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

Peter M. Hoffman is the author of “Karmic Winds: Reflections from The Smartest Guy in Hollywood.”  Peter is a Yale-trained attorney who became a powerful Hollywood insider helping to steer blockbuster films such as Rambo,  Terminator 2 and Basic Instinct.  A pioneering figure during the independent film industry boon, Peter enjoyed much success.  But as the industry turned, legal battles mounted and he was dogged by a federal investigation that landed him behind bars.  There he penned this memoir examining the nature of justice, the seductions of power and the invisible forces that shape our lives.  He speaks openly about his lifelong pursuit of meaning through Buddhism and shares fascinating behind-the-scenes stories of some of the movie industry's most pivotal moments.

What goes into kicking off, planning out, & sustaining a podcast? The Krewe presented their lived experiences in podcasting, along with recommendations & tips for aspiring content creators in the US-Japan space, during a workshop on July 30, 2026 at the NAJAS (National Association of Japan-America Societies) National Conference. This episode is that workshop! ------ 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 NAJAS ------ NAJAS Website NAJAS Conference Website ------ JSNO Upcoming Events ------ JSNO Event Calendar Join JSNO Today!

Samu Sunim's Talk on Buddhism, Monday Nov 1 1993 at the Chicago Temple

Samu Sunim's Talk on Buddhism (Questions-Answers), Monday Nov 1 1993 at the Chicago Temple

Reflecting on Spirit Rock's new stupa, Jack Kornfield shares how sacred places help us remember the timeless awareness, compassion, and freedom at the heart of our being.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:The meaning and purpose of Buddhist StupasSacred symbols and spiritual remembranceConsciousness beyond the personal selfCommunity, lineage, and blessingBringing practice into the worldLovingkindness as a way of lifeThis teaching was originally recorded during the blessing of Spirit Rock's new stupa and the celebration of Jack Kornfield's 80th birthday. The full event was produced by Spirit Rock and has been adapted for Heart Wisdom. For information about visiting Spirit Rock or attending an in-person or online retreat, please visit Spiritrock.org.“You are not this body or these feelings. They come and go. Who you are is so much bigger than this. In fact, who you are is awareness, consciousness itself. When you start to realize that, it becomes the gateway to freedom, to liberation, and tremendous joy in the middle of it all.” –Jack KornfieldAbout Jack Kornfield:Jack Kornfield trained as a Buddhist monk in the monasteries of Thailand, India, and Burma, studying as a monk under the Buddhist master Ven. Ajahn Chah, as well as the Ven. Mahasi Sayadaw. He has taught meditation internationally since 1974 and is one of the key teachers to introduce Buddhist mindfulness practice to the West. Jack co-founded the Insight Meditation Society in Barre, Massachusetts, with fellow meditation teachers Sharon Salzberg and Joseph Goldstein and the Spirit Rock Center in Woodacre, California. His books have been translated into 20 languages and sold more than a million copies.Jack is currently offering a wonderful array of transformational online courses diving into crucial topics like Mindfulness Meditation Fundamentals, Walking the Eightfold Path, Opening the Heart of Forgiveness, Living Beautifully, Transforming Your Life Through Powerful Stories, and so much more. Sign up for an All Access Pass to explore Jack's entire course library. If you would like a year's worth of online meetups with Jack and fellow community, join The Year of Awakening: A Monthly Journey with Jack Kornfield.Stay up to date with Jack and his stream of fresh dharma offerings by visiting JackKornfield.com and signing up for his email teachings.“You quiet the mind and open the heart. Then you get up and sweep the garden of the world.” –Jack KornfieldSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Joseph Goldstein reveals how Nibbana differs from blissful meditation states and why true liberation lies beyond every conditioned experience.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 week on Insight Hour, Joseph Goldstein discusses:How Nibbana has made its way into Western cultureExpectation and striving versus having a healthy goalHaving an aspiration and direction for our practice Using equanimity to differentiate beautiful experiences from true glimpses of NibbanaThe Abhidhamma and understanding the factors of mind which color our consciousnessThe experience of Nibbana as the experience of zero, the stilling of all formationsHow Nibbana uproots the defilements in stages Check out this episode's companion essay, Reflections on Nibbana, by Joseph Goldstein“Even exalted states of mind or great powers of mind do not imply purification of mind. That is the particular power of Nibbana.” –Joseph GoldsteinSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

