Podcasts about buddha

#Logos #America #Christianity This video is a clip from my stream "Religion and Nothingness: Buddhism, Nihilism, and Christianity." If you would like to watch the entire stream please click the following link. https://www.youtube.com/live/5RJLsT6CKsU?si=0q1OXsdUE95zecpb

Episode #582: “If you're having weird meditative experiences, I'll be happy to talk to you about those for free. I won't even take a donation.” Daniel Ingram, a physician, meditation teacher, author of Mastering the Core Teachings of the Buddha, and cofounder of the Dharma Overground, has spent nearly three decades creating language and support for contemplative experiences that can be mistaken for pathology, exaggerated into attainment, or silenced by Buddhist institutions. His concern began with lucid dreams, blissful states, energetic surges, and an out-of-body experience during childhood and adolescence. He hid them from his pediatrician father, who later admitted that he might have responded in a harmful way. Intensive retreat practice in the 1990s made the phenomena reproducible, but the decisive moment came at the Malaysian Buddhist Meditation Center, where an old recording of a Burmese monk described the sequence Ingram had just undergone. Burmese insight maps transformed private confusion into a path that others had already observed. Those maps also placed him in conflict with Western meditation communities that discouraged open discussion of stages and attainments. Ingram accepts that maps can produce scripting, competition, and inflated claims, but argues that silence leaves practitioners isolated and clinicians unprepared. His book and the Dharma Overground created public spaces for experiences that conventional settings often refused to name. After a 2003 retreat with the younger Sayadaw U Paṇḍita, he claimed arahantship as a permanent loss of belief in a separate subject, while acknowledging that fear, irritation, and desire still arise—a result that conflicts with strict readings of the Theravāda ten-fetter model. Ingram now supports research intended to bring physicians, psychologists, neuroscientists, and contemplative practitioners into the same inquiry. Rather than resolve doctrinal disputes through authority alone, he proposes testing advanced practitioners under controlled conditions to see whether classical claims about the eradication of fear, anger, and desire can be observed. The maps once helped him survive territory that seemed unintelligible; he now wants medicine and Buddhism to submit their competing explanations to the same unresolved experiment.

Drawing on an ancient story from the time of the Buddha - 500 monks who are tormented by tree spirits during a forest retreat - Margaret reveals a timeless lesson: the things that haunt us in our own forests often change when we change how we meet them. What begins as a tale of frightened monks becomes a powerful invitation to understand love not as something that happens to us, but as something we can intentionally cultivate, like a garden. Margaret unpacks the practice of mettābhāvanā - the development of loving-kindness - walking listeners through the five classical stages: from offering goodwill to ourselves, to a beloved benefactor, to a neutral person, to a difficult person, and finally to all beings without exception. She illuminates the subtle "near enemies" that masquerade as love and compassion - attachment disguised as affection, pity disguised as care - and offers clear guidance for recognizing the counterfeit in our own hearts. Along the way, she introduces compassion as "metta with its sleeves rolled up," explores the transformative Tibetan practice of Tonglen, and touches on modern scientific research showing that these ancient practices genuinely rewire the brain and build emotional resilience. Blending intimate storytelling with practical wisdom, this episode is both a teaching and an invitation. Margaret includes a guided meditation for listeners, addresses common obstacles like self-criticism, emotional numbness, and the fear of opening our hearts to a suffering world, and shares how to carry these practices off the cushion and into the messy reality of daily life. Whether you're new to meditation or a longtime practitioner, you'll come away with tools to meet your own haunted forest with a different heart - and a deeper sense of how the truth of impermanence can set us free.

Host Michael Taft talks with neuroscientist Ruben Laukkonen about what extreme physical suffering can reveal about meditation, and why awakening may be less a grand attainment than “the grand disappointment.” They explore disenchantment, grace, synchronicity, and the possibility that faith arises naturally from our embeddedness in realities too large for us to comprehend. Ruben describes the strange authority of insight—how ideas can seem to arrive from elsewhere, why their felt intensity sometimes tracks their accuracy, and how the same process can produce compelling false revelations. They also discuss psychedelics, embodied creativity, the “mastery of mania,” and Ruben's research suggesting that meditation increases the brain's signal-to-noise ratio, with posture functioning as a kind of built-in neurofeedback system. The conversation concludes by asking whether AI has Buddha nature, whether a machine must be conscious to express wisdom and compassion, and whether artificial intelligence might become a means of scaling wisdom—or its opposite—throughout human culture.Ruben Laukkonen is a neuroscientist at the University of Oxford, where he is a senior researcher in the Department of Psychiatry, a fellow at Linacre College, director of the Flourishing Intelligence Program, and co-director of the Centre for Eudaimonia and Human Flourishing. His research seeks an empirically grounded and experientially authentic understanding of meditation, insight, consciousness, and nonduality. His current work also explores how brain dynamics and contemplative wisdom might contribute to safer and more efficient artificial intelligence. Ruben has an eclectic contemplative background, including Zen, Advaita, and Theravāda, and was authorized to teach Vipassanā in 2024.Find out more at https://rubenlaukkonen.com/You can support the creation of future episodes of this podcast by contributing through Patreon.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Rev. Enya Sapp continues with the theme of cultivating faith and trust in the Buddha's teaching. The Practice frees us from the obstacles of our suffering, but we must have the trust to be willing to put the teachings into practice. This talk was given at Shasta Abbey on Sunday June 21, 2026.YouTube: https://youtu.be/Iubb5gX4zUkTwitter/X: @shastaabbey

Storyteller: Venerable Miao GuangDetermined to help a sick bhiksu and keep her promise, Suppiya makes an extreme sacrifice. The Buddha teaches why compassion must always be guided by wisdom.禁戒食肉蘇卑為了幫助生病的比丘並信守承諾，作出了極大的犧牲。佛陀藉此教導大眾：慈悲為何必須以智慧引導。

Storyteller: Venerable Miao GuangKing Bimbisara asks what happens when offerings made to the Sangha are seized. The Buddha explains why protecting the Dharma is also a ruler's solemn responsibility.護法長城頻婆娑羅王請問佛陀：若有人侵奪信眾供養僧團的財物，將會有什麼後果？佛陀也藉此說明護持佛法是為政者的重要責任。

Storyteller: Venerable Miao GuangDespite the king's ban, a poor servant woman discreetly offers the Buddha what little she has. When a brahmin doubts the blessings she will receive, the Buddha offers a remarkable explanation.廣長舌相儘管國王下令禁止供養佛陀，一位貧苦的女僕仍悄悄獻上自己僅有的食物。當婆羅門懷疑她所得的福報時，佛陀作出了不可思議的解說……

Storyteller: Venerable Miao GuangProud of his seven beautiful daughters, Mahamit challenges anyone to find fault with them. The Buddha's judgment reveals that true beauty cannot be measured by appearance.真正的美人摩訶蜜為七位美貌的女兒感到驕傲，自信沒有人會說她們不美。然而佛陀的評判，揭示了真正的美並不在外表……

Storyteller: Venerable Miao GuangWhile some bhiksus remain trapped in conflict, the Buddha visits three disciples who live together in perfect harmony. What is the secret of their peaceful practice?安穩修行之道當一些比丘仍陷於爭執時，佛陀探訪了三位和合共住的弟子。他們安穩而和諧的修行生活，有什麼祕訣？

Storyteller: Venerable Miao GuangAlthough many disciples have attained liberation, the Buddha appears deeply troubled. Ananda asks what weighs upon his heart, and receives an unexpected answer.佛陀的憂喜儘管許多弟子已證得聖果，佛陀卻顯得憂心忡忡。阿難請問其中原因，卻聽見一個出乎意料的答案……

Welcome to The Amazing Watch Podcast! Don't use too many buckets. Watch along with Season 19 of The Amazing Race on Amazon Prime Video, CBS. fuboTV, Spectrum On Demand, Paramount Plus, DIRECTV, or buy it as download on Google Play Movies, Vudu, Amazon Video, FandangoNOW, or Microsoft Store. Follow us on social media! Email: amazingwatchpod@gmail.com Facebook: The Amazing Watch Podcast Twitter: @amazingwatchpod Instagram @amazingwatchpod Don't forget to tag #AmazingWatchPod This podcast is hosted by ZenCast.fm

