Podcasts about Buddhism

Joseph Goldstein holds two meanings of Nibbana in equal reverence: unconditioned, unformed awareness and a transcendent state in which the mind is free from all defilements.Today's episode is brought to you by BetterHelp. Give online therapy a try at betterhelp.com/insighthour and get on your way to being your best self.This time on Insight Hour, Joseph Goldstein reveals:The Thai forest tradition of Buddhism Nibbana: Unconditioned awareness or transcendent awareness?The unconditioned mind and the power of zeroEnlightenment and a mind that is free of defilementsThe analogy of ‘seeing the moon' rather than the finger that points to itWhy the experience of Nibbana is so important Seeing the intimate connection between wisdom and compassionThe concept of nonself and our lives as constantly changing phenomena The dance between pleasure and sufferingCheck out this episode's companion essay, Reflections on Nibbana, by Joseph Goldstein“One meaning of Nibbana is this unconditioned, unborn, unformed reality. The other meaning of Nibbana refers to the mind that has been freed of defilements—the mind that is free of greed, hatred, and delusion. We could describe the state of a fully enlightened being in which these defilements have been uprooted as Nibbana.” –Joseph GoldsteinSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Alan provides a new Thursday Thought episode. In today's Thursday Thought, Alan discusses 3 different cognitive reframes that can help you.  Buddhism holds that all suffering arises from resisting what is. Yet that is what most of us do - we deny what is. Alan shares 3 reframes that helped him move beyond this challenge.  Be sure to subscribe to the podcast on Apple Podcasts or wherever you get your podcasts, so you won't miss a single episode. Website: www.alanbeckley.com

Renée Ford, Ph.D. is a Lab Coordinator at the Contemplative Sciences Center, providing support for contemplative research at the CIRCL Lab. Renée's keen interest in understanding lived experiences in various contexts is a key motivation to her engagement here. She is trained in microphenomenology interviews, a type of interview that focuses on a short moment of experience and interested to apply this method in ongoing research studies.  Renée completed her Ph.D. at Rice University in religious studies, and her dissertation focused on how affective states such as devotion and confidence function in Tibetan Buddhist tantric practices. Prior to joining the CSC, Renée has held fellowship positions at Aarhus University and Ruhr University – Bochum. She has conducted fieldwork in Nepal and India, conducting various types of interviews to capture lived experience and translation work. She also has taught courses in religious studies, including Buddhism and Hinduism, in multiple institutions.   On this episode, we dive into a primer about Tibetan Buddhism, lineage prayers, and a bit about the life of the Tibetan scholar, Longchengpa. Visit Sacred Writes: https://www.sacred-writes.org Visit Renée Ford online: https://csc.virginia.edu/people/renee-ford    

A delightful talk to mark the re-launch of 'Mitrata, a journal (now discontinued) which helped develop the systematic study of Buddhism and was especially intended for 'mitras' ('Friends'). Here, Sangharakshita tells the story of Meghiya drawing out the theme of spiritual friendship and receptivity to one's teacher. Excerpted from The Launching of the New Mitrata, 1983. *** 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

Ryan and Alex explore the Western esoteric tradition and the ancient ideas that have shaped humanity's search for hidden knowledge. They dive into alchemical elements, Atlantean wisdom, Hermeticism, and the Tibetan Book of the Dead, examining what these traditions reveal about death, reincarnation, and the nature of consciousness. 

Welcome to the Change The Map podcast, where we inspire, educate, and resource you to transform the Buddhist world through prayer and action. Join us as we explore the mystical world of Buddhism. Discover its unique challenges, meet Buddhist background followers of Jesus, and engage in strategic prayer to change the spiritual map of the Buddhist world.This month, Josh is joined by Pastor Mike Lugones, lead pastor of Life Point Church in Crestview, Florida and a longtime friend. On this episode, Mike shares his testimony of how God took an ordinary, unlikely life and turned it into something extraordinary, proof that God can use anyone willing to say yes to him.

The Culture of Awakening Project is an ongoing exploration of the Buddha's teachings from a socioculltural perspective. Given the naturalistic method of my research, this exploration engages a lot of scholarly disciplines besides Buddhist studies, including linguistics, sociology, anthropology, evolutionary science, primatology, philosophical ethics, social psychology and others. The claims made here are provisional; some are likely to be revised as the exploration proceeds, until the results are published. Please visit me at cintita.org to participate in discussion. The present talk introduces the Buddhist practice of "purifying the mind," and compares it to the ethics of Aristotle and Confucius as a practice of acquiring the "skill of virtue." We look at human nature as a dualism, the "inner chimp" and the "inner human." The latter is hyper-social and cooperative, almost bee-like (arguments for this in future episodes).

Beloved teacher, coach and author George Mumford returns to the Metta Hour for episode 294 to talk about the 2nd edition release of his book, The Mindful Athlete.George Mumford, a.k.a. The Performance Whisperer, is a globally recognized speaker, teacher, and pioneer in sports psychology and performance. Since 1989, he's been honing his groundbreaking performance and mindfulness techniques with people from locker rooms to boardrooms, Yale to jail — as Phil Jackson's ‘Secret Weapon' to winning eight NBA Championships, helping Michael Jordan transform his leadership, and teaching Kobe Bryant to “just be.” George's work incorporates principles based in positive psychology, mindfulness, philosophy, neuroscience, the recovery movement, group and organizational dynamics, and spiritual traditions from around the world. This is his third appearance on the Metta Hour Podcast.In this conversation, George and Sharon speak about:• The second edition of The Mindful Athlete• George's three-fold training • Debunking mindfulness myths• Mindfulness versus right mindfulness• The Five Superpowers• How George adapts teachings• Compassion's role in peak performance• Dissolution of ego for team success• Why George reads a book-a-day• Circular learning style• Ajahn Sumedho's wisdom• The resilience of the NY Knicks• Finding our enthusiasm• How effort creates energy Additional ResourcesThe episode closes with a guided meditation from George. You can learn more about George's work right here and get a copy of the second edition of The Mindful Athlete right here.Related Metta Hour EpisodesEpisode 71 George Mumford's first appearance on the Metta Hour, released in 2018Episode 214 George Mumford's second appearance on the Metta Hour, released in 2023 as part of the Mental Health Series.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

A guided meditation on love, or loving-kindness, the expansive form of love, wishing happiness not only to friends and family but to all beings everywhere, including our enemies. In the language of Buddhism, it is metta or maitri.Episode 26. Guided Meditation on LoveIf you'd like to practice with others and bring these ideas into your life, join our weekly meditation community with Scott.

Why do even the healthiest relationships bring up our deepest fears and insecurities? And what if those difficult moments aren't signs that something is wrong, but opportunities to grow? In this episode, I sit down with Buddhist teacher and meditation practitioner Devon Hase to explore what Buddhism can teach us about love, conflict, emotional resilience, and authentic connection. We discuss how to cultivate intimacy without abandoning yourself, why relationships reveal our deepest patterns, and how to approach them with greater awareness and compassion. If you'd like to build stronger, healthier relationships while staying true to yourself, I think you'll find this conversation both insightful and deeply reassuring.

In this dharma reflection Mary discusses the idea we so often carry about the now, the future and the past and how easy it is to be caught up in a world that is somewhere else. Discussing various mental states, meditation invites us to identify these states in order to liberate our minds from attachment.Recorded August 27, 2026 in the virtual worldLet Go by Martine BatchelorSend 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.