In a culture that values productivity over wellness, lawyer and teacher Gullu Singh explores how to navigate stress and high-pressure careers with mindfulness.Today's podcast is brought to you by BetterHelp. Give online therapy a try at betterhelp.com/beherenow and get on your way to being your best self.This week on the BHNN Guest Podcast, Gullu and Vincent chat about:Living in Los Angeles during times of unrest The power of awareness and befriending our emotionsThe RAIN technique, a 4-step mindfulness practice for difficult emotionsHow lawyers and other professionals in high-stakes fields can benefit from mindfulnessShifting our society and creating a culture of wellness versus productivity The importance of making the space to maintain your practice Gullu's auspicious experiences with Jack Kornfield & Spirit RockFinding your own voice and playing your “music” out in the world This conversation was originally recorded on the Paths of Practice Podcast. Listen to more episodes HERE.About Vincent Moore:Vincent Moore is a creative and creative consultant living in San Francisco, California, with over a decade of experience in the entertainment industry and holds a graduate degree in Buddhist Studies. For years, he performed regularly at the Upright Citizens Brigade Theatre, an improv and sketch comedy theatre based in New York and Los Angeles. As an actor, Vincent performed on Comedy Central, The Tonight Show Starring Jimmy Fallon, The Late Show with Seth Meyers, Above Average, and The UCB Show on Seeso. As a writer, he developed for television as well as stage, including work with the Blue Man Group, and his own written projects have been featured on websites such as Funny or Die. Additionally, he received a Masters of Buddhist Studies from the Institute of Buddhist Studies with a Certificate in Soto Zen Studies and engages in a personal Buddhist practice within the Soto Zen tradition. Vincent is also the creator and host of the podcast, Paths of Practice, which features interviews with Buddhists from all over the world. Learn more on Vincent's website HERE.About Gullu Singh:Gulwinder “Gullu” Singh is a mindfulness and Dharma teacher who also practices corporate real estate law. Although he was exposed to meditation as a child, he found his own practice after law school when he found himself working at high-powered law firms where the job was extremely stressful. Gullu completed the four-year Spirit Rock Meditation Center Teacher Training Program and qualified to teach Mindfulness-Based Stress Reduction. Gullu is core faculty in the Mindfulness in Law Teacher Training, the Spirit Rock Dedicated Practitioner Program, and a mentor for the Sounds True Mindfulness Meditation Teacher Certification Program. He is also a core teacher and board member for Sacred Mountain Sangha, a senior teacher at InsightLA, and a member of the guiding teacher's council at Spirit Rock Meditation Center. Gullu is deeply inspired to share meditation as an antidote to stress, a path to well-being, and a way to inject more sanity, compassion, and wisdom into this world. For more information, please visit Gullusingh.com.“I don't think we as human animals were designed for the kind of professions that we've created where people work 14-16 hours a day on stop. We end up being in a state of constant adrenaline which has all kinds of negative health impacts.” –Gullu SinghSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

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

This talk was given by Mikey Noechel during the Summer of Love Retreat in Sewanee, TN on July 15th-19th, 2026. Mikey offers the 1st morning instructions on mindfulness of breathing. Enjoy!  Sat. Aug. 22nd - Fundamentals of Attachment Theory and the Mettagroup Method with George HaasLEARN MORE AND REGISTER HERE: https://www.wildheartmeditationcenter.org/events/georgehaasWild Heart Meditation Center in a non-profit Buddhist community based in Nashville, TN. https://www.wildheartmeditationcenter.orgDONATE: If you feel moved to support WHMC financially please visit:https://www.wildheartmeditationcenter.org/donateFollow Us on Socials!Facebook: https://www.facebook.com/WildHeartNashville/Instagram: https://www.instagram.com/wildheartnashville/TikTok: https://www.tiktok.com/@wildheartmeditation

In everyday life, we're torn between fierce attachment to our loved ones and anger at those that give us trouble. But Buddhism, democracy, and social justice tell us that all people deserve the same rights and freedoms: we're all equal, and we all deserve happiness. The Buddhist meditation on equanimity, applied to our everyday relationships and the painful daily news, teaches us a technique of “spiritual democracy” for developing healthy feelings of connection to others—even those we most despise.Episode 22. Spiritual DemocracyJoin our third annual How to Train a Happy Mind three-day in-person retreat in California's redwoods August 13–16. LEARN MOREIf you'd like to practice with others and bring these ideas into your life, join our weekly meditation community with Scott.

So many things are coming at us these days, it can feel so overwhelming. In this talk Mary reflects on the grief we may be feeling about so much loss in the world, and how a path of radical kindness is a wise and skillful response for ourselves and others. Recorded July 25, 2026 in the virtual worldSend me a text with any questions or comments! Include your name and email if you would like a response - it's not included automatically. Thanks.Visit Mary's website for more info on classes and teachings.

