Podcasts about Buddhism

Bhutan is a small country sitting in the heart of the Himalayas. Best known for its stunning location and its connection to Buddhism, Bhutan was one of the most isolated and undeveloped countries in the world.  However, over the last 20 years, it has experienced rapid development and has taken steps to integrate itself into the global community. In the process, they have introduced several policies that are not found anywhere else.  Learn about the history and development of Bhutan on this episode of Everything Everywhere Daily. Sponsors Quince Go to quince.com/daily for 365-day returns, plus free shipping on your order! Mint Mobile Get your 3-month Unlimited wireless plan for just 15 bucks a month at mintmobile.com/eed Stash Go to get.stash.com/EVERYTHING to see how you can receive $25 towards your first stock purchase. Newspaper.com Go to Newspapers.com to get a gift subscription for the family historian in your life! Subscribe to the podcast!  https://everything-everywhere.com/everything-everywhere-daily-podcast/ -------------------------------- Executive Producer: Charles Daniel Associate Producers: Austin Oetken & Cameron Kieffer   Become a supporter on Patreon: https://www.patreon.com/everythingeverywhere Discord Server: https://discord.gg/UkRUJFh Instagram: https://www.instagram.com/everythingeverywhere/ Facebook Group: https://www.facebook.com/groups/everythingeverywheredaily Twitter: https://twitter.com/everywheretrip Website: https://everything-everywhere.com/  Disce aliquid novi cotidie Learn more about your ad choices. Visit megaphone.fm/adchoices

Can faith survive doubt, family legacy, and the rush of modern technology? In this compelling conversation, Dr. Michael Keller, pastor of Redeemer Lincoln Square, theologian, council member of the Gospel Coalition and a Fellow for the Keller Center for Apologetics. He is also the son of the late Tim Keller. In this conversation, Michael describes his journey from inherited belief to authentic, grace-filled faith. From questioning Christianity amid the pressures of being a pastor's child, to encounters with Buddhism, to the powerful pull of the gospel, Michael's story is honest and deeply relatable.Host Jonathan Youssef joins Michael for a candid discussion on finding true freedom in faith, the humility of repentance, and how artificial intelligence is shaping the way we engage with theology today. Whether wrestling with doubt, digital disruption, or the challenge of living authentically, this conversation offers fresh encouragement for navigating faith in a rapidly changing world.CANDID LISTENER SURVEYWe love bringing you honest, hope-filled conversations about the Christian faith, and we'd love your feedback. We've compiled a short listener survey to help us plan future episodes you'll love. Will you take a couple of minutes to complete it today? Your voice will help shape what's next! Take the Survey NowFollow Candid Conversations on social media:Instagram: @candidpodTikTok: @officiallycandidpodYouTube: @CandidPodSubscribe & Share:If this episode inspired you, please subscribe, leave a review, and share it with others.

Reflecting on a piece of writing from Kittasaro, Mary talk about the 'gap between thoughts' which is so important but also something that we miss most of the time. It's when we make the effort to release the habitual thinking mind that we make space for deep knowing and wisdom to arise. This is the path to liberation and awakening.Recorded Oct. 4, 2025 in the virtual worldAmerica's Racial Karma by Larry WardSend 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.

On A Short History of Decay (1949), a pessimist/existentialist somewhat text from the most famous Romanian philosopher. Cioran's short essays touch on art, humor, God, salvation, time, nostalgia, mourning, death, disease, suicide, revolt, freedom, Buddhism, Daoism, and the role of the philosopher. Get more at partiallyexaminedlife.com. Visit partiallyexaminedlife.com/support to get ad-free episodes and tons of bonus discussion. Sponsor: Visit functionhealth.com/PEL to get the data you need to take action for your health.

This month only! Dr. Cheryl is teaching some FREE relationship workshops! Sign up NOW for one of her Passion Masterclasses—choose the time that works best for you. You'll also hear about the 12-week Become Passion program—it kicks off in October. Doors are now open! You can check it out and join the program HERE  “Why does lust fade in long-term relationships?” “How do happy couples keep their sex life alive after years together?” “Is it normal to lose desire for my partner over time?” “What's the best way to bring back passion after kids or menopause?” Turns out bunny-rabbit lust has an expiration date—but on Sex, Love and Elephants, Dr. Cheryl makes it clear your sex life doesn't have to expire with it. In this candid and funny re-release, she and her sweetheart dive deep into intimacy, desire, and what really happens when sex shifts over time. From menopause to scheduled sex, from the biology of lust to the reality of long-term love, this conversation is both raw and reassuring. If you've ever wondered why you and your partner don't connect the way you used to—or if you've worried that something is “wrong” because you're not in the mood 24/7—this episode is your permission slip to drop the fairy tales and start focusing on what actually builds passion that lasts. Cheryl and her husband share their own story, including struggles, dry spells, and what it really takes to keep desire alive. Spoiler: no couple is “broken” just because spontaneous lust fades. The ones who thrive are the ones who adapt, laugh, and keep choosing each other—in and out of the bedroom. Want to know more about my program? Check out the Become Passion testimonials for reviews from actual couples that I've helped through this profound program. In This Episode, You'll Learn: (05:57) Why lust is always temporary—and why that's not a bad thing (15:38) How menopause can shake up your sex life, and what to do about it (21:09) Why long-term couples often experience low desire—and why you're not “broken” if you do (29:36) The biology behind fading lust and how to work with it, not against it (39:19) Today's LoveByte: Schedule sex. Don't tell me it's not romantic to schedule sex. I'll tell you what's not romantic: never having sex. Wherever you are, we begin where you are, bring sensuality back. Snuggle your sweetheart today and make your erotic life a priority again.  Want to learn more about Buddhism and relationships? Cheryl's book Buddha's Bedroom is a great resource!  Let's Connect!   Follow @DrCherylFraser on Instagram Website - Sign up for Weekly LoveBytes here  Youtube

Today, host Prof. Pierce Salguero sits down with Susannah Deane, a scholar of Tibetan medicine, Buddhism, and psychiatry. Together, we delve into her work on Tibetan concepts of "wind disorders" and Tantric practice gone wrong. Along the way, we talk about losing control of spirits, becoming a deity, and how Tibetans choose between religious and medical specialists when spiritual practice goes off the rails. If you want to hear scholars and practitioners engaging in deep conversations about the dark side of Asian religions and medicines, then subscribe to Black Beryl wherever you get your podcasts. Also check out our members-only benefits on Substack.com to see what our guests have shared with you. Enjoy the show! Resources mentioned in this episode: Susannah Deane, Tibetan Medicine, Buddhism and Psychiatry: Mental Health and Healing in a Tibetan Exile Community (2018). Salguero, Cheung, and Deane (eds.), Buddhism and Healing in the Modern World (2024). Susannah Deane, Illness and Enlightenment: Exploring Tibetan Perspectives on Madness in Text and Everyday Life (2025). Susannah's Academia.edu profile Become a paid subscriber on blackberyl.substack.com to unlock our members-only benefits, including downloading: High resolution image of the Tibetan subtle body system Susannah's chapter “For This Kind of Thing, the Lama Is Better: Religion, Medicine, and the Treatment of 'Madness' among Tibetans in Amdo," from Buddhism and Healing in the Modern World Pierce Salguero is a transdisciplinary scholar of health humanities who is fascinated by historical and contemporary intersections between Buddhism, medicine, and crosscultural exchange. He has a Ph.D. in History of Medicine from the Johns Hopkins School of Medicine (2010), and teaches Asian history, medicine, and religion at Penn State University's Abington College, located near Philadelphia. www.piercesalguero.com. 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

Today, host Prof. Pierce Salguero sits down with Susannah Deane, a scholar of Tibetan medicine, Buddhism, and psychiatry. Together, we delve into her work on Tibetan concepts of "wind disorders" and Tantric practice gone wrong. Along the way, we talk about losing control of spirits, becoming a deity, and how Tibetans choose between religious and medical specialists when spiritual practice goes off the rails. If you want to hear scholars and practitioners engaging in deep conversations about the dark side of Asian religions and medicines, then subscribe to Black Beryl wherever you get your podcasts. Also check out our members-only benefits on Substack.com to see what our guests have shared with you. Enjoy the show! Resources mentioned in this episode: Susannah Deane, Tibetan Medicine, Buddhism and Psychiatry: Mental Health and Healing in a Tibetan Exile Community (2018). Salguero, Cheung, and Deane (eds.), Buddhism and Healing in the Modern World (2024). Susannah Deane, Illness and Enlightenment: Exploring Tibetan Perspectives on Madness in Text and Everyday Life (2025). Susannah's Academia.edu profile Become a paid subscriber on blackberyl.substack.com to unlock our members-only benefits, including downloading: High resolution image of the Tibetan subtle body system Susannah's chapter “For This Kind of Thing, the Lama Is Better: Religion, Medicine, and the Treatment of 'Madness' among Tibetans in Amdo," from Buddhism and Healing in the Modern World Pierce Salguero is a transdisciplinary scholar of health humanities who is fascinated by historical and contemporary intersections between Buddhism, medicine, and crosscultural exchange. He has a Ph.D. in History of Medicine from the Johns Hopkins School of Medicine (2010), and teaches Asian history, medicine, and religion at Penn State University's Abington College, located near Philadelphia. www.piercesalguero.com. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/buddhist-studies

We're in the midst of an exciting evolution of the overall 10% Happier project. In our quest to make this podcast more actionable – to help you operationalize all the game-changing ideas you encounter on this pod – we're now offering guided meditations to accompany each full episode of the show, available to paid subscribers at DanHarris.com. For the month of October, those meditations will come from Sebene Selassie, a Buddhist teacher in the Insight Meditation tradition.  In this episode, you'll hear our executive producer, DJ Cashmere, in conversation with Sebene, who shares her backstory: how she first came to Buddhism and meditation, some of the challenges in her life, and what she hopes to bring to the 10% Happier community this month.  Related Episodes: Sebene Selassie, a Life of Service While Fighting Breast Cancer Discomfort: A Counterintuitive Source of Hope | Sebene Selassie Get ready for another Meditation Party at Omega Institute! This in-person workshop brings together Dan with his friends and meditation teachers, Sebene Selassie, Jeff Warren, and for the first time, Ofosu Jones-Quartey. The event runs October 24th-26th. Sign up and learn more here!   Tickets are now on sale for a special live taping of the 10% Happier Podcast with guest Pete Holmes! Join us on November 18th in NYC for this benefit show, with all proceeds supporting the New York Insight Meditation Center. Grab your tickets here! Join Dan's online community here Follow Dan on social: Instagram, TikTok Subscribe to our YouTube Channel To advertise on the show, contact sales@advertisecast.com or visit https://advertising.libsyn.com/10HappierwithDanHarris   Thanks to today's sponsor: Airbnb: Your home might be worth more than you think. Find out how much at airbnb.com/host.  

