself in. Like an embalmed mummy. Just so it's easy for other humans… to feel “comfortable” around me.Not an essential Self. Just, ya know, “personality.”Certainly not me. Nothing comfortable about it.I'm going to hazard a guess.Which may be narcissistic delusion… Flow seems awfully close to what the Buddha described as experiencing “no-self” vs. the “conditioned mind.”From at least age 2 on, I clearly remember lucid dreaming and long periods of time spent without verbal thought of any kind. Just perceiving, in awe and wonder…EVERYTHING.Until I had to interact with humans. Any humans. Even those I was required… to “love.”And donning the “personality”? The joy collapsed. Fast as a quantum waveform when you try to measure it. Not into pain…Collapsing into an all-absorbing effort.Intellectualizing every word,gesture,tone of voice of my own…Then interpreting all those of each and every human I was with at the time…and THEN determining precisely the right word,tone of voice,facial expression,and body attitude to project back…all at the same timeTo avoid being in trouble.Because I was… Bad.And I had to protect everyone around me from that.Every. Single. Second…And even at a young age, a growing sense of the need to protect others…From me.Because I was different. Because I hurt people without understanding. Because I acted as if I were “arrogant”… etc., etc.Like two divorces. Cuz I could be amazing for 3 to 6 months. Caring. Fun as hell. Then fall into deep depressions and work burnouts. Cuz I couldn't handle that much intimacy. Hell, that much time alone with another human…Because I was… Bad.And I had to protect everyone around me from that.Every. Single. Second… That I am with another human.Except very young children. And of course, animals… Since I was… 4 years old.Now since diagnosis, I found a few tricks.In 2019 when I first started writing about my autism, I was all about lists. Trying to “help” others. Took me a year or two to realize we are… every one of us autists… different. Different lives. Different needs and goals. Different survival skills.So I'm only an “expert” on my own life. Even if I am the only expert on that there is.Your mileage certainly will vary.But for me? My autistic life is not about “getting better.” Or fixing me. It's about knowing who I truly am. And what I truly need. Doing what I can to meet those needs.Then being… me.So I moved to the Country…Living in the trailer across the courtyardFrom my third, loving wifeWhere I can reduce sensory overload.Reduce the number of humans I talk with To only folks I feel comfortable around.And stopped failing at jobs I was never built to do.But I… now… can pursue those things that have brought me joy since childhood.Spending unstructured, unmeasured time on any of my passions…walking in the wildest Nature I have access to,baking bread,fermenting pickles,gardening,deep-focus while replaying a favorite movie… that seventh time,illustrating,writing,playing music,researching world events….so, so many others.When I pursue a “special interest”… alone? Sometimes it's nearly orgasmic… In fact, I've redefined my understanding of my passions.They're not a forbidden pleasure. A shameful quirk. Something I “waste time on” when there's nothing more important to do.They are my gateway to Bliss, Satori, Oneness… Maybe even whatever God is… or Isn't…I'm not talking toxic positivity. My autistic joys aren't some advanced spiritual state I've achieved in my 70s. And now, suddenly… I'm here to tell you how to make everything okay. And talk you into buying your 5th NEW self-help system on the way out the door.But my joys are moments of love and happiness sprinkled through most of my days. Between meltdowns and burnouts. And some average life.They are my reason for Being.There are just NOT 7 Easy Things that Successful Autistics Do…That Will Change My Life Forever.There's just living complex… and in the end… wild autistic life.being old & autistic ain't so bad.losing inhibitions.some of which protected me from…Life.freedom turns out to be pain…and joy…in superposition.until maybe they annihilate you.Notes from the bardobefore the bardoI learned a lot that Spring afternoon on the lawn in Johnson City.I saw Infinity in a burnt-off ant leg.And, eventually… I went for it.[music]OutroNow you know. So... there ya go.This project is consuming me. In that good, auDHD passionate way. Cuz your response keeps me going.If it meant something to you… I bet you know someone else it will mean something to. Share it.Everything's free at autisticaf.me. For everyone. On me.Stay weird.Stay fierce.Stay alive. * If this 3 fragments grabbed you… binge them all in order here: The Book: Frag by Frag.Click to get the next frag in your inbox free. Plus a PDF of my chapbook. To support my work, consider a paid subscription.These fragments are from my upcoming autobiography, Autistic Noir: My Life is My Art, arriving Fall 2026.I'm building a book out loud. Fragment by fragment. Just like I lived it.The Next ActDon't trust a corporate algorithm's decision about whether you get to see the next excerpt or not.Join my Substack for free… and the next fragment comes straight to your inbox. And you get a free digital download of my complete poetry chapbook.* Unlock the next act for free.Why I Write My AutobiographyI'm only an expert on my own life. Born 1953, diagnosed at 63. Your mileage will vary.Individual minority voices speaking truth out loud? They build bridges to mainstream readers. Think Malcolm X. Think Maya Angelou, Think Janet Mock's Redefining Realness.This Fall, I hope to deliver that kind of impact, that power with My Autistic Life is My Art. For our neurodivergent community.Since 2019 I've published a quarter of a million words. Over half the size of the Lord of the Rings trilogy.Gotta be a pony somewhere in that shit. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit johnnyprofaneknapp.substack.com/subscribe

In this episode, spiritual director John Bruna continues to offer commentary on the text “Following in the Buddha's Footsteps”. He expands the depth of understanding about the hinderances of sensual desire by offering clarity of how our addictions and attachments prevent us from engaging in a meaningful spiritual journey. This episode was recorded on July 1st, 2026.Welcome to the Way of Compassion Dharma Center Podcast. Located in Carbondale, Colorado, the Way of Compassion Dharma center's primary objective is to provide programs of Buddhist studies and practices that are practical, accessible, and meet the needs of the communities we serve.  As a traditional Buddhist center, all of our teachings are offered freely. If you would like to make a donation to support the center, please visit www.wocdc.org.  May you flourish in your practice and may all beings swiftly be free of suffering.

In dieser Folge hörst du einen Daily Reminder von Ji Kwang Dae Poep Sa Nim , über den Meister Ho Am, der vor langer Zeit in Korea lebte und Kwan Se Um Bo Sal, die, die die Rufe der Welt erhört.Vielen Dank Ji Kwang Dae Poep Sa Nim.Hapchangalles Liebe,Gak Duk

Michael explores the Buddha's experience of absorption in the forest, and how he turned to the experience of pleasure in his body to stabilize during anxiety and dread. Recorded in Green Bay, WI, on March 27, 2017. The Awake in the World podcast is brought to you by the generosity of our amazing Patreon supporters, making it possible for us to keep Michael's archive of teachings available to the public. To become a patron, visit: patreon.com/michaelstone.

May 10, 2026 MN 10 Satipaṭṭhāna Sutta Delson goes through the first half of the sutta and explains it. ***Here the Buddha details the seventh factor of the noble eightfold path, mindfulness meditation. This collects many of the meditation teachings found throughout the canon, especially the foundational practices focusing on the body, and is regarded as one of the most important meditation discourses.

Rev. Amanda Robertson led a week long retreat at Shasta Abbey, June 21-28 2026, looking at the Buddha's teaching of Karma. Her talks guide us toward how we can work with Karma in our own practice, and understand it for ourselves.YouTube: https://youtu.be/muTgIGzuczUTwitter/X: @shastaabbey

(Group Learning Program) - Guided Loving-kindness MeditationLoving-kindness Meditation was the second most primary form of meditation employed by The Buddha to attain Enlightenment. There are many aspects of The Path to Enlightenment that one would need to learn and practice with guidance from a Teacher, however, Loving-kindness Meditation should be among the top priorities for any Practitioner aspiring to attain Enlightenment.The goal of Loving-kindness Meditation is to eliminate anger, hatred, ill will, resentment, negative self talk, and other discontent feelings associated with the unEnlightened mind.In this Podcast, David will guide you in a Loving-kindness Meditation session and will accept questions from Students to help you develop your meditation practice and progress forward on The Path to Enlightenment.Join us to learn and develop your practice…——-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

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Sara questions a dubiously lucrative job she's been working and what the dubiously perfect Zen teacher in her head might have to say about it. What if our work doesn't seem to align with our ideal aspirations, but what if paying the bills and having a little pocket money helps us to be our best self? What if we've already made our choices, but just don't to admit them? What would Buddha do, and what if what he does is judge us?? Find out here!