Ajahn Nibbuto teaches us about the Right intentions explained in Buddhism. Support us on https://ko-fi.com/thebuddhistsocietyofwa BSWA teachings are available: BSWA Teachings BSWA Podcast Channel BSWA DeeperDhamma Podbean Channel BSWA YouTube  

Stewart Alsop sits down with Daniel Freed, forty thousand words deep into a book that ties together consciousness, totalitarianism, archetypes, and religion, and the two spend the conversation tracing how those threads connect. They work through Jungian archetypes as behavioral blueprints embedded in stories across generations, unpacking the father, mother, and son roles and what they reveal about tradition, potential, and the individual. From there they get into Jordan Peterson's model of storytelling as a defense against totalitarian thinking, detour through Buddhism, Taoism, and the idea of the absolute, and Daniel walks through his own attempt to prove the limits of representing consciousness using axioms borrowed from math and logic, including Cantor's diagonal argument. The back half moves into Daniel's math and computer science background, touching on David Hilbert, Von Neumann, combinatorics, and complexity theory, before wrapping up with a look at Stewart's hardware prototyping experiments.Timestamps00:00 Introduction to archetypes, Jung, and why psychologists write dense books00:05 Mother, father, and son as story roles; tradition, potential, and the individual00:10 Totalitarianism, narrative architecture, and Peterson's four degrees of freedom in a story00:15 Objects, relational properties, and why the thing-in-itself breaks down under scrutiny00:20 The absolute, the Tao, and consciousness as a limit you can't directly represent00:25 A proof sketch against representing consciousness; diagonal arguments and formal limits00:30 Relevance realization, Popper, and why consciousness may resist full scientific modeling00:35 Applying the story model to groups: how collective narratives can become totalitarian00:40 Egregores, faith vs belief, and how ideas spread through modern institutions00:45 A turn into math: computer science, injury, Hilbert, and the power of axioms00:50 Quantum math, Von Neumann, and complexity theory as problem reductionKey InsightsArchetypes work like compressed behavioral data. Daniel frames archetypes not as arbitrary symbols but as patterns tested across generations of storytelling — when a story trains believers to kill the father figure and chaos follows, more value gets placed on the father and tradition over time, and the same logic explains why the mother figure comes to represent potential and the son comes to represent the individual.The son-outranks-the-father pattern underwrites Western individualism. Daniel argues that across traditions, the hero figure eventually outranks the established order, and this is the root of ideas like free speech and presumption of innocence — a fundamentally anti-utilitarian stance since it values the single person over the group's interest.Jordan Peterson's four-part story architecture doubles as a defense against totalitarianism. What is, what should be, the path between them, and the unknown or chaos form the minimum structure needed for a conscious being to experience anything as new. Daniel took this framework and applied it to group narratives, showing how holding one element of a group's story fixed while individuals change creates the conditions for totalitarian control.Every property is relational, so there's no "thing in itself." Drawing on Nietzsche, Daniel walks through the idea that qualities like hardness or mass only exist as effects on other things, which means an object stripped of all its relations has nothing left to define it.Daniel built a formal argument for why consciousness can't be fully represented. Using three axioms about distinctions resting within "respects" and borrowing Cantor's diagonal argument, he shows that certain respects can't have a ceiling, meaning any total representation of consciousness runs into the same problem uncountable sets do.Faith and belief are distinct but feed each other. Stewart draws out the difference — belief as propositional, faith as more emotional and fundamental — and Daniel agrees that propositional belief tends to translate into faith once people start acting it out.Daniel's path ran from computer science to math because of a wrist injury. Unable to type, he shifted toward math and ended up carrying over proof techniques from complexity theory and combinatorics into his philosophical work, citing David Hilbert's method of reducing ideas to rigorous axioms as a direct influence on how he now approaches philosophy.

Michael Stone explores the integration of yoga and Buddhism, and how we can live a life fully engaged with the suffering of the world while also taking care of ourselves. Recorded during a day-long workshop and fundraiser for New Leaf Foundation (newleaffoundation.com) at the University of Toronto in September 2010. The Awake in the World podcast is brought to you by the generosity of our amazing Patreon supporters, making it possible for us to keep Michael's archive of teachings available to the public. To become a patron, visit: patreon.com/michaelstone.

It's natural to have doubt. The key, however, is whether we use our questions as fuel to seek out answers. Confidence in the power of Buddhist practices grows with time as you see actual proof of change in your life.Today's guest, Devesh Kumar, a medical student in Milwaukee, Wisconsin, shares how he tested Buddhism to see whether her could really make his impossible dreams a reality.References:Jan. 2, 1998, World Tribune, p. 11Hope Is a Decision, p. 5The Wisdom for Creating Happiness and Peace, part 1, revised edition, p. 126The Buddha in Your Mirror, pp. 207–10

Psychotherapist and author David Richo shares how to move past the destructive urge to retaliate through principles of psychology, Buddhism, and more.Grab a copy of David's newest book, Sweeter than Revenge: Overcoming Your Payback Mind and Achieving Real Connection in all Your RelationshipsThis time on Mindrolling, David and Raghu discuss: Retaliation and separateness as the ego's favorite sportsRolling with the punches and not expecting full acknowledgment from everyoneExpanding our ability to handle whatever happens in lifeSaying ‘yes' to the opportunity of graceRighteousness versus healthy communicationForbearance: how long-term mindfulness practice can help us be less reactive Opening the path to enlightenment through forgivenessAbout David Richo:David Richo, PhD, MFT, is a psychotherapist, teacher, workshop leader, and writer who works in Santa Barbara and San Francisco, California. He combines Jungian, poetic, and mythic perspectives in his work with the intention of integrating the psychological and the spiritual. His books and workshops include attention to Buddhist and Christian spiritual practices. Check out David's website to learn more. “What is ego? The insertion of our entitlement to be treated with honor, respect, and full acknowledgment by everyone. Some people like us and some people don't. You gotta roll with those kinda punches rather than take revenge on anyone that doesn't come through positively for you.” –David RichoSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