Episode 0935 - October 2025 Update (Click on the above link, or here, for audio.) Comments on the imminent "ignition" of dual-theatre warfare (Europe & Middle East), 3D-knowing vs. higher density awareness, collective dishonesty/self-deception re-generating trauma. Topics include: "Holy War" & the non-efficient use of catalyst, chronic irresponsibility, and the importance of true

Episode 0934 - God the Father, Self the Logos (Click on the above link, or here, for audio.) Comments on Western religious conceptions of God & Man, personal identity, spiritual path & purpose. Various limitations of core world views: humans as children/God as parent -- versus the metaphysics of Light & Source, all-Godhead, and self-conscious beings as "occluded infinity."Additional

In this talk, Hogen weaves community life, way-seeking mind reflections, and Thich Nhat Hanh's The Art of Living into a deep exploration of impermanence. He reminds us that nothing is stuck—everything is always transforming, whether in our lives, our relationships, or the world itself. By learning to meet each moment freshly, we discover freedom, appreciation, and the possibility of transformation rooted in our vows and intentions. Drawing on the Five Remembrances and the mystery of the present, Hogen points to impermanence not as loss, but as the very ground of practice and awakening. ★ Support this podcast ★

If someone asked you to identify something getting in the way of your happiness right now, could you? It can be challenging to see ourselves clearly but doing so helps us change our lives. Our guest, Zoie Young, of Phoenix, struggled with self-worth from a young age. Through chanting Nam-myoho-renge-kyo she came to treasure her life, changing her self-image, relationships, and ability to dream.Content warning: We speak about disordered eating in this episode. Please listen with care.Watch today's episode on our YouTube Channel.Resources:Discussions on Youth, p. 10 July 2025 Living Buddhism, p. 45A Foundation For Your Life, pp. 60–61Through Suffering to Joy 

In this session of Upaya's Awareness in Action series, Bhikkhu Bodhi offers a penetrating teaching on discernment as the heart of engaged Buddhism in times of crisis. He reflects on his journey from 1960s […]

Why do we suffer from mean words? What is the real root cause of this suffering? Why do words directed at us hurt more than watching those same words on TV? What is getting hurt? And is there a way to stop getting angry and upset by the cruelty and unkindness of others?In this podcast, I do a deep dive into the root cause of this particularly difficult and all too common form of suffering. I talk about what role trauma plays in us getting triggered. And I share some simple but powerful ways to stay cool and calm in every situation.Sometimes people just want to push our buttons. They want to make us miserable. They want to tear us down. Here's how to be on guard and defend yourself.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.*****If 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 Podcast And if you'd like to explore these ideas in greater depth, you can find all of my books here.

Bodhisattvas can be found in both Theravada and Mahayana branches of Buddhism. In Mahayana they take on a larger role where practitioners take on the path of the Bodhisattva towards helping all sentient beings and make up a core reason that Mahayana exists. Learn more about Bodhisattvas (and learn about two big VIP Bodhisattvas) in this episode!Read the article: https://alanpeto.com/buddhism/bodhisattva-path/Get my Bodhisattva graphic: https://alanpeto.com/graphicsContact Alan: alanpeto.com/contactPodcast Homepage: alanpeto.com/podcastPodcast Disclaimer: alanpeto.com/legal/podcast-disclaimer

Michael Bernard Beckwith is a renowned spiritual leader, author, and speaker, known for his inspirational teachings and profound insights into personal growth and spiritual transformation. Born on July 4, 1956, in New York City, he developed a keen interest in spirituality from an early age. In the 1970s, he moved to Los Angeles, where he became deeply involved in the New Thought movement.In 1986, Beckwith founded the Agape International Spiritual Center, a trans-denominational spiritual community in Culver City, California. Under his leadership, Agape has grown into a vibrant and diverse congregation, attracting thousands of members seeking spiritual guidance and empowerment.Beckwith's teachings draw inspiration from various spiritual traditions, including Christianity, Buddhism, and New Thought principles. His philosophy emphasizes the power of self-realization, positive thinking, and the law of attraction to manifest a fulfilling life. He encourages individuals to embrace their inner potential and become active participants in their spiritual growth.As an accomplished author, Beckwith has penned several bestselling books, such as "Spiritual Liberation" and "Life Visioning," which have touched the lives of countless people seeking spiritual awakening and personal development.Through his engaging talks, workshops, and retreats, Michael Bernard Beckwith continues to inspire individuals worldwide to live with purpose, love, and compassion, fostering a greater sense of unity and interconnectedness among humanity. His contributions to the field of spirituality have earned him widespread respect and admiration, making him a beacon of wisdom and hope for those on their spiritual journey.Become a supporter of this podcast: https://www.spreaker.com/podcast/next-level-soul-podcast-with-alex-ferrari--4858435/support.

Sacha Jones is a reality TV personality, businesswoman and broadcaster who rose to fame on Married at First Sight UK in 2024. A former Miss Birmingham and beautician, she once explored New Age practices before a dramatic encounter led her to embrace Christianity. In conversation with Liz Adekunle, she reflects on her upbringing, pageantry, and how faith transformed her life.

Lama Zopa Rinpoche says that bearing hardships while doing this retreat purifies negative karma in the same manner as when doing a nyung-nä. He mentions how bodhisattvas bear hardships for other sentient beings, even if it causes life danger. They enjoy it so much because they can see the benefit for others.Rinpoche says that he wants to speak out on behalf of all the millipedes, worms, and other insects. He says that it's important to help insects circumambulate holy objects. He mentions several stories about insects that collected merit in this way and then later attained a higher rebirth. In the same way, we can bring countless benefits to insects and animals by taking them around relics, statues, stupas, and scriptures. It directs their life towards enlightenment, it's only going up.Rinpoche states that the essence of Buddhism is compassion. Buddha was inspired by compassion to achieve enlightenment, complete the two types of merit, and show us the whole path to enlightenment. Thus, holy objects have so much power because they came from Buddha's compassion.Rinpoche talks about the realization of remembering the kindness of each insect by recognizing that it has been our mother numberless times. We should feel like that with every sentient being—whether it's a person or an insect—anyone you see, then immediately you feel that they are so kind, precious, and close to your heart.From April 10 to May 10, 2004, Lama Zopa Rinpoche gave extensive teachings during the Mahamudra Retreat at Buddha House in Australia. While the retreat focused on Mahamudra, Rinpoche also taught on a wide range of Lamrim topics. This retreat marked the beginning of a series of month-long retreats in Australia. Subsequent retreats were held in 2011, 2014, and 2018, hosted by the Great Stupa of Universal Compassion in Bendigo.Find out more about Lama Zopa Rinpoche, his teachings and projects at https://fpmt.org/

Jack Kornfield leads a guided sound journey into spacious awareness—exploring meditation, mantra, and the freedom beyond duality.Dive into Jack's recently unearthed lost tapes from a vintage Yucca Valley retreat in 1990! Take the The Sacred Journey Home: Timeless Teachings on Freedom and Love Just Where You Are with Jack Kornfield“When we touch spaciousness, we discover that in letting go there arises a natural compassion, the great heart of a Buddha. In this, we find that the true place of peace is one of trust—an open, spacious heart in the very midst of our life.” — Jack KornfieldIn this episode, Jack mindfully explores:The Spacious Heart: A guided sound journey into awareness, transcending duality, and opening to the vastness of mind and heart.Beyond Duality: Discovering consciousness as boundless as the sky, where there is no inside or outside, only open spaciousness.Weather of the Heart: Seeing moods, joys, and sorrows as passing like colors in water or changes in the weather.Enlightenment as Non-Perfection: The Third Zen Patriarch's teaching that freedom is found in letting go of anxiety about imperfection.Meeting Life with Spaciousness: Guided practice for opening to difficult emotions and situations with equanimity and compassion.Mantra and Sound: Exploring Om Mani Padme Hum, the jewel and the lotus, and the seed mantra Ah as gateways to the heart.This Dharma Talk from 7/12/1993 at Spirit Rock Meditation Center was originally published on DharmaSeed.“Your mind is not limited to your head, but rather your awareness, consciousness, expands beyond your head to be open like the sky, space without boundaries.” – 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.“To me, the most amazing line in all of Zen literature is this astonishing line from the Third Zen Patriarch: To be enlightened is to be without anxiety about non-perfection.” – Jack KornfieldSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Welcome to a new episode of The Way Out Is In: The Zen Art of Living, a podcast series mirroring Zen Master Thich Nhat Hanh's deep teachings of Buddhist philosophy: a simple yet profound methodology for dealing with our suffering, and for creating more happiness and joy in our lives. In this installment, Zen Buddhist monk Brother Phap Huu and leadership coach/journalist Jo Confino explore the importance of silence and its role in personal transformation and spiritual practice.  They further discuss noble silence in the Plum Village tradition – a fundamental practice that allows for deep reflection, self-awareness, and connection with the present moment; silence as a space that enables practitioners to listen deeply; the challenges of silence; the contrast between the mainstream emphasis on productivity, noise, and external validation, and the Buddhist approach of valuing stillness, presence, and inner listening as a path to true well-being and happiness; silence as a means to engage more deeply with life, rather than as an escape; embodied listening; and more. The episode concludes with an invitation to take time for silent reflection and to explore the transformative power of silence in our lives. Enjoy! Co-produced by the Plum Village App:https://plumvillage.app/   And Global Optimism:https://globaloptimism.com/ With support from the Thich Nhat Hanh Foundation:https://thichnhathanhfoundation.org/ List of resourcesInterbeinghttps://en.wikipedia.org/wiki/Interbeing Being with Busyness: Zen Ways to Transform Overwhelm and Burnouthttps://www.parallax.org/product/being-with-busyness/ Calm in the Storm: Zen Ways to Cultivate Stability in an Anxious Worldhttps://www.parallax.org/product/calm-in-the-storm/ Buddha Path https://buddhapath.com ‘The Four Dharma Seals of Plum Village'https://plumvillage.org/articles/the-four-dharma-seals-of-plum-village Brother Spirithttps://plumvillage.org/people/dharma-teachers/brother-phap-linh Brother Phap Unghttps://plumvillage.org/people/dharma-teachers/brother-chan-phap-ung ‘Three Resources Explaining the Plum Village Tradition of Lazy Days'https://plumvillage.app/three-resources-explaining-the-plum-village-tradition-of-lazy-days/ Tao Te Ching https://en.wikipedia.org/wiki/Tao_Te_Ching Bimbisarahttps://en.wikipedia.org/wiki/Bimbisara Devadattahttps://en.wikipedia.org/wiki/Devadatta Quotes “When we learn to allow ourselves to be in silence, the silence becomes delicious because it gives us an immense feeling of spaciousness. But silence is also very scary if we are not trained in it – scary because we get to see our restlessness.” “The silence that we are learning to cultivate is the stillness that we all need.” “When we engage with the world, we don’t know how to be silent. That is not engaged Buddhism. That is not applied Buddhism. So the middle way is very important. Silence is not to suppress or to bypass what is going on; in our practice, there’s a space and time for everything.” “Silence allows us spaces of deep reflection. Silence is also to hear ourselves.” “Noble silence is the silence of being present.” “There’s a lot to learn in silence, and a lot to discover, as well as to celebrate.” “The silence of listening is an art form and a practice of embodied listening. And that means that we’re not just listening with our minds, but that we need to learn to listen with our whole body.” “We’re not here trying to gain more to enhance our ‘label'; actually, Zen is about seeing our label and letting it go, in order to see our wholeness. Because our wholeness is not limited to ‘I am a monk', ‘I am a journalist', ‘I am a coach', ‘I am a business leader', ‘I am my technician'. We’re so much more than this.” “Learn to let go. That’s the hardest practice.” “A lotus to you, a Buddha to be.” “Don’t just do something, sit there.” “There’s nothing to learn, but there is a lot to unlearn. Because, actually, when we strip away all the fears, judgments, and sufferings, home is already there. It’s already present, it’s never gone away; we just traveled a long way from it.” “So much of life is about feeling safe, and about knowing that we’re not on our own and that we are going to be supported.” “Colors blind the eye. Sounds deafen the ears. Flavors numb the taste. Thoughts weaken the mind. Desires wither the heart. The Master observes the world, but trusts his inner vision. He allows things to come and go. His heart is as open as the sky” – from the Tao Te Ching, credited to Lao Tzu. “There is no way to happiness; happiness is the way.”