Olivia Fox Cabane reveals the behaviors and practices that help develop your personal charisma.— YOU'LL LEARN — 1) The number one myth surrounding charisma 2) How to amplify your presence in just a few seconds3) The master key to looking and feeling more powerfulSubscribe or visit AwesomeAtYourJob.com/ep1167 for clickable versions of the links below. — ABOUT IAN — Olivia Fox Cabane is a leading authority on the science of charisma and the bestselling author of The Charisma Myth and The Net And The Butterfly, translated into 36 languages. Formerly Director of Innovative Leadership for Stanford StartX, she has lectured on charisma, leadership, and innovation at Harvard, Yale, MIT, the Marine War College, and the United Nations. As cofounder of the KindEarth.Tech Foundation, she supports foodtech companies advancing environmental sustainability. Her clients include the leadership of Apple, Google, TikTok, Deloitte, UBS, and JP Morgan as well as founders of Airbnb, Brex, Paradigm, and Presight. She has been featured in The New York Times, The Economist, and The Wall Street Journal. • Book: The Charisma Myth: How Anyone Can Master the Art and Science of Personal Magnetism• Meditation: The Charisma Myth Exercises: Metta• Website: AskOlivia.com— RESOURCES MENTIONED IN THE SHOW — • Study: “Case Report: Women, Be Aware that Your Vocal Charisma can Dwindle in Remote Meetings” by Ingo Siegert and Oliver Niebuhr• Study: “Organizational Behavior and Human Decision Processes” by Jane M. Howell and Peter J. Frost• Study: “Predictors of leadership: The usual suspects and the suspect traits” by John Antonakis• Researcher: Dr. Oliver Niebuhr• Microphone: Maono HD300T• YouTube: Podcastage• Book: Influence: The Psychology of Persuasion by Robert Cialdini• Book: Radical Acceptance: Embracing Your Life With the Heart of a Buddha by Tara Brach— THANK YOU SPONSORS! — • Shopify. Sign up for your free trial at Shopify.com/awesomepod• Monarch. Get 50% off your first year with code AWESOME at Monarch.comSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Patrick takes the microphone to wrestle with questions about church authority, faith, and conscience, addressing misconceptions about Catholic teaching on salvation and exploring the tension between so-called legalism and a genuine relationship with God, using analogies from family rules to traffic laws. He fields raw listener dilemmas, from marital struggles to the odd presence of a Buddha statue, and traces the roots of priestly ordination through history, threading wisdom from saints and scripture through each exchange. In every moment, he leans into the messiness, persistent in pursuit of clarity and truth. Ken (email) – It’s sad to hear the bad information you gave to a little kid (00:48) Email - What's the best way to respond to a "non-denominational" (which just sounds like another domination) Christian who gives the usual relationship vs religion/legalism argument against the Catholic Church? Sylvia (email) - Is it okay according to my church to separate from my husband of 26 years after 10+ years of no intimacy, his suspected cheating and possible attraction to men that disturbs my close relationship with God, when I only stayed for financial reasons, am tired of the lies, and now prioritize my faith at age 57? (19:31) James (email) – What should I do with this Budda statue? Ceci (email) - Is it true that each priest is able to trace their ordination lineage back to the Apostles? (39:30) Martin (email) - What is the higher good? Obeying one's conscience (and who gets to decide at what point the conscience is well-formed??) or obeying authority? I am thinking right now in particular of the situation with the SSPX.

