Podcasts about buddhist

Buddhist meditation teacher, Anushka Fernandopulle, guides us through a practice of Mudita, or appreciative joy, to help us share in the happiness of others.How To Do This Practice: Get comfortable and ground yourself: Sit comfortably, close your eyes if you'd like, and take a few deep breaths. Relax your body: As you exhale, release tension in your face, jaw, shoulders, and anywhere else you feel it. Think of someone whose happiness is easy to celebrate: Bring to mind a friend, child, pet, or anyone who is experiencing joy. Connect with their happiness: Imagine their joy and allow yourself to feel uplifted by their happiness. Offer them joyful wishes: Silently repeat: “May you always be happy. May your happiness increase. May your happiness continue. I'm happy for your happiness.” Expand your joy outward: Think of a group of people experiencing happiness, and practice sharing in their joy. Carry this mindset with you, noticing others' happiness throughout your day instead of comparing or feeling jealous. Scroll down for a transcription of this episode.Today's Happiness Break Guide:Anushka Fernandopulle is a Buddhist meditation teacher and leadership coach. Learn More about Anushka: https://www.anushkaf.orgRelated Happiness Break episodes:How to Awaken Joy, with Spring Washam: https://tinyurl.com/ybpuvuj6The Unexpected Joy of Slow Looking: https://tinyurl.com/4uudwwc2The Healing Power of Your Own Touch: https://tinyurl.com/rrtpje2xRelated Science of Happiness episodes:How Joy Helps Save the Planet: https://tinyurl.com/2d5hjz9sAre You Remembering the Good Times: https://tinyurl.com/ysbwrnr4The Contagious Power of Compassion: https://tinyurl.com/y6bpvbv5We'd love to hear about your experience with this practice! Share your thoughts at happinesspod@berkeley.edu or use the hashtag #happinesspod.Find us on Apple Podcasts: https://tinyurl.com/2p9h5aapHelp us share Happiness Break! Leave a 5-star review and share this link: https://tinyurl.com/2p9h5aapTranscription: https://tinyurl.com/mu72mna9

Hello sports fans and welcome back to another week and episode of Trudge Report. Thank you for being with us and thank you for your support. This week the dynamic duo of Greg and Shawn have the run of the place. Corey is cow tipping somewhere and Dan is dealing with some family stuff so special shout out and prayers to him and his family. The two of us go around the horn, giving some quick life updates, and Labor Day plans. Greg keeps us apprised of his still far away but coming up fast wedding next summer. We have a little MLB discussion as we approach the last month of the regular season before the playoffs. In the recovery segment we bring back the mini deep dive into different recovery programs. This week we delve into Refuge Recovery. This was the first and main offshoot of the Buddhist style recovery that we covered a few weeks ago. Refuge Recovery is a mindfulness-based addiction recovery program founded by Buddhist teacher and author Noah Levine. It serves as a non-theistic alternative to traditional 12-step programs. The history of it is packed with success, controversy, legal implications, and more. Enjoy. "Better than a thousand hollow words, is one word that brings peace." — DhammapadaDon't forget to like, share, rate, and download the podcast on all of your listening platforms. Check out and subscribe to our YouTube channel, @trudgrereportpod, for other content surrounding sports and trending topics. Trudge on good people. Contact the Guys:Instagram: @trudgereportpodFacebook: Trudge ReportTikTok: trudgereportpodYouTube: @trudgereportpod 

A delightful talk to mark the re-launch of 'Mitrata, a journal (now discontinued) which helped develop the systematic study of Buddhism and was especially intended for 'mitras' ('Friends'). Here, Sangharakshita tells the story of Meghiya drawing out the theme of spiritual friendship and receptivity to one's teacher. Excerpted from The Launching of the New Mitrata, 1983. *** Help us keep FBA Podcasts free for everyone! Donate now Subscribe to our Dharmabytes podcast: Bite-sized clips - Buddhist inspiration three times a week. Apple Podcasts | Spotify | YouTube