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28 July 2026 Ajahn Jenti from Dhammasara Monastery joins the BSWA Boundless Meditation Group online live. BSWA Boundless Meditation Group (previously the Armadale Meditation Group or AMG) teaches you about meditation. The classes generally begin with chanting the Metta Sutta, meditation instructions, meditating together, asking questions, and, if time allows, a Dhamma talk. These weekly Tuesday night teachings are via Zoom from Bodhinyana or Dhammasara Monastery. For the BSWA Boundless Meditation Group zoom link and more details: https://bswa.org/location/armadale-meditation-group/ Support us on: https://ko-fi.com/thebuddhistsocietyofwa BSWA teachings are available:  BSWA Teachings BSWA Podcast Channel BSWA DeeperDhamma Podbean Channel BSWA YouTube

Raëlism is a UFO-centered new religious movement founded in France in 1974 by Claude Vorilhon, who later called himself Raël. He claimed that extraterrestrial scientists known as the Elohim contacted him and revealed that they created all life on Earth through advanced genetic engineering. Raëlians interpret ancient gods, angels and religious miracles as misunderstood encounters with these beings, while figures such as Jesus, Buddha and Muhammad are viewed as messengers sent by the Elohim. Raëlians generally reject a supernatural God and an immortal soul. Instead, they believe science—especially cloning and memory transfer—could eventually allow humans to overcome death. Their practices include “sensual meditation,” personal freedom, sexual openness, nonviolence and enthusiasm for scientific advancement. A major goal of the movement is constructing an official embassy where the Elohim could someday return publicly to Earth. These teachings remain religious claims rather than scientifically established facts, and the movement has attracted controversy over its leadership structure, sexual teachings and highly publicized but unverified human-cloning claims.