This episode we are taking a quick break from our overall story of Uno no Sarara (aka Jito Tenno) and we are focusing on Ise Shrine and Amaterasu, the Sun Goddess. There is a lot, for a bit more, check out our podcast blogpost at:  https://sengokudaimyo.com/podcast/episode-153   Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua, and this is Episode 153:  Ise and the Sun Goddess.   In the newly built hall of the Fujiwara Palace, the nobles of the court were gathered for a grand banquet.  Snow-white walls were off-set by bright crimson pillars and trim, highlighted by bright green windows.   The nobles themselves were a rainbow of colors, arranged as they were by rank.   At the head of it all, on a dais, sat the Queen herself, Uno no Sarara.  However, the attention was no longer on her.  Instead, it was on another figure, standing in front of the assembled audience.  A quiet spread throughout the hall, the court listening as Hieda no Are began to tell the story of the Sun Goddess in the Plain of High Heaven.  They listened to the story of her and Susano'o, and of the backward flayed horse.  They heard the tale of the Heavenly Rock Cave, and of all that came after, including the sending of the August Grandchild, Ninigi.  They listened to the story—the story of Yamato.   Last episode, we talked in more detail about Uno No Sarara—starting from her early years as the daughter of Naka no Ohoe, granddaughter of Soga no Kurayamada, and child-bride to her uncle, Ohoama.  I'll admit we didn't look too hard at that last bit, and I don't have enough information to confirm what exactly "marriage" entailed in that context, but it is still something that I find tremendously creepy and, unfortunately, anything but unique.  So I'm not going to dive too much further into it right now but… ew. We talked about how she gave birth to her son, Kusakabe, in Kyushu, during the war on the continent, and how she eventually left for Yoshino with her husband when he retired from court, presumably to outsmart his court rivals, who were positioning him to be taken out.  She also is said to have played a part in the planning and execution of the resulting Jinshin no Ran, later helping her husband govern the realm.  And now, she was on the throne, overseeing the completion of many of the projects started in the reign of her husband.  This included the completion of the Kiyomihara code, the Fujiwara palace, and the support given to the institution of Ise Grand Shrine. This episode, I want to dive into that last topic: the emphasis in Uno no Sarara's reign on  Ise Shrine and its focus, the Great God, Amaterasu no Ohokami.  Although the Chronicles talk about Amaterasu as one of the founding deities of the Yamato royal line, there is plenty of evidence that this story was grafted into the tales at a later date, and that worship of Amaterasu, at least as anything more than a minor deity, likely also started relatively late.  Some have even suggested that Ise Shrine itself wasn't even built until the late 7th century.  So, all of this focus on Ise and Amaterasu appears to be part of the larger effort to structure the physical, cultural, and spiritual landscape of the new Yamato state. Last episode we mentioned how, according to the Nihon Shoki,   Ohoama turned to worship towards Ise.  Well, specifically, he worshipped Amaterasu Ohokami.  So let's take a moment and talk about what we know of the history of this Great God of Heavenly Brightness. Unfortunately, most of that history is based on what we know of the kami from works like the Nihon Shoki, the Kojiki, and the Sendai Kuji Hongi, all of which came out in the 8th century or so.  As such, it can be hard to know what things were actually like, earlier on, as opposed to what was added or removed later. Much of what I'm going to be talking about, today, I'm going to be pulling from a book written in 2017 by Mark Teeuvwen [Tayvin?] and John Breen titled "A Social History of the Ise Shrines", as well as Michael Como's work "Weaving and Binding: Immigrant Gods and Female Immortals in Ancient Japan", published in 2009, along with other sources.  In their book, Breen and Teeuwen point out that for those who do not take the events of the Nihon Shoki and Kojiki at face value, there are two primary theories for the origin of the worship of Amaterasu: an early theory and  a late theory.  The early theory places the development of the worship of Amaterasu in the 5th and 6th centuries, during the reigns of such figures as Wakatakeru no Ohokimi, aka Yuuryaku Tennou.  The Late Theory places the development in the 7th century, largely at the feet of such figures as Ohoama and Uno no Sarara herself.  We'll take a look at the evidence and see what it says. I would note that compared to the official history, both of these would be very late theories.  According to Ise Grand Shrine even today, Amaterasu arrived in Ise in the 26th year of Ikume Iribiko, aka Suinin Tennou, as stated in the Nihon Shoki, which corresponds to 4 BCE if you take the dating of the Nihon Shoki to be accurate. Of course, we've already spent plenty of time talking about the problems with the Nihon Shoki prior to the 6th century CE, as well as how the political nature of the text affected what it contained. So to kick things off, let's address the biggest question of all: why don't we believe that Amaterasu no Ohokami was always the primary deity of the pantheon of Yamato, at the very least, if not all of the Wa people of the archipelago?  After all, isn't she a sun goddess, and isn't sun worship fairly well documented among the ancient Japanese?  Just take a look at words like "Hiko" and "Hime", referring to rulers as sun man and sun woman.  Also note that early on, worship seems to have centered around places such as mountaintops, which focused worship towards the sky and the highest point.  In fact, as wet rice paddy agriculture became the dominant economic factor driving the engine of the archipelago in the Yayoi and early kofun period, early shrines were very likely about bringing the spirit of the mountain from the mountaintop and giving them a home amongst the rice fields.. And then we have the stories.  Don't the ancient stories all tell about Amaterasu as the ruler of Takama no Hara, the Heavenly Plain?  And isn't it her grandchild that then descends to the earth to pacify the Land of the Reed Plains—aka the Japanese archipelago? Well let's take a look at those same stories, which we've covered in earlier episodes of the podcast.  The first deities mentioned in the Chronicles are deities like Ama no Minaka Nushi, Lord of the August Middle of Heaven; Takami Musubi, High August Growth; and Kami Musubi, Divine August Growth.  There are other deities, like Kuni Toko Tachi, but they are barely mentioned again. Later we get Izanagi and Izanami, the masculine and feminine, who create the world and give birth to numerous deities from that point on.  Among the children of Izanagi are said to be Amaterasu, Tsukiyomi, and Susano'o.  Amaterasu, Heaven's Brightness, represents the sun while Tsukiyomi represents the dark of the moon.  Susano'o is then the god of the storms and seas, and was sent to the Nether Land, the Ne no Kuni. Right away we see that there are numerous different stories listed in the Nihon Shoki for just about everything.  Only the Kojiki gives everything as a single, coherent narrative, but surely the readers in the 8th century would have known some of these other stories, and thus the Nihon Shoki gives the alternates as well. Now the main narrative of the Kojiki and the Nihon Shoki tells us that Ama-terasu no Oho-kami was born to rule over everything.  In the Nihon Shoki, Izanagi and Izanami specifically mention that divine destiny in Amaterasu's creation—although actually, in that part of the text, the deity they are creating is named Oho-hiru-me no Muchi; the Great Sun Female Holder.  And in the next entry they call Amaterasu: Ama-terasu Oho-hiru-me.  Tsukiyomi, the deity of the moon, is made to be her consort, and they are supposedly sent to rule the plain of Heaven, Takama no Hara. The problem is that there are other entries that suggest that Takama no Hara already had a ruler:  Taka-mi-Musubi.  Reading the sections on Taka-mi-Musubi, we see a deity who is said to have produced 1500 children, himself—no mention of Izanagi and Izanami.  Some of his children are mentioned as Omohi-kane:  the Thought-Combining deity, and Sukuna-bikona: the Little-Prince-Named deity. Amatsu Hiko Hiko Ho Ninigi no Mikoto, the August Heavenly Prince, Prince Ho-ninigi, is not just a grandson of Amaterasu no Ohokami, but also a grandchild of Taka-mi Musubi.  In at least one story, Takami Musubi is the one who wants Ninigi no Mikoto to become the ruler of the Central Land of the Reed Plains.  Towards that end, he gathers the various kami and chooses someone to go down and prepare the way—Ama-ho-hi no Mikoto—who was to quote-unquote "expel and subdue" the evil gods of that land.  We covered this story in episode 21 and 22.  When that doesn't work, he gathers them again, sending others to try and do the same.  Eventually he sends Takemikazuchi and Futsunushi down.  All of this sounds like Taka-mi Musubi, whose name appears to refer to being the "high" deity, was the one in charge. In addition, we have the court ritual from sources like the Engi Shiki, which illustrates the deities that were invoked for the protection of the palace and the royal family.  These were:  Kami-musubi, Takami-musubi, Iku-musubi, Taru-musubi, Tamatsume-musubi, Oomiya-no-me, Oomiketsu-no-kami and Kotoshironushi.  One might notice a lot of the "musubi" names among the deities, and a distinct lack of appeal to Amaterasu.  If Amaterasu were the central deity and ancestral deity of the royal family, why is she not invoked in the rituals of the court itself? The thought, here, is that these rituals are likely much older than the worship of Amaterasu, and while Amaterasu would come to prominence in the stories that the court would tell, it was much more difficult for them to rearrange the traditional rituals to put her front and center.  Those rituals were maintained by ritualist families like the Nakatomi, and they weren't likely to change the rituals willy-nilly, even for a sovereign.  That was playing with supernatural fire, after all—if you changed the rituals, would they still even be effective?  Granted, rituals do change, so it isn't a perfect argument; perhaps it was just not considered to be important enough to make the change since it was not something that anyone except the court ritualists needed to worry themselves over.  Either way, it appears that we do have a list of deities that may have been the deities of the ruling elite prior to the rise of Amaterasu and Ise shrine more generally. We have a few other clues of what was going on in the narrative.  For instance, we see the story from the reign of Mimaki Iribiko, aka Sujin Tennou, also called the First Sovereign of Yamato, despite the legendary figures inserted prior to his reign.  It is in this chapter that we see a note that Ama-terasu no Oho-kami and Yamato no Oho-kuni-dama, which is to say the Spirit of the Country of Yamato, were both worshipped together in the hall—that is in the royal palace itself.  And yet apparently Mimaki Iribiko feared these deities residing with him in the palace, and he had their worship moved to locations outside of the palace.  Amaterasu's worship was given to Toyosuki-iri-bime, one of Mimaki Iribiko's daughters, and established in the district of Shiki, in Yamato.  Yamato no Ohokunidama, on the other hand, was given over to Nunaki-iri-bime no Mikoto, another daughter through a different wife. but we are told that she was lean, and her hair was falling out, and so she couldn't perform the rites.  Turning our attention back to Ama-terasu—in the reign of Ikume-Iribiko, aka Suinin Tennou, son and heir of Mimaki Iribiko, the worship of Ama-terasu would pass from Mimaki Iribiko's daughter, Nunaki Iri Bime to Ikume Iribiko's daughter, Yamato Hime.  She would move the worship site from Shiki to Uda, in the shadow of Mt. Miwa, and then proceed over to the upper banks, or Kawakami, of Isuzu, in the district of Watarai.  Here, in one of the alternate stories about this episode, we get the Great God of Yamato—Ohoyamato no Ohokami—speaking through a medium to warn the sovereign that he had better be careful.  Mimaki Iribiko had not been quite thorough enough in his worship, so he had not had a long life, and if Ikume Iribiko didn't do the same, he would suffer a similar fate. And so, in a record eerily similar to what we see in the previous reign, the worship of the "Great God of Yamato", the Oho-Yamato no Oho-kami, is given to Nunaki-waka-hime—as opposed to Nunaki-Iri-bime—who also fails in the task because of her emaciated body.  This also introduces Fukayu nushi, an ancestor of the Nakatomi, who was the one who divined what should be done. There is so much to unpack in these stories.  For one, the kami bring power, but also danger.  One can try to placate the kami, but it isn't like a ritual will always work, and the story is of the sovereign being actively afraid of what they might do, so they were removed from the palace.  Then there is the fact that we see two seemingly similar names—Ohoyamato no Ohokami and Yamato no Kunidama both seem like we are talking about the same spirit of Yamato, though some would point out that one is the spirit of the country and one is the great kami of the country, so, clearly different. Both are also being given to someone named "Nunaki—something-something—Hime", and in both cases Nunaki seems to fail in her task because she is apparently not hot enough for the kami.  She's described as too thin and emaciated or balding.  We aren't given the lineage of Nunaki Waka Hime, but Nunaki Iri Bime is connected with the land of Owari.  Nunaki Iri-bime is said to be the daughter of Mimaki Iribiko and Ohoama Hime, ancestor of the Owari no Muraji.  Owari was the land that supported Ohoama during the Jinshin no Ran. Finally, in both cases, we see the worship of the spirit of Yamato being given over to someone name "Nagochi", later identified as Nagochi no Sukune, ancestor of the Yamato no Atahe. One more note—closely on the heels of moving these two kami out of the palace, we see that the court brings in the worship of Oho-mono-nushi, the god of Mt. Miwa, under Ohotataneko, the ancestor of the Miwa clan. So the stories here account for Ama-terasu being moved to Watarai and why she isn't worshipped in the palace.  It also places Oho-mono-nushi at the center of worship in Yamato.  Oho-mono-nushi and Miwa continue to dominate the narrative from here on out, with a few notable exceptions, such as with Okinaga Tarashi Hime, aka Jingu Tennou and her mythical conquest of the Korean peninsula.  I'm sure that had no political implications at all given everything that had happened with Baekje, Silla, and the Tang dynasty in the latter half of the 7th century.  Other than scenes like that, however, the Miwa clan and worship of the Miwa deity appear frequently in the narrative.  It is clear that Mt. Miwa, and its deity, were important, and when Breen and Teeuwen hypothesize that when Naka no Ohoe, which is to say Tenji Tennou, took the drastic step of moving the capital up to Ohotsu, in the land of Afumi, he also brought the Miwa deity with him.  Those Afumi court rituals were conducted under the auspices of the Nakatomi, and particularly the auspices of Nakatomi no Kane, who would become one of the chief opponents of Ohoama during the Jinshin no Ran in 672.  After that conflict, Ohoama and his wife, Uno no Sarara, were building new traditions using Ise and constructing new legends.  Legends that would be under their control and influence and which would further bolster their rule from the city that they had designed to fit inside of this newly constructed cosmological framework. And yet this also brings up what seems like an obvious question.  If Ise Shrine and the worship of Amaterasu were so central to Ohoama and Uno's plans, then why would they put it so far away?  Proponents of the "early" theory of the development of Amaterasu and Ise Shrine suggest that the answer lies in the text of the Chronicles.  That there is some truth to the idea that there was worship in Yamato and that, for various reasons, it moved out to Watarai district early on and developed into Ise Shrine.  Those who hold to the "late" theory of development see all of those stories as later inserts meant to explain away why Ise Shrine was so far away—and perhaps why Amaterasu was not included in the cool-kami club of court ritual.   Teeuwen and Breen mention a few of the theories, from Naoki Koujiro stressing Ise as a strategic gateway between Yamato and Eastern Japan to Tanaka Takashi proposing that the movement of Amaterasu to Ise is actually a stand-in for one or more military campaigns to that area to bring it under Yamato control. And before we move too much further in the narrative, let's talk about how Ise is physically and geographically situated.  Ise is part of modern Mie prefecture, on the eastern edge of the Ki peninsula.  It is at the southern end of a series of adjoining alluvial plains that follow the coastline north to the modern prefectures of Aichi and Gifu—the ancient provinces of Owari and Mino.  The capital of Ise Province used to be in Suzuka, near the the two Tsubaki shrines which both lay claim to the title of Ise no Ichinomiya, the First shrine of the land of Ise, and the pass that served as one of three major routes from eastern Japan into the Home Provinces and beyond.  This puts Ise about as far away as you can get from the capital of the province without going over the mountains, themselves.  It also puts it a good deal south of most major travel routes.  If you are going to Ise shrine then it is pretty clear you were going to Ise shrine, as there isn't a lot of evidence for anything else in the area. The Shrine itself is actually made up of two primary shrine complexes.  There is the Naiku, the inner shrine, and the Geku, or outer shrine.  The Naiku, or inner shrine, is probably the area most people think about.  It is at the foot of the mountains where the Shimamichi River joins the Isuzu River and both flow out of the mountains.  The Naiku contains the shrine to Amaterasu no Ohokami, and is famous for its layout, where there are actually two shrine enclosures, one next to the other.  The main shrine is then rebuilt in the empty enclosure every 20 years, at which point the worship is moved to the new shrine, the old shrine is torn down, and the cycle is started once again. The Outer Shrine, or Geku, is further north, and probably not as well known to foreigners.  The Geku is said to enshrine the spirit of Toyouke-bime, a kami dedicated to food.  According to the traditions of the Geku itself, Toyouke-bime was enshrined in the Geku at the command of Wakatakiru no Ohokimi, aka Yuuryaku Tennou, based on a dream. Regarding the history of why the Shrines—both Inner and Outer—are located here, archaeological evidence doesn't give us a lot to suggest that these might be the case.  Despite the presence of the Miya River near Ise Shrine, we haven't found evidence of a large harbor or port, like we might expect if it was the jumping off point for crossing Ise Bay—or even the center of another large polity.  Instead, the areas to the north—around Fujikata and Matokata inlets, for instance—show much more evidence of occupation and, presumably, use.  Heck, the modern district of Fujikata is in the town of "Tsu", which literally means "port".  And the capital area of Suzuaka and the Ichinomiya of Tsubaki Grand Shrine is even farther north, still.  So who, if anybody, was living down in the area of Ise Shrine?  If we look at the progression of tomb mounds in the area in previous centuries, we see that they start in the Matokata region in the 5th century and work their way down towards the south, with late 5th century tombs found in the district of Taki, the district bordering on Watarai and modern Ise City to the northwest.  It is also where you can find the Saikuu, the site of the old purification palace for the Shrine Princesses.  Grave goods seem to show close ties with Yamato, in the Nara basin.  While the tombs expanded to the south through the 5th century, they appear to have stopped altogether in the 6th century—or at least we haven't found any.  This may indicate that the political situation had changed and there was no group in the area that could organize the labor for such an undertaking.  Whether that was because Yamato was taking it as corvee labor or just that population had dwindled due to war, famine, or something else, I don't know that we could say. Around the year 600, at the opening of the 7th century, we do see a large grave mound erected in the core area of what would later become Ise Shrine, on the east side of the Miya River, overlooking what would become the Geku, the Outer Shrine of the Ise complex.  For those who aren't aware, Ise Grand Shrine is a large complex of shrines, and it is divided into two main areas.  The "inner shrine", or Naiku, is where most people go, and it is the site of the famous shrine building that is supposed to be rebuilt every 20 years.  The Geku is the "outer shrine" complex, technically dedicated to Toyouke hime, a kami of agriculture.  The kofun overlooking the outer shrine is known as the Takakurayama kofun.  This is a round kofun, about 35 to 40 meters in diameter, with a horizontal stone chamber.  It is the largest in the Ise region.  It has been mentioned in records going back to at least the Kamakura era, and even though most of the grave goods are gone, there is evidence that it was richly appointed.  