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

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

A beautiful introduction by Ratnavandana to the Brahma Viharas as an integrated set of practices flowing from metta- loving-kindness. Her central image is that of a tree, deep-rooted and spreading its canopy wide as she evokes a profound, personal connection to the cultivation of the sublime abodes- loving-kindness, compassion, joy with others, and equanimity. Ratnavandana also leads a guided meditation on cultivating a connection to the Brahma Viharas. Excerpted from the talk Introduction to the Brahma Viharas (With Guided Meditation) given as part of the series Brahma Viharas - Bristol Retreat, Bristol Buddhist Centre, 2015. *** Help us keep FBA Podcasts free for everyone! Donate now Subscribe to our Dharmabytes podcast: Bite-sized clips - Buddhist inspiration three times a week. Apple Podcasts | Spotify | YouTube

In Part 8 of the Varela Contemplative Science Retreat, Adam, Molly, John, and Roshi Joan open the floor to important questions of our time. Following Molly's session on AI and Buddhist ethics, she is asked whether AI models that claim consciousness deserve moral consideration. Molly cautions against the language itself: “There's no reason that it's necessary to use words that we use to describe… Source

Greg begins by discussing a suggestion from their friend Scott to explore the origins of well-known street names in Bangkok. After briefly touching on familiar spots like Khaosan Road and Lumpini Park, Greg dives into the history of Sukhumvit Road. He notes it was originally a dirt track before being formally constructed and named after the fifth chief of the Department of Highways, who was notably the first Thai person to graduate from the storied MIT. They then confront a bit of trivia - is Sukhumvit actually the longest road in Thailand? Ed digs around online and finds that Phetkasem Highway is actually significantly longer than Sukhumvit. Next, Greg brings up Wireless Road, explaining that it earned its name because it housed the very first radio telegraph station in Thailand. He mentions there is even a small museum built on the original foundations. Following this, Greg explains that the nearby Saladaeng area got its name from a red pavilion located at an old railway station. Continuing their discussion, Greg reveals that Asok Road has ties to a famous Buddhist emperor named Ashoka, though it was officially named after a local landowner known as Asok Montri. He then shares that Phetchaburi Road is surprisingly named after a royal aunt rather than the province itself. Finally, Ed wraps up the historical segment by noting that Songwat Road translates to being drawn by a king, while the lengthy name Borommaratchachonnani honors a supreme royal mother.

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

[This episode originally aired on October 16, 2023] In Buddhist psychology, even large scale events and large emotional upheavals can be traced back step-by-step to simple little things  •  just a thought, just an idea, just a memory, just a little emotional undertone can quickly expand and expand until it's out of control  •  you could view this as bad news in seeing how quickly things escalate beyond our control, or you could think of this as good news in that even difficult and intense situations can be traced back and we can unravel them, get to the source, and thereby undercut their power  •  mindfulness practice is a way to observe this process in some detail  •  we can begin to discern what we're actually reacting to when we have our various reactions  •  is it something that's actually happening? Is it a thought, a pre-existing emotion? Are we reacting to what's actually going on, or are we reacting to this knotty mix of thoughts and emotions we carry around with us all the time?  •  it's worth exploring; instead of being caught in a world of pre-existing conditions, we could begin to engage directly with what is actually going on here and now.