This episode we continue with the reign of Uno no Sarara, aka Jito Tenno, and look at records of the various foreigners and immigrants who came to the archipelago. This includes immigrants from the Korean peninsula as well as those foreigners with whom Yamato shared the Central Land of the Reed Plains--like the Hayato and the Emishi. We also take a look at the Yamato court's widening relationship with and use of Buddhism. Along the way we take a look at a few different incidents and reports, including omens, hunting and fishing restrictions, and a story of sweet wine that reportedly cured the worst of diseases. For more check out the podcast website: https://sengokudaimyo.com/podcast/episode-155 (blogpost goes live 1 Sep 2026) Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is episode 155: Immigrants, Priests, and Sweet Wine The three priests and their companions could see the distinctive pagoda from a distance away.   It stood several stories tall, and the bells at the eave ends glinted in the morning light. To their right, a tall, conical peak stood out from the other mountains, much like a miniature Mt. Fuji.  From there, the mountains swept down to the flat plain, which then ended at the edge of the giant body of water known as Lake Biwa.  The pagoda rose up between the two, its uppermost spire jutting upwards towards the sky.  Around it, much of the flat area had been carved into rectangular rice paddies, with paths and thatched roof buildings around—most of them low to the ground, distinctive of the muro style still prominent amongst most of the common people.  As such, though it didn't come anywhere near the grandeur of the temples in the capital, even a provincial temple stood out with its tiled roof and the brightly colored, red, white, and green walls and windows.  As they approached, the group saw a crowd of people by the gates.  Many of them seemed ill and infirm.  They had come to be healed by the waters of the temple—the same healing waters that had brought these priests all the way from the capital to investigate. We are covering a bunch of different things from the reign of Uno no Sarara, from 686 to 697.  This episode we take a journey through a few different topics.  Mostly we are talking about foreigners—both those from overseas and the ones that Yamato shared the archipelago with—and with Buddhism and how the court used this continental religion that had already become a key organ of the Yamato State. To start with, let's talk about immigrants.  Immigration to the archipelago by this point isn't anything new—and I'm not just talking about the groups that came over and kickstarted the Yayoi culture and the eventual mounded tomb period that we know as the Kofun era.  There were numerous ethno-linguistic groups that fell under Yamato's hegemony, and evidence of active migration. Of the various groups on the archipelago, there appear to be several categories.  For instance, we have groups that are clearly external immigrants, from outside of the archipelago  and then we have those groups that appear to be considered indigenous, at least by Yamato's thinking.. Some of this can be seen in how they are treated, discussed, and even assimilated.  Those external, while often presented as being in a tribute status, are still treated differently from those on the archipelago, where the land borders of Yamato would abut against the territories of local ethnic groups.  This probably also had something to do with the claim that the Heavenly Grandchild and their descendants, the current Tennou, were presumably given sovereignty over the entire Land of the Central Reed Plains, aka the Japanese archipelago. External immigrants included people from Silla, and, even though the kingdoms themselves had fallen and been absorbed by Silla, Gogureyo and Baekje.  This last one might be a bit surprising if we think about it in modern terms where we tend to think in terms of citizenship and nationality first and foremost.  So we think of someone as being American, French, or Japanese based on the country they came from.  But that American might be Dine—aka Navaho—or they could identify as Cajun or their parents might have been immigrants from somewhere else and they are the first generation born in the US.  That doesn't mean they aren't American, but "American" is only part of their identity.  Likewise that Japanese person could be Ainu, Ryukyuan, or even one of the Bonin islanders.  That is to say they may be from an ethno-linguistic group other than the majority ethnic group in that nation. In the same vein, while it's true that Baekje had been conquered by Silla, that doesn't mean that the Baekje people were suddenly erased and that the people suddenly changed their lifestyles or language overnight.  And so, while they may have been subjects of the Silla kingdom, there were still Baekje people both in Silla and in the archipelago.  And as late as 690, decades after it was conquered, we see that Baekje immigrants were arriving in Japan. Similarly, we see Goguryeo immigrants who came over in 687, three years earlier, even though that kingdom no longer existed.  They were settled in Hitachi, where they were given lands, received an allowance of grain to help tide them over, and then allowed to grow their community and work, as long as they did so peacefully, under the care of the local Yamato officials. And it isn't difficult to see why people of Baekje and Goguryeo might come to the archipelago.  Their other options were to head to the Great Tang, which had been the other conquering force, or possibly to go find refuge with various Tungusic ethnic groups around the Amur river area, outside of Tang control. What actually strikes me as a bit more surprising, to be honest, is the immigration of people from Silla.  After all, Silla was ascendant, was it not?  They had just unified the peninsula and this seems like it would have been a great time to be team Silla, and yet we see people leaving to come to Yamato. For instance, in 687 we see 14 immigrants from Silla settled in Shimotsuke.  22 more were presented by the Dazai-Sochi and settled in the land of Musashi.  In 689 and then in 690 we see more Silla immigrants settled in both places.  We also had 50 people come over with Buddhist priests, though we don't know where they ended up settling.  So both Musashi and Shimotsuke were being settled with immigrants from Silla.  Musashi, if you didn't already know, is the name for the area that would largely become the Tokyo metropolis in modern times.  Shimotsuke was the land adjoining it to the northeast.  In all likelihood, all of these people were probably being located to areas near each other, even though they are mentioned as being in different provinces.  That may have been more of an administrative distinction.  That also seems to indicate that they were likely being relocated to border areas where there weren't already large populations, probably because that is where there was open land that wasn't already claimed.  We see something similar with the court sending the people from Goguryeo all the way to Hitachi. It does make me wonder what must have happened for someone to choose to come to the Japanese archipelago from Silla to be sent all the way to the far end of Yamato to work the land.  In previous centuries I would have assumed that these were captives brought back from raids against the mainland, but by all accounts—and the fact that we continue to have relatively cordial diplomatic relations between Yamato and Silla—it appears that Yamato wasn't sending raids and that these individuals were likely coming willingly.  Perhaps they were getting crowded out somewhere in Silla, and had heard of new opportunities.  Or perhaps they had done something to make them persona-non-grata, as they say, back in their home country.   Whatever the reason, there were a number of people coming over, who would have also brought their cultural and technological knowledge along with them.  And many of them were being settled in the far eastern end of Honshu—though that may be something for another time. The indigenous category includes not only the Wa people of Yamato, but also the Hayato and the Emishi.  Of these we don't have a lot of information about who they were or what languages they spoke. For the Hayato we only have a few possible words of their language, and various other things that we know from Yamato's court records.  We know that the Yamato officials needed interpreters to speak with the Hayato.  There are those that theorize that the Hayato language had evolved from one of the languages spoken during the Jomon era—which doesn't give us much to go on other than the idea that it may not have been a Japonic language.  Attempts have been made to connect the Hayato with the unique burial features and other material artifacts of southern Kyushu, and then to the previous ethnic group, known as the Kumaso—or possibly the Kuma and So—but so far there are theories but no hard and fast connections. For example, we know that the Hayato were said to be from Ata and Ohosumi, according to the records of the court, but they also only show up in the late 7th century.  Prior to that we have stories of the Kumaso, and even people called Tsuchigumo.  Were those previous names for the ancestors of the Hayato?  Or were the Hayato encountered later, as Yamato's borders expanded, having perhaps encompassed the lands of the Kumaso and now running into the Hayato?  The fact that they show up so late in the narrative is particularly interesting, as they really only get mentioned in the reign of Ohoama and then Uno no Sarara—though they would be particularly active in the years to come, when the Nihon Shoki was being compiled.  For example, we know that the Hayato were brought into the court system, and also that they resisted, with numerous rebellions in the 8th century, though at this early point, things seemed to be going well. So Hayato were coming to the court, likely seeing some benefit in their association with Yamato.  They are shown coming in fairly significant numbers as well. Meanwhile, we have the ongoing assimilation of the Emishi.  Unlike the Hayato, the Emishi have shown up in the narrative since the legendary period.  We've talked about them quite a bit in various episodes.  Even within the Emishi, the Emishi of Koshi are differentiated from the Emishi further north in Tohoku.  Linguistically, a lot of place names in Tohoku and eastern Honshu have been compared to the Ainu language, with suspicions that a related language was in use in eastern and northeastern Japan for some time.  Tohoku is also the area that most resisted Yayoi culture, based on archaeological finds.  We know that wet rice paddy agriculture also made early in-roads into Tohoku, but then retreated much farther south, perhaps because it wasn't as suitable for the colder climate at that time.  Northern material culture continued to exhibit signs of evolution from the previous Jomon era, with Hokkaido continuing a tradition that we know as the Epi-Jomon, which we first talked about back in episode 50, and several times since then as well..  There were some mounded tombs—even some keyhole shaped tombs around Sendai and Osaki, in modern Miyagi prefecture—but nothing comparable to the large numbers of tombs found in areas further to the south. The Yamato people had had regular encounters with people called "Emishi" since at least the time of Kashikiya Hime, aka Suiko Tenno.  During the time that Takara Hime was on the throne a second time, there were massive military operations, first against the Emishi, and then supporting them against the Mishihase people in what appears to have been Hokkaido.  The Emishi were further brought under the Yamato court and into the court rank system, and we see rank handed out to various members of the group.  Then, in the reign of Uno no Sarara, we start to see further cultural assimilation in the form of the spread of Buddhism. In 689, we are told of Shiriko, an "Emishi of Kikafu, in Ukitamu district, in Michinoku".   This possibly refers to Okitama no Kori, a district in modern Yamagata Prefecture.  Shiriko had two sons, Maro and Kanawori, who requested permission to shave their hair and become Buddhist priests.  Perhaps related to this, about twenty days before, about 231 Emishi men and women had attended a banquet under the tsuki tree by Asukadera, where they were given gifts and rank.  Did that inspire them to want to learn more about this "Buddhism" thing? Either way, Uno no Sarara agreed.  In the edict she commented that Maro and his brother were both refined and modest, despite their youth, and that they were eating vegetarian dishes and keeping the Buddhist precepts.  So presumably this wasn't a last minute decision on their part, though we should probably take the wording in the edict with at least a grain of salt, given their purpose. Only six days later we see that the court is presenting a load of gifts to an Emishi monk named Doushin.  Doushin is said to have been a Koshi Emishi, rather than the Kitafu Emishi of Michinoku.  The court granted him a Buddhist statue, a purification flag, a wine cup, a begging bowl, five-colored silk cloth, thirteen pounds of flossed silk, 10 bolts of regular cloth, ten hoes, and a saddle. Six months later there is another priest:  Jitoku, an Emishi of Michinoku, who is granted a gold-copper image of Yakushi Buddha and a gold-copper image of Kanzeon—or Kannon—Boddhisatva, as well as a bell, a begging bowl, a precious curtain, an incense burner, and a banner. What this looks like, to me, is the court promoting Buddhism among the Emishi.  This feels similar to the way that priests also spread the worship of Mt. Miwa or other kami.  While Buddhism was technically universal, the Court had ensured that they had a hand on the center of Buddhist teaching, at least early on.  Indeed, at the same time that Uno no Sarara was building up the Jingikan and bolstering the worship of Amaterasu at Ise Grand Shrine, she and the court were also leveraging Buddhism and Buddhist concepts in a variety of ways.  She put it in an edict to the ministers in 691.  She noted that they had erected Buddhist Halls and Sutra repositories, and they practiced the six monthly fasts.  The sovereigns would occasionally send Ohotoneri to inquire after the welfare of priests.  As such, they should continue to uphold the Buddhsit Faith with zealous hearts. Upholding the faith wasn't just about words.  There were actual financial contributions.  Besides the national temples, there were gifts made, such as those to the Emishi priests, mentioned earlier.  In 692, Kwansei was presented silk and cloth and commended for making white lead, which was a popular ingredient for cosmetics.  Later that year, Yamada no Mikata was granted rank, and the fact that he had gone to Silla to study as a priest is mentioned in conjunction with that, though apparently he either didn't take orders or had gone back to being a lay person.   And in 693 they gave the priest, Hokyo, 3 chou worth or rice-land.  And in 696 there were 30 houses granted as a sustenance-fief to Bendou, a priest of Daikandaiji. And that tells us the kinds of resources the State was putting towards it, but what were they using Buddhism for?  What purpose did it serve the State, or was it purely altruistic?  A big part of it, as we have discussed in the past, was through the concept of karma and merit.  The court seems to have been making a variety of decisions that look to be efforts to increase the State's merit.  This is a continuation of things we saw in Ohoama's reign, along with some new moves.  For instance, we have previously mentioned in passing how the court was giving alms to the elderly and infirm, at least in the capital, and we see a lot more amnesties—though often qualified amnesties, with various crimes excluded. Then there were things like the edict of 689, in which Hunting and Fishing were prohibited in the Sea of Muko in the province of Settsu for a distance of 1000 paces, and for 20,000 shiro on the plain of Nagino in the district of Ate in the province of Kii, and for 20,000 shiro on the plains of Mino in the district and province of Iga.  The edict also attached keepers to these places in the same way as the Sea of Takashi in the district of Ohotori in the province of Kawachi.  Right off the bat we know a few things.  First off, this is the first time we've seen an edict like this, and yet the Chronicles say that this is similar to the way that "Keepers" were attached to the Sea of Takashi in Ohotori district.  The term used for "Keepers" appears to be "shugo", which would later be used for military governors in the Kamakura period, which would eventually become the shugo daimyo and then the Sengoku daimyo—our namesake.  But in this case it appears that "shugo" is just a literal translation of a "protector".  In front of that is the word "oku", meaning to keep or preserve.  Hence Aston's translation of these people as "keepers".  What is not clear to me is whether this is a reference to something that happened earlier, and just didn't get recorded, or if the Chroniclers are talking about a later practice which the audience for the Nihon Shoki would have been familiar with.  The Takashi sea would refer to the Seto Inland Sea just off the coast of Takashi, which was in Kawachi, south of modern Osaka.    The other places we see named are the Sea of Muko, in Settsu, which would have been north and west from modern Osaka, as well as Nagino in Kii and Mino in Iga. Nagino's location is not quite certain.  Ate is likely Arida, and Nagino may be what was eventually Nago, now thought to be near or including the Hirogawa region of Wakayama.  Later there were be prohibitions on fishining in the areas of Yuasa, Hiro, and Hirogawa, so perhaps there was also a prohibition on hunting on the plains.  This is all on the west side of the Kii peninsula, south of modern Osaka, so still facing the Seto Inland Sea. Iga, however, was on the other side of the peninsula.  Given that it was in Iga district of the land of Iga, this prohibition would definitely be about hunting, and not fishing.  