We continue to look at the life and times of Uno no Sarara, aka Jito Tenno, female sovereign ruling in her own right.  We look at some of the places she traveled to as sovereign and, ultimately, what she did to ensure that her grandson would succeed her. For more, check our podcast blog page:  https://sengokudaimyo.com/podcast/episode-154 Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is episode 154: Queen Uno no Sarara, Part II   Light drifted in from outside the grand audience hall.  It filtered through barred windows and screens, and glinted off of bright gold and bronze accents, as well as the polished stone floor.  Upon a raised dais, surrounded by curtains, sat the tennou, arrayed in all of his youthful majesty.  Before him were princes and high ranking nobles, dressed in their finest court clothing.  Rich brocades of silk and black gauze hats only added to the pomp and circumstance of the moment. The nobles bowed and brought out a small tray.  Upon it were seventeen scrolls, freshly made, representing the latest updates to the laws and punishments of the land.  The nobles presented the work they had overseen, the culmination of a year's effort to further bring into line the organization of the state.  Off to the side, behind a screen of her own, Uno no Sarara watched the proceedings.  She thought back on all that had happened to bring them to this point.  This glittering hall was a far cry from the plain wooden structures of the old Kiyomihara palace.  And while she had never visited them, she could only imagine that this must rival the courts on the continent.  Everything that she and her husband had worked and fought for—all of the battles  they had fought, and all of the friends and children they had lost—she watched as it all came to fruition. The court was never going to be entirely peaceful—there would always be those striving for wealth and power, however they could attain it—but at this moment she no doubt felt as confident as she ever had that her efforts hadn't been for naught.  No matter what happened from here, the State, and her line, would continue.   So let's recap: We started with Part I of Uno no Sarara's reign back in episode 152, and then last episode we took a bit of a detour to go more in depth on the history of Ise and of the worship of Amaterasu more generally.  We talked about how there is good reason to believe that Ise shrine's prominence—and even many of the stories about Amaterasu and her importance in the story of the royal family—were either created or at least emphasized during the reigns of Ohoama and Uno no Sarara.  We ended with a discussion of the Jingikan, the newly created government organization developed to deal with so-called "Kami Matters", formally bringing the administration various shrines under the administration of the State.  Specifically it seems to have focused on State sponsored rituals.  I have no doubt that they took charge of the rituals at court itself, and they were likely involved in the worship at Ise Shrine, as well as the shrines of Tatsuta and Hirose.  On the other hand, as with the spread of Buddhist temples, direct State control was likely limited, at least at this stage, likely focused on the most influential institutions. This episode I want to continue with Uno no Sarara's reign.  She continued to make her mark on the court, tweaking how things worked, especially around the concept of rank.  And then there were her various travels.  These were mostly to her palace in Yoshino, but several other journeys, including a tour of the land of Kii—modern Wakayama prefecture—as well as a visit to her half-sister, Royal Princess Asuka. For all of that, however, the entry in the Nihon Shoki ends with what was perhaps one of the most direct and unique things she did:  Ensuring a smooth transition of power to her grandchild, Prince Karu. And while in this episode we'll (spoiler alert) cover both this power transition and Uno no Sarara's eventual death, we won't be done with her reign and its impact after this episode.  After all, there is still a lot going on around this time, and multiple different threads to pull on.  I expect several more episodes to cover things, such as the creation of hunting and fishing preserves, Buddhist merit-making, crime and punishment, and more.  There are also a few more people to talk about, such as Kakinomoto no Hitormaro, the court poet, and Fujiwara no Fubito and the establishment of the Fujiwara family as we know it.    So let's take a look at Uno no Sarara and what she was up to. She was still very much putting her stamp on things, tweaking the codes and making edicts.  One of the more impactful edicts would seem to be one where she had the government officials and people of the Home provinces all divided into nine classes.  This seems to be introducing yet another rank system, though this one is a bit more technical than the ones that came before. For one thing, it divided everyone up into nine ranks.  To do this, the court were going to take a look at a period of up to 6 years for those who already had rank and up to 7 years for those who did not.  The court—presumably court appointed judges—would use that period to evaluate individuals and slot them into a new system of nine classes.  Those in the first four classes would be given cap-rank based on their individual merits, the services that they had performed, and the importance of their house.  There isn't really a mention about the other five classes, but as they were theoretically the lower classes of society, it may not have been quite so pertinent.  BTW, of the three things that they were using to determine cap-rank, that last one, the importance of the individual's house, strikes me as the nod to the fact that the Japanese had not yet gotten away from the idea of "kabane" type hierarchy.  Granted, it isn't like family was unimportant in the Tang court, the Japanese were just being much more blatant and direct about it. Once everyone was properly sorted into the appropriate cap-rank, new edicts were issued on the official court clothing, which we discussed in Episode 150, and if you check out the blogpost you should be able to see what that looked like. I would note that the cap-rank system would eventually go away and be replaced by a rank system also based on 9 ranks, which then were broken up into upper and lower and junior and senior, so very similar to what we see with cap-rank, with some slight changes.  Uno no Sarara continued to make tweaks to the system, while working on the various large scale projects of the reign.  She wasn't exactly a homebody, however.  As she did all of this, she was regularly taking trips away from the capital. For example, between 689 and 697 she took at least 30 trips to visit Yoshino, sometimes taking as many as five trips in a year.  These were often short—a couple of days and then back to the grind of the court.  However, that's all that we get.  Based on the dates, we can at least make a few inferences.  For one, she was going down in all seasons, so she really must have enjoyed it, and it doesn't seem like it was attached to any particular official date or ritual.  Perhaps it just got her away from the pressure of official life. Some of her travel appear to have been work trips.  Her travel to Ise, which we talked about in the previous episodes, as well as things like traveling to visit the Castle of Takayasu and also to inspect horses at the embankment of Wani-no-kami.  Those appear to have been both trips where she was keeping an eye on things. Other trips, however, provide fewer details.  Mostly we know where she went.  This included trips to Hatsuse, Kii, Takamiya, and Yonabari, in Uda.  We are also told she ascended the Peak of Tou no Mine and later that she made another journey out to the Futatsuki Palace—presumably at the same place.  And we also have a trip out to the country-house of Royal Princess Asuka. Now Hatsuse, Kii, and Uda are all places we've previously talked about.  They are all on the Kii peninsula.  Hatsuse—or Hase—and Yonabari, in Uda, are both due east of modern Sakurai, following the Yamato upriver and then branching off to the aptly named Yonabari river.  These areas are well-referenced in the rest of the Nihon Shoki.  "Kii" is a bit more ambiguous.  Kii refers to the entire land of Kii, or Kii no Kuni—by the way, if you are familiar with the Japanese bookseller "Ki-no-kuni-ya", that name directly references the land of Kii as the family who started it were from Wakayama in Kii, where they served under the Kishu—or Kii—branch of the Tokugawa family during the Edo period.  That said, there were others who also used the name "Kinokuni" as a locative name as well, and you will occasionally see it here or there, even outside of the famous bookstore. The land of Kii is basically all of the southern Kii peninsula.  On the west side, it starts at roughly Wakayama, and includes the mountainous regions south of the Nara basin, wrapping around to the east side of the peninsula, to just south of Ise.  Today it is split between Wakayama prefecture and parts of Mie prefecture, including the towns of Kihoku—literally "Northern Kii"—and Taiki—"Big Kii".  Today, "Taiki" is part of the Watarai district, Watarai being the name of the location where Ise shrine was located.  So you can see that Kii basically included everything from one side of the peninsula to the other. Most of the time, though, I would generally assume that travel to Kii is a reference to the nearby area of Wakayama, especially as there are other references to that area in the form of hunting and fishing restrictions, which we'll discuss more fully in a later episode. This particular trip to Kii sounds like it was a bit of a longer trip, incorporating several locations.  We know that it took roughly eleven days—about a week and a half.  That's enough time to do quite a bit of sightseeing.  In fact, shortly before leaving, Uno no Sarara says that she is going on a "tour" of the land of Kii, and as such the land-tax and poll-tax for Kii would not be collected for a year, since, instead, they were expected to support her visit so that she could travel in appropriate style and so that temporary palaces could be made available for her use.  Kii is an interesting place for Uno no Sarara to visit.  It is mentioned occasionally throughout the chronicles, and its position puts it squarely in Yamato's sphere of influence.  At the same time, its mountainous nature means that it was never quite as populated as regions like the Nara basin or the Kawachi plains, where the large, flat areas were better suited to wet rice paddy agriculture.  In Kii, there are only a few areas really suitable for supporting large populations through agriculture alone, and even today the mountains make travel and construction in the area more difficult, so you don't have the highly concentrated population centers as in other regions.  The area around modern Wakayama city provides some of the best land for agriculture, with some other coastal regions as well. But it is mountains that Kii is known for, and the mountains often have spiritual significance.  Mt. Koya, or Koyasan, would be found in 805 as the center of Shingon Buddhism, but well before that you have the Kumano shrines, also known as the Kumano Sanzan—the three mountains of Kumano. There is a lot of evidence that worship at the three mountains of Kumano was heavily influenced by Buddhism and Buddhist traditions, but that this was a later influence on areas that were already important spiritual sites well before Buddhism arrived in the archipelago.  The exact nature of worship is debated, but the area was important, with "Kumano" once treated as its own land, overseen by the Kumano Kuni no Miyatsuko.  The deities of Kumano and the area more generally features in the Nihon Shoki in the legendary stories of Iware Biko, aka Jimmu Tenno. The Kumano shrines are, ultimately, a series of shrines in the Kumano region, roughly 20-40 kilometers from each other.  There are three main shrines—Kumano Hongu Taisha, Kumano Hayatama Taisha, and Kumano Nachi Taisha—known as the three mountains.  There are numerous other shrines as well.  There are three main deities worshipped, but then also another nine that are considered important as well, for at least twelve kami.  The three main kami – Kumano Musubi no Ohokami, Hayatama no Ohokami, and Ketsumi Mikoto Ohokami – are also considered to be manifestations of Izanami, Izanagi, and Susano'o.  Izanami and Izanagi are famously the progenitor kami of the archipelago, while Susano'o is the storm and ocean deity said to be the rambunctious and troublesome brother to Amaterasu Ohokami.   It is quite likely that the connection with these other kami—who feature prominently in the later stories, was actually a later addition.  Similarly, around the 9th century, the Kumano shrines were heavily influenced by Buddhism, which often co-opted indigenous kami worship by associating the native kami with incarnations of Buddhist figures.  In this case:  Thousand-armed Kannon, Yakushi—or the Medicine—Buddha, and Amithabha.  I must say that associating Amithaba—or Amida—with Susano'o seems like a bold move.  The deity who tossed a backwards flayed colt into Amaterasu's weaving hut is also the Buddha who made the promise that all who call on his name would find their way to the western pure land? I guess. Together, the kami of Kumano are known as the Kumano Gongen, and there is a pilgrimage trail, even today, that leads between the various shrines and peaks, as well as various temple complexes in the area. There is one other interesting connection with Kumano shrines, and that is the fact that there is a Kumano Taisha up in the Izumo region.  Today, they claim that despite the names being identical, there are no actual ties between Kumano Taisha and the Kumano Sanzan.  The Kumano Taisha of Izumo is actually considered the Ichinomiya, or most important shrine, of Izumo—even more important than the famous Izumo shrine, itself.  It lies 30 minutes south of modern Matsue, and enshrines a kami known as Kushi-mikenu-no-Mikoto, said to be another name for none other than the famous Susano'o. Kumano Taisha claims to have been first mentioned in the Nihon Shoki back in the time of Takara Hime, aka Saimei Tennou, in an entry from 659, though that entry simply states that the Izumo no Miyatsuko was to repair the shrine of the "Itsuki" kami, and doesn't specifically mention Kumano Taisha by name.  There is an entry attributed to the Izumo fudoki, which claims a shrine was located on Mt. Kumano, identified with modern day Tenguyama.  And then, Kumano Taisha appears in the Engi Shiki in the 10th century.  Suffice it to say, there are many different ways that this can be interpreted. Scholars have attempted to look into the potential connections between Kumano Taisha in Izumo and the Kumano Gongen of Wakayama, but it does not appear that there is a fully formed consensus.  I would note that we certainly see various important worship centers branching out throughout the archipelago, setting up branches elsewhere, and we also see the association of various local kami with other, more famous kami, making the claim that they are simply another name for the same entity.  This would appear to be one way to bring different groups into communion with each other, as it were, and helping to gloss over the potential difficulties found in diverse belief and worship practices. As a side note, there is at least one other Kumano Taisha of note, found up in the Tohoku region.  It claims to be the "Ise of Tohoku", with a focus on Izanami and Izanagi.  It seems to claim a founding around the early 9th century at the Tenno's request.  Given that, I think we can ignore it for our current discussion. To bring this all back around, it is unclear if Uno no Sarara's tour of Wakayama included the Kumano shrines at this time.  Certainly Kumano would play an important role in the legends and stories that the court was putting together, but what structures were in place at this point in the story are unclear.  Her tour may have focused much more on the area around modern Wakayama.  Her tour of the area took a total of eleven days, which is more than enough time to have seen a fair bit of the area, and certainly would have been enough time to get down to the Kumano region, but we don't have any clear details that I see to say exactly what happened. Still, I do find it interesting to look at the juxtaposition of the Kumano shrine story with that of Ise.  Both took on some aspects of the official stories of the founding of Japan and appear to have been important shrines for the court to some extent, and both the trip to Ise and the trip to Kumano were events such that local taxes were commuted for a time to help pay for the royal visit. But whereas Ise would go on to reject the merging of Buddhism with local kami worship, Kumano appears to have embraced it.  Kumano worship took on a highly syncretic character, with Buddhism and Kami worship becoming inextricably intertwined, maintaining that character even today, despite numerous historical attempts to extricate the two from each other. Ultimately, Ise shrine would take pride of place as the national shrine of the royal family, but I can't help but wonder what would have happened if Kumano had been more ascendant. Getting back to our discussion of Uno no Sarara's various peregrinations:  we also have what appear to be two trips up to Tou-no-mine—the modern pronunciation for the name which Aston transliterates as "Tamu no Mine".  This is the peak where, about forty years earlier, Takara Hime is said to have built a circular enclosure and called "Futa-tsuki" or two "Tsuki" trees palace.  It was also known as "Ama-tsu-miya", the Heavenly Palace.  The modern Tou-no-mine is a mountain to the southeast of Asuka, however, there is also a theory that the Tou-no-mine and Futa-tsuki palace were actually on a small hill just due east of the Kiyomihara palace site.  This is where we find walls, the Sakafune-ishi stone, and other examples of work from the time when the Futa-tsuki palace would have been built. That said, to get to Tou-no-mine, we are told it was a two day trip—one day out and one day back.  