Experiences with stress, depression, and anxiety are often paired with feelings of not measuring up or that you're not enough. However, feeling that you're lacking in some way is not limited to a mental health diagnosis; these feelings are actually very common and, unfortunately, they make our lives smaller. We're working on our Element of Enoughness in this episode, identifying Enoughness as an inner knowing that you are enough just as you are, with acceptance of where you are at this moment, without giving up on where you're headed. We'll start by identifying some obstacles to that knowing through two powerful research frameworks. The first is Dr. Jennifer Crocker's "contingencies of self-worth." This is the idea that we stake our self-esteem more heavily on certain domains than others, and when we do, our worth rises and falls with our performance in those areas.   The second framework is Drs. Paul Hewitt and Gordon Flett's three typologies of perfectionism: self-oriented (impossible standards for yourself), other-oriented (impossible standards for others), and socially-prescribed (believing others are demanding your perfection). Henry also names the common root for our feelings of not being enough: the fundamental fear of not belonging.  This is the start of our series on Enoughness, so be sure to stick with us for the next episodes as we talk about and gain skills related to having enough, doing enough, knowing enough, and being enough.   About: The Joy Lab Podcast is an Ambie-nominated podcast that blends science and soul to help you cope better with stress, anxiety, and depression. It's hosted by integrative psychiatrist Dr. Henry Emmons and holistic mental health researcher Dr. Aimee Prasek. The podcast is best paired with the Joy Lab App.   Bonus: spread some joy and keep this podcast ad-free by donating (Joy Lab is powered by the nonprofit Pathways North and your donations are tax-deductible).   Full transcript here   Sources and Notes for Our Element of Enoughness: Related Joy Lab Episodes:    Ep. 268: Humility Can Be Stressful... But Worth It for Mental Health  Ep. 273: How to Build Confidence (When You Don't Feel Confident Yet)  Bellam, S., Curran, T., Hill, A. P., & Stoeber, J. (2025). Perfectionism and work performance: A meta-analysis. https://doi.org/10.1111/joop.12570 Carver, C. S., Lawrence, J. W., & Scheier, M. F. (1999). Self-discrepancies and affect: Incorporating the role of feared selves. https://doi.org/10.1177/0146167299025007002  Crocker, J., & Park, L. E. (2004). The costly pursuit of self-esteem. https://doi.org/10.1037/0033-2909.131.3.392  Crocker, J., & Park, L. E. (2004). Reaping the benefits of pursuing self-esteem without the costs? Reply to Schmuck and Sheldon (2004), Sheldon et al. (2004), Pyszczynski et al. (2004), and Kernis (2004). https://doi.org/10.1037/0033-2909.130.3.430 Crocker, J., Karpinski, A., Quinn, D. M., & Chase, S. K. (2003). When grades determine self-worth: Consequences of contingent self-worth for male and female engineering and psychology majors. https://doi.org/10.1037/0022-3514.85.3.507 Crocker, J., & Wolfe, C. T. (2001). Contingencies of self-worth. https://doi.org/10.1037/0033-295X.108.3.593 Deci, E. L., & Ryan, R. M. (2004). Avoiding death or engaging life as accounts of meaning and culture: Comment on Pyszczynski et al. (2004). https://doi.org/10.1037/0033-2909.130.3.473 Freudenberger, H. J. (1974). Staff burn-out. Journal of Social Issues, 30(1), 159–165. https://doi.org/10.1111/j.1540-4560.1974.tb00706.x  Harari, D., Swider, B. W., Bujold Steed, L., & Breidenthal, A. P. (2018). Is perfect good? A meta-analysis of perfectionism in the workplace. https://doi.org/10.1037/apl0000324 Hewitt, P. L., & Flett, G. L. (1991). Perfectionism in the self and social contexts: Conceptualization, assessment, and association with psychopathology. https://doi.org/10.1037/0022-3514.60.3.456 Higgins, E. T. (1987). Self-discrepancy: A theory relating self and affect. https://doi.org/10.1037/0033-295X.94.3.319 Joseph, S., & Linley, P. A. (2005). Positive adjustment to threatening events: An organismic valuing theory of growth through adversity. https://doi.org/10.1037/1089-2680.9.3.262 Kernis, M. H. (2005). Measuring self-esteem in context: The importance of stability of self-esteem in psychological functioning. https://doi.org/10.1111/j.1467-6494.2005.00359.x Kirkpatrick, L. A., & Ellis, B. J. (2001). An evolutionary-psychological approach to self-esteem: Multiple domains and multiple functions. In G. J. O. Fletcher & M. S. Clark (Eds.), Blackwell handbook of social psychology: Interpersonal processes (pp. 411–436). Blackwell. Leary, M. R. (2000). Sociometer theory and the pursuit of relational value: Getting to the root of self-esteem. https://doi.org/10.1080/14792772043000045  Maslach, C. (1981). The measurement of experienced burnout. https://doi.org/10.1002/job.4030020205   Park, L. E., & Crocker, J. (2005). Attachment styles and contingencies of self-worth. https://doi.org/10.1177/0146167205277030 Pyszczynski, T., Greenberg, J., Solomon, S., Arndt, J., & Schimel, J. (2004). Why do people need self-esteem? https://doi.org/10.1037/0033-2909.130.3.435 Schaufeli, W. B., Leiter, M. P., & Maslach, C. (2009). Burnout: 35 years of research and practice. https://doi.org/10.1108/13620430910966406    Questions this episode was made for: Q: What does "you are enough" actually mean? Isn't that just an excuse to stop growing? A: Enoughness, as Joy Lab defines it, is the inner knowing that you are enough just as you are, with acceptance of where you are, without giving up on where you're headed. Enoughness is distinct from self-esteem (which rises and falls with performance) and is closer to unconditional self-worth; this episode explains the distinction and why believing you are enough actually makes you more open to genuine growth, not less.   Q: Why do I feel so driven to prove myself even when I know it's exhausting and not working? A: That's the contingencies of self-worth in action. When we stake our self-esteem on certain domains, we strive or perform not to learn or grow but to prove our worth; this episode explains the mechanism, its real costs, and why loosening those contingencies is not giving up on goals but can help free yourself from letting outcomes dictate your value.    