This Teisho was given by the Rev. Do'on Roshi at the Buddhist Temple of Toledo on September 4, 2024. In this talk Do'on Roshi discusses the 1st case from the Blue Cliff Record known as The Highest Meaning of the Holy Truths.   If you would like to learn more about the Buddhist Temple of Toledo or to make a donation in support of this podcast please visit buddhisttempleoftoledo.org.    Part of Rev. Do'on Roshi's Teisho on the Blue Cliff Record series.

In this talk, Kisei explores Case 15 from The Hidden Lamp, where a woman realizes awakening through the simple phrase “let it be.” She reflects on how this koan functions much like the classic Mu koan—serving as a sword to cut through discursive mind and habitual identification. With stories, metaphors, and practice instructions, Kisei shows how “let it be” invites us to meet fear, thought, and circumstance without grasping, and to discover the vast awareness in which everything arises. She also emphasizes the role of faith—not blind belief, but trust born of direct experience—in sustaining our practice and opening us to the fruit of realization.This talk was given during Kisei's online meeting on Monday evenings. ★ Support this podcast ★

Exploring the Soto Zen path, Rev. Chimyo Atkinson and Vincent Moore reflect on inclusivity, feminine wisdom, and the beauty of simplicity.This episode is from the series Paths of Practice. Click here to subscribe on YouTube, Spotify, or Apple Podcasts! Today's podcast is brought to you by BetterHelp. Give online therapy a try at betterhelp.com/beherenow and get on your way to being your best self.In this episode, Rev. Chimyo and Vincent Moore chat about:Building a Zen Buddhist community in the Southern United States Rev Chimyo's profound experience volunteering at a prison as a Zen priest How Rev Chimyo was first introduced to meditation and BuddhismThe beautiful serenity within taking pause, being still, and doing a Zen practiceFinding reality in the present moment and realizing that everything else is made up in our mindsWalking the Soto Zen path and finding depth within simple practicesGreat Tree Zen Women's Temple and holding space specifically for women in the Buddhist worldPaying attention to what feminine energy can bring to Buddhist practice and templesInclusive spiritual practice and focusing on the shared elements of life The calm and connection that can be discovered through Zen labor Loving others and loving the dharma, wishing peace for all people Doing all daily tasks with the dharma in our hearts and mindsAbout Rev. Chimyo Atkinson:Rev. Chimyo Atkinson is a Soto Zen priest that serves the Great Tree Zen Women's Temple in Alexander, NC, as well as sanghas and centers throughout the United States and internationally. Rev. Chimyo was ordained by Rev. Teijo Munnich in 2007 and received Dharma Transmission in 2015. She received monastic training at Great Tree Temple and completed two Sotoshu International training periods (angos) in Japan in 2010 and 2011, two additional angos at Aichi Senmon Nisodo in Nagoya in 2012 and one ango at Ryumonji Monastery in Iowa in 2014. Chimyo served as Head of Practice at Great Tree Zen Women's Temple and volunteered with the sangha at Avery-Mitchell Correctional Institute until 2020. For more information, please visit: https://chimyoatkinson.org/About Vincent Moore:Vincent Moore is a media specialist and creative consultant at Good for Nothing Ideas based in San Francisco, California. Vincent has over a decade of experience in the entertainment industry as a producer, performer, and writer in stage, film, and television and wrote a children's book titled, You're a Rubber Duck. He also has a master's degree in Buddhist Studies from the Institute of Buddhist Studies with a Certificate in Soto Zen Studies. Vincent is also the creator and host of the podcast, Paths of Practice, which features interviews with Buddhists from all over the world. For more information about his work, please visit: www.goodfornothingideas.com“Just stop, and give not just the breath but the whole being to that stillness, that stop. Be in reality for a minute, for 40 minutes, if you can handle it, 60 minutes. Be in that stop. Experience it. Know there's reality. Everything else you're making it up as you go along.” –Rev. Chimyo AtkinsonSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Today I sit down with Susannah Deane, a scholar of Tibetan medicine, Buddhism, and psychiatry. Together, we delve into her work on Tibetan concepts of "wind disorders" and Tantric practice gone wrong. Along the way, we talk about losing control of spirits, becoming a deity, and how Tibetans choose between religious and medical specialists when spiritual practice goes off the rails.If you want to hear scholars and practitioners engaging in deep conversations about the dark side of Asian religions and medicines, then subscribe to Black Beryl wherever you get your podcasts. Also check out our members-only benefits on Substack.com to see what our guests have shared with you. Enjoy the show!Resources mentioned in this episode: Susannah Deane, Tibetan Medicine, Buddhism and Psychiatry: Mental Health and Healing in a Tibetan Exile Community (2018).Salguero, Cheung, and Deane (eds.), Buddhism and Healing in the Modern World (2024).Susannah Deane, Illness and Enlightenment: Exploring Tibetan Perspectives on Madness in Text and Everyday Life (2025).Susannah's Academia.edu profileBecome a paid subscriber on blackberyl.substack.com to unlock our members-only benefits, including downloading:High resolution image of the Tibetan subtle body system Susannah's chapter “For This Kind of Thing, the Lama Is Better: Religion, Medicine, and the Treatment of 'Madness' among Tibetans in Amdo," from Buddhism and Healing in the Modern World

Episode #406: “I didn't come to study this subject deliberately with a focus on Buddhism,” says Justine Chambers, author of Pursuing Morality, a book that explores Buddhist moral life among the Plong community in southeast Myanmar—known to outsiders as Pwo Karen—particularly in and around the town of Hpaan. Her work, the product of many years of immersive fieldwork, traces not only Buddhist ethical practices in everyday life but also the entanglements of those practices with political transitions, spiritual power, armed conflict, and minority identity in Karen State. Chambers' journey began with refugee advocacy in Australia and continued through work in Mae Sot in 2011, just as Myanmar was opening up. Expecting a conflict zone, she found instead a vibrant town full of youth and ambition, but also widespread moral anxiety. This tension became central to her research. She came to find that morality is not innate, and must be pursued daily. She describes how for the Karen, it is shaped by social factors like gender, age, and class. Chambers corrects the common misconception that Karen identity is primarily Christian. Most Karen in lowland Myanmar are Buddhist, and many trace their spiritual heritage to the Mon and even Burmese kings. Their ethical practice is linked not just to self-cultivation, but to community well-being and even environmental harmony. Yet morality is not always peaceful. Her discussion of the charismatic yet controversial figure, U Thuzana, and the DKBA's role in the destruction of Manerplaw reveals how ethical revival can also justify violence and division. Ultimately, Chambers presents morality as both personal and collective, grounded in Buddhist cosmology but lived through daily negotiations with power, suffering, and hope. “It's also about community, and how you are [a] moral being within that community.”

In this episode Jennifer Wang gives a dharma talk on boundaries and how they relate to the brahma viharas (loving kindness, compassion, sympathetic joy, and equanimity). Enjoy!  Wild Heart Meditation Center in a non-profit Buddhist community based in Nashville, TN. https://www.wildheartmeditationcenter.orgDONATE: If you feel moved to support WHMC financially please visit:https://www.wildheartmeditationcenter.org/donateFollow Us on Socials!Facebook: https://www.facebook.com/WildHeartNashville/Instagram: https://www.instagram.com/wildheartnashville/TikTok: https://www.tiktok.com/@wildheartmeditation

(Cambridge Insight Meditation Center)

Hey everybody! In this episode, I spoke with Adrian Freedman. Adrian recently came into my radar as he was performing in a festival that I knew about. We delayed our talk unit we could meet in person and I'm glad we did. Adrian has a really deep presence and we spoke about his journey being trained in classical music, his learning the Japanese shakuhachi flute and buddhism, his encounter with Santo Daime and ayahuasca, and what he has learned in many decades walking this path. We went over three hours and I really enjoyed speaking with Adrian and trust you all will get a lot out of the depth, wisdom, and clarity of Adrian. Note I had some difficulties with the audio and needed to use voice enhancement so there is some distortion in our voices from time to time, apologies! As always, to support this podcast, get early access to shows, bonus material, and Q&As, check out my Patreon page below. Enjoy!This episode is sponsored by Real Mushrooms. As listeners, visit their website to enjoy a discount of 25% off your first order: https://www.realmushrooms.com/universeTo learn more about or contact Adrian, visit his website at: https://adrianfreedman.comTo learn more about our work, visit our website: https://NicotianaRustica.orgTo view the recent documentary, Sacred Tobacco, about my work, visit: https://youtu.be/KB0JEQALI_wIf you enjoy the show, it would be a big help if you could share it with your own audiences via social media or word of mouth. And please Subscribe or Follow and if you can go on Apple Podcasts and leave a starred-rating and a short review. That would be super helpful with the algorithms and getting this show out to more people. Thank you in advance!I will be guiding our next plant medicine dietas with my colleague Merav Artzi (who I interviewed in episode 28) in the Sacred Valley of Peru November 2-30 (SOLD OUT). If you would like more information about joining us and the work I do or about future retreats, visit my site at: https://NicotianaRustica.orgIntegration/Consultation call: https://jasongrechanik.setmore.comPatreon: https://patreon.com/UniverseWithinYouTube join & perks: https://bit.ly/YTPerksPayPal, donate: https://paypal.me/jasongrechanikWebsite: https://UniverseWithinPodcast.comInstagram: https://instagram.com/UniverseWithinPodcastFacebook: https://facebook.com/UniverseWithinPodcastMusic: Adrian Freedman's Sweet Avre and A Call to Prayer: https://adrianfreedman.com/shop/

Welcome to the Change The Map podcast, where we inspire, educate, and resource you to transform the Buddhist world through prayer and action. Join us as we explore the mystical world of Buddhism. Discover its unique challenges, meet Buddhist background followers of Jesus, and engage in strategic prayer to change the spiritual map of the Buddhist world.This month Josh is joined by Derick, a veteran global worker serving in a sensitive country in the Buddhist world. On this episode, Derick shares his family's journey to SE Asia, the challenges of serving in a restricted Buddhist nation, and how we can be a part of other people's journey to Jesus.