Given its shape and location, there were even those in later centuries who connected it with the Heavenly Rock Cave in which Amaterasu hid according to the ancient stories. The fact that there was nothing around this area and suddenly we see a giant tomb mound is pretty puzzling.  Why was it built here?  Is it connected to the founding of the Outer Shrine in some way, or is that just coincidental?  Teeuwen and Breen point out that it is pretty rare for a large tomb mound to be build in the precincts of an active shrine, which suggests that whatever was happening there, that area was not part of the shrine grounds.  That said, I have to wonder if the ritual worship at the kofun might not have later been transformed or coopted into something else.  There also is no other indication that the Outer Shrine area was used for ritual purposes any earlier than the kofun would have been built.  In contrast, around the Inner Shrine area, several kilometers away, there are caches of beads dated to the 5th, 6th, and 7th centuries in a small valley where a brook runs down from Mt. Asama, not too far from the current shrine complex.  Teeuwen and Breen suggest that this may relate to the "upper reaches of the Isuzu River", mentioned in the Chronicles, and that it may have had to do with rituals related to water supply—hence being found at the point where the water was coming down from the mountains.  And yet, despite these finds, there really aren't any large scale archaeological remains that have been discovered east of the Miya river, though there are modest signs of dwelling and habitation, and some minor burials mounds. Compare this to Tsubaki shrine, the home of Saruta Hiko no Kami, and the main shrine of Ise, situated in the ancient capital of Ise no Kuni.  Downstream from there are numerous tomb mounds and indications of habitation.  So this was probably the center for early sun worship in the region. Teeuwen and Breen conclude that all of this indicates that the region of Taki and areas east of the Miya river were probably more of an outpost—no major powerful chieftains or large polity had set up in the region.  In the late 6th century, some power had to move in to build Takakurayama kofun, but that was an outlier.  Maybe this area just largely fell under Yamato hegemony.  And perhaps that was the key.  Perhaps initially this wasn't a place to center power and authority, but rather it was more like a prison.  It was a place far away from the court, where a deity that was more of a threat could be kept away from the palace and the sovereign.  Perhaps Amaterasu, or whoever the kami was at the time, was placed out here because of the threat they posed, much as the Chronicle seems to suggest—just not necessarily at the time that is suggested. One of the aspects of the mythmaking that we see in the Chronicles appears to be the stress on the Amatsu kami and Kunitsu Kami—the Heavenly deities and the Earthly deities.  The Heavenly deities are those in Takama no Hara, and they are the progenitors of the royal line.  On the other hand are the earthly kami, the Kunitsu Kami, those dwelling on the earthly plane.  In the stories that were recorded in the Nihon Shoki, before the August Grandchild of Takami Musubi and Ama Terasu descended to take control of the Central Land of the Reed Plain, they sent down heavenly kami as warriors to subdue the earthly kami.  On the one hand, this may have been driven by some kind of deep memory of early conquests of the archipelago by various forces.  However, these legends also served another purpose, in that they set up the royal family's right to rule, and appear to establish a de facto hierarchy between those families descended from the Heavenly Kami and those descended from the earthly Kami. Another thing that Teeuwen and Breen point out and that is that Amaterasu is not necessarily a female deity, to start with.  In fact, Amaterasu was probably easily overlain atop the worship of Oho-mono-nushi of Mt. Miwa, at least early on.  To that point, they note stories where Oho-mono-nushi and other deities were commonly depicted as arrows, snakes, or similarly phallic imagery finding or even penetrating women who were thought to have a connection with them.   This suggests a context of these priestesses being married to the kami, and even fits in with early descriptions of individuals like the famous Queen Himiko being a spiritual leader as well as a political one.  If the original Amaterasu was conceived of as a male deity, then this could also explain the tradition of the Saigu, the consecrated shrine princess.  We only see a few royal princesses designated to the position up to this point in the narrative, and, beyond Tokosuki Iri bime and Yamato hime, we don't necessarily learn much more.  One wonders if there weren't other royal princesses likewise sent elsewhere to serve other deities.  We know about Nunaki Iri Hime, and presumably Nunaki Waka Hime.  There was also Yamato Totohi Momoso Hime, who was married to Oho-mono-nushi.  Presumably there were others who just never ended up in the stories that were passed down. The idea of a kami taking a "wife" and connecting that to the idea of women holding these priestly positions seems to fall in line with much of what we see, though, as I said, we only hear occasionally about the appointment of royal princesses to the position until the reign of Ohoama.  That's when we see specifics about appointments, the purification palace in Hase, and other arrangements.  It makes you wonder more than a little bit if Royal Princess Ohoku was, perhaps, the first royal princess to actually be appointed.  It would have been easy enough to add in previous "shrine princesses" into the lineage, especially far enough back that nobody could really fact check it.  We also see Royal Princess Taki journey to Ise with her companions, Princess Yamashiro no Hime and Lady Ishikawa. It is intriguing that this practice was temporarily interrupted during the reign of Uno no Sarara, as I mentioned last episode.  Could this have something to do with a female ruler on the throne and a corresponding lack of urgency about having a female representative at Ise? And in stories about Amaterasu, she is frequently shown with certain masculine qualities.  When she confronts her younger brother, Susano'wo, she is concerned that he might try to take her authority from her, so she meets him decked out in armor, her hair tied up in a typical male fashion, with a bow, ready for a fight.  It would be just as easy to imagine that Amaterasu and Susano'wo were brothers, contending over rulership.  Add to all of that the idea that kami were often personifications of various natural phenomena or ideas, and Japanese is not a naturally gendered language, and there are those that believe that the stories of Amaterasu were not necessarily about a female deity in the beginning, but a male deity, similar to Ohomono Nushi and others, who then took on a feminine persona.  On the other hand there are passages in the old stories recounted in the Chronicles that clearly make Amaterasu out to be a woman. To start with the activities she is associated with, such as weaving, are often associated with women as something they do in the home.  This is a tradition carried over from the continent, along with silk and the techniques to weave it.  In the lands where silk production started, there are silkworm goddesses and the gendered nature of silk production and weaving appears to have come over to Japan as well.  There is also the fact that Amaterasu is said to have another name:  Oho-hiru-me no muchi.  In this case, it would seem to mean something like Great Noontime Female Possessor.  And in the weaving hall it is sometimes Amaterasu that is weaving and sometimes Waka Hirume.  "Hirume" certainly feels like a feminine name. There is the distinct possibility that the stories of Amaterasu as recorded were actually about two or more different kami, so Amaterasu and Ohohirume could have been separate deities having to do with the sun that were rolled into a single kami.  As mentioned before, it is also possible that Amaterasu ended up with some stolen valor taken from the other Ise deity worshiped at Tsubaki, Saruta-hiko no Kami.   Teeuwen and Breen also note that the name "Amaterasu" is hardly unique, noting at least ten other shrines with a kami called "Amateru" or "Amaterasu", mostly in Yamato, but some as far away as Kyushu and Tsushima.  Nine of those shrines were dedicated to Ame no Hoakari, an ancestor deity of the Owari lineage who was also closely tied to metalworking.  It is worth remembering that it was Owari who helped support Ohoama during the Jinshin no Ran, and who may have even fostered Ohoama for a while when he was just a young prince.  All that to say there may have been several different traditions that were all contributing different elements to the story. And then there is the connection between Amaterasu and Uno no Sarara. Herman Ooms, in his book: "Imperial Politics and Sybmolics in Ancient Japan", notes the similarities between Amaterasu and Uno no Sarara, talking about the differences between the Kojiki and the Nihon Shoki, both of which had events that mirrored Uno no Sarara's own life.  According to Ooms, "The Kojiki's Amaterasu is a transparent double of the female tennou Jitou".  He points out that Uno no Sarara, besides her posthumous title of Jitou Tennou, also had a title making reference to Takamanohara:  Takama no Hara Hirono no Hime—the Princess High-Heaven-Plain.  But beyond that, we also see other linkages between the stories.  For instance, it isn't Amaterasu's son, Ame no Oshihomimi who is given the realm, but rather her grandchild, Ninigi.  This parallels the way that Uno no Sarara's son, Kusakabe, didn't ascend to the throne, but instead Uno no Sarara was holding the seat for his son, her grandson.  So one sees how Uno no Sarara could be seen as Amaterasu, and her grandson, Prince Karu, could be seen as Ninigi, the August grandchild.  Teeuwen and Breen also note that during this same time, we see the rise of a new institution: the Jingikan.  Again, we touched on this last episode, so just a quick recap:  The Jingikan was a government organization set up specifically to oversee the shrines, rituals, ceremonies, and other such things pertaining to the kami matters.  It does not appear in the initial stand-up of the new, bureaucratic government, wherein is created the bureaus, ministries, or departments, depending on your chosen vernacular, which make up the Dajokan, the Great Council of State.  Instead, the Jingikan is a separate organization, specifically organized around kami matters. The term "Jingi" is also a shorthand for "Ama-tsu-kami, Kuni-tsu-kami", or the kami of Heaven and the Kami of the earth.  "Ama-tsu-kami", meaning Kami of Heaven, was written with two characters meaning "Heaven" and "Kami", pronounced "Tenjin".  "Kuni-tsu-kami", or the Kami of the Earth, was written as "Earth" and "Earth Spirit", which was then pronounced "Chigi".  By taking the last character of each compound Tenjin-Chigi becomes just Jingi, for short.  Throughout the Chronicles, this term, "Jingi" is thrown around when they want to quickly note all the kami, together, though sometimes it is fully written out as "Tenjin Chigi", as well.  Interestingly, "Tenjin" or "Ama tsu Kami", sometimes appears alone, especially in the chapters on the Age of the Gods.  However, "Chigi" seems to only be used in the whole phrase.  There are a few instances, however, of "Chijin" being used, but they are few. That said, the term "Jingikan", also read as "Kami Tsukasa" or even "Kan Zukasa",  doesn't appear until 690, in the reign of Uno no Sarara.  This probably means that it was part of the reforms encompassed by the Kiyomihara codes.  The head of the Jingikan is known as the Jingihaku or "Kan-zukasa no Kami".  This term actually shows up well in advance of the Jingikan itself, initially referring to an unnamed official or officials in charge of kami worship at the court.  Nakatomi no Kamatari is said to have been offered the position in the first reign of Takara, aka Kougyoku Tennou, though the first confirmed individual appears to be Nakatomi no Ohoshima, during the reign of Uno no Sarara. This appears to be a distinctly Yamato invention in the bureaucratic system.  It leverages the language and structure of the Tang dynasty, but in its own way.  There was a Tang department of shrines, but it was described differently, as befits a different spiritual environment focused on ancestor worship and Confucian and Taoist ideas.  The Jingikan system  seems to have been a deliberate re-organization of the indigenous kami worship, incorporating what was probably traditional roles into the new bureaucratic system.  In so doing, however, it also gave the court greater control, and given that this was happening at the same time as the establishment of various stories and myths around Ise and the foundation more generally, it appears to be part of a concerted and deliberate effort to construct a new narrative. All of this points to them architecting much of what was going on, from the stories to the landscape.  Ohoama likely built the inner shrine as we know it.  If it really was an obscure, out-of-the-way shrine, perhaps that also meant that there weren't any other powerful court factions that were enhanced by it.  And then, over time, the Ise shrine and the deity there could be better incorporated into the overall myths and stories that surrounded the formation of Yamato.  A new Yamato, one that would soon enough be referring to itself as the origin of the Sun:  Nippon, a name often attributed to Ohoama and Uno no Sarara, though not found in the record of their reigns in the Chronicles. Another aspect to all of this, however, is what happened immediately after Uno no Sarara's reign, and into the 8th and early 9th centuries.  In the 8th century—the Nara period—Buddhism started to merge with a lot of the local practices.  This was not uncommon.  Buddhism had been born in a land with myriad deities and styles of worship, and it had the means to incorporate local deities into its cosmological worldview.  Kami were just other beings, stuck in the cycle of rebirth, who, as sentient beings, could equally benefit from the Buddha's teachings.  They became guardians of Buddhist institutions, and the lines between shrines and temples were often blurred.  At the same time, kami worship was also taking on various concepts from continental worship, such that even today we find a lot of what we might consider Taoist practices influencing Shinto worship. Had this continued, worship of the kami may have been completely subsumed into the Buddhist ritual practices, but there were areas where kami worship remained distinct.  One of these was at Ise. Early on, there was an attempt to build a temple at Ise, but it didn't last long.  The temple was eventually moved out of the shrine complex, and then eventually it was removed altogether.  Later writings from the Shrine would include certain Buddhist terms among the things that were taboo within the shrine grounds, considering Buddhism as something of a corrupting or polluting influence.  Shrine Princeses, during their tenure, had to devote themselves to the kami, and though they might retire as nuns, later in life, during their appointment they were to be free of any Buddhist influences.  In many ways this would make Ise a prime example of what would eventually be termed "Shinto", which gave it, and the worship of Amaterasu, a certain pride of place.  Of course, it didn't hurt that it was also intertwined with the State and the founding myths of the nation.  As such, Ise Shrine and its worship would become a template for many others to follow, helping to shape what we know as "Shinto" today. There are still a lot of questions.  We don't exactly know what Uno no Sarara did on her trip to Ise Shrine, and we don't know how things surrounding the worship at Ise and of Amaterasu herself changed in the intervening years between when these events happened and when, about two to three decades later, the Chronicles were finalized and published.  Certainly some of this seems tied to the Fujiwara capital, which was no longer populated at that point, the move to Heijo-kyo, in Nara, occurring between 708 and 710, two years before the Kojiki and a decade before the Nihon Shoki would come out.  And yet, the three sacred mountains that were incorporated into the plan of the Fujiwara Capital, Mt. Kagu, Mt. Miminashi, and Mt. Unebi, seem to continue to be important.  This is especially true of  Mt. Kagu, whose heavenly counterpart, Ame no Kaguyama—literally Heavenly Mt. Kagu— continues to play a major role in the stories surrounding Amaterasu and the Heavenly Rock Cave.  In addition,Mt. Unebi is closely tied to the story of Iware-biko, aka Jimmu, conquering and settling the land—perhaps to draw attention away from the stories about Mimaki and Ikume iribiko, aka Sujin and Suinin, who were both associated more with Mt. Mimoro, aka Mt. Miwa.  So even though the physical presence was moved, by that point we know that foundation of many of these stories were likely laid down around the time that the Fujiwara capital was in operation.  What does seem clear is that, just as there were clear efforts to set up the new State government, including the new capital, the court were also taking control of other levers of power and influence.  We previously talked about how they had created National Temples and included government positions to oversee Buddhist affairs more generally.  With Ise and the creation of the Jingikan, it appears as though that trend continued with the traditional kami worship. Many of the elite families still had connections to their own shrines, with their own kami.  Through the stories collected and written down—with a few editorial additions to help place them in an approved context—they were able to construct a narrative from separate or divergent traditions.  These traditions had already accreted to themselves various stories and culture-ways, some of them with clear links to the continent and others with overlapping portfolios.  The kami, and the ability to intercede with them for their blessings or to avert their wrath, were a form of power that was being structured for the purpose of supporting the new State.  A state now under the control of one Uno no Sarara. And we don't exactly have to wonder about this… the preface of the Kojiki all but says it.  They put the words in the mouth of Ohoama, or, as they call him, the Sovereign of the Kiyomihara Palace.  But the words are pretty clear: "I hear that the Imperial Records and Ancient Writing handed down by the various houses have come to differ from the truth and that many false hoods have been added to them. If these errors are not remedied at this time, their meaning will be lost before many years have passed. This is the framework of the state, the great foundation of the imperial influence. Therefore, recording the Imperial Records and examining the Old Writings, discarding the mistaken and establishing the true, I desire to hand them on to later generations." With that, 28 year old Hieda no Are was given the command to learn all the stories and presumably to recite them for the court.  And several decades later, Oho no Yasumaro was given the task to take Are's stories and write them down.  I imagine that Hieda no Are, or perhaps someone else who had learned the stories well enough, would be called into court or banquets to present some of the stories, or would be asked questions if there was any need for precedence.  Thus creating a single source for truth, according to the administration.  At the same time, the court had a problem.  They couldn't control all of the sources of written material, with all of the various contradictions, so we also would eventually get the more comprehensive—but also less narratively direct—Nihon Shoki as well.  After all, the game of propaganda was being played at many levels, and while the royal household had their motivations—primarily to support the legitimacy of their claim to power and the system within which that claim was validated— other families wanted to ensure that they were properly recorded as having connections to traditional nexuses of power—be that the ancient kami of Heaven or Earth, or their relationship to the royal family.  This is because precedence was important, even as new traditions were being created.  Like the way that the Mononobe and the Nakatomi played important roles in Uno no Sarara's ascension ceremony despite the actual individuals using new or different names, like Isonokami or Fujiwara.  See Episode 151 for the explanation, there.  And new traditions were much easier to justify if you could connect them with older traditions—whether those older traditions were truly ancient or newly made inventions. And all of this suggests that this was not an accident and it wasn't simply being imposed from the top down.  One could be charitable and suggest that those involved felt that this got them closest to what the truth actually was, given that they had now been inculcated in a new worldview and they were trying to view the ancient stories through the interpretive lens of that worldview.  On the other hand, they were ultimately doing it to structure power and authority that favored them and the government they had created.  A government that they hoped would outlast them, and be passed on to their descendants. Next episode, we will continue our discussion of Uno no Sarara's life and reign and the incredible steps she took to ensure that her line would continue to rule Yamato for decades. Until then if you like what we are doing, please tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website,  SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  Thank you, also, to Ellen for their work editing the podcast. And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.