In this episode I am once again joined by Muho, Sōtō Zen teacher, Youtuber, and previous abbot of Antai-Ji monastery in Japan. Muho recalls the early days of his marriage and of his abbotship of Antai-Ji monastery, compares Japanese to Western students, and addresses the shortcomings of Western Buddhism. Muho considers the role of the true teacher, the tension between tradition and innovation, and what it's like to see the negative side of your teacher. Muho also reflects on narcissism in spiritual gurus, competitiveness on the spiritual path, and how to work with traumatic memories which arise during meditation. … Also available on Youtube, iTunes, & Spotify – search ‘Guru Viking Podcast'. … Topics include: 00:00 - Intro 01:47 - First impressions of Japanese culture 04:12 - Arriving at Antai-Ji Monastery 08:33 - Initial difficulties at the monastery 10:00 - Becoming a monk 14:02 - Living in a tent and teaching Zen in Osaka 17:46 - Elected as abbot of Antai-Ji 19:01 - Falling in love with a Japanese woman 22:25 - Marriage and early days as abbot 26:04 - Retiring as abbot 28:47 - Japanese vs Western students 32:12 - A true teacher is like a carpenter 33:50 - Seeing the negative side of your teacher 37:24 - Is Buddhism universal or specific to each country? 41:25 - Shortcomings of Western Buddhism 49:25 - Innovation vs tradition 55:33 - Narcissism and spiritual teachers 59:24 - Competitiveness between Dharma brothers 01:07:16 - Trauma and emotions in meditation 01:11:53 - Should psychotherapy precede Zen practice? 01:14:21 - Sudden awakenings at Antai-Ji 01:26:18 - Should we emphasise or deemphasise awakening experiences? … Previous episodes with Muho: - https://www.guruviking.com/search?q=muho To find our more about Muho, visit: - https://www.youtube.com/@muho - https://www.youtube.com/@MuhoZen For more interviews, videos, and more visit: - https://www.guruviking.com Music ‘Deva Dasi' by Steve James

Jackie Dobrinska speaks with devotional musician Benjy Wertheimer about dharmic shifts, discovering how our unique gifts can evolve into deeper forms of selfless service.Today's podcast is brought to you by BetterHelp. Give online therapy a try at betterhelp.com/beherenow and get on your way to being your best self.This time on the BHNN Guest Podcast, Benjy and Jackie explore:Benjy's unconventional journey from music and technology to spiritual serviceThe idea of a “dharmic shift” and how life can redirect our pathRam Dass's influence on Benjy's music and spiritual callingUsing our unique gifts in service of something larger than ourselvesWalt Whitman's shift from poet to Civil War nurseDeep practice as a form of service and connectionBalancing personal gifts with humility and non-attachmentListening, finding common ground, and navigating disagreementGrief, anger, self-care, and “healing the healer”Service as an evolving practice of love and compassion“The Dharmic shift that I went through from that point, somebody who was maybe helping a lot of people with computer systems, and I was maybe pretty good at it, but I never would have been great because my heart wasn't there, was suddenly called into service with music and with the practice of kirtan, using whatever gifts I could bring to honor something bigger than myself.” –Benjy WertheimerAbout Benjy Wertheimer:Benjy Wertheimer is an award-winning devotional musician, composer, vocalist, producer, and multi-instrumentalist equally accomplished on tabla, congas, percussion, esraj, guitar, and keyboards. Benjy's connection to Ram Dass predates his birth. His father, Professor Michael Wertheimer, was Richard Alpert's Masters Thesis adviser at Wesleyan in the early 1950s. Some half a century later, Benjy joined Ram Dass and Krishna Das in Berkeley for a joint program in 2002, and since 2003 Benjy - along with his wife Heather - has often provided music and kirtan for Ram Dass pilgrimages and retreats in Maui. Keep up with Benjy on Instagram.About The Host, Jackie Dobrinska:Jackie Dobrinska is the Director of Education, Community & Inclusion for Ram Dass' Love, Serve, Remember Foundation and the current host of Ram Dass' Here & Now podcast. She is also a teacher, coach, and spiritual director with the privilege of marrying two decades of mystical studies with 15 years of expertise in holistic wellness. As an inter-spiritual minister, Jackie was ordained in Creation Spirituality in 2016 and has also studied extensively in several other lineages – the plant-medicine-based Pachakuti Mesa Tradition, Sri Vidya Tantra, Western European Shamanism, Christian Mysticism, the Wise Woman Tradition, and others. Today, in addition to building courses and community for LSRF, she leads workshops and coaches individuals to discover, nourish and live from their most authentic selves. See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Former LSU standout, NBA veteran, and professional basketball player Johnny O'Bryant III joins the Krewe to discuss his unique connections to Japan, from playing for the Ibaraki Robots in Japan's B.League to founding Noir Caesar, his own manga publishing company. We explore his experiences living and competing in Japan, how a lifelong passion for manga grew into a business, and what it takes to balance life as a professional athlete and entrepreneur. It's a conversation about basketball, Japanese culture, creativity, and chasing passions both on and off the court. ------ 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 Johnny & Noir Caesar ------ Noir Caesar Website Johnny on IG B.League Website ------ JSNO Upcoming Events ------ JSNO Event Calendar Join JSNO Today!