Key moments: [00:00] Welcome to the brand new Element of Enoughness  [00:30] Opening fact: you are enough — and the Zen teaching Henry loves: "You're perfect as you are, and you could use a little improvement"  [01:00] Aimee's working definition: Enoughness is the inner knowing that you are enough just as you are, with acceptance of where you are, without giving up on where you're headed  [01:30] Contentment spiked with hope — Enoughness is not a ceiling, it's a foundation  [02:00] Why Enoughness is hard to define operationally — but viscerally familiar; we know what having it and lacking it feels like  [03:00] Henry: this topic lives in the conversation around scarcity and abundance — how much is enough is a question we don't give enough thought to  [03:30] Most of us carry on as though we don't have or aren't enough — striving, or feeling bad for what we think we lack  [04:00] The rare person who feels comfortable in their own skin: receives praise but doesn't need it — and stands out for it  [04:30] Four dimensions to explore: having enough, doing enough, knowing enough, and being enough  [06:00] Two key frameworks for the month: contingencies of self-worth (Dr. Jennifer Crocker) and typologies of perfectionism (Drs. Hewitt and Flett) [06:30] Contingencies of self-worth: we don't stake self-esteem equally on everything — certain domains carry more of our worth  [07:00] Three key claims: contingencies motivate where we put attention and effort; they influence how we react in those domains; they can lead to fragile self-esteem linked to higher depression and anxiety  [07:30] Contingencies turn "I feel good about myself" into "I feel good about myself if..."  [08:00] Crocker's college student study: students who tied self-worth to academic performance studied more hours — but extra studying did NOT predict a higher GPA  [08:30] They were studying to prove worth, not to learn — and reported more conflict, more academic struggle, more dissatisfaction by end of freshman year  [09:30] Key takeaway: you can be motivated to do well without attaching self-worth to the outcome — that's actually the more effective route  [10:00] Loosening contingencies isn't surrendering goals — it's refusing to let outcomes or others' judgments dictate your value  [10:30] Henry: inadequacy is closer to the truth than insecurity — the belief that we're not enough permeates almost everything  [11:00] Buddhist psychology: grasping — endless grasping — as the manifestation of not-enoughness  [11:30] No matter how much we get of the thing we think will fill us up, it doesn't last — this tragic gap drives anxiety and depression  [12:30] Aimee: feeling inadequate shakes our sense of security and safety — evolutionary roots, we need the group to survive  [13:00] Important distinction: self-esteem (rises and falls with performance), fragile self-esteem (staked on outcomes we grasp onto), and self-worth (intrinsic, not performance-dependent)  [14:00] Baumeister's challenge to the self-esteem movement of the '80s and '90s — hollow self-esteem building is at best unsubstantiated, potentially harmful  [14:30] Baumeister and Vohs, "Narcissism as Addiction to Esteem": chasing self-esteem through reality-detached praise creates a dopamine-like loop — feels good briefly, drops quickly, tolerance builds, need more and more  [15:30] The addiction pattern: constantly chasing the next hollow boost, convinced it'll finally hold — and it never does [16:30] Henry: why do we give our lifeblood chasing what we know deep down won't give us what we want?  [17:00] The fundamental human drive: to belong — to be seen, appreciated, cared about — once basic biological needs are met  [17:30] The tension: deep need to belong vs. the illusion that we are separate and must go it alone  [18:00] Neuroscience of belonging: newly born neurons immediately extend to connect with others — if insufficiently connected, they shrivel and die; same for us  [19:00] Introduction of perfectionism typologies from Drs. Paul Hewitt and Gordon Flett  [19:30] Type 1 — Self-oriented: punishing standards for yourself, intense drive to be perfect and avoid failure  [19:45] Type 2 — Other-oriented: same rigid standards applied to others — hard on relationships, linked to more loneliness  [20:00] Type 3 — Socially-prescribed: believing others are demanding your perfection and will judge you if you fail — most linked to depression, hopelessness, and possibly suicidal ideation  [21:00] Henry: socially-prescribed perfectionism feels like the loneliest of the three — you're playing by rules you didn't design, trapped in a system you didn't agree to  [21:30] All three stem from the same root: the fundamental fear of not being enough, of not belonging  [22:00] Self-oriented: "If I'm not perfect, I'm not worthy of belonging" — attacking yourself to earn your own permission to exist  [22:30] Other-oriented: projecting the fear outward — demanding others meet standards because that's what you believe it takes to matter  [23:00] Socially-prescribed: the loneliest — responding to what you believe the world demands, even though that belief deserves to be questioned  [23:30] Most of us carry all three — when we can name these patterns, we have a choice; we can loosen the grip  [24:00] Aimee: all of these types come from a good place — wanting to matter, wanting others to matter — it's driven by a desire for connection  [25:00] Pushback addressed: will believing you're enough make you lazy, entitled, or narcissistic? No — Enoughness is not the same as self-esteem  [25:30] Enoughness is a neutral, solid ground — you can feel bad about a mistake and still feel like enough as a person  [26:00] When you feel like enough: you can take criticism without your value collapsing; apologize without self-destruction; make mistakes and still belong  [27:00] Joy Lab Program Experiment for Enoughness — head to JoyLab.coach  [27:30] This is a collective experiment — to feel like enough, we have to offer that to others  [28:00] Closing wisdom from Lao-Tzu: "When you are content to be simply yourself and don't compare or compete, everyone will respect you."   If you enjoyed this episode, please rate and review us wherever you listen to your favorite podcasts!    Please remember that this content is for informational and educational purposes only. It is not intended to provide medical advice and is not a replacement for advice and treatment from a medical professional. Please consult your doctor or other qualified health professional before beginning any diet change, supplement, or lifestyle program. Please see our terms for more information. If you or someone you know is struggling or in crisis, help is available. Call the NAMI HelpLine: 1-800-950-6264 available Monday through Friday, 10 a.m. – 10 p.m., ET. OR text "HelpLine" to 62640 or email NAMI at helpline@nami.org. Visit NAMI for more. You can also call or text SAMHSA at 988 or chat 988lifeline.org. Find more mental health resources here. 