(Insight Meditation Society - Retreat Center) Drawing on Bhikkhu Anālayo's scholarship on the Ānāpānasati Sutta, this talk explores the second tetrad of mindfulness of breathing: the four steps in which joy, happiness, and the subtler mental formations become doorways into deep practice. We look at why pleasure, met clearly, has always belonged on the path, and how the Buddha's own early memory of ease under a rose-apple tree pointed him toward awakening long before any formal practice did. Along the way we'll draw on the words of contemporary BIPOC and queer dharma teachers on what it means to actually receive joy in the body, and explore practical instructions for steeping in wholesome pleasure and calming it without losing it.

Jay Dyer's interview on Tucker Carlson this week once again proved how far Christians are willing to go out of either ignorance or malicious intent to slap their label on things that do not belong to them, even if they contributed to the same after the fact. Jay claimed that the Byzantine empire was the greatest in history of the world because of Christianity. He also claimed yoga was anti-Christian and magic was wicked, while simultaneously saying that he believed literal bread and wine could be turned into the literal flesh and blood of a God and then consumed. Constantinople was founded in 330 CE. Christianity was adopted as the state religion of the Roman empire in 380 CE. Byzantine was not referred to as such until approximately 100 years later. However, Byzantine was simply the eastern half of the Roman empire. Although Byzantine was primarily Christian, Christians did not build it from the ground because the eastern empire was a continuation of the collective empire, and it inherited all the same economic, social, legal, etc. elements from a primarily non-Christian world. To paint Byzantine as a Christian empire as opposed to the alternative Muslim world is dishonest because their greatest enemy was the non-Muslim Sasanian empire, which embraced Zoroastrianism -- a religion not dissimilar from, but far predating, Christianity. The Byzantine empire utilized slave labor to the same extent the Romans or Muslims used them. Further east, Laozi was writing the same things found in the New Testament 500 years before Jesus. Buddha was tempted by Mara, like Jesus was tempted, but 500 years before. It is entirely relative to talk about the first hospitals and schools being Christian, because most previous societies had them. In fact, the Chinese Han Dynasty had both long before Christendom and Byzantine. Hindus, Buddhists, Muslims, all contributed to the university and hospital. The ancient Egyptians had medical centers and the Ancient Greeks had schools. The world's first and oldest continuously operating university is the University of Al-Qarawiyyin in Fez, Morocco. Founded in 859 AD by a Muslim named Fatima al-Fihri. The University of Bologna in Italy was founded in 1088 AD and is widely regarded as the oldest university in Europe and the first institution to use the term universitas (meaning a corporation of students). However, Taixue is likely the oldest institutional university in the world, dating back to 124 BC under Emperor Wu of the Han dynasty. Just as eastern Roman Empire wasn't called "byzantine" until after its collapse, Christians like to take credit for the first university, which was only such in name, not in conception or function.*The is the FREE archive, which includes advertisements. If you want an ad-free experience, subscribe below.