Burnout. Loss of spark for what we used to love. Lack of motivation and creativity. I have had this conversation a few times recently, this is what I would recommend to get to the other end of a crisis.      Recommended books and videos:   Joe Dispenza on YouTube - ‘Manifest a new reality with the power of your mind' (A powerful explanation of how thoughts influence body and reality) Marisa Peer on Ted Talk (How to rewire your brain)   ‘Letting go' - David R. Hawkins (The one book I would bring to a deserted island)      ‘Irresistible' - Adam Alter (Interesting look at how Social Medias are designed to hijack brain chemistry)     ‘Bhagavad Gita' by Eknath Easwaran (A manual of instruction for your head)     ‘The Obstacle is the way' - Ryan Holiday (Simple and concise introduction to Stoicism)     'Meditations' - Marcus Aurelius (A cornerstone of Stoicism)     ‘Clear thinking' - Shane Parrish (Understanding of the brain tricks us into bad decisions and how to avoid it)     'The Power of Now' - Eckart Tolle (A classic to understand the mechanisms of the ego and how to be fully present and aware)     'The heart of the Buddha's teaching' - Thich Nhat Hanh (The basic principles of Buddhism)       stefbastian.com  

Enjoy this interview with renowned Dharma teacher and leading voice in modern attachment theory, George Haas! George will be teaching a daylong workshop, Fundamental of Attachment Theory and the Mettagroup Method at WHMC in Nashville, TN on Sat. Aug. 22nd 10am-4pm.  Sat. Aug. 22nd - Fundamentals of Attachment Theory and the Mettagroup Method with George HaasLEARN MORE AND REGISTER HERE: https://www.wildheartmeditationcenter.org/events/georgehaasWild Heart Meditation Center in a non-profit Buddhist community based in Nashville, TN. https://www.wildheartmeditationcenter.orgDONATE: If you feel moved to support WHMC financially please visit:https://www.wildheartmeditationcenter.org/donateFollow Us on Socials!Facebook: https://www.facebook.com/WildHeartNashville/Instagram: https://www.instagram.com/wildheartnashville/TikTok: https://www.tiktok.com/@wildheartmeditation

In this episode, I explore the timeless wisdom found in Homer's The Odyssey through a secular Buddhist lens, drawing parallels between Odysseus's arduous journey home and our own human experiences. I highlight key lessons such as the danger of numbing ourselves with comfort, akin to the Lotus Eaters, and the peril of clinging to a fixed sense of self, as seen when Odysseus identifies himself after blinding the Cyclops. I also discuss the importance of facing cravings, like the crew opening the bag of winds, the power of awareness in overcoming unexamined appetites, and the wisdom gained from confronting difficult realities, such as navigating the land of the dead or choosing between two bad options. Furthermore, I touch upon the practice of skillful patience, exemplified by Penelope, the realization that true homecoming means embracing the present rather than returning to the past, and the profound lesson of carrying our burdens, like Odysseus's oar, until they can be transformed into something useful.Explore more at eightfoldpath.com: full transcripts, guided meditations, courses, and Noah AI, an AI you can chat with about any episode or teaching. Hosted on Acast. See acast.com/privacy for more information.

Vince Fakhoury Horn speaks with Mushim Patricia Ikeda about working class dharma—from growing up as "the minority of Greensburg, Ohio" in a third-generation Japanese American family, to training in penniless Korean Zen temples where renovating the building was the practice. Along the way: bliss bunnies, samadhi junkies, mutual aid networks, and why affordability may be the grassroots issue of 2026.