It is the first year of a new reign, so come and let's take a look at how it all begins. For more, check out our blog page at: https://sengokudaimyo.com/podcast/episode-135 Rough Transcript   Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is episode 135: Year One The officials of the Ministry of Kami Affairs bustled to and fro as they prepared the ritual grounds and the temporary buildings.  They were carefully erecting the structures, which would only be used for a single festival, and then torn down, but this would be an important festival.  It was the harvest festival, the Niiname-sai, the festival of the first-fruits.  Rice, from the regions of Tamba and Harima, specifically chosen through divination, would be offered to his majesty along with the kami who had blessed the land.  But this time, there was more. After all, this was the first harvest festival of a new reign, and they had orders to make it special.  The ascension ceremony had been held earlier in the year, but in some ways that was just a prelude.  There had been various rituals and ceremonies throughout the year emphasizing that this year was special—even foreign lands were sending envoys to congratulate him on the event.  But this wasn't for them.  This was the sovereign taking part, for the first time, in one of the most important ceremonies of the year.  After all, the feast of first-fruits was the culmination of all that the kami had done, and it emphasized the sovereign's role as both a descendant of heaven and as the preeminent intercessor with the divine spirits of the land. And so they knew, that everything had to be bigger, with even more pomp and circumstance than normal.  This wouldn't just be about the new rice.  This would be a grand ceremony, one that only happened once in a generation, and yet which would echo through the centuries.  As the annual harvest festival, it was an ancient tradition.  But as something new—as the Daijosai—it was something else all together. And it would have to be perfect!   Last episode we talked about the Kiyomihara palace and a little bit about what it was like in the court of Ohoama, aka Temmu Tennou.  After defeating the Afumi court supporting his nephew, Ohotomo, in 672, Ohoama had taken control of the government.  He moved back to Asuka, and into the refurbished Okamoto palace, building a southern exclave known to us today as the Ebinoko enclosure, which held one large building, which may have been a residence or a ceremonial structure—possibly the first “Daigokuden” or ceremonial hall. Ohoama's court built on the ideas that his brother, Naka no Oe, aka Tenji Tennou, had put forth since the Taika era.  This was a continuation of the form of government known as the Ritsuryo system, or Ritsuryo-sei, literally a government of laws and punishments, and Ohoama had taken the reins.  He seems to have taken a much more direct approach to governance compared to some of his predecessors. For instance, the role of the ministerial families was reduced, with Ohoama or various princes—actual or invented relatives of the throne—taking a much more prominent role.  He also expanded access to the central government to those outside of the the Home Provinces.  After all, it was the traditional ministerial families—the Soga, the Nakatomi, and even the Kose—who had been part of the Afumi government that he had just defeated.  Meanwhile, much of his military support had come from the Eastern provinces, though with prominent indications of support from Kibi and Tsukushi as well. This episode we are going to get back to the events documented in the Chronicles, looking just at the first year of Ohoama's reign.  Well, technically it was the second year, with 672 being the first, but this is the first year in which he formally sat on the throne.  There's plenty going on in this year to fill a whole episode: it was the year of Ohoama's formal ascension, and there were numerous festivals, ceremonies, and other activities that seem to be directly related to a fresh, new start.  We will also look at the custom of handing out posthumous ranks, particularly to those who supported Ohoama during the Jinshin no Ran, and how that relates to the various ranks and titles used in Ohoama's court.  We have envoys from three different countries—Tamna, Silla, and Goguryeo—and their interactions with the Dazaifu in Tsukushi.  Finally, we have the first Daijosai, one of the most important ceremonies in any reign. And so, let's get into it.   The year 673 started with a banquet for various princes and ministers, and on the 27th day of the 2nd month, Ohoama formally assumed the throne at what would come to be known as Kiyomihara Palace.  Uno, his consort, who had traveled with him through the mountains from Yoshino to Ise, was made his queen, and their son, Royal Prince Kusakabe, was named Crown Prince.  Two days later they held a ceremony to convey cap-ranks on those deemed worthy. We are then told that on the 17th day of the following month, word came from the governor of Bingo, the far western side of ancient Kibi, today the eastern part of modern Hiroshima.  They had caught a white pheasant in Kameshi and sent it as tribute.  White or albino animals were seen as particularly auspicious signs, and no doubt it was taken as an omen of good fortune for the reign.  In response, the forced labor from Bingo, which households were required to supply to the State, was remitted.  There was also a general amnesty granted throughout the land. That same month we are also told that scribes were brought in to Kawaradera to copy the Issaiko—aka the Tripitaka, or the entirety of the Buddhist canon.  That would include hundreds of scrolls.  This clearly seems to be an act of Buddhist merit-making:  by copying out the scrolls you make merit, which translates to good karma.  That would be another auspicious start to the reign, and we see frequently that rulers would fund sutra copying—or sutra recitations—as well as temples, statues, bells and all other such things to earn Buddhist merit.  As the ruler, this merit didn't just accrue to you, but to the entire state, presumably bringing good fortune and helping to avert disaster. However, it wasn't just the Law of the Buddha that Ohoama was appealing to.  In the following entry, on the14th day of the 4th month, we are told that Princess Ohoki was preparing herself at the saigu, or abstinence palace, in Hatsuse—known as Hase, today, east of modern Sakurai, along the Yonabari river, on the road to Uda.  Ohoki was the sister of Prince Ohotsu.  Her mother was Ohota, the Queen's elder sister, making her a grandchild of Naka no Ohoye as well as the daughter of Ohoama.  Princess Ohoki's time at the abstinence palace was so that she could purify herself.  This was all to get her ready to head to Ise, to approach none other than the sun goddess, Amaterasu Ohokami. With all of these events, we see the full panoply of ritual and ceremony on display.  The formal, legal ceremonies of ascension and granting of rank.  The declaration of auspicious omens for the reign.   There is the making of Buddhist merit, but also the worship of the kami of the archipelago.  This is not an either-or situation.  We are seeing in the first half of this first year the fusion of all of these different elements into something that may not even be all that sensational to those of us, today.  After all, anyone who goes to Japan is likely well-accustomed to the way that both Buddhist and Shinto institutions can both play a large part in people's lives.  While some people may be more drawn to one than the other, for most they are complimentary. That isn't how it had to be.  For a time, it was possible that Buddhism would displace local kami worship altogether.  This was the core of the backlash that we saw from groups like the Nakatomi, whose role in kami-focused ceremonies was threatened by the new religion.  Indeed, for a while now it seems like mention of the kami has taken a backseat to Buddhist temples and ceremonies in the Chronicles.  Likewise, as a foreign religion, Buddhism could have also fallen out of favor.  It was not fore-ordained that it would come to have a permanent place on the archipelago.  This tension between local kami worship—later called Shinto, the Way of the Kami—and Buddhist teachings would vary throughout Japanese history, with one sometimes seen as more prestigious or more natural than the other, but neither one would fully eclipse the other. One could say that was in part due to the role that Amaterasu and kami worship played in the court ceremonies.  However, even there indigenous practices were not necessarily safe.  The court could have just as easily imported Confucian rituals, and replaced the spiritual connection between the sovereign and the kami with the continental style Mandate of Heaven. And thus, the choices that were being made at this time would have huge implications for the Japanese state for centuries to come. I should note that it is unlikely that this spontaneously arose amongst the upper class and the leadership.  I doubt this was just Ohoama's strategy to give himself multiple levers of power—though I'm not saying he wasn't thinking about that either.  But the only way that these levers existed was through their continued life in the culture and the people of the time.  If the people didn't believe in Buddhist merit, or that the kami influenced their lives, then neither would have given them much sway.  It was the fact that these were a part of the cultural imaginary of the state, and how people imagined themselves and their surroundings, that they were effective tools for Ohoama and his government. And so it seems that Ohoama's first year is off to a smashing success.  By the fifth month he is already issuing edicts—specifically on the structure of the state, which we discussed some last episode. But the high could not be maintained indefinitely.  And on the 29th day of the 5th month we have what we might consider our first negative entry, when Sakamoto no Takara no Omi passed away. You may remember Sakamoto, but I wouldn't blame you if you didn't.  He was the commander in the Nara Basin, under general Wofukei, who took 300 troops to Tatsuta.  From there he advanced to the Hiraishi plain and up to the top of Mt. Takayasu, to confront the Afumi forces that had taken the castle.  They fled, and Takara and his men overnighted at the castle.  The next day they tried to intercept Afumi troops advancing from the Kawachi plain, but they were forced to fall back to a defensive position.   We covered that in Episode 131 with the rest of the campaign in the Nara Basin. Takara's death is the first of many entries—I count roughly 21 through this and the following reign—which, for the most part, are all similarly worded.  Sakamoto no Takara no Omi, of Upper Daikin rank, died.  He was posthumously granted the rank of Shoushi for service in the Year of Mizu-no-e Saru, aka Jinshin.  We are told the individual, their rank at the time of their death, and then a note about a posthumous grant of rank.  Upper Daikin was already about the 7th rank from the top in the system of 664, and Shoushi would be the 6th rank, and one of the “ministerial” ranks.  This is out of 26, total.  “Kin” itself was the fourth of about 7 categories, and the last category that was split into six sub-ranks, with greater and lesser (Daikin and Shokin), each of which was further divided into Upper, Middle, and Lower ranks.  There's a lot to go into, in fact a little too much for this episode, so for more on the ranks in use at the start of the reign, check out our blogpost for this episode.        The giving of posthumous rank is mostly just an honorific.  After all, the individual is now deceased, so it isn't as if they would be drawing more of a stipend, though their new ranks may have influenced their funerary rites and similar things. As I said, on a quick scan of the text, I counted  21 of these entries, though there may be a few more with slightly different phrasing or circumstances.  Some of them were quite notable in the record, while others may have only had a mention here or there.  That they are mentioned, though, likely speaks to the importance of that connection to such a momentous year.  The Nihon Shoki is thought to have been started around the time of Ohoama or his successor, along with the Kojiki, and so it would have been important to people of the time to remind everyone that their ancestors had been the ones who helped with that momentous event.  It really isn't that much different from those who proudly trace their lineage back to heroes of, say, the American Revolution, though it likely held even more sway being closer to the actual events. After the death of Sakamoto no Takara, we get another death announcement.  This is of someone that Aston translates as “Satek Syomyeong” of Baekje, of Lower Daikin rank.  We aren't given much else about him, but we are told that Ohoama was shocked.  He granted Syomyeong the posthumous rank of “Outer Shoushi”, per Aston's translation.  He also posthumously named him as Prime Minister, or Desapyong, of Baekje. There are a few clues about who this might be, but very little to go on.  He is mentioned in 671, during the reign of Naka no Oe, when he received the rank of Upper Daikin along with Minister—or Sapyong—Yo Jasin.  It is also said in the interlinear text that he was the Vice Minister of the Ministry of Judgment—the Houkan no Taifu.  The Ministry of Judgment—the Houkan or perhaps the Nori no Tsukasa—is thought to have been the progenitor of the later Shikibu, the Ministry of Ceremony.  One of the major roles it played was in the selection of candidates for rank, position, and promotion. We are also told that in the year 660, in the reign of Takara Hime, one of the nobles captured in the Tang invasion of Baekje was “Desapyong Satek”, so perhaps this Syomyeong was a descendant or relative of the previous prime minister, who fled to Yamato with other refugees.  We also have another record from 671 of a Satek Sondeung and his companions accompanying the Tang envoy Guo Yacun.  So it would seem that the Sathek family was certainly notable The name “Satek” shows up once more, though Aston then translates it as “Sataku”, like a monk or scholar's name.  “Sataku” would be the Japanese on'yomi pronunciation of the same characters, so perhaps another relative. What we can take away from all of this is that the Baekje refugee community is still a thing in Yamato.  This Satek Seomyeong has court rank—Upper Daikin rank, just like Sakamoto, in the previous entry.  And we know that he had an official position at court—not just in the Baekje court in exile.  We'll see more on this as the community is further integrated into the rest of Society, such that there would no longer be a Baekje community, but families would continue to trace their lineages back to Baekje families, often with pride. The other odd thing here is the character “outer” or “outside” before “Shoushi”.  Aston translates it as part of the rank, and we see it show up a total of four times in some variation of “Outer Lesser X rank”.  Mostly it is as here, Outer Lesser Purple.  Later we would see a distinction of “outer” and “inner” ranks, which this may be a version of.  Depending on one's family lineage would denote whether one received an “outer” or “inner” rank, and so it may be that since Satek Syomyeong was from the Baekje community, it was more appropriate for him to have an “outside” rank. “Outer” rank would also be given to Murakuni no Muraji no Woyori, the general who had led the campaign to Afumi, taking the Seta bridge.  He was also posthumously given the rank of “Outer Shoushi” upon his death in 676.  