That said, it wouldn't have all been spent traveling.  In fact, Tou-no-mine, today, is under two hours walking distance.  The site by the palace is much closer, and the entry for going to the Futatsuski is only mentioned on a single day.  So none of that is particularly helpful, in my opinion.  Ultimately, we know that it was a location near Asuka and that it was associated with Takara Hime, the last female sovereign in her own right—even though her reign was arguably run largely by her son, Crown Prince Naka no Oe. Speaking of whom, Naka no Oe was not only the father of Uno no Sarara, but also of Royal Princess Asuka.  So when Uno no Sarara went to Asuka's country house, also known as the Denso or Tadokoro, she was actually going to pay a visit on her own half-sister.  By the way, "country-house" is the Aston translation.  A more direct translation might be something like "Field Place".  It was a private estate belonging to powerful families, such as the local elites—or in this case the royal family.  It is a rare glimpse into the living conditions of those royal princes and princesses who were not resident in the palace itself.  I do find it interesting that it specifically identifies the royal princess and not some male relative or husband—and Uno no Sarara isn't really noted as visiting a lot of family members all over the place.  I've seen a suggestion that Asuka may have been married to Prince Osakabe, one of Temmu's sons, but if so it is interesting that Uno no Sarara goes to visit *her* house and not *his* house. Princess Asuka is not mentioned much, but given this and a few other things—including being mentioned in the Man'yoshu in connection with a poem by the famous Kakinomoto no Hitomaro—she seemed to be someone important, even though we don't have a lot of information on what that looked like at the time. And with that, we've covered most of Uno no Sarara's travels.  We discussed her near-constant trips to Yoshino, then there were official visits to inspect the fortifications and horses.  Granted, that latter duty was also done just at the palace, in Asuka, so it wasn't necessarily terribly special.  There was her expedition to Ise, which we discussed in a previous episode, and then down to tour the land of Kii.  There were short jaunts out to Hatsuse and Yonabari.  And the largely unexplained visits to Tou-no-mine and the enigmatic Futa-tsuki palace.  Finally, there was a note about her calling on her half-sister, Princess Asuka. So that was what Uno no Sarara was doing when she wasn't at the court.  Otherwise, whether it was in the Asuka Kiyomihara palace or in the new Fujiwara Palace, she was dealing with the business of the state.  Much of what is recorded are fairly common things—banquets, archery competitions, and similar events that are interesting in aggregate, perhaps, but maybe not so helpful in figuring out the larger trends that were occurring at the time.  There were edicts and changes, but we can talk about those separately.  There were natural disasters, as well. Overall, she spent eleven years on the throne, from 686 to 697.  In that time, she finished much of the work started by her husband, put her own stamp on the new government, and, perhaps most importantly, she set up her grandson for success.  It is worth nothing that Uno no Sarara's posthumous regnal name is Jitou Tennou, and while that was probably not something she chose for herself, it may give us some insight into how the Chroniclers viewed her.  Remember that the brothers, Naka no Oe and Ohoama, were given the names "Tenji" and "Temmu", respectively.  Tenji is "Heavenly Wisdom", and he is counted as the brains behind the Great Change, the Taika reforms, and much of the shape that the state took from 645 onwards.  Temmu is something like "Heavenly Warrior".  The victor of the Jinshin no Ran was remembered for his military strategy, even though that was really only a small part of his overall reign.  The characters of Jitou's posthumous title are two characters.  The first, "Ji", means "to hold" or "to have".  The other character is "tou" and generally means "relationship" or "to control".  It can also refer to unification. This is often considered to mean that her role was seen as continuing to hold the throne and continue the work of her husband and his line, his progeny.  In this case, that means strengthening the state that Ohoama had built, following through on his national projects, and ultimately ensuring that the throne passed seamlessly to Ohoama's grandson, ensuring that his line would continue.  Of course, it probably should be noted that of course it was also her own bloodline that she was continuing as well, something that would become important in later years. And it is easy for us to look at this as simply editorializing by the Chroniclers, who were, after all, trying to craft a national narrative as well as record the history.  In many ways the use of these posthumous titles allowed them to do that—to summarize an entire reign into something that could be easily remembered.  And yet, based on the actions that she has taken, there certainly seems to be something to this description of Uno no Sarara and her motivations. We saw, early on, how she cleared the way for her own son, Crown Prince Kusakabe, getting rid of his potential rival for the throne, Prince Ohotsu, and thus potentially averting another conflict at the start of the reign.  But then Kusakabe died, leaving her with his young son, and while placing a young infant on the throne might have become a thing in later centuries, that precedent had not quite been set just yet.  Even as it was, Uno no Sarara likely had some concept that she could not know how many years she would get.  A decade on the throne was nothing to sneeze at, and many sovereigns had much less.  And so, beyond setting up the structure of government that her grandson would inherit, she also had a few more things to ensure.  She would want him to be old enough to be taken seriously, and she would need to make sure that there were no other claimants that could complicate matters.  There was only one other serious candidate that fit that description, and that was Prince Takechi. Remember, Prince Takechi was Ohoama's eldest son.  He was also a maternal descendant of the Munakata, meaning that he didn't have the double-royal imprimatur that was presumably required to take the throne as the sovereign.  And yet, Uno no Sarara was no doubt savvy enough to understand that those kinds of traditions changed quickly and easily in the past, as long as one had the right political backing. At the same time, Uno no Sarara appears to have leaned heavily on Prince Takechi's support.  It was a risk, but his support for her efforts would help her do what she needed to do.  Not only that, but if anything did happen to the young Prince Karu, Prince Takechi was the next in line.  He was also the Dajou Daijin—the most powerful court position short of Uno no Sarara herself.  For many reasons, it would have been difficult if the Queen felt she needed to take him out of the picture. Perhaps then it was fortuitous that in 696 the issue resolved itself, when Royal Prince Takechi passed away. This was no doubt a sad event, and yet it also may have set things in motion.  Prince Karu had been born in 683, so he was fourteen years old—still quite young, but old enough.  He was also surrounded by supporters, including his own mother, widow to the late Prince Kusakabe, Royal Princess Abe. While it isn't mentioned in the Nihon Shoki, we get a glimpse of how all this was planned in the Kaifuso, published in 751.  There, in an entry for Prince Kadono, a son of Prince Ohotomo, we are told that after Prince Takechi's death, Prince Kadono met with Uno no Sarara and others and suggested a course of action.  He encourage Uno no Sarara to pass on the kingdom to Prince Karu, despite his youth.  If true, this is quite the statement from someone whose own father was killed in the Jinshin no Ran, which brought Ohoama and Uno no Sarara to power in the first place.  It appears as though she heeded his advice, setting up what would come next over the following year. And so it is from the year after Prince Takechi's death that we start to really see entries focused on Prince Karu.  In the second month of 697, for instance, we see that Tahema no Mabito no Kunimi was appointed to be Prince Karu's tutor.  Likewise we see Michi no Mabito no Atomi and Kose no Ason no Ahamochi appointed as director and assistant director of the Spring Palace—the palace for the Crown Prince, the Heir Apparent.  Interestingly, Aston notes that the Nihon Shoki never actually gives an entry for when Prince Karu was named Heir Apparent—it just seems to be assumed. Ten days after the new directors were appointed, a public great-congregation was held at the Crown Prince's palace—here called the Eastern Palace, and I'll admit I'm not sure if "Eastern Palace" and "Spring Palace" were different names for the same place or what.  I assume these were all part of the newly built Fujiwara Palace, though the most important part is the implications for Prince Karu.  He was being introduced to the court, it seems, with a large congregation at his residence where the court would be expected to acknowledge his position as the crown prince and heir apparent. Three months later, we are told that Uno no Sarara grew ill.  The Ministers and various government officials made votive images of the Buddha in an attempt to make merit and help her to recover.  While she would recover from whatever illness she experienced, I suspect that this was something of a wake-up call.  Uno no Sarara was in her early 50s, and she wasn't getting any younger.  She also lived at a time where she had to realize that many others hadn't made it as far, and perhaps her illness made her realize that if she was going to do something, she had better do it sooner, rather than later.  And so, just a little more than a month later, on the first day of the 8th month, Uno no Sarara abdicated the throne in favor of her grandchild, Prince Karu, soon to become the next Tennou. This isn't the first time we've seen an abdication in the history of Yamato, but it is perhaps the first time we've seen it quite like this.  When Takara Hime abdicated, I think we can agree that it was largely under duress.  She had just seen her son lead a bloody coup against the most powerful court nobles, and that really does seem to have shaken her.  No such bloody struggle was happening here, however.  In fact, there is plenty to suggest that avoiding a bloody struggle was exactly Uno no Sarara's point.  By overseeing Prince Karu's ascension while she was still around, Queen Uno no Sarara maintained significant control over the process. Part of this rested on the fact that when she retired from the position of Tennou she didn't just become some commoner or retreat to the position of Queen Mother or Dowager Queen or something similar.  Instead, she took on a new titled:  Retired Sovereign, or Dajou-Tennou.  Technically this means that her own title was something like "Greater Sovereign", compared to Karu's "sovereign".  This position was new, and may not have even been fully formed at the time of the initial abdication.  Unlike when Takara Hime abdicated, effectively acknowledging that she wasn't actually in charge, Uno no Sarara was planning to remain an active force in government.  Her grandson would be set up as the formal sovereign, or Tennou.  He would be responsible for the rituals and ensuring everything was properly carried out, but his mother, the Dajou-Tennou, would have a tremendous amount of clout and control. By all accounts, this abdication and creation of the "Dajou-Tennou" position really does seem to have been specifically set up for this occasion, to ensure the smooth transition of power.  This way, when Uno no Sarara eventually did pass away, there would be no question about who was seated on the throne.  Given everything she had witnessed—from stories about her how her own father had come to power as well as the events of the Jinshin no Ran and then everything that happened in the aftermath of her own husband's death—I can understand why Uno no Sarara would have been pre-occupied with the idea of ensuring a smooth transition to the next sovereign.  She likely could not foresee how this new position would be used in the future, and yet it would become something of a staple in the politics of the Japanese court. Initially, retired sovereigns were typically doing so for reasons similar to Uno no Sarara—to ensure a smooth transition of power from one to the other and to ensure that the next tennou could be established to avoid instability.  However, it would become something even more.  After all, why wait until your heir is actually ready?  If you are going to be running things, anyway, why not remove yourself from the tedium of ritual while retaining your authority?  And in later centuries we see the tennou retiring younger, leaving younger and younger heirs to hold the actual throne.  There would also be a certain Buddhist aspect to it as well, allowing the retired tennou to be seen as a kind of Golden Wheel Turning Sovereign who was theoretically beyond the material cares of the day to day.  The retired sovereigns would be referred to as "In", which is likely a reference to the suffix given to their compounds, rather than the common "Miya" or "Gu".  And so the government under these retired sovereigns would become known as the Insei, or government by cloistered sovereigns, but that system was still in the future.  For now, we are just seeing the seeds of what was to come, eventually. To understand this later phase of Uno no Sarara's life, we need to take our first few steps into a new source:  The Shoku Nihongi.  The Nihon Shoki ceases to describe anything after Uno no Sarara's abdication, and the official history of Prince Karu's reign—known to us as Monmu Tennou—is taken up by the Shoku Nihongi.  This is literally the continued Japanese history, and we'll talk about it in depth at some point.  For now, I would note that it was compiled in 797 – so literally a century after the last entry in the Nihon Shoki.  That said, it likely had much better records to go off of compared to the Nihon Shoki, though it was still likely compiled with a view that was still quite friendly towards the royal family and the position of the Tennou. And so, when Uno no Sarara largely disappears from the narrative, I don't know that we should assume that she had truly gone completely hands off.  After all, with everything we've seen, do we think that this is a woman who would just hand the reins over to a fourteen or fifteen year old boy?  And yet the first time she appears is in 701, when she is making a trip to her favorite vacation spot:  the Palace at Yoshino.  That said, there were some pretty big events that happened during this period, after her abdication and assumption of the title of Dajou-Tennou.  The biggest was the creation of the Taihou Code.  Once again, this will need a fuller treatment, but the Taihou Code was an update to the Kiyomihara code.  The Asuka-Kiyomihara code was 22 volumes, and focused on  the laws, the "ryou", but not necessarily the punishments, or "ritsu".  In contrast the Taihou code was 6 volumes of "ritsu" and 11 volumes of "ryou", for 17 volumes in total.  Unfortunately, we mostly have scraps of indications here and there, and the codes that came afterwards, which were each based on what came before.  For instance, we do know that they completely overhauled the rank system yet again.  Unlike the Kiyomihara  code, which took years to develop, the compilation of the Taiho code is ordered in 700 and completed by 701—likely because it was really more of an update and a compilation of what was already on the books. This was perhaps the most significant thing that happened while Uno no Sarara was still available to exert her influence.  Karu was still only about 19 years old at this point.  He would turn 20 the following year, 702.  That same year, Uno no Sarara would travel all the way out to Mikawa no Kuni, which is the eastern half of the modern prefecture of Aichi.  The royal procession, which started in the 10th month of 702, then made its way back through Owari a month later, and from there up to Mino, and then down to Ise and back through Iga.  The royal procession is first recorded on the 10th day of the 10th month and returned on the 25th day of the 11th month—a round-trip time of roughly 45 days.  Throughout we are told that various ranks and awards were given out to important individuals at each stop. Unfortunately, that trip may have taken a toll.  A few weeks later, on the 13th day of the 12th month, Uno no Sarara grew ill.  There was a great amnesty pronounced throughout the realm, and one hundred men took Buddhist vows on her behalf.  They even read the Sutra of Golden Light in the Home Provinces.  Alas, it was all to no avail.  Uno no Sarara passed away on the 22nd day of the 12th month—or January 13th in 703.  It was roughly six years from her abdication.  She would have died with at least some knowledge that the realm was largely in order.  Her grandson was on the  throne and had been ruling for the past six years.  He had attained the age of majority, and things seemed relatively stable.  There was even a new, grand, permanent capital city, just like on the continent. But that closes out the life of Uno no Sarara.  She lived in interesting times, experienced tremendous fortune and misfortune, and she put her indelible stamp on the state of Yamato and thus the future of Japan.  There is still more to go over in this period—we have interactions with the Emishi, updates to society, and various impacts to Buddhism.  We'll also take a look at some more important people from this period, including Kakinomoto no Hitomaru, the famous poet, and the poems of the Man'yoshu, and Fujiwara no Fubito, the son of Nakatomi no Kamatari and the one largely responsible for making the Fujiwara house the most influential house in the entire court. 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.