Vaddhaka delves into the Buddha's unanswered questions; questions that Vacchagotta, Malunkyaputta and others asked him. Among them: 'What happens to a Buddha after death?' And what happens at our own death; what did the Buddha really say; and why did the renowned Buddhist scholar Paul Williams convert from Buddhism to Roman Catholicism? Excerpted from the talk entitled Death and the Self, and the Buddha's Unanswered Questions given at Stockholm Buddhist Centre, 2010. *** Help us keep FBA Podcasts free for everyone! Donate now Subscribe to the FBA podcast: A full, curated, quality Dharma talk, every week. Apple Podcasts | Spotify | YouTube

Author and teacher Oneika Mays joins Sharon for episode 291 of the Metta Hour podcast. For over a decade, Oneika has brought yoga and mindfulness practices to people who have felt left out, judged, and alone— from correctional facilities to retreat centers, from Columbia Law School to Lincoln Center. She is the author of “Sit With Me: A No-BS Journey to Mindfulness and Meditation,” released by HarperOne in March of 2026, and the co-host of You Good? Podcast with Pamela Stokes Eggleston. This is her first appearance on the Metta Hour Podcast.In this conversation, Oneika and Sharon speak about:• How Oneika's spiritual journey began• Training with teacher, Kimberly Brown• Metta's impact on Oneika's existing practice• The challenges of metta for the neutral person• Working at Riker's Island Correctional Facility (give this context in intro)• Oneika's new book, “Sit With Me”• The importance of forgiveness• What inspired Oneika's new book• Loving people doesn't necessarily mean liking them• Lovingkindness for oneself as a starting point• Working with the difficult person• The gift of grieving what's broken• Navigating life within harmful systems• Teaching lovingkindness in prison• The NY Knicks and Collective EffervescenceAdditional ResourcesThe episode closes with a guided lovingkindness meditation from Oneika with added visualization. You can learn more about Oneika's work right here and get a copy of her new book, “Sit With Me,” right here.Related Metta Hour EpisodesEpisode 212: Kimberly Brown's interview as part of our Mental Health Series released in 2023.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

What role do loving-kindness, compassion, appreciative joy, and equanimity play in the development of insight?In this episode, Mark speaks with Dharma teacher Dave Smith about the Brahma Vihāras, secular Buddhism, and the place of ethics in contemporary Insight Meditation. They also discuss Dave's course Actual Intelligence, which explores the human capacities needed to navigate an age increasingly shaped by artificial intelligence.

Chris Alfonso joins Breht to have a wide ranging discussion on the dialectics of our personal and political lives. In the process, they discuss Marxist philosophy, Dialectial materialism, the mass line and its development, Chris's oragnizing and education work in prisons, the profound radicalism of Buddhism, Hegelian Freedom and its unfolding through history, thoughts on pedogogy and organizing, how we can contribute to and participate in human evolution, the importance of putting love and compassion at the center of our lives and work, responding to egoism in ourselves and others, ego/insecurity vs. confidence/humility, and so much more!   Follow Chris and his work on IG HERE No Casino in Queens HERE No Brooklyn Jail HERE ------------- Buy tickets to the Socialism Conference HERE Learn more and support the show at https://revleftradio.com/ Check out Unlearning Capitalism for more political educational resources

Ajahn Hasapanna teaches that the Right View in Buddhism is a view that leads to less suffering and liberation. Support us on https://ko-fi.com/thebuddhistsocietyofwa BSWA teachings are available: BSWA Teachings BSWA Podcast Channel BSWA DeeperDhamma Podbean Channel BSWA YouTube  