It is also interesting to take a look at the measurements involved.  The one clear prohibition on fishing, in the Sea of Muko, is measured in paces while the other two are mentioned as being on the "plains"—though technically it should probably be "Nagi Plain" and "Mi Plain"—and they are measured differently, in something called "shiro".  By the way, I tried to find how big a "shiro" was and I couldn't quite do it. I wonder if the difference there, though, is area versus length:  For the sea of Muko it probably meant the waters directly out from the shore of Muko, and so I imagine that the paces were measure out from a certain point, walking along the shoreline, and then you couldn't go out into the sea in those areas to fish.  For the plains you could have more definitive markers indicating a particular area that was under the prohibition. For another clue to protected areas and distances, we see later that "long-life places" were established throughout the various provinces, each one being 1000 paces.  Aston notes that "long life places" indicated areas where animals couldn't be harmed, and given that they talk about it in terms of "paces" I would assume that means these were probably more prohibitions on fishing. That language also suggests to me that there was some kind of Buddhist reasoning behind it—mercy for the creatures of the land.  It isn't clear how long these prohibitions remained in effect, either.  This may also explain an order just a few days later that a white swallow that was caught in Mike, in the land of Sanuki, should be set free.  Unusually white or albino animals were often caught and presented to the throne as auspicious omens, not always in a live state.  However, Buddhism often teaches that there is merit in releasing animals, and so this feels like it was a way of demonstrating mercy and building merit, while also acknowledging the auspicious omen that accompanied its appearance. Also in this edict is who it is directed to:  Tanaka no Ason no Norimaro, who is named as the "soryo" of Iyo.  We've mentioned this before, in passing; this was a position similar to the Dazai no Sochi.  Effectively, the government official in charge of Iyo was in charge of the entire island of Shikoku.  Unlike the Dazai no Sochi, this position does not seem to have remained for long; instead, Shikoku was divided up into separate provinces and then each province had its own governor. By the way, we've talked about Norimaro before, as well.  He was previously in charge of the mission to Silla, when they went to announce Ohoama's demise, but then ran into a bunch of diplomatic etiquette issues such that they weren't able to deliver the news—or perhaps more appropriately they decided they couldn't deliver the news.  So from representing the court on missions, Norimaro went on to become the government official in Iyo overseeing all of Shikoku.  A couple of years later he would show up again, this time sending gold and silver that had apparently been found at Mt. Mima in Uwa district—modern Uwajima.  Unfortunately, after that he disappears from the narrative, and the position seems to end with him. Speaking of animals—the presentation of auspicious plants animals continued, and was often wrapped up with amnesties and similar such things.  The year 692 seems to have been of particular significance.  There we see the Governor of Sagami presenting a pair of fledgling red crows that had been caught in Miura.  Later we see that the governor, the vice governor, and the individual who had caught the crows—Kashima no Omi no Kusu—were gifted with rank and presents, while Miura district had its taxes and forced labor remitted for a period of three years. Later that same year, the Governor of Ise presented auspicious stalks of rice while the Governor of Echizen, that is to say the western part of Koshi closest to the capital, presented a white moth.  The stalks of rice don't seem to have warranted much, but the white moth, which presumably was not just a moth that is naturally white, was apparently considered something noteworthy.  We are told that it was caught on the shore at Uragami, in the district of Tsuruga.  As such, the Fief of the Kebi no Kami—the kami of Kebi, or at least his shrine—was increased by 20 houses.  Unfortunately, we have a lacuna or gap in the text so we don't get everything else.  This is a good reminder that sometimes we don't have anything because it wasn't written down, and sometimes because accidents happen.  Either something doesn't get transcribed properly or something gets damaged early on and there aren't enough copies for it to propagate from another source. Our next omens come in 694—the same year that the Fujiwara Palace was occupied.  We are told that a white copper-pheasant was presented by Sarara in Kawachi.  So the Governor and Vice-Governor of the district received promotions, as did the many who had caught it, Osakabe no Miyatsuko no Karakuni.  Four months later, a white bat was found by a man in Araki, in Hida province.  His name was Ohokunibe no Otohi, and he didn't receive a promotion in court rank, but he did get material presents in terms of silk cloth and floss, and, perhaps more importantly, he was exempted from all forced labor for the rest of his life.  Not a bad deal, if you ask me. Now omens were good and all, but omens were hardly active expressions by the government.  When things were happening—like damaging rains—or perhaps not happening—like droughts—people wanted the government to do something.  I know it may be hard for people to believe in this day and age, but many people believed that the government was responsible for all sorts of things that it had little control over.  In this case, that was the weather, and the state could at least prepare by collecting taxes in rice and then providing relief via those same resources.  But that still only did so much.  So when months went by with no rain falling, the state would turn towards ritual.  In some cases that ritual was directed at the kami and the new Jingikan, but in other cases, it fell on Buddhist priests. So, for example, in 688 we are told that there was a drought and the court initiated prayers for rain.  Those prayers were carried out by the priest Douzou.  Douzou was of Baekje extraction, but that didn't concern the court—they just wanted to know that he was effective.  Sure enough, after praying for rain, the clouds opened up and before morning the rain had fallen.  We are told it fell "across the realm", which I'm pretty sure is hyperbole.  It probably fell all across the Nara plains and surrounding areas, which was enough for the court. In 691, they were struck with the opposite problem, which we know because the court issued an edict dated to the 19th day of the 6th month of that year.  Apparently rain had fallen for two straight months.  And while the fifth month rains—the Satsuki-ame—are well-known, this apparently had started back in the 4th month of that year, and now there was a worry that it would start to injure the crops, reducing the annual yield.  The conclusion appears to have been that the country did not have enough merit.  Therefore the ministers and officials were prohibited from the use of strong drink or meat—Aston translates it directly as "animal food".  They were also ordered to compose their hearts and repent of any sins they may have committed.  At the same time, the priests in the temples of the capital and Home provinces were told to recite sutras for five straight days.  We also know that a day later they announced an amnesty for various criminals, as well.  Another act of mercy and hopefully for making merit. And it seems to have worked.  Or one could just say that the natural monsoon rains finally stopped after a particularly heavy season.  Who's to say? In the 5th intercalary month of 692, the rains were again pretty bad.  This time it isn't that they were long, but that it was heavy rain—what Japanese meteorology reports would likely call "Oyu", or Great Rain—which brought with it floods. Unfortunately, while they could pray for rain to start or stop, floods are another matter.  By the time you know the flood has happened it is too late.  And so this is where the government's preparedness came into focus.  Commissioners were sent to visit the districts and provinces.  There they found people affected by the flooding and they were empowered to make loans to provide relief.  Furthermore, they allowed people to access resources that might otherwise have been restricted, allowing them to fish and cut wood in the hills, forests, ponds, and marshes, even if that was normally a prohibited activity, so that they could sustain themselves until they were able to get back on their feet.  At the same time, the Sutra of Golden Light, the Konkwoumyou Sutra, one of the sutras for protecting the state, was to be read aloud in the capital and the Home Provinces.  The Sutra of Golden Light is the one which not only talks about the Shitennou, the four heavenly kings, but also emphasizes that if rulers support and honor the recitation of the sutra, then their kingdoms would be prosperous and peaceful, so what better time to read it than during or just after a disaster? There were other recitations and congregations that were not quite so obviously connected.  In 690, there were discourses in the inner precinct of the palace during the "Vassa", known in Japanese as "Ango" or "Dwelling in Peace".  This comes from the tradition in Buddhism where it is said that the Buddha and his disciples, though normally traveling around the countryside, would come together during the rainy season.  During this time they would talk and share.  It is still practiced in many Theravada schools, where monks will gather in temples during the rainy season.  Of course, as we've discussed, the 5th month was right in the middle of Japan's rainy season, so it seems like they may have been attempting to emulate that tradition. Three years later, we are told that they held a great-congregation of monks on that same date—the 15th day of the 5th month.  This is not referred to as an Ango, however, possibly noting a change in the way they were organizing or conducting it—or possibly just because it was referred to differently in the record the Chroniclers used.  That said, a great-congregation was simply a Buddhist gathering, where various priests would provide sermons or sutra readings, and not necessarily tied to a particular time.  Another one was called in the 9th month of 693 on behalf of the late sovereign, Ohoama and all prisoners were released, which was no doubt merit seen as accruing to the late sovereign. A month after that, the Benevolent King Sutra, or Ninnou-kyou, was expounded in the provinces for four days.  This is another one of the sutras considered important for the well-being of the state. In 694 we have 100 copies of the Konkwoumyou sutra—the Sutra of Golden Light—being sent out to the provinces, with the intent that they should be read together, at a certain time, when the moon of the first month was in the first quarter.  Any fees or resources needed by the temples to carry this out were to be defrayed from the public revenues of the provinces.  As Aston points out, "revenues" in this case would not necessarily be cash money.  Not that they didn't have coins—they had the Fuhonsen coins from Ohoama's time; see Episode 146 for more information.  We are even told that in 694 the court appointed three officials—Ohoyake no Maro, Utena no Yashima, and Kibumi no Honjitsu—to be governors for the mint, although Aston notes a Shoku Nihongi account from 708 that claimed that was the "first time" the title was given out.  Either way, even though they were minting coins, these wouldn't have been in common circulation.  The government may have used them to pay for things, but taxes coming in, especially in the provinces would have been in-kind taxes, meaning that the revenue to the temples were likely paid in rice, cloth, or similar. We similarly see another edict to read the Golden Light sutra on the first day of the twelfth month of 696.  This time it wasn't just a one time reading, though: they were setting a precedent.  The edict was to expound the Sutra of Golden Light and then, every year hence, they would schedule ten people of pure life who should be inducted as monks on the eve of the New Year.  I have to wonder about how they had people take orders—and whether it was a lifelong commitment or, as in some cultures, today, a temporary position.  After all, Ohoama took orders but didn't exactly remain "retired" for all that long. The same thing had happened back in 694, when one hundred and four people were made to enter religion for the sake of Royal Princess Asuka.  So how long did they remain Buddhist priests? There is a reference, in 693, of a priest being stripped of his monkhood.  It was done by royal order for a Goguryeo priest Fukuka, and it isn't made clear why.  Was it something that the priest wanted?  Maybe they wanted to stop being a monk for some reason?  Or was it done as a punishment?  There was apparently a great-congregation only about two weeks prior.  Maybe there was some drama?  We'll probably never know. In 697, there was an uptick in merit-making.  In the third month, a great-congregation was being held in the Eastern Palace.  The Eastern Palace was the home of the Crown Prince, so this may have something to do with the planned succession, but then in the 6th month we see a bunch of things happening.  There was a royal order for sutras to be read in temples in the Home Provinces, and then, nine days later, an order that people of 5th rank and lower were to go spend time cleaning out the temples in the capital.  On the 26th, 11 days after that, we get a record the seems to bring this into focus, as the Ministers and public functionaries started making votive images of the Buddha for the sake of Uno no Sarara's illness.  It seems that she was feeling unwell, which probably kicked off a lot of this activity, and may even be why she finally decided to abdicate.  There was one more seemingly related note.  On the 29th day of the 7th month the Ministers and public functionaries prepared a festival for the installation of Buddhist images in the temple of Yakushiji.  This was the temple Ohoama had originally commissioned for Uno no Sarara during his reign when she was sick back then.  She had recovered, then, and she would recover again—but her faith in the healing power of the Buddha may have been limited.  She would abdicate a few days later, leaving the throne to Prince Karu—the future Monmu Tennou. One last thing, somewhat tangential, it seems.  In the 11th month of 693, three priests, Houin, Zen'ou, and Shingi, set out, along with others, to the Yasu district in Afumi to taste the sweet wine of the local springs.  This is likely the area around the Yasu river, where it flows northwest from the mountains into Lake Biwa.  Today it is Yasu city on one side of the river and Moriyama city on the other. They apparently came back in the third month of the following year, as that is when we get a royal edict concerning said springs.  Based on that, we are told that the spring of quote-unquote "sweet wine" or "sweet sake" bubbled up at Mt. Tsuga in the Yasu district of Afumi.  Mt. Tsuga, or Tsugayama, may be related to "Moriyama", and Moriyama city is still known for the spring water that comes out of the nearby mountains. In the edict they mention that people who were afflicted with various disease would stay at Yasudera, where they presumably drank the water from the springs, and many of them found themselves healed.  For this miraculous occurrence, the temple itself was awarded four chou of rice-land, and an amount of cloth.  In addition, the district of Yasu was exempted from taxes and forced labor, as well as from any other kinds of corvees that might be levied, for at least one year.  Local authorities were promoted a grade in rank, and gifts were made out to those who were credited with first discovering the springs and their miraculous properties—Kadono no Hatsuki and the daughter of Kudara no Tsurara. A couple of extra notes, based on what we see here.  First off, it is unfortunately too often the case that we see women described like this—the daughter of so-and-so—without providing an actual name.  It is interesting that she is the daughter of someone with the name "Kudara", meaning "Baekje".  During the reign of Naka no Ohoe, aka Tenji Tennou, a number of Baekje people were settled in the areas around Lake Biwa and the Echi River, the next major river to the northeast. The temple mentioned, Yasudera, would have been the local temple, probably run by the local elites.  That likely means the Yasu no Atai family.  The temple itself is no more, and we aren't sure exactly where it was, but there is a strong case to be made that archaeological remains at Yoshimi-chou, in modern Moriyama city, might be that temple.  Still, there is no conclusive evidence. As for springs having healing properties—this is nothing new.  Minerals could have given the water a sweet taste, or perhaps there was something that clouded it, like nigori-zake—unfiltered rice wine.  Whether or not there were any natural healing properties I leave up to your own imagining.  Did people actually benefit from the waters?  Or maybe just because they believed?  Was the fact that a Buddhist temple was involved part of it, or is this just the same thing we see with people going to various springs and imparting to them some healing properties? Either way, it seems that at some point the spring no longer produced the "sweet wine" that had made it famous in its day, and people moved on to a different location. For now, I think we can stop here.  We have probably one more episode talking about specific items from this reign, but we are starting to get more and more sources, including the poetry of the Man'yoshu, which I hope to dig into here in a bit.  Plus a few other things in the works. 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.