Storyteller: Venerable Miao GuangWhile the Buddha teaches a great assembly, Aniruddha sees something extraordinary within a mother's womb. Discover how deeply the Dharma can touch a life, even before birth.佛陀為大眾說法時，阿那律尊者在一位母親的腹中看見了不可思議的景象。聽聽這個故事，看看佛法如何感動尚未出生的生命……

Storyteller: Venerable Miao GuangAfter committing a terrible wrong against his father, King Ajatasatru is consumed by guilt. Can the Buddha help him find the courage to repent and begin anew?阿闍世的懺悔阿闍世王傷害父親後，深受悔恨折磨。佛陀能否幫助他鼓起勇氣，真誠懺悔，重新開始？

Storyteller: Venerable Miao GuangOn the night of the Buddha's parinirvana, an elderly seeker arrives with one final question. Will he be allowed to meet the Buddha before it is too late?最後的弟子佛陀即將入涅槃的夜晚，一位年老的求道者帶著最後的疑問趕來。他能否及時見到佛陀，找到心中的答案？

Storyteller: Venerable Miao GuangA bhiksu pursues spiritual powers while neglecting precepts and generosity. Through the story of a foolish gardener, the Buddha reveals what true cultivation must begin with.神通和修行一位比丘一心追求神通，卻忽略持戒與布施。佛陀以愚痴園主的故事，告訴他真正的修行應從何處開始……

Storyteller: Venerable Miao GuangOverwhelmed by the many precepts, a young bhiksu decides to leave monastic life. The Buddha shows him that sincere practice can begin with just three simple rules.受持三戒年輕比丘因戒律繁多而不知所措，甚至想放棄出家生活。佛陀告訴他，真誠的修行可以從三條簡單的原則開始……

How do you navigate yourself on the Buddhist Path? How do you choose the right direction of travel if you don't know where you're going or what the Goal is? If the Goal is Enlightenment, do you understand what the Buddha means by Enlightenment? Or is your understanding of it a bit vague and muddled? The Buddha is specific. Saddhaloka will be looking at this whole area. This talk was given at Buddhistisches Tor Berlin, 2025. *** Help us keep FBA Podcasts free for everyone! Donate now Subscribe to the FBA podcast: A full, curated, quality Dharma talk, every week. Apple Podcasts | Spotify | YouTube

On this episode, Brian opens our next series on the Buddha's profound insight into dependent origination. In support of the series we will be reading and discussing Leigh Brasington's book Dependent Origination & Emptiness. Details can be found on the Classes page of the website along with a link to Leigh's (free) book. We will be working through this material over the next several months.   Should you have any questions, or wish to join us via Zoom, please Contact us via our website.    If you are subscribed to our Podcast on Podbean, iTunes, or Spotify you will receive notifications when new episodes are posted.  