The Buddha says the root of suffering begins with what he calls the three defilements, also known as the three poisons. These are greed, aversion or ill-will, and ignorance or delusion. This teaching is as valid today as it was almost 2600 years ago. In this talk Mary discusses how these poisons show up in our lives and how we can learn to let them go. She also touches on the three Buddhist personality types.Recorded July 16, 2026 in the virtual world Send 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 featured a conversation with Rahul Sonpimple, founder of the All-India Independent Scheduled Castes Association. Our conversation began with Rahul's conception of Indian history and the place of anti-caste struggle within it. We delved further into Rahul's own understanding of “anti-caste” as deeply rooted in Ambedkar's own argument about the necessity of force in emancipatory social transformation. Rahul was especially forthright about the political cost of elevating meekness as a moral condition, a choice that he associates with the rise of a Dalit middle class focused primarily on securing its own representational authority. This took us to a discussion of the need for an independent and consolidated Dalit politics rooted in the lives of the Dalit poor with sufficient leverage to negotiate terms with the state. The last part of the episode focused on Rahul's critique of both Ambedkarites and Indian Marxists for their disregard of caste as a material question. He spoke at particular length about the failure of Indian Marxists to advance a materalist critique of caste and how their analytical separation of caste and class has played into the hands of the Hindu Right. We ended the episode with Rahul laying out his own definition of Ambedkarism as a material and spiritual politics that recognizes the Dalit poor as a revolutionary class with the potential to rebuild society. Read the transcript here Guest Rahul Sonpimple is author and founder of the All-India Independent Scheduled Castes Association. References B.R. Ambedkar, The Buddha and his Dhamma, 1957. B.R. Ambedkar, Small Holdings in India and their Remedies, 1918. B.R. Ambedkar, Buddha or Karl Marx, 1956. B.R. Ambedkar, “Mr. Russell and the Reconstruction of Society,” 1916. Rahul Sonpimple, “Against Hindu Rashtra: Ambedkar's Buddhist Rashtra as Nation,” The Ambedkarian Chronicle, May 4, 2026. Rahul Sonpimple, “Remembering Babasaheb Ambedkar: The Unfinished Task of Burying Manu,” The Ambedkarian Chronicle, April 14, 2026. Rahul Sonpimple, “Kanshi Ram Sahab: Beyond Bureaucratic Dalit Passivity,” The Ambedkarian Chronicle, March 15, 2026. Rahul Sonpimple, “Spontaneity in Ambedkar: Beyond the Passivity of Popular Dalit Discourse,” The Ambedkarian Chronicle, April 16, 2025. Rahul Sonpimple, “The End of Independent Ambedkarite Dalit Politics?” Round Table India, July 12, 2024. Rahul Sonpimple, “Dalit conversions: An act of rebellion against caste supremacy,” Al Jazeera, 14 June 2018. Himsa and ahimsa are foundational ethical concepts in Buddhism. Himsa refers to injury, harm, or violence and ahimsa to non-harming, non-violence, or compassion. Ambedkar critiqued extreme, blanket doctrines of ahimsa as unworkable and often hypocritical. Chokhamela was a saint-poet from Maharashtra, India who belonged to the Mahar caste and was a devotee of Vitthala. Bhakt: devotee Vitthala: Hindu deity worshipped mainly in the states of Maharashtra and Karnataka as an avatar of Vishnu. Kabir and Ravidas: medieval poet-saints who were part of the Bhakti movement (7th-17th century), which emphasized devotion to a personal god, rather than rituals and scriptural knowledge, as the path to spiritual liberation. Samata Sainik Dal: a social organization founded by B. R. Ambedkar in 1927 with the objective of safeguarding the rights of all oppressed sections of Indian society. Bhima Koregaon: a village in Maharashtra that was the site of an 1818 battle between the army of Peshwa Baji Rao II and an East India Company force comprised mainly of Mahars, a Dalit caste. This battle has attained legendary status for Dalits who view it as a victory of Mahars over the Brahminical Peshwas. Baniya: refers to mercantile castes primarily from the states of Rajasthan and Gujarat. Kanshi Ram: Indian social reformer and politician who founded the All India Backwards and Minorities Communities Employees' Federation (BAMCEF) in 1971 and the Bahujan Samaj Party in 1984. Jogendra Nath Mandal: Bengali politician and Dalit leader who held the law portfolio in the 1946-47 Interim Government of India and served as the Minister of Law and Labor in Pakistan from 1947-50. Rajah: M.C. Rajah was a Tamil politician and Dalit leader who served on the Madras Legislative Council in the 1920s and founded the All India Depressed Classes Association in 1925. Kamble: B.C. Kamble was a Marathi politician and Dalit leader who led the Republican Party of India for decades. BAMCEF: All India Backwards and Minorities Communities Employees' Federation UGC Bill: officially the University Grants Commission (Promotion of Equity in Higher Education Institutions) Regulations, 2026, is a set of regulations aimed at ending discrimination against marginalized communities in higher education. Following widespread protests and a public interest litigation (PIL), the Supreme Court of India stayed the regulations in January 2026. Bhagwa kapda: saffron clothing Scheduled Caste Federation: a political organization founded in 1942 by Dr. B. R. Ambedkar dedicated to advocating for the rights and political self-representation of the Dalit community. Republican Party of India: a political party established by Dr. B. R. Ambedkar in 1956. PESA: Panchayats Extension to Scheduled Areas (PESA) Act, 1996 is a landmark legislation enacted by the Government of India to ensure self-governance for tribal communities living in Fifth Schedule Areas. Manusmriti: a text that served as a foundational legal and societal framework in ancient India. EWS: refers to the Economically Weaker Section, a government classification referring to those within the unreserved (general) category eligible for a 10% quota in government jobs and educational admissions. Karan Johar: an Indian filmmaker, producer and television personality. Dharavi: a residential area in Mumbai (Bombay) considered one of the world's largest slums. Adani: Gautam Adani is an Indian billionaire and chairperson of the multinational conglomerate, the Adani Group. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

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

In this episode, we reflect on how small moments of love and care from others and ourselves serve as a form of silent protection throughout our lives.Thank you to everyone who has written in - I truly appreciate it! If you have any episode requests, thoughts or questions you would like to share, please email me anytime at dailydharmapodcast@gmail.com - I would love to hear from you.