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

In this episode, I sit down with my friend Alexis Morin, founder and principal of Soul Work Coaching, for a deep, tender, and surprisingly practical conversation about money, justice, spirituality, and leadership.Alexis co-founded and led a national nonprofit, Students for Education Reform, through her 20s, earned a Master of Divinity from Union Theological Seminary, won the Interreligious Engagement Prize for her thesis on “spiritual but not religious” folks, and has been named to the Forbes 30 Under 30 list twice. Today, she blends executive coaching, spiritual care, interreligious theology, and community organizing to support nonprofit leaders and people in career transition who feel called to do work that actually aligns with their values.We talk about:What it's really like to grow a student group into a national nonprofit — and how idealism collides with the brutal realities of inequality and philanthropyThe moment a Buddhist coach lobbed a “good grenade” into Alexis's worldview by asking: “What would it feel like if you really believed the universe was benevolent?”Why capitalism functions like the dominant religion of our time, and how that shapes our sense of worth, success, and safetyHow fundraising can be a spiritual practice and civic act, not just “begging rich people for money”Why grassroots fundraising and small gifts can build more real power than a handful of billionaire checksHow Alexis now helps nonprofit leaders and changemakers do “soul work”: interrogating their ideas about justice, money, and calling so they can make aligned decisions about leadership, transitions, and careerI also share some of my own story — from being a first-gen, lower-middle-class student navigating elite spaces, to getting seriously ill and having to confront what I am without my income or productivity. We connect this to the paradox that often, letting go of our tight grip on money and status is what finally frees us to ask for more, lead more boldly, and show up more fully.If you've ever wrestled with questions like:How do I fundraise or get paid well without betraying my values?How do I hold onto hope and agency in a world that feels increasingly unequal and unjust?Can spirituality and ambition actually coexist?…this conversation is for you.Learn more about Alexis and her work:Website: AlexisMorin.meInstagram: @alexisrmorin (personal and business all-in-one, delightfully unhinged at times, in the best way)Text me your thoughts on this episode!Enjoy the show? Don't miss an episode, listen and subscribe via Apple Podcasts or Spotify.  Leave me a review in Apple Podcasts. Connect with meBook a free hour-long consultation with me. You'll leave with your custom blueprint to confidence, and we'll ensure it's a slam-dunk fit for you before you commit to working with me 1:1. Connect with me on LinkedIn Email me at jamie@jamieleecoach.com 