We have a brief Corey Goode update and he's yet again duped the court into giving him more time. Then we're tapping back in with our favorite psychic Gary Spivey. Gary is giving people golden diamond braces as gifts (metaphorically) and talking to some lady who says her 10 year old is hearing the voices of Buddha and demons. Don't worry, she brought the child to Gary's retreat. An old lady's husband killed himself, Jesus Christ himself shows up at the retreat, and everyone used to be a Native American. Excellent stuff on Space Weirdo Friday!If you enjoyed the show, please Like & Subscribe to our channel and share the links. This show can be found @hiddeninplainsightradio on Instagram and @thehiddenpod on Twitter.Follow us on Kick: kick.com/hiddeninplainsightradioJoin the Patreon: https://www.patreon.com/hiddeninplainsightpodiTunes Link: https://podcasts.apple.com/us/podcast/hidden-in-plain-sight/id1488538144?i=1000459997594Spotify Link: https://open.spotify.com/episode/5zsntvl63Do7m9gNTD8Za2?si=MczvbuMlRuCbmWChclVUZARumble Link: https://rumble.com/c/hiddeninplainsight

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Today's Mystery: Insurance investigator Johnny Dollar is sent to Boston after a priceless jade statue known as the Mei-Ling Buddha is reportedly spotted for sale in a Paris antique shop—even though it should still be locked inside the home of its late owner. Johnny soon discovers that an impossible theft demands an equally unexpected solution.Original Radio Broadcast: June 28, 1959Originating from HollywoodStarring Bob Bailey as Johnny DollarAlso featuring Virginia Gregg, Paul Dubov, Will Wright, and Boris AplonWritten, produced, and directed by Jack JohnstoneSupport the podcast monthly at https://patreon.greatdetectives.netPatreon Supporter of the Day: NoneSupport the show on a one-time basis at https://support.greatdetectives.netMail a donation to:Adam GrahamPO Box 15913Boise, ID 83715Take our listener survey at https://survey.greatdetectives.netGive us a call: 208-991-4783Follow us on Instagram at https://instagram.com/greatdetectivesFollow us on Twitter/X at https://twitter.com/radiodetectivesJoin us again next time for another adventure with Yours Truly, Johnny Dollar.

Today's Mystery: Insurance investigator Johnny Dollar is sent to Boston after a priceless jade statue known as the Mei-Ling Buddha is reportedly spotted for sale in a Paris antique shop—even though it should still be locked inside the home of its late owner. Johnny soon discovers that an impossible theft demands an equally unexpected solution.Original Radio Broadcast: June 28, 1959Originating from HollywoodStarring Bob Bailey as Johnny DollarAlso featuring Virginia Gregg, Paul Dubov, Will Wright, and Boris AplonWritten, produced, and directed by Jack JohnstoneSupport the podcast monthly at https://patreon.greatdetectives.netPatreon Supporter of the Day: NoneSupport the show on a one-time basis at https://support.greatdetectives.netMail a donation to:Adam GrahamPO Box 15913Boise, ID 83715Take our listener survey at https://survey.greatdetectives.netGive us a call: 208-991-4783Follow us on Instagram at https://instagram.com/greatdetectivesFollow us on Twitter/X at https://twitter.com/radiodetectives

June 21, 2026 Maha-dukkhakkhandha Sutta The Greater Discourse on the Mass of Suffering Challenged to show the difference between his teaching and that of other ascetics, the Buddha points out that they speak of letting go, but do not really understand why. He then explains in great detail the suffering that arises from attachment to sensual stimulation.

We can make a home here. In these ruins. In this shattered civilization full of walking autopsies where every twinkle in the night sky is an Elon Musk satellite. Life can still thrive here. Even in the Anthropocene. Even in the middle of secular armageddon. There is still moss in the cracks of the parking lot. There are still pigeons roosting in the rafters. We can make a nest here, too, out of the plastics and the packaging, out of the shell casings and the trillions of chicken bones. We can rake it into a pile and lay listening to the ghosts of the extinct megafauna and get haunted by the spirits of the forests that used to be. It is good to breathe deeply of the fumes of this wasteland. The air still crackles with strange and crooked sorcery. The earth is still packed full of winking Buddhas inside winking Buddhas. He wears a hazmat suit these days (he's not an idiot), but you can still see him winking in the iridescent petrol puddles, and in the shopping cart saints on the wounded sidewalks, and even in the shark-eyed stare of the war pundits on Fox News. Did you know they've discovered a type of fungus in Chernobyl which feeds on the radiation there? When I first learned this I fell to my knees and wept tears of wonder and joy. The water poured from my seaweed head and washed cigarette butts down the gutter. We are swimming in an ocean of miracles. We are living on a giant cocoon. We have barely begun to scratch the surface of this world. Every moment is a leap into the great Unknown. I kneel before the black mold in Chernobyl. An angel egg is beginning to hatch. _______________ Reading by Tim Foley.

Recorded live at our May 2026 online gathering celebrating Little Singer, the Diné film in The Eternal Song series, this conversation with psychologist Eduardo Duran (Apache/Tewa/Lakota) begins with the prophecy of Crazy Horse and moves through the teachings of the elder who trained him, the soul wound and the origins of the term historical trauma, why Indigenous languages of verbs change how we understand diagnosis, and the Diné teaching of K'é: the universe wired in complete relationship. Trauma, he reminds us, is a movement and not an identity, and the medicine is in the song itself. Eduardo joins the teaching panel of our upcoming live course, Liberation Psychology: Roots, Memory & Practice. Eduardo Duran (Apache/Tewa/Lakota) is a psychologist and Vietnam veteran who has spent most of his career working in Indigenous communities, informed by Buddhist practice, Native teachings, and heart knowing. His work introduced the concepts of the soul wound and historical trauma into clinical practice. He is the author of Buddha in Redface, Healing the Soul Wound, and Native American Postcolonial Psychology. Topics 00:00:00 — Introduction 00:01:00 — The prophecy of Crazy Horse 00:04:00 — Meeting the elder 00:10:00 — Ordered to write 00:13:00 — Languages of verbs 00:19:00 — "They're there" 00:22:00 — Ceremony and the eternal song 00:26:00 — Quantum entanglement and K'é 00:30:00 — Trauma is not an identity 00:35:00 — Healing the land with prayer 00:40:00 — "Already holy, sacred, and divine" 00:44:00 — The dream had you 00:49:00 — Finding your own roots 00:55:00 — Closing gratitude Resources & Links Eduardo Duran Buddha in Redface Healing the Soul Wound: Trauma-Informed Counseling for Indigenous Communities Native American Postcolonial Psychology (with Bonnie Duran) SAND & The Eternal Song Liberation Psychology: Roots, Memory & Practice — a new live course by SAND, registration is now open Watch Little Singer — the Diné film in The Eternal Song series The Eternal Song film series Watch Sila — streaming now Referenced in the conversation International Council of Thirteen Indigenous Grandmothers Contact SAND podcast@scienceandnonduality.com Support the mission of SAND and the production of this podcast by becoming a SAND Member

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Ven. Samu Sunim talks about the Buddha's teachings on pain and enlightenment. Sunday May 21 1989

The legendary dharma teacher on self-acceptance, the two-sentence trick she uses on her own anger, and what actually makes her happy after 90 years of living. Sylvia Boorstein, PhD, LCSW is a co-founding teacher of Spirit Rock Meditation Center in Woodacre California and the author of five books on Buddhism, Mindfulness, and particularly That's Funny, You Don't Look Buddhist: On Being a Faithful Jew and a Passionate Buddhist.  In this episode we talk about: Why turning 90 makes the Buddha's teachings on impermanence feel real instead of theoretical The line Sylvia repeats to herself that's become the antidote to ill will and anger Why "there's always a hand to hold" might be the whole point of being alive The four (or three) noble truths, reworked in Sylvia's own words A grocery store treat that turned into an unexpected lesson about where happiness actually comes from What she says to people who are dying, and why it's not a lie And much more 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 This episode is sponsored by: BetterHelp:: Don't let stigma stand in the way of support. Start therapy with BetterHelp. Sign up and get 10% off at BetterHelp.com/HAPPIER. Warby Parker: Our listeners can buy one pair of glasses and get 20% off any additional pairs at WarbyParker.com/HAPPIER — and using our link helps support the show. #WarbyParker #ad To advertise on the show, contact sales@advertisecast.com or visit https://advertising.libsyn.com/10HappierwithDanHarris

Practically speaking, what does it mean to wake up? It's literally the opposite of falling asleep, so it involves being aware. But since the Buddha's name means he awakened, the bar seems quite high.This conversation with my friend Matthew Green reflects on what we've learned from decades of practice – not least that it's ultimately not about us. So we talk about ways of processing unhelpful conditioning, avoiding being triggered and the value of what Matthew calls “relational mysticism” – i.e. doing this communally.Matthew is global investigations editor for the climate website DeSmog. Having trained as a collective trauma integration facilitator with Thomas Hübl, he co-hosts the What Is Collective Healing? podcast, writes Resonant World, and is co-founder of the Resonant Man international men's group. He offers Tarot readings here.The book I quote from at one point is Awareness by Anthony de Mello. Matthew also mentions his wife Genevieve, a clinical psychologist and parenting coach.--

So many things are coming at us these days, it can feel so overwhelming. In this talk Mary reflects on the grief we may be feeling about so much loss in the world, and how a path of radical kindness is a wise and skillful response for ourselves and others. Recorded July 25, 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.