Murakuni no Woyori is the only person of that surname mentioned around this time, so perhaps he wasn't from one of the “core” families of the Yamato court, despite the service he had rendered.  We also have at least one other noble of Baekje who is likewise granted an ”outer” rank. On the other side there are those like Ohomiwa no Makamuta no Kobito no Kimi, who was posthumously granted the rank of “Inner” Shoushi.  Here I would note that Ohomiwa certainly seems to suggest an origin in the Nara Basin, in the heartland of Yamato. The terms “Inner” and “Outer” are only used on occasion, however, and not consistently in all cases.  This could just be because of the records that the scribes were working off of at the time.  It is hard to say, exactly. All of these entries about posthumous ranks being granted tend to refer to cap ranks, those applying to members of various Uji, the clans that had been created to help organize the pre-Ritsuryo state. The Uji and their members played important roles in the court and the nation, both as ministers and lower functionaries.  But I also want to mention another important component of Ohoama's court, the members of the princely class, many of whom also actively contributed to the functioning of the state.  Among this class are those that Aston refers to as “Princes of the Blood”, or “Shinnou”.  These include the royal princes, sons of Ohoama who were in line for the throne, but also any of his brothers and sisters.  Then there were the “miko”, like Prince Kurikuma, who had been the Viceroy in Tsukushi, denying troops to the Afumi court.  Those princes claimed some lineal descent from a sovereign, but they were not directly related to the reigning sovereign.  In fact, it isn't clear, today, if they were even indirectly related to the reigning sovereign, other than through the fact that the elites of the archipelago had likely been forming marriage alliances with one another for centuries, so who knows.  And maybe they made their claims back to a heavenly descendant, like Nigi Hayahi.  Either way, they were the ones with claims—legitimate or otherwise—to royal blood.  Notably, the Princes did not belong to any of the Uji, , and they didn't have kabane, either—no “Omi”, “Muraji”, “Atahe”, et cetera. They did, at least from this reign forward, have rank.  But it was separate and different from the rank of the Uji members.  Members of the various Uji were referred to with cap rank, but the Princely ranks were just numbered—in the Nihon Shoki we see mention of princes of the 2nd through 5th ranks—though presumably there was also a “first” rank.  It is not entirely clear when this princely rank system was put into place, but it was probably as they were moving all of the land, and thus the taxes, to the state.  Therefore the court would have needed to know what kind of stipend each prince was to receive—a stipend based on their rank.  These ranks, as with later numbered ranks, appear to have been given in ascending order, like medals in a tournament:  first rank, second rank, third rank, etc. with fifth rank being the lowest of the Princely ranks. Many of these Princes also held formal positions in the government.  We saw this in Naka no Oe's reign with Prince Kurikuma taking the Viceroy-ship of Tsukushi, but during Ohoama's reign we see it even more. Beneath the Princes were the various Ministers and Public Functionaries—the Officers of the court, from the lowest page to the highest minister.  They were members of the elite noble families, for the most part, or else they claimed descent from the elite families of the continent.  Either way they were part of what we would no doubt call the Nobility.  Their cap-rank system, mentioned earlier, was separate from that used by the Princes. And, then at the bottom, supporting this structure, were the common people.  Like the princes, they did not necessarily have a surname, and they didn't really figure into the formal rank system.  They certainly weren't considered members of the titled class, and often don't even show up in the record.  And yet we should not forget that they were no doubt the most numerous and diverse group for the majority of Japanese history.  Our sources, however, have a much more narrow focus. There is one more class of people to mention here, and that is the evolving priestly class.  Those who took Buddhist orders and became Buddhist monks were technically placed outside of the social system, though that did not entirely negate their connections to the outside world.  We see, for example, how Ohoama, even in taking orders, still had servants and others to wait on him.  However, they were at least theoretically outside of the social hierarchy, and could achieve standing within the Buddhist community through their studies of Buddhist scripture.  They had their own hierarchy, which was tied in to the State through particular Buddhist officers appointed by the government, but otherwise the various temples seem to have been largely in charge of their own affairs. But anyway, let's get back to the Chronicles. Following closely on the heels of Satek Syomyeong's passing, two days later, we have another entry, this one much more neutral.  We are told that Tamna, aka the kingdom on Jeju island off the southern tip of the Korean peninsula, sent Princes Kumaye, Tora, Uma, and others with tribute. So now we are getting back into the diplomatic swing of things.  There had been one previous embassy—that of Gim Apsil of Silla, who had arrived just towards the end of the Jinshin War, but they were merely entertained in Tsukushi and sent back, probably because Ohoama's court were still cleaning house. Tamna, Silla, and Goguryeo—usually accompanied by Silla escorts—would be the main visitors to Yamato for a time.  At this point, Silla was busy trying to get the Tang forces to leave the peninsula.  This was partly assisted by the various uprisings in the captured territories of Goguryeo and Baekje—primarily up in Goguryeo.  There were various attempts to restore the kingdom.  It isn't clear, but I suspect that the Goguryeo envoys we do eventually see were operating largely as a vassal state under Silla. Tamna, on the other hand, seems to have been outside of the conflict, from what we see in the records, and it likely was out of the way of the majority of any fighting.  They also seem to have had a different relationship with Yamato, based on some of the interactions. It is very curious to me that the names of the people from Tamna seem like they could come from Yamato.  Perhaps that is related in some way to theories that Tamna was one of the last hold-outs of continental proto-Japonic language prior to the ancestor of modern Korean gaining ascendancy.  Or it could just be an accident of how things got copied down in Sinitic characters and then translated back out. The Tamna mission arrived on the 8th day of the 6th intercalary month of 673.  A Silla embassy arrived 7 days later, but rather than tribute, their mission was twofold—two ambassadors to offer congratulations to Ohoama and two to offer condolences on the late sovereign—though whether that means Naka no Oe or Ohotomo is not exactly clear.  All of these arrived and would have been hosted, initially, in Tsukushi, probably at modern Fukuoka.  The Silla envoys were accompanied by Escorts, who were briefly entertained and offered presents by the Dazaifu, the Yamato government extension on Kyushu, and then sent home.  From then on, the envoys would be at the mercy of Yamato and their ships. About a month and a half later, on the 20th day of the 8th month, Goguryeo envoys also showed up with tribute, accompanied by Silla escorts.  Five days later, word arrived back from the court in Asuka.  The Silla envoys who had come to offer congratulations to the sovereign on his ascension were to be sent onwards.  Those who had just come with tribute, however, could leave it with the viceroy in Tsukushi.    They specifically made this point to the Tamna envoys, whom they then suggested should head back soon, as the weather was about to turn, and they wouldn't want to be stuck there when the monsoon season came. The Tamna cohort weren't just kicked out, however.  The court did grant them and their king cap-rank.  The envoys were given Upper Dai-otsu, which Yamato equated to the rank of a minister in Tamna. The Silla envoys—about 27 in total—made their way to Naniwa.  It took them a month, and they arrived in Naniwa on the 28th day of the 9th month.  Their arrival was met with entertainments—musical performances and presents that were given to the envoys.  This was all part of the standard diplomatic song and dance—quite literally, in this case. We aren't given details on everything.  Presumably the envoys offered their congratulations, which likely included some presents from Silla, as well as a congratulatory message.  We aren't given exact details, but a little more than a month later, on the first day of the 11th month, envoy Gim Seungwon took his leave. Meanwhile, the Goguryeo envoys, who, like Tamna, had arrived merely with tribute, were still in Tsukushi.  On the 21st day of the 11th month, just over two months after they arrived, we are told that they were entertained at the Ohogohori in Tsukushi and were given presents based on their rank. The Ohogohori, or “Big District”, appears to mirror a similar area in Naniwa that was likewise known for hosting diplomatic envoys. With the diplomatic niceties over, there was one more thing to do in this first year of the new reign: the thanksgiving ritual always held at the beginning of a new reign, the Daijosai, or oho-namematsuri.  This is a harvest ritual where the newly enthroned sovereign offers new rice to the kami and then eats some himself.  At least in the modern version, he gives thanks and prays to Amaterasu Ohomikami, as well as to the amatsu-kami and kunitsu-kami, the kami of heaven and earth. The Daijosai shares a lot in common with another important annual festival, the Niinamesai, or the Feast of First Fruits.  This is the traditional harvest festival, usually held in November.  The Daijosai follows much the same form as the Niinamesai, and as such, in years where there is a new sovereign, and thus the Daijosai is held, the Niinamesai is not, since it would be duplicative. Many of the rituals of the Daijosai are private affairs and not open to the public. There are various theories about what happens, but only those who are part of the ritual know for sure, and they are sworn to secrecy. The first instance of the Daijosai in the Chronicles is during the reign of Shiraga Takehiko Kunioshi Waka Yamato Neko, aka Seinei Tennou, in the 5th century, but we should take that with a huge grain of salt.  Remember, one of the purposes behind the chronicles was to explain how everything came to be, and saying “we just made it up” wasn't really going to fly. I've seen some sources suggest that the Daijosai can be attributed to the first reign of Ohoama's mother, Takara Hime, aka Kougyoku Tennou.  The term used in her reign, though is Niiname, which seems to refer to the annual Niinamesai, though she is the first in the Chronicles that seems to celebrate it in the first year of her reign, sharing with the Crown Prince and Ministers. It is likely that the ritual is much older in origin.  After all, giving the first fruits of the harvest to the kami to thank them for their assistance seems like the core of harvest festivals around the world.  We see it mentioned as the Niinamesai in much of the rest of the Nihon Shoki, even back to the Age of the Gods, when it played an important part in the stories of Amaterasu and Susanowo.  It is in Ohoama's reign, though, that it seems to first take on its character as a true ritual of the state.  We see that the Nakatomi and the Imbe were involved.  Together these two families oversaw much of the court ritual having to do with kami worship.  We also know that the officials of the Jingikan, the Ministry of Kami Affairs, were also present, as they were all given presents for attending on the sovereign during the festival.  We also see that the district governors of Harima and Tamba, which were both in the area of modern Hyougo Prefecture, as well as various laborers under them, were all recognized with presents as well.  We can assume that this was because they provided the rice and other offerings used in the festival.  In addition to the presents they received, the two governors were each given an extra grade of cap-rank. Another Daijosai would be carried out in the first year of Ohoama's successor, and from there on it seems to have become one of if not *the* major festival of a reign.  It marks, in many ways, the end of the first year of ceremonies for the first year of a reign.  And even in other years, the Niinamesai is often one of the pre-eminent festivals. The Daijosai may have been the climax of the year in many ways, but the year was not quite done yet.  We have two more entries, and both are related to Buddhism.  First, on the 17th day of the 12th month, just twelve days after the Daijosai, Prince Mino and Ki no Omi no Katamaro were appointed Commissioners for the erection of the Great Temple of Takechi—aka the Ohomiya no Ohodera, also known as the Daikandaiji. The Daikandaiji was a massive temple complex.  It is thought that it was originally a relocation of Kudara Ohodera, and we have remains at the foot of Kaguyama—Mt. Kagu, in the Asuka region of modern Kashihara city.  Many of the ruins, however, seem to date to a slightly later period, suggesting that the main temple buildings were rebuilt after Ohoama's reign.  Still, it is quite likely that he had people start the initial work. In setting up the temple, of course it needed a head priest.  And so Ohoama called upon a priest named Fukurin and made him an offer he couldn't refuse… literally.  Fukurin tried to object to being posted as the head priest.  He said that he was too old to be in charge of the temple.  Ohoama wasn't having any of it.  He had made up his mind, and Fukurin was in no position to refuse him. A quick note on the two commissioners here.  First off, I would note that Prince Mino here isn't mentioned as having Princely rank.  Instead, he is mentioned with the ministerial rank of Shoushi.  Ki no Katamaro, on the other hand, is Lower Shoukin, several grades below.  Once again, a bit of confusion in the ranks, as it were. The final entry for the year 673 occurred 10 days after the erection of the great temple, and it was a fairly straightforward entry:  The Buddhist Priest, Gijou, was made Shou-soudzu, or Junior Soudzu.  Junior Soudzu was one of the government appointed positions of priests charged with overseeing the activities of the priests and temples and holding them to account as necessary.  Originally there was the Soujou and the Soudzu, but they were later broken up into several different positions, likely due to the proliferation of Buddhism throughout the archipelago. There doesn't seem to be much on Gijou before this point, but we know that he would go on to live a pretty full life, passing away over thirty years later, in 706 CE. He would outlive Ohoama and his successor.  And with that, we come to the end of the first year.  I am not planning to go year by year through this entire reign—in fact, we have already touched on a lot of the various recurring entries.  But I do think that it is worth it to see how the Chronicles treat this first year for a reign that would have been considered pretty momentous to the people of the time. Next episode we'll continue going through the reign of Ohoama, aka Temmu Tennou.  There is a lot going on, which, as I've said, will influence the nation for centuries—even up until the modern day. 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.  