Rev's in retreat all of September so we're flipping our usual format: Enjoy this 30 minute meditation and come back for an excerpt from the Dharma Talk which goes with it: "Spoon Buddha."Meditations in this series are from the last period each night. As such, they can range from guided meditations to readings (often, with comments) to inspired or dharmettes to round out that day's instructional or teaching points.This begins Season 5 of Opening Dharma Access!REV. LIÊN SHUTT (she/they) is a recognized leader in the movement that breaks through the wall of American white-centered convert Buddhism to welcome people of all backgrounds into a contemporary, engaged Buddhism. As an ordained Zen priest, licensed social worker, and longtime educator/teacher of Buddhism, Shutt represents new leadership at the nexus of spirituality and social justice, offering a special warm welcome to Asian Americans, all BIPOC, LGBTQIA2S+, immigrants, and those seeking a home in the midst of North American society's reckoning around racism, sexism, homophobia, and xenophobia. Shutt is a founder & Guiding Teacher of Access to Zen. You can learn more about her work and book, Home is Here: Practicing Antiracism with the Engaged Eightfold Pathat AccessToZen.org EVENTS

In this talk, Jessica Gibbons explores the first Buddhist precept through the lens of intention, harm, and our responsibility to all living beings. She explains how non-harming is not a rigid moral rule, but a living practice of mindfulness, discernment, and compassion that helps us reduce suffering in daily life. 1 of 5 in a series. This talk was given by Jessica Gibbons at Wild Heart Meditation Center in Nashville, TN. Support Wild Heart Meditation Center here: https://www.wildheartmeditationcenter.org/donate 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

In this episode, we reflect on why time is often an important element of development acceptance, in ourselves and with other people.Questions or thoughts you would like to share? I would love to hear from you. Email me at dailydharmapodcast@gmail.com

What does seeing clearly mean in Buddhism? Seeing clearly is not about our vision with our two eyes. Seeing clearly points to the ultimate truth that is always there but difficult to see.