Ajahn Brahm discusses the sutta 72 from the Majjhima Nikaya: The Vacchagotta Sutta, "With Vacchagotta on Fire", link to teaching. Read MN72 on Sutta Central here. "Refusing to take a stance regarding useless metaphysical speculations, the Buddha illustrates the spiritual goal with the simile of a flame going out.”, Sutta Central. Support us on https://ko-fi.com/thebuddhistsocietyofwa BSWA teachings are available: https://bswa.org/teachings/ https://buddhacity.podbean.com/ https://deeperdhamma.podbean.com/  

Sukhī hontu kalyāṇamittā,Pada Kamis, 30 April 2026, Dhammavihārī Buddhist Studies Surabaya menyelenggarakan talkshow “Anda Bertanya, Sayadaw Menjawab” bersama Sayadaw Kheminda. Melalui kesempatan ini, peserta dapat bertanya secara langsung dan mendengarkan penjelasan Dhamma yang sederhana namun penuh makna, menyentuh berbagai persoalan yang dekat dengan kehidupan sehari-hari sekaligus menjadi bahan refleksi bersama.Dalam acara tersebut, Sayadaw Kheminda juga menekankan pentingnya umat Buddha mempelajari Kitab Suci, karena terlahir sebagai manusia merupakan kesempatan yang sangat berharga untuk belajar, memahami, dan mempraktikkan Dhamma demi mencapai manfaat dan kebahagiaan yang sejati.Buddhasāsanaṃ Ciraṃ Tiṭṭhatu.Semoga ajaran Buddha tetap lestari dalam waktu yang lama.Sādhu sādhu sādhu.

It's amazing how useful illusion is for surviving in a cave, and staggering how destructive it is to our lives. The Buddha saw this 2500 years ago. Modern science sees it more clearly than ever.In this episode I did not even get into the Fundamental Attribution Error or the vast suite of cognitive biases and logical fallacies to which we are prone.But we are not doomed to live like this!SOURCESYes, I read these!Brickman, Coates & Janoff-Bulman (1978), J. Personality & Social Psychology 36.Gilbert, Stumbling on Happiness (2006) Gazzaniga & LeDoux, The Integrated Mind (1978).Kurzban, Why Everyone (Else) Is a Hypocrite: Evolution and the Modular Mind (2010)Wright, Why Buddhism Is True (2017) Fadiman & Gruber, Your Symphony of Selves (2020) Hunt, Marx, Lipson & Young (2018), J. Social & Clinical Psychology 37.Allcott, Braghieri, Eichmeyer & Gentzkow (2020), American Economic Review 110(3).Scitovsky, The Joyless Economy (1976).Wrigley & Schofield, The Population History of England 1541–1871 (1981)Killingsworth & Gilbert (2010), Science 330.Kasser, The High Price of Materialism (2002).Einstein–Born correspondence (1926); Bohr–Einstein debate.McGilchrist, The Master and His Emissary (2009); McGilchrist Substack, Apr 2026 (Kastner 2024 paper).Mercier & Sperber, "Why Do Humans Reason?" (2011), Behavioral and Brain Sciences.Haidt, The Righteous Mind (2012) Trivers, The Folly of Fools (2011)Kahan, "Ideology, Motivated Reasoning, and Cognitive Reflection" (2012)Dunbar, Grooming, Gossip, and the Evolution of Language (1996); Dunbar, Duncan & Marriott (1997).Hardin & Higgins (1996); Higgins & Rholes (1978); Echterhoff, Higgins & Levine (2009), Perspectives on Psychological ScienceKopietz et al. (2010), Social CognitionFestinger, When Prophecy Fails (1956).Plato, Apology 38a5–6; Republic Book VII (514a–520a) Hosted on Acast. See acast.com/privacy for more information.

In this Wednesday Night Dharma Talk, Senseis Kodo and Dainin join Roshi Joan Halifax as she explores what it means to live and take refuge in spiritual community. Drawing on decades of building and residing in community herself, she traces valences of the three jewels — Buddha, Dharma, and Sangha — to their most human dimensions. Refuge, she suggests, is not rest in the ideal alone… Source

(Pali Canon Study Group) - The Natural Law of Kamma - Volume 6 - (Chapter 1-10)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 #578: Aye Myat Thwe is a Burmese lay Buddhist practitioner raised inside the Mahasi Vipassana world, where devotion, meditation, and study were braided into ordinary family life. Watching her grandmother sit daily, she grew up assuming the classic Burmese hierarchy of authority was stable and complete, the commentaries as canon, Abhidhamma as the tradition's intellectual summit. For years, she accepted that inheritance without friction. Then scholarship cracked it open. Learning that Abhidhamma may not be the Buddha's original teaching shocked her, not because it erased its value, but because it revealed how much Burmese certainty is cultural as well as doctrinal. Once that door opened, she began questioning everything, and felt the social cost of doubt in a society where deference and inherited interpretation can outweigh inquiry. Her widening view extended to lineage identity. Early impressions, shaped by polemics against Pa Auk, taught her suspicion before she had direct experience. Later, encountering Mogok and Pa Auk more honestly, she came to see these traditions as parallel approaches rather than rivals, with conflict often generated by institutional competition and the anxieties of authority rather than by founding masters themselves. She also rethought the role of samathā and “powers,” recognizing both the risks of misuse and the legitimacy of deep concentration when ethically grounded. And she became attentive to how communities code-switch about cosmology, sometimes muting supernatural discourse to appear rational or modern, even while insiders quietly acknowledge it. The Rohingya crisis then forced an ethical reckoning. She saw how fear of protecting the Sāsana could override compassion, and admits she stayed quiet under communal pressure, turning blame inward. After the coup, the fractures deepened. She believes Burmese Buddhism's future depends less on defending institutions than on recovering moral credibility and everyday application, a reform that keeps roots while refusing corruption.

Orientation towards Enlightenment is a keynote talk by Kusaladevi marking both the Buddha's enlightenment over 2,500 years ago and the 30th anniversary of the Nottingham Buddhist Centre. Exploring themes of lineage, connection, and the symbolism of the Vajrasana as a point of orientation in a suffering world. Kusaladevi reflects on how Dharma practice and the life of a Buddhist Centre offer a bridge from disorientation towards the transcendental through the light of the Dharma. Excerpted from the talk entitled Orienting Towards Enlightenment given at the Nottingham Buddhist Centre, 2026. *** Help us keep FBA Podcasts free for everyone! Donate now Subscribe to our Dharmabytes podcast: Bite-sized clips - Buddhist inspiration three times a week. Apple Podcasts | Spotify | YouTube

The full moon in July marks one of the most important dates in the Buddhist calendar: Asalha Puja (Esala), the start of the Rains Retreat / Vassa for the Buddhist monastic Sangha, and the day when the Buddha delivered his first formal discourse, the Dhammacakkappavattana Sutta ('Discourse on Setting in Motion the Wheel of Dhamma'). This date is also known as 'Dhamma Day'. Ajahn Dhammasiha talks about the meaning of Vassa / Rains Retreat, and encourages us all to dedicate ourselves to enhanced practice for these three months. In particular, we can use the Four Noble Truths, as explained by the Buddha in his first formal teaching, for contemplation to: Fully understand suffering 'Dukkha' Abandon the cause of suffering, craving 'Taṇhā' Realise the end of suffering, throught the end of craving 'Dukkhanirodha = Nibbāna' Develop the Noble Eightfold Path in order to weaken and finally transcend all craving and sufferingDhammagiri Forest Hermitage:⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.dhammagiri.net/news⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Our email Newsletter:⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.dhammagiri.net/newsletter⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Latest Photos⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://latest-pics.dhammagiri.net⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Our Youtube Channel:⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.youtube.com/⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠@dhammatalksatdhammagiri8724#asalha #entryrainsretreat #dhammacakkapavattana #4nobletruths #buddha #buddhism #dhammatalk