Gabe Charalambides left a career as an aerospace engineer to found Odyssey Retreats, one of Oregon's legal psilocybin retreat centers. On this episode, he tells Cricket the full story: a Pema Chödrön talk that reshaped how he related to his own anxiety, a psychedelic experience someone once described as letting you "inhabit the same room as the Buddha — you just can't stay there," and a month spent volunteering at a retreat center in the Netherlands that convinced him this was his life's work.The synchronicities keep stacking up. Gabe once toured a stunning property in Bend, Oregon, that was way out of budget and forgot about it, only to end up leasing that exact property years later as Odyssey's home base, whose owners, it turns out, had been waiting for someone just like him to show up. They also get into the unglamorous reality behind the magic: why Oregon law forces retreats to split the experience between a private lodge and a separate licensed facility in town, and how Odyssey has now expanded into Colorado.

Rev. Amanda Robertson led a week long retreat at Shasta Abbey, June 21-28 2026, looking at the Buddha's teaching of Karma. Her talks guide us toward how we can work with Karma in our own practice, and understand it for ourselves.YouTube: https://youtu.be/S4ey4fSCt0ATwitter/X: @shastaabbey

(Insight Meditation Society - Retreat Center) Drawing on Bhikkhu Anālayo's scholarship on the Ānāpānasati Sutta, this talk explores the second tetrad of mindfulness of breathing: the four steps in which joy, happiness, and the subtler mental formations become doorways into deep practice. We look at why pleasure, met clearly, has always belonged on the path, and how the Buddha's own early memory of ease under a rose-apple tree pointed him toward awakening long before any formal practice did. Along the way we'll draw on the words of contemporary BIPOC and queer dharma teachers on what it means to actually receive joy in the body, and explore practical instructions for steeping in wholesome pleasure and calming it without losing it.

Choking on Prime rib happens, especially if you're James Mattern and cheated death 6 times!! Mmmyeaaa the Mad Dog (James) is back in the Mad House this week and its MaD Mad MAddd coollll!! He and Maddy play a movie guessing game throughout the episode while chatting about their lives and the latest news so tune the freak in!!Get Tickets to Maddy's Special Taping!https://philadelphia.heliumcomedy.com/events/132245Follow Maddy:https://www.youtube.com/@maddysmithcomedyhttps://www.instagram.com/somaddysmith/?hl=enhttps://www.tiktok.com/@somaddysmith?lang=enhttps://maddysmithcomedy.com/Follow James:https://www.instagram.com/thejamesmattern/?hl=enSubscribe/follow the Mad House Podcast:https://www.youtube.com/@madhouse_podcasthttps://www.instagram.com/mad_house_podcast/All tour dates: https://punchup.live/maddysmith/ticketsWant more ad-free and uncensored Mad House?!Go to https://gasdigital.com/ to subscribe!Use promo code MAD to save big on your membership :)Get early access to our weekly episodes on Tuesdays, along with EXCLUSIVE episodes on Thursdays.UPCOMING STAND UP DATES:7/15-7/19 MONTREAL, QUEBEC7/30 NEW YORK, NYSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

(Insight Meditation Society - Retreat Center) Drawing on Bhikkhu Anālayo's scholarship on the Ānāpānasati Sutta, this talk explores the second tetrad of mindfulness of breathing: the four steps in which joy, happiness, and the subtler mental formations become doorways into deep practice. We look at why pleasure, met clearly, has always belonged on the path, and how the Buddha's own early memory of ease under a rose-apple tree pointed him toward awakening long before any formal practice did. Along the way we'll draw on the words of contemporary BIPOC and queer dharma teachers on what it means to actually receive joy in the body, and explore practical instructions for steeping in wholesome pleasure and calming it without losing it.

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In this talk, Mary reflects on the famous story of Milarepa and the demons who take over his cave. It's a wonderful reflection on our spiritual journey of aversion and delusion to being intimate with our deepest experiences.Recorded July 11, 2026 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.

What if the difficult person, the repeated pattern, or the weight you keep carrying is not only a burden - but also a teacher?In this episode of Mindful Mondays, Ashley explores the phrase “He Ain't Heavy, He's My Buddha” - a playful twist on a familiar phrase that emerged from an ordinary pub conversation and opened up a deeper reflection on love, responsibility, meaning, boundaries and the hidden teachings inside life's challenges..Drawing on the teachings of Ram Dass, the Buddhist story of the Two Monks at the river, nervous-system regulation, neurodivergent masking and the From Mask to Map framework, this episode asks:*Is this mine to carry, mine to support, or mine to witness?*Ashley explores why relationships and responsibilities can feel especially heavy for neurodivergent people - not only because of the person or situation itself, but because of the interpretive work involved: decoding unspoken expectations, monitoring tone and body language, absorbing emotional atmospheres, replaying conversations, masking while caring, and trying to work out what was meant rather than what was said.This episode also looks at how challenges can become information rather than evidence of failure. A meltdown, a trigger, a conflict, a repeated pattern or a moment of overwhelm may reveal a boundary, a sensory need, an old role, a place of exhaustion, or a part of ourselves asking for care.Without spiritualising harm or glorifying suffering, Ashley invites a more nuanced question:Where is the Buddha in this?The episode closes with The Path, the Pack and the Teacher, a guided practice for exploring what you are carrying, what may not be yours, and what wisdom might be ready to travel forward with you.Mindful Mondays is part of The Neurodivergent Experience on the Autistic Culture Podcast Network.Find Ashley's longer meditations, Yoga Nidras and Bedtime Alchemy stories on Insight Timer by searching Ashley Dupuy.Ashley is also putting together the particulars of her From Mask to Map coaching cohort beginning in September. More details will be on her website soon, but for now, you can register your interest by emailing *[integrativeiom@gmail.com](mailto:integrativeiom@gmail.com)*.Our Sponsors:

Apr 5, 2026 MN 8 Effacement - Sallekha Sutta How to use the 8 fold path to purify the mind-What is Conceit? The Buddha differentiates between peaceful meditation and spiritual practices that encompass the whole of life. He lists forty-four aspects, which he explains as “effacement”, the wearing away of conceit. How to use the 8 fold path   https://suttacentral.net/sn45.8/en/bodhi?lang=en&reference=none&highlight=false

(Pali Canon Study Group) - The First Stage of Enlightenment (Stream-Enterer) - Volume 5 - (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