In this podcast, Rob and Shahrooz dive deep into the "Islamic Dilemma"—a popular Christian apologetic argument—and reframe it through the lens of progressive revelation and the Bahá'í Faith. They explore how subsequent religious dispensations often appear to contradict previous ones on the surface, creating "stumbling blocks" that test a believer's sincerity and spiritual insight. By drawing parallels with how Christianity challenged Judaism, how Buddhism interacted with Hinduism, and even how the Mosaic law differed from the time of Joseph, they argue that these "dilemmas" are a recurring divine pattern designed to challenge the intellect and the heart. Ultimately, the discussion emphasizes the need for empathy, independent investigation, and looking past surface-level contradictions to find the underlying unity and truth across religious traditions.Links:Podcast (apple): https://goo.gl/CM4TmVPodcast (android): https://goo.gl/ovLmpsPatreon: https://www.patreon.com/bridgingbeliefsFacebook:  https://www.facebook.com/BridgingBeliefs9Instagram:  https://www.instagram.com/bridgingbeliefs9/X:  https://x.com/BridgingBeliefsThe Official Bahá'í site:  http://www.bahai.org/No videos on this channel are monetized nor are for commercial purposes.Support the show

Numbering be damned as we dive into volumes 7, 8, and 9 of Land of the Lustrous! New revelations have made way to new questions and we continue to examine Haruko Ichikawa's sci-fi take on Buddhism! We also discuss Scarlet, Lanterns, Night of the Living Cat, and much more!!! Send us emails! mangamachinations@gmail.com  Follow us on Social Media! @mangamacpodcast Check out our website! https://mangamachinations.com Support us on Ko-fi! https://ko-fi.com/mangamac  Check out our YouTube channel! https://www.youtube.com/mangamactv Check out our new gaming channel! https://www.youtube.com/@NakayoshiGaming/  Timestamps: Intro - 00:00:00 Listener Email - 00:01:38 Scarlet - 00:08:08 Batman: Caped Crusader - 00:17:48 The End of Oak Street - 00:24:24 Lanterns - 00:30:48 Absolute Batman - 00:35:59 Night of the Living Cat - 00:40:04 Next Episode Preview - 00:43:05 Land of the Lustrous - 00:44:33 Outro - 01:26:09 Song Credits: "Yule" by Ian Post "We Don't Stop" by 2MooveKa "Flight of the Inner Bird" by Yehezkel Raz "God Mode" by Konstantin Garbuzyuk

Behind Jet Li's martial arts mastery and international fame is a deeply personal journey to understand purpose, ego, and freedom. In today's episode, he sits down with Ryan to discuss the three levels of martial arts, how surviving the 2004 tsunami changed his life, and what he believes is the highest form of strength.Jet Li is a martial artist, actor, philanthropist, film producer, and author. He became the youngest national martial arts champion in Chinese history at twelve years old and went on to become one of the most internationally recognized Chinese film stars of all time, with roles in Shaolin Temple, Once Upon a Time in China, Fist of Legend, Hero, Fearless, Romeo Must Die, Lethal Weapon 4, The Expendables, and Disney's live-action Mulan.Beyond film, Jet has spent more than thirty years studying Buddhism and has devoted much of his life to philanthropy. After surviving the 2004 Indian Ocean tsunami with his family, he founded One Foundation, a charitable organization focused on disaster relief, mental health, and grassroots giving. His new book is Beyond Life and Death: The Way of True Freedom.Follow Jet Li on Instagram | @jetli

Send me a messageWe quit on ourselves because we tied our confidence to the finish line. When the goal gets delayed, the confidence goes with it.If achievement is the only thing that makes us feel good, then 99% of our lives will feel like failure. The answer isn't smaller goals. It's moving where the good feeling comes from.Getting back up is the achievement. Real confidence comes from being willing to look like a fool in front of people who are better than us — the person who loves the practice passes the person with the talent, every time.Manifestation focuses the mind. It doesn't do the work.Success and failure are two sides of one coin. The only real failure is quitting.CHAPTERS0:00 Why a delayed goal feels devastating2:22 Why 99% of life feels like failing5:04 Why natural talent loses8:32 Smart risk and dumb risk12:23 Success is how fast you get back up15:07 The only way to fail is to quit16:00 Does prayer or manifestation work?18:57 There are no mistakes20:10 Why growth feels invisiblePlease enjoy other episodes where I share meditation techniques, tips and spiritual lessons from around the world for peaceful and stress-free living. Remember to subscribe to stay up-to-date.Video podcasts are available at https://www.youtube.com/@ToddPerelmuter#confidence #failure #motivation #presence #personalgrowthFor the days when life feels like too much, these 4 free books are for you. Get the free 4-books bundleIf my words have ever touched your heart or helped you through a hard moment, I'd be deeply grateful for your support in keeping this podcast alive. Support the PodcastAnd if you'd like to explore these ideas in greater depth, you can find all of my books here.

Celebrating Sylvia Boorstein's 90th birthday, Jack and Sylvia reflect on 49 years of friendship, meditation, and Dharma practice—and how awakening ultimately expresses itself through kindness, connection, and a willingness to stay amazed.Today's podcast is brought to you by BetterHelp. Give online therapy a try at betterhelp.com/heartwisdom and get on your way to being your best self.This week on Heart Wisdom, Jack Kornfield shares:Sylvia's journey through the Buddhist teachings of impermanence, suffering, and selflessness, and how intellectual understanding gradually becomes lived realizationJack and Sylvia's 49 years of friendship, from her early meditation and kundalini experiences to their travels, teaching, and shared life in the DharmaHow decades of mindfulness and metta practice made Sylvia not only kinder, but happier and more responsive to the needs of othersMeeting ourselves and one another with loving awareness, remembering our interconnectedness, and staying amazed by the mystery of being aliveThis episode was originally recorded for a special Spirit Rock Monday Night Meditation and Talk in July 2026 celebrating Sylvia Boorstein's 90th Birthday. Watch the next one at SpiritRock.orgAbout Sylvia Boorstein:Sylvia Boorstein, PhD, is a founding teacher of Spirit Rock Meditation Center and has taught Dharma and mindfulness since 1985. A psychologist, author, and gifted storyteller, she makes Buddhist teachings accessible by emphasizing that everyday life is mindfulness practice. Her work integrates meditation, kindness, engaged citizenship, and social activism. Learn more about Sylvia at SylviaBoorstein.com“We remind each other of our freedom and our possibility. We are so deeply interwoven in the energy field of consciousness itself, and when you know it, whatever you do becomes benevolent in some really deep way.”"The shortest way to say what happened to me in 49 years is: I became kind. Seymour said, ‘No, you were always kind.' And I said, ‘Well, then I became kinder.' And the big surprise for me after all this time is that I'm also happier.” – Sylvia BoorsteinAbout Jack Kornfield:Jack Kornfield, PhD trained as a Buddhist monk in Thailand, India, and Burma. He holds a Ph.D. in clinical psychology and is a founding teacher of the Insight Meditation Society in Massachusetts and Spirit Rock Meditation Center in California. He is one of the key teachers to introduce mindfulness practice to the West, has taught internationally since 1974, and is the author of 16 books which have sold 2 million copies.Stay connected with Jack and explore his latest offerings at JackKornfield.com.http://jackkornfield.com. Sign up for his free weekly email teachings, explore his transformational online courses, access his complete course library through the All Access Pass, or join his monthly livestreams and online community. Jack's latest book, All In This Together: Stories and Teachings for Loving Each Other and Our World is out now!“We remind each other of our freedom and our possibility. We are so deeply interwoven in the energy field of consciousness itself, and when you know it, whatever you do becomes benevolent in some really deep way.” –Jack KornfieldSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Download the Buddhability AppApple iOSAndroidSeongjae Choi, of Alabama, wondered “why me?” when his peers were landing jobs and he was being ghosted by potential employers. With a strict deadline for his visa, he was determined to land a job in time. Today he tells the story of how chanting Nam-myoho-renge-kyo gave him the ability to keep going and find meaning in his struggle.

What happens when women become the monsters of Japanese folklore? In this episode of For the Love of History, we dive into the terrifying world of Japanese yokai women, exploring the myths, legends, religion, and sexism behind some of Japan's most fascinating female monsters. From the Jorōgumo spider woman who lures men into her deadly web, to Hino-enma, the seductive demon associated with female sexuality and Buddhist morality, and the iconic Hannya demon mask, these stories reveal a complicated history of women, power, jealousy, sexuality, and revenge in Japanese folklore. We'll explore Japanese yokai, Japanese mythology, Japanese ghost stories, Shinto, Buddhism, Buddhist hell, Edo-period folklore, Noh theater, and the history behind Japan's most famous female supernatural creatures.