Links to Steven Webb's podcast and how you can support his work.Donate paypal.me/stevenwebb or Coffee stevenwebb.ukSteven's courses, podcasts and links: stevenwebb.ukEpisode descriptionI stood up in the council chamber in Truro, tried to tell everyone about a film I loved, and called an albatross a pterodactyl.That was years ago. I still go over it. I still feel a bit sick before I speak in that room.The mistake took two seconds. The suffering has taken years, and I have been the one supplying it.That is what this episode is about. The Buddha called it the two arrows. Life fires the first one, and you cannot dodge it. The email lands, the relationship ends, the body starts aching in the morning. That pain is real and it is not optional. Then we pick up the bow ourselves and fire the second one, every time we replay it, every time we go over what we should have said, every time we lie there at night and cannot put it down.Life sometimes misses with the first arrow. We never miss with the second. We are far too good a shot.But there is a part of this I did not expect to end up talking about, and it is the bit people push back on hardest when I say it out loud. I think we hold on to the suffering because it feeds something in us. When we are struggling, we get to be the hero of our own story. Battling through. Still here. Doing all right, considering. And if life goes easy for a while, that hero has nothing to do.I am not offering you a way to stop feeling pain. I do not think there is one, and I think the people selling one are lying. Getting better at this usually means feeling more, not less. It just does not have to last as long.No adverts, no sponsors, and it stays that way.What is in this one(00:00) The albatross, the pterodactyl, and a veteran councillor who made it worse(05:00) The email you reread in your head hours later, and why that is the second arrow(07:00) Why the first arrow sometimes misses and the second one never does(08:00) Pain is not proof your practice has failed(09:00) Where I think the spiritual world gets this wrong(11:00) The suffering loop, and the hero it keeps fed(12:00) Five hundred miles round Cornwall, and why the sunny days near St Ives were the hardest to fundraise on(15:00) Why we evolved to replay the bad things, and when that stops serving you(18:00) Your homeworkYour homework this weekSit with the meditation that goes with this episode, linked below.Then just count. For one week, notice how many times you replay something somebody said to you, as if this time you are going to solve it, or win it, or make it fair. You do not have to stop doing it. Just catch yourself doing it and name it quietly. There is the second arrow.Sometimes you will catch it. Sometimes you will not. Both are fine.Notable quotes from this episode"Sometimes life misses with the first arrow. But the second arrow, because we're the one firing it internally, it never misses. We're a damn good aim with that." (07:00)"The mind cannot think its way out of a problem it did not cause." (17:00)"When we're suffering, when we're going through a really bad time, we have this mechanism that makes us feel like the hero that's battling through. But if life is really easy, then what's that hero got to do?" (11:30)"Just because you have pain, it doesn't mean your practice isn't working." (08:00)"One of the veteran councillors came over and said, I think you meant albatross. I said, did I say pterodactyl? He said, you did." (02:30)LinksThe companion meditation: The Second Arrow, A Meditation to Reduce Your SufferingEverything else, including the Weekly Calm newsletter: stevenwebb.ukNow on YouTube: search Stillness in the StormsIf you want to treat me to a coffee, it is all at stevenwebb.ukThank youAdam, Alison, Anna, Diana, Dominique, Dova, Ellen, Fran, Jenna and Mia, Jennifer, Jude, Kellee, Kylin, Marcie, Rita, Simon, Stefan, Stephen and Sue. This podcast does not exist without you.

As You Wish Talk Radio Real Disclosure, the Great Inversion, and the Call to Rise in Universal Law James Gilliland discusses real disclosure, higher-dimensional contact, the great inversion, controlled UFO narratives, spiritual accountability, and living with an open mind, loving heart, and pure intent. Real Disclosure and the Players Behind the Story In this episode of As You Wish Talk Radio, host James Gilliland opens by saying he wants to discuss “real disclosure,” the “great inversion,” and what he believes people need to understand about the forces involved. He presents a spiritual and extraterrestrial framework involving lower-dimensional forces, fallen Anunnaki, reptilians, grays, insect beings, demonic energies, and what he describes as dark cabal activity. He uses this framework to argue that mainstream UFO disclosure has become, in his view, a controlled and exhausted narrative rather than a truthful release of information. Ancient History, Suppressed Teachings, and the Vibrational Continuum James moves through a wide-ranging account of ancient history, biblical interpretation, Anunnaki stories, flood narratives, the firmament, King James, the Council of Nicaea, the Ethiopian Bible, and what he calls “recycled ignorance.” He argues that people must seek deeper ancient knowledge rather than accept limited religious or historical programming. From there, he describes a vibrational continuum, with lower fourth-dimensional forces associated with demonic or parasitic energies, mid-fourth-dimensional souls caught in reincarnation cycles, upper fourth-dimensional teachers and guides, and fifth-dimensional Christ or Buddha consciousness as the beginning of unity consciousness. Higher Councils, Ascension, and Contact With Enlightened People The episode then shifts into James's description of higher-dimensional beings and councils, including Pleiadian, Orion Council of Light, Sirian, and Andromedan groups. He says the planet is undergoing an ascension process and that human physical, mental, emotional, astral, and etheric bodies are being challenged, purged, and healed as part of that shift. James emphasizes that spiritually and technologically advanced beings will not contact the status quo, entertainment-driven UFO personalities, or those embedded in chaos, but will instead connect with people who have created a heart-centered, peaceful, service-oriented space. The Great Inversion and Accelerated Karma A major theme of the program is what James calls the great inversion, which James says the Pleiadians explained the great inversion to him as an energetic process in which what people have put out returns to them condensed, amplified, and accelerated. He says this is not God punishing people, but karma and universal law coming back into balance. In his view, those who have acted with kindness, love, generosity, service, and integrity will experience uplifting returns, while those involved in predatory behavior, corruption, manipulation, trafficking, exploitation, and control will lose the power and gains they accumulated through harmful means. Controlled Disclosure, Ufology, and Following the Money James sharply critiques what he sees as controlled disclosure and entertainment-driven ufology. He references congressional efforts, public disclosure figures, media personalities, intelligence ties, Rockefeller and CIA influence, paid narratives, dark money, and people he believes are part of planned opposition or limited hangouts. He encourages listeners to follow the money, examine people's deeds rather than their words, look for agency and family ties, and ask who is truly talking about spiritually and technologically advanced beings capable of ending war, disease, and destructive energy systems. ECETI, Contact Evidence, and Lessons From Betrayal James discusses his own long history with contact, saying ECETI has documented decades of sightings, ships, landings, videos, photographs, and experiences witnessed by guests, scientists, and visitors. He asks why this body of experience is not included in mainstream disclosure events, conferences, or documentaries. He also shares a personal account of being financially and spiritually betrayed in a project connected to Hawaii, whales, dolphins, UFO contact, healing work, and ascension efforts. He frames that experience as another example of people presenting high ideals while acting with self-interest once money and opportunity appear. Universal Law, Personal Accountability, and the Closing Skywatch The closing message urges listeners to stop focusing on titles, claims, performance, or spiritual branding and instead examine whether people are living according to universal law. James defines that path through open-mindedness, a loving heart, pure intent, service to others, healing old wounds, releasing trauma, making a personal connection with Creator, and becoming “worth contacting.” After the main talk, the transcript shifts into a skywatch-style field segment where people react emotionally to lights or objects in the sky powering up, followed by a promotional invitation to join ECETI, watch As You Wish Talk Radio, view skywatch videos, and explore workshops on self-mastery, herbalism, grounding, and shielding.

Most people think of birthdays as a time for cake, gifts, and growing older—but Buddhism invites us to see them as something much deeper. In this inspiring talk, Rev. Kanjin Cederman explores how birthdays can become powerful moments of gratitude, reflection, and spiritual renewal. Drawing from the teachings of the Buddha, the Lotus Sutra, and Nichiren Buddhism, this lecture reveals why a human birth is considered extraordinarily precious, how impermanence gives life meaning, and how each birthday offers an opportunity to renew our Bodhisattva vow. Rather than simply celebrating another year of age, discover how to celebrate another year of awakening, compassion, and purpose on the path to Buddhahood.

June 14,2026 Maha Sihananda Sutta A disrobed monk, Sunakkhatta, attacks the Buddha's teaching because it merely leads to the end of suffering. The Buddha counters that this is, in fact, praise, and goes on to enumerate his many profound and powerful achievements.

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