APPROACHING THE SINGULARITYSiddhartha Gotama, the founder of Buddhism, known as the Buddha — as well as the Ancestors of Zen — struggled mightily to express the essence of the practice, meaning, and implications of Zen's meditation in the language and idiom of their time, throughout the countries and cultures of origin: India of 2500 years ago; China from around 500 CE; Korea and Japan a half-century later. As Master Dogen reminds us in the closing section of Fukanzazengi—Principles of Seated Meditation:The Buddhas and Ancestors all preserved the buddha-mind and enhanced Zen trainingAnd then goes on to give us our marching orders: So you should devote yourself exclusively to and be completely absorbed in the practice of zazenTheir instructions were and are quite clear when it comes to the personal dimension of practice — just sit. But when we enter into the social arena, we face the same kind of dilemma that they did in attempting to express a direct experience of fundamental reality that is beyond the scope of conceptualization, let alone the reach of language. Buddha and Dogen used parables and analogies to illustrate their point, and along with other masters conjured various models and inventive paradigms to help their followers picture the reality they had intuited, which often contradicted the received wisdom of the period.In our modern context, the closest analogy that I have come across to the process and effects of sitting still enough, upright enough, for long enough, is that of the black hole, or rather the description of what occurs to matter in thrall to the gravitational field of one.Firstly and perhaps most obviously, we align ourselves with the planet by sitting upright. Our backbone comes to approximate a one-to-one correlation with the force field of gravity, visualized as a vector running from the crown of our head through the spine and spinal cord, straight to the center of the Earth. Like a mountain settling into place after the collision of two tectonic plates, our body enters into equilibrium, equipoise. With all forces equally balanced, maintaining the natural posture of zazen becomes relatively effortless. We experience a sense of floating in space, which is what we are doing. Once we have become physically comfortable in the posture, the body goes through its natural process of sensory adaptation, resulting in a blurring of the boundaries of our senses usually taken for granted. Beginning with the tactile sensations of the body, the adaptation extends to seeing, hearing, smelling and tasting. Eventually even thinking, the activity of the brain, adapts and settles into a profound stillness as well. Again, vintage Dogen:In stillness, mind and object merge in realization and go beyond enlightenmentDogen's choice of the verb "merge," it seems to me, captures the essential dynamic of the process of realization. Merging of mind and object, of self and other, of subjective and objective interpretation, of inner and outer — the resolution of all seeming dichotomies — and the non-separation, or nonduality, of the four fundamental spheres of activity and influence from my model of the real-world context in which we live: the merging of our personal sphere with that of the social, natural, and universal spheres. "Realization," in this context, points to a transformative event that is not the same as conceptualization, or even within the realm of recognition, as Dogen points out elsewhere. It is literally the "becoming real" of subjective and objective reality within the personal realm of intimate experience, known as the "hard problem" of philosophy. From our friendly online AI:The "hard problem of consciousness," a term coined by philosopher David Chalmers, is the challenge of explaining how physical processes in the brain, such as neural activity, give rise to subjective, qualitative experiences—like the feeling of redness, the taste of sugar, or the experience of pain—which he calls qualia. Unlike the "easy problems" of consciousness, which involve explaining cognitive functions, the hard problem focuses on the subjective, internal feel of "what it's like" to be a conscious being, something that cannot be fully captured by objective scientific explanations alonehttps://www.youtube.com/watch?v=C5DfnIjZPGw&t=7s So we can take it from this that the process of merging that will ensue — when and if we sit still enough, straight enough, for long enough — is not something subject to our control. Which is why we do not try to control what happens in Zen meditation, other than exerting a modicum of discipline on the physical level, relinquishing our usual, restive proclivities for lounging around and fidgeting. In particular, Master Dogen does not suggest any mental regimens or disciplines for controlling the monkey mind, in his manuals of meditation (a key point made by Carl Bielefeldt in his analysis of Fukanzazengi — Google it). Current online gurus of mental health are finally catching up to this millennia-old wisdom, from one of several recent postings on the subject:Why You Should Let Your Mind WanderCut your brain some slackWe've all been there. There's a test to study for, or a new concept to learn for work - but we can't help but daydream about something else entirely.For a long time now, the general assumption has been that a wandering mind is counterproductive. According to new research published in the Journal of Neuroscience, we might have that all wrong.The Study: Researchers at Eötövos Loránd University in Hungary designed a study in which they had 27 participants in their early 20s complete a simple probabilistic learning task while hooked up to an electroencephalogram, which measures electrical activity in the brain. Participants who said they allowed their minds to wander demonstrated a boost in their ability to learn the information.The Takeaway: Next time you're trying to learn something new, don't be afraid to let your mind wander a bit. It may very well help you retain the information you're trying to internalize.Keep in Mind: This study was designed specifically around simple learning tasks that didn't require focused attention.A couple of caveats are in order: In zazen, we are not trying to learn something new. In fact, we are unlearning what we think we know, in general, about our take on reality. We question everything, including our direct sensory experience, as is indicated by the early lines of the Great Heart of Wisdom Sutra: "Given Emptiness, no eye, no ear, no nose, no tongue, no body, no mind..." and further, just to drive the point home: "no seeing, no hearing, no smelling, no tasting, no touching, no thinking..." and finally, in case we still didn't get the point, "no realm of sight...no realm of mind consciousness." In that last, the other sense realms are not repeated for the sake of brevity.Secondly, zazen definitely requires focused attention, but the focus is not on something outside the realm of the sensory surround in which we are immersed, our conscious mind and body. Zen does not have a specific subject or content, as such. So this raises certain questions. What are the "do's and don'ts" of Zen meditation? Beyond Buddha's findings, conclusions, and recommendations - known as the buddha-dharma - what are the implications of this teaching and its central method of sitting still enough, long enough, and upright enough? In assimilating this counter-intuitive and counter-cultural approach to assessing the salient dimensions of our existence, some attitude adjustments are going to be required. For example: Why do we sit still?It is said that the Buddha "stopped the sun in the sky," or words to that effect, the night of his awakening, when he "became the Buddha," as is often misconstrued. This concept of what happened to him is belied by his own expression at the end of his First Sermon, when he declared:My heart's deliverance is unassailable - this is the last birth - now there is no more becoming.I take this to mean that when he sat down that night, after six years on the road and a lifetime of struggle, he called time out, on an absolute basis. He stopped doing everything he had been trying to do, and so entered into non-doing. As part of that process, he first entered into non-thinking, as Master Dogen described it about 1500 years later. Neither thinking nor not thinking. Beyond thinking. Before thinking. Neither doing nor not doing; no becoming, just being.Thus he entered into real spacetime, where he had already existed, so nothing really changed. Except that he left behind conceptual spacetime, including thinking and doing.That is, thinking about space and time, and imagining that he was actually doing anything. He awakened to what he already was, so there was no becoming involved.In the face of this startling, direct remembrance of the immediate reality — which is the heart of so-called "mindfulness" — he must have experienced some sort of total cognitive dissonance on a cosmic scale. Afterwards he was not sure whether he could communicate this experience to others — being that it is the opposite of conventional experience — or even clarify it to himself. But he decided to try. Thank Buddha for that.In the next segment, "Passing the Event Horizon," we will consider his description of what had transpired, and attempt to translate it into the current vernacular. Stay tuned.