Joined by long-time friends Nina Rao, Krishna Das, and Sunanda Markus, Mirabai Bush shares stories from her memoir Almost Home.Pick up your copy of Almost Home over on the Ram Dass Shop today: Click Here To Learn MoreToday's podcast is brought to you by BetterHelp. Give online therapy a try at betterhelp.com/beherenow and get on your way to being your best self.This time on the BHNN Guest Podcast, Mirabai, Nina, Krishna Das, and Sunanda discuss:Mirabai's catholic upbringing and working to understand her place in the worldHow Mirabai became the only woman to work on the Saturn Apollo projectMirabai's meditation studies with Goenka When Krishna Das, Mirabai, and Sunanda met Maharaj-jiLearning about the grace in sufferingKnowing that love is real and available to us all“That hard childhood creates that longing for belonging; with Maharaj-ji I felt like at last I belonged—in this moment, in this body, in this world, because I was so totally loved. He changed my idea of what this life could be. I had such a small idea of who we could be in this world, and it just became vastly expanded with him.” –Mirabai BushAbout Mirabai Bush:Mirabai is an author, social entrepreneur, teacher, and spiritual leader. She is recognized for her pioneering role in integrating mindfulness and contemplative practices into secular sectors of American life, including business, higher education, law, and social activism. Mirabai's contributions include co-founding influential organizations such as the Center for Contemplative Mind in Society and the Seva Foundation and co-developing Google's Search Inside Yourself Leadership Institute. She is also a longtime board member of the Love Serve Remember Foundation. Her latest book, Almost Home, is a memoir published in 2025.About Nina Rao:Nina Rao is a devotional singer. She tours with Krishna Das, singing and accompanying musically, and is also his business manager. Nina has recorded three solo albums, “Antarayaami – Knower of All Hearts”, “Anubhav”, and "Bhumi Devi” . Nina regularly leads kirtan, workshops, and retreats in her home state of New York and around the world. Together with Chandra Easton and Genevieve Walker, the trio released 21 Taras Collective Mantra Mala Vol 1. You can keep up with Nina on her website and find her on YouTube, Instagram, and Facebook @NinaRaoChantAbout Krishna Das:Layering traditional Hindu kirtan with instantly accessible melodies and modern instrumentation, Grammy nominee Krishna Das has been called yoga's “rock star.” With a remarkably soulful voice that touches the deepest chord in even the most casual listener, Krishna Das – known to friends, family, and fans as simply KD – has taken the call-and-response chanting out of yoga centers and into concert halls, becoming a worldwide icon and the best-selling chant artist of all time. His album ‘Live Ananda' (released January 2012) was nominated for a Grammy in the Best New Age album category. KD spent the late '60s traveling across the country as a student of Ram Dass, and in August 1970, he finally made the journey to India, which led him to Ram Dass' own beloved guru, Neem Karoli Baba, known to most as Maharaj-ji. Krishna Das now travels the world sharing his kirtan practice and wonderful stories of his life, of Maharaji-ji, of his life on the Path and discusses bringing chanting into our lives through retreats and workshops. To date, KD has released 15 well-received albums, most recently Trust in the Heart released in October 2017.MORE INFORMATION and OFFERINGS VISIT: https://krishnadas.com/ KRISHNA DAS ON SOCIAL: FACEBOOK: facebook.com/KrishnaDasMusic INSTAGRAM: instagram.com/krishnadasmusic YOUTUBE: / krishnadasmusic X: @krishnadas #KrishnaDasAbout Sunanda Markus: In India in 1972, Sunanda met her guru, Neem Karoli Baba, as well as studied meditation with Theravada Buddhism teacher Shri S.N. Goenka. She has continued her practice of Vipassana meditation since that time, along with actively practicing yoga.Currently the finance and operations director for the Love Serve Remember Foundation, Sunanda spent decades as the finance director of a small publishing company, while also being involved in the field of contemplative studies. She spent a dozen years as the program coordinator for the Academic Program of the Center for Contemplative Mind, and then managed the grants program for the Mind & Life Institute. As part of the nonprofit world, Sunanda has served on the boards of the Insight Meditation Society and the Seva Foundation, chairing the foundation for three years. She was an active member of the Seva Guatemala Project, supporting integrated community development.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Explore the quiet focus of meditation practice. Observe how stillness shapes our perception of time and inner calm. This observation of moments offers a framework for understanding the role of mindfulness in daily life. By observing the transition from the frantic pace of a nighttime cityscape to the quiet reflection of a solitary figure, we examine how the mind settles when external stimuli fall away. Maintaining a sustained meditation practice offers a path to clarity and conscious awareness. Whether sitting by a river or resting in a dim room, the act of settling the body provides a foundation for the mind to observe its own patterns without judgment.If you enjoyed this episode, the best way to support the show is to subscribe, leave a rating or review, and share it with someone who might find it interesting. You can find new episodes, links, and more at robbcast.com. Just a quick note: this podcast is for informational and educational purposes only. Nothing here is medical advice, and exploring altered states always comes with real risks and responsibilities. Until next time — stay curious.

In this episode, I have the pleasure of speaking with Andy Mort. I think you will appreciate his wisdom, poetic way with words and sense of humor. Andy is a UK-based songwriter and musician whose work as a creativity coach explores the intersection of high sensitivity, creativity, and the influence of culture.Aside from sharing some of our own experiences with high sensitivity and gentle rebellion, we discuss various ways those of us with high sensitivity (as described by Elaine Aaron) might better align with our nature. We also discuss:* 00:00 — High Sensitivity and Its Misconceptions* 01:54 — The Concept of Differential Susceptibility and Environmental Impact* 03:47 — Andy Mort's Journey Into Understanding Temperament and Sensitivity* 07:05 — The Discovery of the Highly Sensitive Person Trait and Its Biological Roots* 09:58 — The Idea of Being a Gentle Rebel and Leading With Authenticity* 14:51 — The Importance of Creating Supportive Environments for Sensitive People* 19:47 — Creativity as a Form of Self-Expression and Nervous System Regulation* 25:07 — The Role of Sensitivity in Leadership and Group Dynamics* 29:58 — The Challenges and Opportunities of Sharing Creative Work* 34:46 — The Societal Narratives Around Sensitivity and Self-Acceptance* 39:57 — The Importance of Community and Support for Sensitive Individuals* 45:06 — The Concept of Gentle Rebellion and Aligning With One's Nature* 49:45 — Closing Thoughts on Sensitivity, Creativity, and LeadershipFull transcript included belowWhere to find Andy Mort:*

Will AI take our jobs? Kill us? This episode provides both fact-checking and a psychological survival guide. Cal Newport is a Professor of Computer Science at Georgetown University, where he is also a founding faculty member of the Center for Digital Ethics and the inaugural Director of the Computer Science, Ethics and Society academic program. He is the New York Times bestselling author of eight books, including, most recently, Slow Productivity, A World Without Email, Digital Minimalism, and Deep Work. Newport is also a long-time contributing writer for the New Yorker and the host of the Deep Questions podcast. Matthew Brensilver, MSW, PhD teaches retreats at the Insight Retreat Center, Spirit Rock Meditation Center and Insight Meditation Society. Before committing to teach meditation full-time, he spent years doing research on addiction pharmacotherapy at the UCLA Center for Behavioral and Addiction Medicine. Each winter and summer, he offers a four-month online Buddhist Psychology Training through Spirit Rock integrating Buddhist wisdom with modern psychotherapy. Matthew is the co-author of two books about meditation during adolescence and continues to be interested in the unfolding dialogue between Buddhism and science. In this episode we talk about: What really happened when an AI agent hacked a company while running a test Why one Silicon Valley belief system may be fueling AI panic more than the tech itself Why senior programmers are quietly going back to writing code by hand Where Cal draws the line on using AI to help you write versus write for you Why Matthew worries AI could quietly replace the ordinary, unfinished parts of daily life Buddhist advice on being with this unprecedented moment How stabilizing your mind makes acceptance possible, and how to do it Why calming the sense of emergency doesn't erase uncertainty, but makes it easier to face 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 Additional Resources:This episode is sponsored by: Tonal: Right now, Tonal is offering our listeners $200 off your Tonal purchase at tonal.com with promo code HAPPIER. To advertise on the show, contact sales@advertisecast.com or visit https://advertising.libsyn.com/10HappierwithDanHarris

This talk was given by Mikey Noechel during the Summer of Love Retreat in Sewanee, TN on July 15th-19th, 2026. Mikey offers the second afternoon instructions on compassion meditation. 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

Episode 0956 - Wisdom & Momentum on the Path (RA) (Click on the above link, or here for audio.) Commentary on Ra's comment in Session 77 (77.24) about the "momentum based upon the characteristics of wisdom when applied to circumstance." Love-wisdom balance in 7-chakra energy development and 7-density evolution; correlation with Buddhist first fruit Sotapanna, Lucy-film's 20% brain activation

On today's episode, Johnnette Williams is joined by Sue Brinkmann for Wacky Wednesday! They talk about how the Jericho March can be misinterpreted. Listeners call in asking about Buddhism and burying St. Joseph.

On today's episode, Johnnette Williams is joined by Sue Brinkmann for Wacky Wednesday! They talk about how the Jericho March can be misinterpreted. Listeners call in asking about Buddhism and burying St. Joseph.

What does it really mean to practice Buddhism in everyday life?In this episode of Awakening Process 101, we talk about Louise's more than 20-year practice of Nichiren Buddhismand how chanting Nam-myoho-renge-kyo became her form of active meditation.We talk about how Louise first found Buddhism, why she initially resisted chanting, and how the practice gradually became an anchor in her life. Together, we explore Buddha nature, awakening, mindfulness, inner peace, happiness, self-awareness, and human revolution—the Buddhist idea that meaningful change in the world begins with change within ourselves.We also explore the similarities between Buddhist philosophy, yoga, meditation, and nondual Tantra, and how these different traditions can help us move beyond our habitual thoughts and reactions and return to a deeper awareness of ourselves.Whether or not Buddhism or chanting is your practice, we come back to a simple question: What helps you come back to yourself?

For all that is admirable in Buddhism, Nietzsche fundamentally opposes the movement towards the Last Man that Buddhism not only cannot oppose, but may even help bring forth. Why does the notion of a "European Buddhism" haunt Nietzsche's later writings? We will explore this question here: how a religion that is realistic, empirical, and achieves great practical success in the relief of suffering isnevertheless inevitably aimed at uprooting all action and delivering man to a state of passivity. Here we find another religion of pity, and another denial of the world - merely deprived of the sensualism and moral fanaticism of Christianity. Were such a religion to take hold in the West, Nietzsche believes, the opportunity of moment, which we face as a consequence of the death of God, would be squandered. Join me in exploring more sutras, as well Nietzsche's criticisms of Buddhism in The Gay Science, Daybreak, Beyond Good and Evil, and the Will to Power.

Living with an undefended heart is not only a saying, but it is a practice that moves us toward liberation and away from greed, aversion and ignorance. In this talk Mary discusses her years-long practice and what an Undefended Heart is, and what it is not.Recorded Aug. 22, 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.