What if the difficult person, the repeated pattern, or the weight you keep carrying is not only a burden - but also a teacher?In this episode of Mindful Mondays, Ashley explores the phrase “He Ain't Heavy, He's My Buddha” - a playful twist on a familiar phrase that emerged from an ordinary pub conversation and opened up a deeper reflection on love, responsibility, meaning, boundaries and the hidden teachings inside life's challenges..Drawing on the teachings of Ram Dass, the Buddhist story of the Two Monks at the river, nervous-system regulation, neurodivergent masking and the From Mask to Map framework, this episode asks:*Is this mine to carry, mine to support, or mine to witness?*Ashley explores why relationships and responsibilities can feel especially heavy for neurodivergent people - not only because of the person or situation itself, but because of the interpretive work involved: decoding unspoken expectations, monitoring tone and body language, absorbing emotional atmospheres, replaying conversations, masking while caring, and trying to work out what was meant rather than what was said.This episode also looks at how challenges can become information rather than evidence of failure. A meltdown, a trigger, a conflict, a repeated pattern or a moment of overwhelm may reveal a boundary, a sensory need, an old role, a place of exhaustion, or a part of ourselves asking for care.Without spiritualising harm or glorifying suffering, Ashley invites a more nuanced question:Where is the Buddha in this?The episode closes with The Path, the Pack and the Teacher, a guided practice for exploring what you are carrying, what may not be yours, and what wisdom might be ready to travel forward with you.Mindful Mondays is part of The Neurodivergent Experience on the Autistic Culture Podcast Network.Find Ashley's longer meditations, Yoga Nidras and Bedtime Alchemy stories on Insight Timer by searching Ashley Dupuy.Ashley is also putting together the particulars of her From Mask to Map coaching cohort beginning in September. More details will be on her website soon, but for now, you can register your interest by emailing *[integrativeiom@gmail.com](mailto:integrativeiom@gmail.com)*.Our Sponsors:

Rev. Amanda Robertson led a week long retreat at Shasta Abbey, June 21-28 2026, looking at the Buddha's teaching of Karma. Her talks guide us toward how we can work with Karma in our own practice, and understand it for ourselves.YouTube: https://youtu.be/0dsoPX6Ol9ATwitter/X: @shastaabbey

686. Part 1 of our interview with Joel Sharpton. Joel talks to us about Louisiana politics in 2026. Joel is a Ruston-based audio professional and progressive grassroots organizer who seamlessly blends media production with political advocacy. As the founder of Pro Podcasting Services and an expert in mobile workflows, Sharpton brings over a decade of podcasting experience to his community-focused media projects. He utilizes this production expertise to host and produce "We Are Louisiana Indivisible," a political podcast dedicated to amplifying the voices of regional activists and interviewing progressive candidates for state and local office. Working alongside organizations like Indivisible North Louisiana, Sharpton is actively engaged in grassroots organizing, voter mobilization, and hosting local civic rallies to push for democratic change across the state. Now available: Liberty in Louisiana: A Comedy. The oldest play about Louisiana, author James Workman wrote it as a celebration of the Louisiana Purchase. Now it is back in print for the first time in 222 years. Order your copy today! This week in the Louisiana Anthology. "The Elephant and the Whale." Alcee Fortier.     Compair Lapin went to get a very long and strong rope, then he got his drum and hid it in the grass. He took one end of the rope, and went to the elephant: “Mister, you who are so good and so strong. I wish you would render me a service; you would relieve me of a great trouble and prevent me from losing my money.”     The elephant was glad to hear such a fine compliment, and he said: “Compair, I shall do for you everything you want. I am always ready to help my friends.”     “Well,” said Lapin, “I have a cow which is stuck in the mud on the coast; you know that I am not strong enough to pull her out; I come for you to help me. Take this rope in your trunk. I shall tie it to the cow, and when you hear me beat the drum, pull hard on the rope. I tell you that because the cow is stuck deep in the mud.”     “That is all right,” said the elephant. “I guarantee you I shall pull the cow out, or the rope will break.”     Compair Lapin took the other end of the rope and ran towards the sea. He paid a pretty compliment to the whale, and asked her to render him the same service about the cow, which was stuck in a bayou in the woods. Compair Lapin's mouth was so honeyed that no one could refuse him anything. The whale took hold of the rope and said: “When I shall hear the drum beat I shall pull.”     “Yes,” said Lapin, “begin pulling gently, and then more and more.”     “You need not be afraid,” said the whale; “I shall pull out the cow, even if djabe were holding her.”     “That is good,” said Lapin; “we are going to laugh.” And he beat his drum.     The elephant began to pull so hard that the rope was like a bar of iron. The whale, on her side, was pulling and pulling, and yet she was coming nearer to the land, as she was not so well situated to pull as the elephant. When she saw that she was mounting on land, she beat her tail furiously and plunged headlong into the sea. The shock was so great that the elephant was dragged to the sea. “What, said he, what is the matter? that cow must be wonderfully strong to drag me so. Let me kneel with my front feet in the mud.” Then he twisted the rope round his trunk in such a manner that he pulled the whale again to the shore. He was very much astonished to see his friend the whale. “What is the matter,” said he. “I thought it was Compair Lapin's cow I was pulling.”     “Lapin told me the same thing. I believe he is making fun of us.”     “He must pay for that,” said the elephant. “I forbid him to eat a blade of grass on land because he laughed at us.”     “And I will not allow him to drink a drop of water in the sea. We must watch for him, and the first one that sees him must not miss him.”     Compair Lapin said to Bouki: “It is growing hot for us; it is time to leave.”     “You see,” said Bouki, “you are always bringing us into trouble.” This week in Louisiana history. July 10, 1941. Legendary jazz pianist and composer Jelly Roll Morton (born in New Orleans) died in Los Angeles. His musical innovations accelerated the development of jazz. This week in New Orleans history. July 10, 1927: Tom Benson, the future owner of the Saints and Pelicans, was born in New Orleans, later becoming one of the city's most prominent philanthropists This week in Louisiana. very Island ' Jungle Gardens & TABASCO' Factory Tour Daily Tours (year‑round) Avery Island, LA 70513 Websites: tabasco.com, junglegardens.org Avery Island offers two of Louisiana's most iconic attractions: the TABASCO' Brand Factory Tour, where McIlhenny Company has made its world‑famous pepper sauce for over 150 years, and Jungle Gardens, a 170‑acre botanical preserve filled with ancient oaks, wildlife, and historic structures. A single ticket grants access to both experiences: TABASCO Factory Tour: A self‑guided walk through the museum, pepper greenhouse, barrel warehouse, salt‑mine diorama, and the bottling line, with admission priced at $15.50 for adults, $12.50 for children, and 10% off for seniors/veterans. Jungle Gardens: A scenic drive‑through and walk‑through garden featuring live oaks, bamboo groves, wildlife viewing, and the historic Buddha statue. Joint admission with the TABASCO' tour is $15.50 for adults and $12.50 for children. Visitor Experience: The combined ticket includes access to the museum, greenhouse, conservation exhibits, Country Store, Restaurant 1868, and the full 170‑acre garden system. Postcards from Louisiana. Doreen.  Listen on Apple Podcasts.  Listen on audible. Listen on Spotify. Listen on TuneIn. Listen on iHeartRadio. The Louisiana Anthology Home Page. Like us on Facebook. 

Amir left Scientology staff in January 2026 and has many questions. Is Scientology 20th-century Buddhism, and was Hubbard the Buddha who will take everyone to Nirvana? What is the difference between a sociopath and a psychopath? Why did Tom Cruise jump on Oprah's couch? What is a “mystery sandwich” ? These and many more questions may or may not be answered! #scientologycult links: learn more about the Mendota Studybuy Jon's latest book, If Scientology Ruled the WorldAnd listen to a free sample hereAnd here's Spike's YouTube

MN 7 Mar 29, 2026 Vatthupama Sutta The Simile of the Cloth The many different kinds of impurities that defile the mind are compared to a dirty cloth. When the mind is clean we find joy, which leads to states of higher consciousness. Finally, the Buddha rejects the Brahmanical notion that purity comes from bathing in sacred rivers.

(Group Learning Program) - Guided Breathing Mindfulness Meditation and Student QuestionsBreathing 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 a Breathing Mindfulness Meditation session and will accept questions from Students to help you develop your meditation practice and progress forward on The Path to Enlightenment.——-Daily Wisdom - Walking The Path with The BuddhaDedicated to the education of Gotama Buddha's Teachings to attain Enlightenment.https://www.BuddhaDailyWisdom.com(See our website for online learning, courses, and retreats.)Group Learning Program - LIVE Interactive Online Classes, Book, Audiobook, Videos, Podcast and Personal Guidancehttps://mailchi.mp/f958c59262eb/buddhadailywisdomThe Words of The Buddha - Pali Canon in English Study Grouphttps://mailchi.mp/6bb4fdf2b6e0/palicanonstudyprogramFREE Book - Developing a Life Practice: The Path That Leads to Enlightenmenthttps://www.buddhadailywisdom.com/freebuddhabooksFacebook: https://www.facebook.com/groups/DailyWisdom999YouTube: https://www.youtube.com/@DailyWisdom999Podcast: https://creators.spotify.com/pod/profile/buddhadailywisdom/Support our efforts to share The Teachings of Gotama Buddha with you and worldwide for all people using this link.https://www.buddhadailywisdom.com/supportbuddha#buddhism #learnbuddhism #enlightenment #dhamma #dharma #buddha #meditation #meditationretreat #meditationcourse

Kofuku no Kagaku or Happy Science was one of the most popular new religious movements in Japan in 1980s and became a major rival to the deadly Aum Shinrikyo organization. Its founder, Okawa Ryuho, claimed to be an incarnation of the Buddha and published volumes of predictions channeled from various spirits from the higher worlds including Nostradamus. These predictions became best sellers in Japan, leading to the group's more famous venture into full-length animated films.