(Cambridge Insight Meditation Center)

Sometimes the hardest part of migraine isn't the pain itself—it's the fear of when the next attack will strike. The constant scanning for symptoms, the dread of canceling plans, the weight of anxiety that lingers even on pain-free days.This episode of The Migraine Heroes Podcast dives into the cycle of anticipatory anxiety and migraine. Hosted by Diane Ducarme, who has guided hundreds of women toward calmer, steadier lives, we explore how fear wires itself into the migraine brain—and how to break free.You'll discover:

The development of Wisdom is a key component in Buddhist teachings and practice. It is not just knowledge of facts, but is a deep and embodied understanding of the nature of experience. Wisdom, Wise View and clear seeing are necessary for our awakening and liberation. Mary discusses wisdom and how we cultivate it in our daily lives.Recorded September 25, 2025 in the virtual worldSend me a text with any questions or comments! Include your name and email if you would like a response - it's not included automatically. Thanks.Visit Mary's website for more info on classes and teachings.

In this talk, Banshō weaves together spiritual poems from across traditions—Christian, Sufi, Taoist, and Zen—to show how poetry can be a living expression of dharma. Beginning with reflections on the rarity of “radical presence,” he invites us to experience poetry as more than words: as truth, practice, heart, and shared human experience. Through poems like Joyce Rupp's The Perfect Cup, David Whyte's Everything is Waiting for You, Rumi's The Guest House, and Dōgen's timeless verses, he illustrates how beauty, impermanence, and the fullness of human emotions all belong to practice. The talk closes with selections from the Tao Te Ching, pointing to the great mystery—emptiness, interconnection, and the way of reality—revealed in the ordinary and the fleeting.This talk was given on September 21st 2025 during the GVZM Sunday Program. ★ Support this podcast ★

Dr. Emeran Mayer welcomes Peter Crone, widely known as The Mind Architect, for a profound conversation on healing trauma, dissolving limiting subconscious beliefs, and unlocking human potential.Peter shares how early life experiences shape the subconscious mind, often creating patterns of fear, anxiety, and self-judgment that hold us back. He explains how shifting awareness and reframing our narratives can open the door to greater freedom, love, and authentic living. Their dialogue bridges Eastern philosophy with modern psychology, offering practical steps to move beyond suffering into resilience and possibility.You'll also hear how the science of the subconscious intersects with personal transformation, and why cultivating presence can help us break free from being controlled by the past or the future.Key Topics Covered:• Letting go of past and future narratives that shape behavior• The roots of feeling “not good enough” and how to transcend it• Redefining peace as success through radical acceptance• Insights from Eastern philosophy and modern psychology• How trauma imprints the subconscious and shapes behavior• Living with more presence, authenticity, and easeThis episode is both a roadmap and an invitation. By releasing limiting beliefs and healing hidden wounds, we can expand into our fullest human potential.As always, please leave any questions or comments below.We hope you enjoy the episode!This episode is brought to you by Mayer Nutrition. If you are interested in trying Synaptic Bloom, our high-potency Quercetin + supporting polyphenols blend, you can visit mayernutrition.com & use our exclusive podcast discount code MINDGUT for 10% off your first order.Connect with Dr. Mayer:Website: https://www.emeranmayer.comInstagram: https://www.instagram.com/emeranmayerX: https://www.x.com/emeranmayermdFacebook: https://www.facebook.com/EmeranMayerMD/LinkedIn: https://www.linkedin.com/in/emeranmayer/Chapters:00:00 – Introduction01:32 – Peter Crone's journey and life lessons04:56 – Spirituality, Buddhism, and Eastern influences11:36 – Living in the present and letting go of the past19:13 – Trauma, healing, and the power of choice25:55 – Reprogramming the subconscious mind29:14 – Advertisement: Mayer Nutrition30:51 – Why we feel “not good enough”33:32 – Success, suffering, and hidden drivers of achievement36:41 – Personal reflections and growth37:38 – Psychedelics and altered states of awareness44:27 – The brain as a prediction machine51:26 – Aging, vitality, and redefining time56:14 – Closing thoughts

Dharma talk by Melissa Myozen Blacker, Rōshi, on September 30, 2025

Anyone with a passing familiarity with Buddhism will know that “delusion” is rarely, if ever, mentioned in a positive way. In fact, the Buddha included delusion (aka: confusion about the way things really are) on his list of “the three poisons.” The whole point of meditation, per the Buddha, is to uproot delusion -- along with greed and hatred. Only then can you be enlightened. My guest today is here to valiantly make the case that delusion -- or self-deception -- has an upside. Many upsides, in fact. While he concedes that self-deception can, of course, be massively harmful, he argues that it also plays a vital role in our success and wellbeing, and that it holds together friendships, marriages, and nations. Understanding this, he says, can make you happier, more effective, and -- crucially -- more empathetic with people with whom you disagree. Shankar Vedantam is the host of the popular podcast and radio show Hidden Brain. His latest book is called Useful Delusions: The Power and Paradox of the Self-Deceiving Brain. In this episode we talk about: the many ways our brains filter and alter our perception of reality why we evolved for a robust capacity to lie to ourselves and how his research on delusions has colored his view of the chaos and confusion of our modern world.    Join Dan's online community here Follow Dan on social: Instagram, TikTok Subscribe to our YouTube Channel   To advertise on the show, contact sales@advertisecast.com or visit https://advertising.libsyn.com/10HappierwithDanHarris   SPONSORS:  Bumble: Thinking about dating again? Take this as your sign and start your love story on Bumble.    AT&T: Staying connected matters. That's why AT&T has connectivity you can depend on, or they will proactively make it right. Visit att.com/guarantee for details. Odoo: Discover how you can take your business to the next level by visiting odoo.com. Modern management made simple.  

Admiral James Stavridis is a 4-Star Navy Admiral who served as Supreme Allied Commander of NATO. Following his military career, he served as Dean of the Fletcher School of Law and Diplomacy at Tufts University. Currently he serves as Partner and Vice Chairman of The Carlyle Group, one of the world's largest private equity firms. He also serves as Chair of the Board of Trustees of the Rockefeller Foundation. In this episode we discuss the following: To be a great leader, you have to be in shape. Leaders need energy and health, and sleep is a weapon. If you're not rested, you're not ready for battle. Admiral Stavridis was Captain of a destroyer that failed inspection, it was his peers that had his back and saved him that day. Invest in our peer relationships because they will be honest with us and be unafraid to reach out. Great leaders are great readers. To be a reader is to lead a thousand lives. Every book is a simulator, whether we're learning resilience from The Old Man and the Sea or leadership from the Godfather. Since conducting this interview, I have been reading The Admiral's Bookshelf, and I love learning the lessons he learned from his top 25 books. And because of this conversation I created my own bookshelf of the 25 books that have most influenced me. I've pasted these in the show notes and on my website.   The Admiral's final lesson is timeless. Be humble.  And inspired by The Admiral's Bookshelf, I created my own bookshelf. Nate Meikle's Bookshelf The Book of Mormon & Bible Taught me about Jesus Christ, love, repentance, forgiveness, and endurance Great Expectations by Charles Dickens Reminds me to avoid the superficial Tuesdays with Morrie by Mitch Albom Motivated me to become a professor Rich Dad Poor Dad by Robert Kiyosaki The first book to get me excited about personal finance, one of the most important, underappreciated topics IMO. A Man for All Seasons by Robert Bolt Motivates me to be honest in all things How to Win Friends and Influence People by Dale Carnegie Improved my communication skills dramatically Anna Karenina by Leo Tolstoy Warns me of the dangers of infidelity Jane Eyre by Charlotte Bronte Motivates me to live a life of integrity My Personal Best by John Wooden Taught me about servant leadership and to treat friendship like a fine art The Black Swan by Nassim Taleb Made me realize the importance of long tail events Jim Trelease Read-Aloud Handbook by Jim Trelease Motivated me to teach my daughter to read at age 2, read tens of thousands of books to her (and our subsequent 3 children), and ultimately write my own book (Little Miss) about how to inspire children to love reading Made to Stick by Chip and Dan Heath Taught me the importance of storytelling and how to tell great stories The Wise Heart by Jack Kornfield Taught me about Buddhism, and the three causes of human suffering (Grasping, Aversion, Delusion) A Guide to the Good Life by William Irvine Taught me about Stoic Philosophy and the value of negative visualization and wanting the things we have The Coddling of the American Mind by Greg Lukianoff and Jonathan Haidt Taught me to not coddle my children and the dangers of cognitive distortions (and the value of cognitive behavioral therapy) The Singularity is Near by Ray Kurzweill (published in 2005) Made me realize that AI is likely the most important invention ever, and persuaded me that Artificial General Intelligence will arrive during my lifetime Poor Charlie's Almanack, by Charlie Munger The greatest collection of wisdom I've ever come across related to investing (specifically) and decision making (generally) Thinking In Bets by Annie Duke Taught me about the dangers of resulting / outcome bias (judging a decision by the outcome rather than the process) Never Split the Difference by Chris Voss Taught me the importance of seeing a negotiation from the other person's point of view, and constantly showing them that you understand their position (by labeling, mirroring, and using an accusations audit) Elon Musk by Walter Isaacson Taught me about elite ambition, determination, and focus Endurance by Alfred Lansing Taught me about unflinching leadership Good Energy by Casey Means Persuaded me to eliminate processed foods and exercise 5-6 days per week Ender's Game by Orson Scott Card Reminds me how capable children are Beneath a Scarlet Sky by Mark Sullivan Inspires me to be courageous The Hitchhiker's Guide to the Galaxy by Douglas Adams Reminds me to try to laugh every day, in every class, in every conversation