Send us Fan MailWhat happens after the breakthrough?In the Season 4 premiere of Delightfully Dharmic, Keilani sits down with clinical psychologist, lecturer, and Integration Circle founder Dr. Ido Cohen for a fascinating conversation about psychedelic integration, Jungian psychology, mystical experiences, spirituality, and what it actually takes to create lasting transformation.Because having a profound experience and being transformed by that experience aren't necessarily the same thing.Ido shares his own journey from an intensely curious child drawn to psychology and spirituality, through Buddhism, India, Jung, ayahuasca, and eventually his work helping people navigate psychedelic and psychospiritual integration.Together, Keilani and Ido explore what happens when we return to ordinary life after extraordinary experiences, why community matters so deeply, and how quickly an insight can disappear when it collides with work, family, culture, fear, and our natural tendency to return to what is familiar.They also explore the numinous - those moments when something beyond our ordinary understanding seems to break through—and why those experiences don't have to happen on psychedelics to profoundly alter the way we understand ourselves.The conversation moves through psychedelic experiences, mystical encounters, Jungian thought, curiosity, professional identity, spirituality in therapy, cultural resistance, personal transformation, and the sometimes messy process of figuring out what an experience is actually asking of us.At the heart of the episode is one question:How do we take the experiences that crack us open and actually let them change the way we live?✨ Keep the conversation going with Delightfully Dharmic.  Join our community for deeper conversations, exclusive content, live gatherings & a little sacred mischief:

Send us Fan MailJoin your host Clifton Pope as he is back with another solocast as The Spiritual Enlightment Series has made its return for the August 2026 edition!In this month's installment, Clifton Pope breaks down Who or What is the Ultimate Reality, How do we know What is true, and which scriptures or authorities guide the journey towards spiritual Enlightenment from a Christianity, Buddhism, Islam,Stoic philosophy, and Gnostic tradition!The focus is based on comparing them to help us understand the different ways human beings approach the sacred, truth, suffering, morality, and spiritual awakening!Don't miss a single installment of the Spiritual Enlightment Series on Apple/Spotify Podcasts/Rumble courtesy of the HFWB Podcast Series!Share this episode with someone who needs spiritual enlightment in their journey and if you love the show, please leave a rating/review so more people can tune in!Thank you for the love and support!Support the showhttps://athleticism.com/HEALTHFWEALTHBhttps://coolgreenclothing.com/HEALTHFITNESSWEALTHBUSINESShttps://normotim.com/HEALTHFIThttps://www.portablemeshnebulizer.com/pages/collab?dt_id=2573900official affiliates of the HFWB Podcast SeriesPlease support the mission behind each product/services  as it helps grow the HFWB Podcast Series to where the show can continue to roll along!

Do your good works, church attendance, or religious background make you right with God? It is one of the most important questions anyone can ask, and the answer from Scripture might surprise you. In Philippians 3, the Apostle Paul lays out one of the most powerful arguments in all of the New Testament against self-righteousness and works-based salvation. Paul was not writing as someone unfamiliar with religious achievement. He had elite Jewish heritage from the tribe of Benjamin, was circumcised on the eighth day, trained as a strict Pharisee, zealous beyond his peers, and blameless under the law by every outward standard. If anyone had grounds to trust in religious credentials, it was Paul. And yet he called all of it rubbish. The Greek word Paul uses is skubalon, one of the harshest terms available to him. He was not being dramatic. He was being precise. When we use our good works to try to earn God's favor, those works become something God finds offensive, not because good works are wrong, but because using them as payment for what God freely gives is a rejection of grace itself. This message walks through what Paul was warning the church about, who the true people of God actually are, why righteousness cannot be earned, and what it means to gain Christ. It also explores the critical difference between Christianity and every other world religion, including Islam, Buddhism, and works-based religious systems, all of which operate on the same basic principle: do this and deserve that. The Gospel says something entirely different. Key topics covered include salvation by grace through faith, the meaning of justification, the role of good works in the Christian life, what it means to be found in Christ, and how to practically apply Paul's teaching to everyday life. Whether you are exploring Christianity for the first time, wrestling with doubts about your own standing before God, or a longtime believer who has quietly been keeping score with God, this message speaks directly to the heart of what it means to trust in Christ alone. Scriptures referenced include Philippians 3:3-11, Romans 4:5, Isaiah 64:6, Matthew 5:3, Matthew 5:20, and John 3. Relevant topics: salvation, grace, faith, works-based religion, Philippians 3, Paul's testimony, justification by faith, righteousness, Christian living, what is the Gospel, how to be saved, difference between Christianity and other religions, Sermon on the Mount, self-righteousness, trusting in Christ.

Patreon: www.patreon.com/dopeypodcast save $15 on Dopey con tix Dopeycon Tickets: https://buytickets.at/thedopeyfoundation/2216905 Summary:  Episode summary Dave checks in from California with Jeremy for a conversation about modern weed, absurdly powerful dispensary products, Jeremy's torn Achilles, the Knicks championship and Dave's potentially revolutionary Katz's “Karubin.” Then Dopey replays Episode 43 with author and Refuge Recovery founder Noah Levine. Noah talks about growing up around Buddhism, trauma and drugs; taking mushrooms at ten; becoming addicted as a teenager; attempting suicide in juvenile hall; and discovering meditation while locked inside a padded cell. Chris wrestles with psychedelics in sobriety, prepares for a ten-day silent meditation retreat and asks whether it's possible to mindfully shoot heroin. Noah also delivers an all-time Dopey story involving cocaine, stolen Rolexes, a brakeless car, an e-brake turn in the rain and a burning getaway vehicle. Afterward, Dave and Chris discuss fallen spiritual teachers, sex, hypocrisy and abusing positions of power. They finish with a listener's insane story about introducing a Chinese exchange student to the “American tradition” of buying heroin—and accidentally abandoning him at Outback Steakhouse. AND MORE!!!!! Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

Days after narrowly surviving a catastrophic flood, meditation teacher Delson Armstrong joins Michael Taft to consider what remains when spiritual ideas fall away. Their conversation explores primal awareness, the spiritual ego, and Delson's forthcoming collection of Sanskrit aphorisms—a “love letter to the exhausted seeker” synthesizing Buddhism, Vedānta, Yoga, Sāṃkhya, and Tantra. They also discuss paraconsciousness, karma and divine play, Nisargadatta Maharaj, Śrī Vidyā and Lalitā, and the challenge of teaching with authority without taking the role of guru too seriously.Delson Armstrong is a meditation teacher whose work brings together Buddhist, yogic, and tantric traditions. A teacher of Tranquil Wisdom Insight Meditation, he is known especially for his expertise in the jhānas and other deep meditative states. He is also authorized to teach all seven stages of Lahiri Mahasaya's Kriya Yoga and practices in the Śrī Vidyā and Trika lineages. Delson teaches internationally, offering retreats, workshops, and individual guidance focused on awakening, freedom from suffering, and translating ancient contemplative methods for modern practitioners.Learn more about Delson Armstrong here.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.

This talk was given by Sean Coyle at Wild Heart Meditation Center in Nashville, TN.  Spiritual bypassing looks like peace — but sometimes it's just avoidance in a softer outfit. This is your reminder that mindfulness isn't meant to numb you; it's meant to help you see clearly and act with care.  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

In this Wednesday Night Dharma Talk, physicist Adam Frank, PhD, admits he came to Buddhism hoping for the infinite cosmic power of his own enlightenment, and maybe more honestly, to face and resolve his own suffering. He stayed for something else entirely. Drawing on a year and a half spent with the Vimalakirti and Avatamsaka Sutras, he traces how these early Mahayana texts reimagined practice… Source

The Fulbright Program offers another unique path to experience Japan through academic and professional exchange. Dr. Rose Honegger joins the Krewe to share her Fulbright experience in Japan, what she gained from the program, and how it influenced her work in higher education. The conversation also explores who Fulbright is for, what makes a strong candidate, and tips for those considering applying. ------ About the Krewe ------ The Krewe of Japan Podcast is a weekly episodic podcast sponsored by the Japan Society of New Orleans. Check them out every Friday afternoon around noon CST on Apple, Google, Spotify, Amazon, Stitcher, or wherever you get your podcasts.  Want to share your experiences with the Krewe? Or perhaps you have ideas for episodes, feedback, comments, or questions? Let the Krewe know by e-mail at kreweofjapanpodcast@gmail.com or on social media (Twitter: @kreweofjapan, Instagram: @kreweofjapanpodcast, Facebook: Krewe of Japan Podcast Page, TikTok: @kreweofjapanpodcast, LinkedIn: Krewe of Japan LinkedIn Page, Blue Sky Social: @kreweofjapan.bsky.social, & the Krewe of Japan Youtube Channel). Until next time, enjoy! ------ Support the Krewe! Offer Links for Affiliates ------ Use the referral links below & our promo code from the episode! Support your favorite NFL Team AND podcast! Shop NFLShop to gear up for football season! Zencastr Offer Link - Use my special link to save 30% off your 1st month of any Zencastr paid plan!  ------ Links for the Fulbright Program ------ Fulbright Program Website ------ JSNO Upcoming Events ------ JSNO Event Calendar Join JSNO Today!