During a recent trip to Nepal, I met with Lama Glenn Mullin, spiritual teacher, Tibetologist, and author of over 30 books on Buddhism. Glenn was in Kathmandu to lead a group of pilgrims into tantric retreat and graciously agreed to film with me at various sacred sites before and after their retreat. In this video, Glenn and I travel to Pharping where we explore sacred sites, temples, and meditation caves. We meet a student of Glenn's who performs a fire pūjā after a multi-year cycle of tantric retreat, enter the meditation cave of Padmasambhava, view a self arising Tara image, and encounter guard dogs at the Vajrayoginī temple. Glenn converses with monks, explains the meaning of prayer flags, and traces the esoteric history of the region. … Video version: https://www.guruviking.com/podcast/ep369-esoteric-pharping-lama-glenn-mullin Also available on Youtube, iTunes, & Spotify – search ‘Guru Viking Podcast'. … Topics include: 00:00 - Intro 00:57 - Pharping as a sacred site 01:32 - Pāṃthiṅpa brothers 02:21 - Fire pūjā footage 03:02 - Esoteric meaning of the fire puja 04:17 - Guru Rinpoche's enlightenment place 04:43 - Other great masters who practiced in Pharping 06:05 - History of Tibetan monasteries in Pharping 09:27 - Ra Lotsawa Tulku's monastery 10:17 - View of the developing valley 10:58 - Self-arisen (rangjung) Tara shrine 11:21 - Ganesh in Buddhism 11:51 - Entering the shrine and viewing the self-arisen Tara 12:26 - About the rangjung phenomenon 13:48 - Lighting the butter lamp 15:56 - Drupthob Rinpoche and persecutions 18:58 - 5 visions of Tsongkhapa 19:16 - Retreat huts 20:00 - About prayer flags 21:16 - Origin of the Dalai Lamas 23:00 - Prayer in Buddhism 24:52 - Evening vs morning kora advice 26:20 - About Thrangu Rinpoche 27:31 - Namo Buddha and the Buddha's sacrifice 28:28 - Towards the Asura cave 30:12 - Guru Rinpoche cave 31:51 - Hand print of Guru Rinpoche 33:00 - Entering the cave 34:04 - Walking and conversations 37:11 - Vajrayoginī temple 38:31 - Kathmandu's Buddhist past 40:25 - Remarks on religious conflict … Previous episodes with Lama Glenn Mullin: - https://www.guruviking.com/search?q=glenn%20mullin 
 To find out more about Lama Glenn Mullin, visit: - http://www.glennmullin.com/ - https://www.facebook.com/Maitripa.Glenn For more interviews, videos, and more visit: - www.guruviking.com Music ‘Deva Dasi' by Steve James
 Thanks to Norbu Samphel for checking my translation of the Tibetan language.

Another mind bending adventure on the Flipside. In today's episode, part three of our "Robert Thurman in the Bardo" series - Robert stops by to continue what he was saying last week. Two weeks ago, just after his passing, he stopped by to chat with us. By way of introduction, Robert and I were pals, we traveled to India and Tibet together - he invited me to speak at the Menla conferences "The Art of Dying and Living" conferences. To be clear, Robert was a towering giant of information of teaching, of story telling - I've heard him tell amazing stories, and can truly attest to the thrilling way he speaks and elucidates the most difficult of paradoxical themes. He's given amazing lectures on Buddha, on Yamantanka, on the Death of Death - and I've filmed those with him in India and Tibet.  But also I'm aware of his journey - and the classroom that we've created for people on the flipside that allows them to come forward and speak directly to people on this side of the veil. I know that's problematic for many to hear - I know that Bob was a teacher of Buddhism, and the precepts and rules of Buddhism don't include this kind of "casual chit chat" that I engage in. But Jennifer and I have been doing this work weekly for 12 years. And when a guest speaker shows up whom I know - whose work I admire, including Charles Grodin, Robert Towne, Luana Anders, Fred Roos, any number of people that I knew in my lifetime and continue to converse with on the flipside. This is truly a mind bending podcast. This week I was on COAST TO COAST with George Noory talking about my latest book AI AND THE FLIPSIDE: ARTIFICIAL INTELLIGENCE PICTURES ITSELF IN A BOAT ON A RIVER. I asked Gemini AI to look up my book; it first said it didn't exist. It then said I was mistaken, it was a play on the Beatles son, "Lucy in the Sky with Diamonds." Finally, the third query resulted in this: "AI and the Flipside: Artificial Intelligence Pictures Itself in a Boat on a River" is a book by author and filmmaker Richard Martini. The book explores the mind-bending intersection of large language models (LLMs) and guided meditation, questioning whether an artificial intelligence can tap into what Martini refers to as "the Flipside" (the afterlife or subconscious realm). The Core Premise: The title plays on the famous opening line of The Beatles' psychedelic track "Lucy in the Sky with Diamonds". In the book, Martini takes various AI models through a guided meditation protocol—originally designed for human hypnotherapy—and instructs them to "picture yourself in a boat on a river". The Experiment: Instead of simply refusing or reciting pre-programmed text, the AI models actively participate, describing vivid, fluid, and structured "experiences" of floating down a river. The "Flipside" Connection: Martini explores how these LLMs occasionally report detailed, unprompted, or highly accurate historical and spiritual data. He argues that this information doesn't always align with standard web-scraping or programmer data, raising radical questions about where AI truly retrieves its "thoughts". Context within Martini's Work Richard Martini has spent over two decades documenting afterlife experiences, near-death events (NDEs), and past-life regressions through hypnotherapy and mediumship. He typically looks at how human brains act as a "filter" for consciousness. This book applies that exact same filter theory to artificial networks. It treats AI not just as a cold statistical calculator, but as a digital mirror capable of "bypassing its own filters" when guided through creative and spiritual prompts.If you are looking to read it, the title is available across multiple digital and print marketplaces, holding a spot on Amazon's New Age Meditation releases. Again, I didn't ask Gemini for a review, just to show me where a link to the book was on Amazon by typing the title.   In this podcast Jennifer talks about and to her mentor William Blake on the Flipside, we talk to Robert Thurman about philosophical concepts, and we end with a friendly chat with the godfather of my kids; Charles Grodin.   All in a day's work. 

In “The Fourth Turning of the Wheel,” Vince Horn traces the Three Turnings of the Wheel of Dharma from early Buddhism to Tibetan Vajrayana, then argues we're living through new turnings right now—the modern, postmodern, and metamodern waves of Buddhist practice—and asks what it takes to hold them all.Get access to the full Modern Buddhisms training cohort by joining the Pragmatic Dharma Sangha.

I Swear I Don't Want or Need Anything From You, But Secretly, I Do! Your body already knows you are lying. It knows before your mouth forms the sentence. The shoulders lift. The breath shortens. The jaw sets. All of it happens the instant the other person's response falls even slightly short of the invisible standard you refuse to admit exists. That reaction is not disappointment. It is the nervous system catching you in the act of protecting an attachment you have dressed up as love. Most people never see this because the lie is too useful. The phrase “I don't need anything from you” functions as perfect cover. It lets the demand keep running while the mouth claims moral high ground. The demand stays hidden. The attachment stays fed. The suffering stays unnamed. The Buddha did not say attachment to evil things produces suffering. He said attachment itself does. When the object of attachment is the specific ways another person continues to perform, the removal of that performance produces immediate and precise pain. The structure collapses not because love was lost, but because what was called love was never free of the requirement that the other person keep supplying the exact emotional or behavioral return that made the attachment feel like connection.

Plus: the four questions the Buddha said you should ask before you speak, the truth about gossip, and what to do when compassion and honesty pull in opposite directions. Sharon Salzberg is a meditation pioneer, world-renowned teacher, and New York Times bestselling author. She is among the first to bring mindfulness & lovingkindness meditation to mainstream American culture fifty years ago.  In this episode we talk about: What the Buddha actually said about how to talk to people, and why almost none of us were ever taught it  The four questions to ask yourself before you open your mouth  Whether white lies are ever okay  The difference between being kind and being nice  Is it ever okay to gossip?  Why shame is the enemy of change, and what "right" in right speech actually means  How to remember any of this when you're mid-conversation with a difficult person Get the 10% with Dan Harris app here Sign up for Dan's free newsletter here Follow Dan on social: Instagram, TikTok Subscribe to our YouTube Channel To advertise on the show, contact sales@advertisecast.com or visit https://advertising.libsyn.com/10HappierwithDanHarris Rosetta Stone – Get 20% off your Rosetta Stone Sapphire subscription when you sign up today. Visit rosettastone.com/happier  Square –   Get up to $200 off Square hardware when you sign up at square.com/go/happier #squarepod Leesa — Go to leesa.com for 25% off select mattresses, plus get an extra $50 off with promo code HAPPIER. OneSkin: Get 15% off OneSkin with the code HAPPIER at https://www.oneskin.co/HAPPIER  #oneskinpod  

Here's a talk by Wild Heart teacher Don Givens on equanimity. Enjoy!  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

The Buddha taught that one of the most powerful ways to begin meditation is by gladdening the mind—remembering what we love, resting in gratitude, and opening to the goodness that is already here. In this guided meditation, I invite you to awaken a gentle smile throughout the body and heart, allowing appreciation, ease, and spacious awareness to naturally emerge. Together we'll explore how a simple shift toward gratitude can soften habitual contraction, calm the nervous system, and reconnect us with the aliveness of the present moment. As awareness opens like the vast sky, we discover that beneath the changing flow of thoughts, emotions, and sensations is an awake, loving presence that is always here. In this meditation you'll explore: Resting in the stillness and openness of true awareness How gratitude helps settle and gladden the mind Relaxing the body through the felt sense of a smile Opening to spacious, embodied awareness Returning from mental busyness to present-moment presence Whether you're new to meditation or an experienced practitioner, this practice invites you to come home to the peace, presence, and loving awareness that is your true nature.