Are you ready to create love and passion that last a lifetime? The doors for my exclusive 12-week immersion program open in October! Join me for one of my FREE WORKSHOPS in October to learn more. Click here to join the Become Passion waitlist today and you'll be the first to receive an invitation to the FREE masterclass! “How do couples stop fighting about the same issues over and over?” “What's the best way to fix communication problems in a marriage?” “How can I stop arguments with my partner from spiraling out of control?” “What should I do when my partner shuts down during a fight?” What does a love and sex expert do when she gets into an argument with her husband? If you think the answer is “handle it perfectly every time,” think again. In this candid and funny re-release episode of Sex, Love and Elephants, Dr. Cheryl and her sweetheart reveal that even experts stumble. From morning rituals and dog walks to timeouts and three-breath hugs, they share how they reconnect after communication breakdowns—and why intimacy is the foundation of long-term love. This conversation reminds us that no couple is perfect, but with humor, honesty, and the right tools, you can fight fair, repair faster, and come back stronger. If you've ever felt stuck in the same old arguments, this episode shows that imperfection is normal—and that building intimacy is the key to creating a relationship that lasts. Want to know more about my program? Check out the Become Passion testimonials for reviews from actual couples that I've helped through this profound program. In This Episode, You'll Learn: (03:20) Why open communication is harder than it looks—even for the experts (07:25) The daily rituals that keep Cheryl and her husband connected (13:26) What happens when you're “flooded” during an argument—and why logic goes out the window (19:25) How touch and presence can restore connection after a fight (26:37) Why partnership is about more than just coexisting under the same roof (40:35) Today's LoveByte: Intimacy is the base of the passion triangle—for a very good reason (27:09) Their “Adventure Birthday Challenge” — and why you should steal it (40:45) Today's LoveByte: Intimacy is the base of the Passion Triangle for a very good reason. If you can't talk about it, you can't make it better. Learn to listen, learn to communicate to understand—and please, for the love of all that exists, be willing to be happy instead of being right. Want to learn more about Buddhism and relationships? Cheryl's book Buddha's Bedroom is a great resource!  Let's Connect!   Follow @DrCherylFraser on Instagram Website - Sign up for Weekly LoveBytes here  Youtube

In this episode, we reflect on what it means to be profoundly lost, and how we can find ourselves again, when this happens.

Sermon NotesI. IntroductionJoseph Campbell (not a Christian, but a student of mythology/religion) observed:“What we are looking for is a way of experiencing the world that will open to us the transcendent...”Human beings are incurably spiritual—we seek transcendence.Some through traditional religions (Christianity, Buddhism, Judaism, Islam).Others through mindfulness, energy work, nature, etc.Two key points:Affirm the desire for transcendence—it is real and God-given.Learn to discern authentic transcendence from false or self-referential spirituality.II. The Text: Exodus 2:23–3:12Context: Moses in Midian, tending sheep near Horeb.Not seeking a spiritual encounter; God initiates it.Key Question: What can we learn about genuine transcendent encounters?Two themes: Person and Paradox.III. The PERSON Moses EncounteredThe Angel of the LORD (v. 2)More than just an angel → identified with God Himself.Possibly the pre-incarnate Christ (Word/Logos).Authentic TranscendenceEncounter with someone other than himself.Not self-discovery or inner potential—real personhood beyond Moses.God is personal, not impersonal force/energy.The Burning Bush SymbolismFire = light, warmth, purification, judgment.Bush not consumed → God is self-sustaining, absolute reality, source of all existence.Childlike question: “Who created God?” → answer: no one. He is the source.Authentic transcendence = encountering the self-existent God who draws near.IV. The PARADOX of God's PresenceGod Knows Moses by Name (v. 4)God is relational, loving, intimately aware of Moses' story.God's nature = love and relationship.But… God's Holiness Creates Distance (v. 5)“Do not come near; take off your sandals, for this is holy ground.”Holiness = God's otherness + moral purity.Human corruption (sin) incompatible with holiness.Illustration: fresh snow → pure → later becomes dirty slush.Result: God is both near and distant → paradox.Resolution of the ParadoxGod Himself provides the way for humans to approach.In Moses' case: humility (remove sandals).Later: OT sacrificial system.Ultimately: Jesus Christ.His cross removes sin barrier.Makes access to God's holy presence possible.Application: Spirit is HOLY; without Christ we would be consumed, with Christ we receive Him with joy.V. ConclusionWe are spiritual beings with souls that crave transcendence.Not every spirituality satisfies—self-focused versions fall short.At the burning bush, Moses encountered:Absolute reality.A personal God.Holy presence made accessible by God's provision.Our souls find satisfaction only in the Triune God—Father, Son, Spirit.Call: Don't settle for less than the real.Discussion Questions:How would you define transcendence? Have you had any experiences in your life that you would describe as transcendent?If, as the sermon suggests, genuine spirituality is not self-referential (simply connecting with more of yourself), is deeper self-knowledge still important? If so, where is it found? Is there a connection between encountering the real God and discovering the real self? How so?Read Exodus 3:3-4. Do you believe it is significant that God did not call to Moses until he turned aside to see the strange sight? Do you think God would have still spoken to Moses if he had not turned aside? How might this speak to the lack of encounters with God that many experience today? As you reflect on that, consider Elizabeth Barrett Browning's poem:Earth's crammed with heaven,And every common bush afire with God,But only he who sees, takes off his shoes,The rest sit round it and pluck blackberries,And daub their natural faces unaware.Read Exodus 3:7-12.  What was the ultimate purpose of Moses' encounter with God at the Burning Bush? What was God's purpose for revealing himself to Moses? Is there a link today between our personal encounters with God and a greater purpose like mission?Questions?Do you have a question about today's sermon? Email Randy Forrester ().

For about a millennium and a half, between 250 BC and A.D. 1200, India was a confident exporter of its own diverse civilizations, creating an empire of ideas, to a world that was a willing and eager recipient of a startlingly comprehensive mass transfer of Indian soft power. From religion such as Buddhism to mathematics that introduced the idea of zero, infinity, algebra, trigonometry to astronomy that proposed a spherical earth rotating on its own axis and trade, that Pliny the Elder complained drained the wealth of Rome into Indian pockets, Indian ideas infected the world.  In The Golden Road, William Dalrymple, draws on a lifetime of scholarship to give a name to the spread of Indian ideas that transformed the world. From the largest Hindu temple in the world at Angkor Wat to the Buddhism of China, from the trade that helped fund the Roman Empire, to the creation of the numerals we use today, Dalrymple shares the soaring history of how India transformed the culture and technology of the ancient world, and in doing so, the world today as we know it. About the Speaker William Benedict Hamilton-Dalrymple CBE, is a noted historian and best-selling author of nine books; the most recent, The Anarchy, was a finalist for the Cundill History Prize and one of Barack Obama's favorite books of 2019. He is also one of the co-founders and co-directors of the world's largest writers' festival, the annual Jaipur Literature Festival. Dalrymple's books have won numerous awards and prizes, including the Wolfson Prize for History, the Duff Cooper Memorial Prize, the Hemingway, the Kapuściński, the Arthur Ross Medal of the U.S. Council on Foreign Relations, the Thomas Cook Travel Book Award and the Sunday Times Young British Writer of the Year Award. He writes regularly for The New Yorker, The New York Review of Books and The Guardian. The Commonwealth Club World Affairs of California is a nonprofit, nonpartisan public forum; we welcome donations made during registration to support the production of our programming. An Asia-Pacific Affairs Member-led Forum program. Forums and chapters at the Club are organized and run by volunteer programmers who are members of The Commonwealth Club, and they cover a diverse range of topics. Learn more about our Forums. Dalrymple photo by Debbie Mitra Singh; courtesy the publisher. Commonwealth Club World Affairs is a public forum. Any views expressed in our programs are those of the speakers and not of Commonwealth Club World Affairs. Organizer: Kalidip Choudhury  Learn more about your ad choices. Visit megaphone.fm/adchoices

In this talk, Jogen reflects on a student's feedback that Zen teachings sometimes seem to overlook compassion for oneself. From that spark, he explores how dharma practice can be both deeply compassionate and at times uncomfortable, emphasizing that releasing fixation and illusion often feels like suffering before it frees us. He distinguishes self-compassion from mere “bright-siding” or positive thinking, pointing instead to the steady cultivation of kindness, honesty, and acceptance through practice. Ultimately, he shows how true compassion arises when we release our fixed agendas—revealing love, service, and the deep transparency of self that allows us to live more fully.This talk was given by Jogen on Wednesday Aug 20th 2025 at Heart of Wisdom Zen Temple. ★ Support this podcast ★

Buddhability Shorts is a monthly series where we break down a Buddhist concept or common life challenge, we've touched on in an interview. Today we're talking handling personal stress brought on by problems in society.To ask a question about the basics of Buddhism, you can email us at connect@buddhability.orgResources:Three Keys On Establishing the Correct Teaching for the Peace of the Land2012 Peace Proposal—Human Security and Sustainability: Sharing Reverence for the Dignity ofLife“On Establishing the Correct Teaching for the Peace of the Land” The Writings of Nichiren Daishonin, vol. 1, pp. 6–30.Hope Is a Decision, p. 5.

For episode 270, we bring you the second of a two-part episode from the archives. Recorded in the early 2010s in a visit to Asheville, North Carolina, Sharon is teaching on Lovingkindness in Difficult Circumstances. In this teaching, Sharon speaks about:• Brief History of IMS• The word Lovingkindness • the cultural baggage of “love”• The reality of interconnection• “Never throw anyone out of your heart” - NKB• Looking for the good• How to make a gratitude list• Sharon's only joke• Making different choicesSharon then takes some questions from the audience on• Feeling the sorrow of the world• Balancing concentration in practice• How do we open despite our conditioning • Learn to let go of grievances• The spaces between the breathYou can listen to the first part of this teaching in Episode 269 of the Metta Hour, released on September 3, 2025 entitled Lovingkindness in Difficult Circumstances Part 1.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Ricard Perez is a meditation coach, and musician whose work bridges ancient traditions with fresh, practical insight. Drawing from Buddhism, Advaita Vedanta, and A Course in Miracles, he emphasizes meditation as a dynamic balance of clarity and release, with simple methods for directly entering silence. His original explorations into latency, fractals, and perception connect contemplative practice with science and creativity, while his love of music, art, and ecstatic expression bring a celebratory dimension to the path of awakening. Website: ricardcoach.com Discussion of this interview in the BatGap Community Facebook Group Interview recorded September 13, 2025