In this episode, we talk about how we can weather the ebbs and flows of life, especially when the changes are hard and unexpected.Thoughts, questions or having issues with audio? I would be happy to help you. Email me anytime at dailydharmapodcast@gmail.com

What topic interests you? Leave me a voicemail. A meaningful life may be built on a quieter, more teachable state called the High Plateau Experience. This episode will address transcendence, including spirituality, psychology, meditation, and simply living with more awe and purpose.  Dr. Alexandra unpacks Abraham Maslow's original ideas about peak experiences, then moves into the lesser-known concept he explored near the end of his life - a more constant, serene way of perceiving the world as miraculous. Along the way, she shares the story of Maslow's own nighttime “peak experience,” the paper he chose not to present, and the profound shift in perspective that came after his confrontation with mortality.You'll discover:Why Maslow believed peak experiences are real, but shouldn't be pursued like a thrill rideHow self-transcendence in Paul Wong's model includes beauty, present-moment awareness, and service to othersWhat Maslow meant by “witnessing the world” and why he said we could “hold classes in the miraculous”The difference between a climactic peak experience and the steadier High Plateau ExperienceWhy joy, sadness, awe, and mortality can all coexist in the same momentHow meditation, spiritual practice, and meditative listening are linked to less anxiety, more meaning, and greater connectednessDr. Alexandra also brings in research and modern evidence, including studies on Lectio Divina, Dan Tomasulo's work (https://dantomasulo.com), and a 2021 Frontiers in Psychology paper on self-transcendence and adolescent mental health.  The result is a thoughtful, practical episode that connects Maslow's theory to real-life practices you can actually use. This is essential listening for those seeking grounded transcendence that doesn't depend on chasing extraordinary moments, but on learning how to live with openness, wonder, and purpose in ordinary life.Timestamps00:00 - This episode is dedicated to internationalforgiveness.com and Maslow's higher love 00:32 - What the high plateau experience is and how it differs from peak experiences 01:27 - Peak experiences as unforced moments of human transcendence 02:24 - Maslow's own peak experience before his memorial lecture 03:21 - Why Maslow chose the academic paper instead of his personal experience 03:50 - The impact of peak experiences on self-acceptance and openness 04:56 - Why Maslow warned against chasing peak experiences for their own sake 05:26 - The bodhisattva ideal and helping others after awakening 06:20 - Paul Wong's three levels of self-transcendence 07:12 - How Dr. Stanley Krippner helped preserve Maslow's final talk 08:47 - Maslow's shift into a more constant, mythic way of seeing 09:44 - Why the high plateau was more voluntary and teachable 10:49 - The plateau as witnessing the symbolic and miraculous in ordinary life 12:14 - Maslow's Brandeis vision of an eternal academic procession 13:54 - How the plateau compresses time, memory, and meaning 15:20 - The paradox of permanence, mortality, joy, and sadness 16:28 - Why we do not need to wait for peak experiences to live meaningfully 17:27 - Research on meditative listening, meaning, and well-being 18:34 - Dr. Dan Tomasulo's insights on spiritual practice and brain quieting 19:38 - Lisa Miller's MRI research on the spiritual brain 20:15 - A 2021 study on self-transcendence and adolescent mental health 21:40 - Closing reflections Notable quotes“Achieving the mystic's sense of cosmic unity can be tremendously uplifting, but such a state must always be balanced by action in the daily world.”Support the showThis show was created with love.  The following are seven ways you can support and encourage my efforts to create new content, from easiest to hardest: Press “follow” on the podcastPress “follow” on YouTube @alexandramillerclarkShare a helpful podcast episode with a friend Share a helpful YouTube episode with a friendLeave the podcast a rating on iTunesLeave the YouTube a rating on iTunesBuy me a coffee:  buymeacoffee.com/dralexandra

Send me a messageMost of us spend our lives replaying the painful parts and calling it realism. That habit is a large part of why so many of us feel numb — and this is how the feeling comes back.Four of my books, free — link below.A photographer can walk into a junkyard and come out with something people pay real money to hang on a wall. A photograph of a broken-down car. The beauty was already there. The eye was the thing that had to be trained. We can all train that eye.Most of us live in our worries, our fears, our stress, our traumatic past. It is equally natural and equally true to spend that time on the good memories, the pleasures, the people we are grateful for. The word ignorance is the right one, because we are ignoring more than half of what is happening.There is no wisdom in overthinking what already happened or what might. There is only wisdom in what we do with this moment.Numbness isn't the absence of sensation. It's the loss of the ability to notice subtlety. When we stop feeling the small things, we start needing the extreme ones — and that is where craving, adrenaline and addiction begin.We are present for the first bite of a meal, maybe the second, and then we stop tasting. The same is true of a sunset, a cup of tea, a conversation. When we stay with the whole experience instead of a slice of it, we stop needing more of it. That is what equanimity means — a steady peace that doesn't depend on which sensation shows up next.And when we hold a magnifying glass over our worries and never over our blessings, our view of our own life becomes distorted. We end up making negative propaganda about ourselves.We are the camera. What we point it at is a choice, and it can be changed at any moment.CHAPTERS0:00 The photographer in the junkyard0:22 Why we live in the painful part0:58 The other half we never visit2:05 Ignorance means ignoring2:55 We lose presence to pleasure too4:05 What numbness actually is4:33 Why we start needing the extreme5:00 Savoring every bite6:36 The magnifying glass8:56 We are the camera operator9:40 Negative propaganda about ourselves10:37 In pain there is pleasure11:19 Nothing outside us holds the meaning13:18 Equanimity, the steady kind of happiness15:13 Why unhappiness spikes with inequality18:28 What kind of movie do you want to live inPlease enjoy other episodes where I share meditation techniques, tips and spiritual lessons from around the world for peaceful and stress-free living. Remember to subscribe to stay up-to-date.Video podcasts are available at https://www.youtube.com/@ToddPerelmuter#mindfulness #presence #gratitude #equanimity #spiritualawakeningFor the days when life feels like too much, these 4 free books are for you. Get the free 4-books bundleIf my words have ever touched your heart or helped you through a hard moment, I'd be deeply grateful for your support in keeping this podcast alive. Support the PodcastAnd if you'd like to explore these ideas in greater depth, you can find all of my books here.

Download the Buddhability AppApple iOSAndroidSierra Canyon Alumna Spencer Parham, of Utah, was hit with a problem that almost derailed his D1 college aspirations. Today he shares his experience how chanting Nam-myoho-renge-kyo helped him excel as a busy student athlete. Watch this episode on YouTube.Book mentioned:A Youthful DiaryDownload the Buddhability App Apple iOSAndroid

Alan Watts reveals the harmony of embracing our human role while also recognizing that we are the entire cosmos.Today's episode is brought to you by BetterHelp. Give online therapy a try at betterhelp.com/alan and get on your way to being your best self.This time on the Being in the Way podcast, Alan Watts discusses:Remembering our inherent oneness with all thingsLiving on two levels at once: the relative world and the ultimate realityUnderstanding life as a “controlled accident” and learning to play our social roles on demandPretending not to notice the fundamental light of existence Seeing life's most serious predicaments as part of a cosmic gameRecognizing how our fascination with details can cause us to lose sight of the bigger pictureEngaging fully in the game of life while recognizing our true natureThis series is brought to you by the Alan Watts Organization and Ram Dass' Love Serve Remember Foundation. Visit Alanwatts.org for full talks from Alan Watts."Deep down, who are you? That's the thing that's been forgotten. That's the underside of the tapestry, the thing that's been left out because what we are carefully taught to ignore is that every one of us, fundamentally, deep, deep inside, is an act of, function of, performance of, manifestation of the works, the whole blinking cosmos with all its galaxies.” –Alan WattsSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

The Buddha taught a path of awakened living, but how does that manifest in today's world of constant connectivity and widespread suffering? How do we keep our hearts open without being defined or hardened by the pain that surrounds us, whether personal, collective, or historical? How do we navigate the paradox of holding both pain and joy, without mistaking suffering for punishment or personal failure? Can we infuse our compassion with wisdom and perspective to find the agency to take meaningful action in our communities? In her new series, Engaged Compassion, Sharon delves into these questions and more, engaging in candid conversations with a diverse group of teachers, activists, and changemakers. For the ninth and final episode in the series, Sharon speaks with Shelly Tygielski. Philanthropist and social activist Shelly Tygielski has been hailed by individuals ranging from President Joe Biden to Arianna Huffington and Dr. Jon Kabat-Zinn to Maria Shriver. She is the founder of the global, grassroots mutual aid organization, Pandemic of Love and the co-founder of Partners in Kind, a purpose in production equity fund that invests in projects that focus on social impact in entertainment. Her work has been featured in over 100 media outlets, including CNN Heroes, The Kelly Clarkson Show, CBS This Morning, The New York Times, and The Washington Post. A Garrison Institute Fellow, Shelly has been called one of the “12 Powerful Women of the Mindfulness Movement” by Mindful.org and teaches self-care and resilience at organizations and to audiences around the world. She is also the author of several books, “Sit Down to Rise Up” and “How We Ended Racism.” This is her second appearance on the Metta Hour Podcast.In this conversation, Shelly and Sharon speak about:• What motivated Shelly to get her PH.D.• The definition of Mutual Aid • Mutual Aid across history• Peter Kropotkin's view of society • Cooperation vs competition in society• Thriving interspecies ecosystems • How Shelly's practice has evolved over time• Finding a balance in our compassion• Prioritizing self-care in engaged compassion• How Shelly has let go of her caregiving guilt• The signs that burnout is lurking• Seeing resentment as a signal flare• Shelly's advice to change-makers• Activism with our own sustainability in mind• Asking for help before falling into burnout• Joy is not an abandonment of responsibility • How Shelly finds joy in nature and with musicAdditional ResourcesThe episode closes with Shelly leading a lovingkindness meditation. Learn more about Shelly's work and her different books right here. Learn more about Pandemic of Love right here.Related Metta Hour EpisodesEpisode 121: Shelly's first appearance on the Metta Hour, released in 2020.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.