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

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

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

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

In this episode, we explore the beautiful world of Buddhist symbols — the dragons, lotus flowers, prayer flags, mandalas, guardian lions, and more that fill temples and artwork across Asia. These symbols aren't just decoration; they're teaching tools that help us understand compassion, wisdom, karma, and enlightenment in simple, visual ways. If you're new to Buddhism, this episode will give you a warm, accessible introduction to the Dharma you can see.Contact Alan: alanpeto.com/contactPodcast Homepage: alanpeto.com/podcastPodcast Disclaimer: alanpeto.com/legal/podcast-disclaimer

Send me a messageWe are all going to die. While that sounds scary, it's actually the most freeing realization you can ever have.In this podcast, I explore why the pressure we put on ourselves—to be perfect, to fulfill a grand scheme, or to live forever—is the root of all stress. When we finally accept our inevitable demise, we loosen the bonds of attachment and free ourselves to "live big," take risks, and cherish every single moment.What you'll learn:- Why "dying before you die" is the ultimate practice for peace.- How to transition from worrying about dying to getting busy living.- The nature of consciousness: why the essence of who you are is eternal and changeless.- Practical ways to use the reminder of impermanence to love more deeply.Don't spend "recess" sitting on the sidelines because it's short. Get out there, hit the swings, and enjoy the dance of life.#mindfulness #spiritualawakening #innerpeace #meditation #perelsofwisdom #livingfully #philosophy Please 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/@ToddPerelmuterFor 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.

Buddhism isn't about being perfect. Even so, it can be difficult to share that you're struggling with something. Kenichi Hackman, of Los Angeles, used to think he could only share the good parts of his life. Through opening up, he was able to overcome serious financial and family challenges.Watch today's episode on YouTube.Check out Enlighten Up, BroYouTubeInstagramTikTok

What role do Japan Societies and Japan-America Societies play in strengthening the relationship between the United States and Japan? In this episode, the Krewe sits down with Dr. Joshua Walker, former President and CEO of the Japan Society in New York, to discuss U.S.-Japan relations, the unique impact organizations of all sizes can have at every level of cultural exchange, and why local interactions remain essential to the partnership between both nations. We also explore what the future may hold for U.S.-Japan relations and how individuals and communities can help shape it. ------ 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 Joshua & Japan Society ------ Joshua's LinkedIn Joshua's Book -- Japan: Beyond the Genkan (Amazon) Japan Society (NYC) ------ JSNO Upcoming Events ------ JSNO Event Calendar Join JSNO Today!

In this episode, I explore the concept of being "already whole" by examining two seemingly contradictory Buddhist stories: the Golden Buddha and peeling an onion. The Golden Buddha story suggests we are inherently valuable, covered by layers of conditioning, while the onion story, referencing non-self, indicates we are simply layers all the way down with no fixed core. I explain that both perspectives are true and offer different "medicines" for our suffering: the gold story heals the belief that we are broken, and the onion story frees us from the endless search for a core self. The key takeaway is that because there is no fixed core, there can be no broken core, which is the ultimate good news of emptiness, allowing for growth and possibility. This understanding shifts practice from "mining" for a core to gently noticing and ceasing to add new layers of conditioning, recognizing these layers as protective armor rather than inherent flaws.Explore more at eightfoldpath.com: full transcripts, guided meditations, courses, and Noah AI, an AI you can chat with about any episode or teaching. Hosted on Acast. See acast.com/privacy for more information.

Celebrating Spirit Rock's new stupa and 40 years of practice, Jack Kornfield reflects on spiritual community, resilience in times of suffering, and the timeless wisdom that helps us meet life with an awakened heart.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 explores:Spiritual community as a refuge in difficult timesCompassion and resilience amid global sufferingRemembering our fundamental goodnessThe transformative power of meditation practiceKindness as the fruit of a lifetime of practiceDiscovering awareness as our natural stateThis teaching was originally recorded during the blessing of Spirit Rock's new stupa and the celebration of Jack Kornfield's 80th birthday. The full event was produced by Spirit Rock and has been adapted for Heart Wisdom. For information about visiting Spirit Rock or attending an in-person or online retreat, please visit Spiritrock.org.“The land, the practices, and the community—these are the things that help us remember who we really are.” –Jack KornfieldAbout Jack Kornfield:Jack Kornfield trained as a Buddhist monk in the monasteries of Thailand, India, and Burma, studying as a monk under the Buddhist master Ven. Ajahn Chah, as well as the Ven. Mahasi Sayadaw. He has taught meditation internationally since 1974 and is one of the key teachers to introduce Buddhist mindfulness practice to the West. Jack co-founded the Insight Meditation Society in Barre, Massachusetts, with fellow meditation teachers Sharon Salzberg and Joseph Goldstein and the Spirit Rock Center in Woodacre, California. His books have been translated into 20 languages and sold more than a million copies.Jack is currently offering a wonderful array of transformational online courses diving into crucial topics like Mindfulness Meditation Fundamentals, Walking the Eightfold Path, Opening the Heart of Forgiveness, Living Beautifully, Transforming Your Life Through Powerful Stories, and so much more. Sign up for an All Access Pass to explore Jack's entire course library. If you would like a year's worth of online meetups with Jack and fellow community, join The Year of Awakening: A Monthly Journey with Jack Kornfield.Stay up to date with Jack and his stream of fresh dharma offerings by visiting JackKornfield.com and signing up for his email teachings.“Who you are is magnificent. Part of our practice and our gathering is honoring that truth and affirming your basic goodness and beauty, saying: this is who you are, and you can live this in the world.” –Jack KornfieldSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.