From [ Zen and Inner Peace Vol. Two ]By Chan Master Sheng Yen / Narrated by Ying shyan Ku "Zen & Inner Peace - Volume Two" is a book of teachings by Chan Master Sheng-Yen. It contains his broadcast transcripts focusing on Buddhist wisdom. The book covers five main topics: business leadership, the art of work, Chan practice, meditation, and using Zen in everyday life.

Grand Mufti and Buddhist Text Land Rahul in a Trap | Misogyny Revisited | Manusmriti Burnt by IYC

Ratnaprabha takes us through the realisations that came to the Buddha during his all night meditation under the Bodhi tree, culminating in the vision of the morning star, the Star of Healing. Its light was the first sight of the Awakened One, a light symbolising the illumination of awareness itself. Excerpted from the talk entitled The Star of Healing given at West London Buddhist Centre, 2014. *** Help us keep FBA Podcasts free for everyone! Donate now Subscribe to our Dharmabytes podcast: Bite-sized clips - Buddhist inspiration three times a week. Apple Podcasts | Spotify | YouTube

Get all sides of every story and be better informed at https://ground.news/AlexOC - subscribe for 40% off unlimited access.Come to my North American tour this November: https://www.alexoconnor.com/p/tour.Jan Westerhoff is a German philosopher and orientalist with specific interests in metaphysics and the philosophy of language. He is currently Professor of Buddhist Philosophy in the Faculty of Theology and Religion of the University of Oxford.Get Jan Westerhoff's books here.TIMESTAMPS:0:00 Nāgārjuna, The “Second Buddha”6:03 The Middle Way9:16 Ontological Nihilism20:00 Are Madhyamaka Buddhists Nihilists?38:56 How Emptiness Escapes Causal Arguments for God45:40 Preempting Immanuel Kant?50:37 Emptiness1:10:07 How to Escape Suffering1:16:54 Visualising Emptiness1:20:30 Is Consciousness Empty?1:34:28 Reality Without SubstanceCONNECT:My Website: https://www.alexoconnor.comTwitter: http://www.twitter.com/cosmicskepticFacebook: http://www.facebook.com/cosmicskepticInstagram: http://www.instagram.com/cosmicskepticTikTok: @CosmicSkepticThe Within Reason Podcast: https://open.spotify.com/show/16wUbvDT95dxzpG2KEhakK?si=3196e07690bb489dCONTACT:Business email: contact@alexoconnor.comBrand enquiries: David@modernstoa.co

In this talk, Jessica Gibbons explores the first Buddhist precept through the lens of intention, harm, and our responsibility to all living beings. She explains how non-harming is not a rigid moral rule, but a living practice of mindfulness, discernment, and compassion that helps us reduce suffering in daily life. 1 of 5 in a series. This talk was given by Jessica Gibbons at Wild Heart Meditation Center in Nashville, TN. Support Wild Heart Meditation Center here: https://www.wildheartmeditationcenter.org/donate Enjoy! Wild Heart Meditation Center in a non-profit Buddhist community based in Nashville, TN. https://www.wildheartmeditationcenter.orgDONATE: If you feel moved to support WHMC financially please visit:https://www.wildheartmeditationcenter.org/donateFollow Us on Socials!Facebook: https://www.facebook.com/WildHeartNashville/Instagram: https://www.instagram.com/wildheartnashville/TikTok: https://www.tiktok.com/@wildheartmeditation

In Part 5 of the Varela Contemplative Science Retreat, John Dunne returns for his second talk of the program, tracing “mystical experience” to its roots as a 19th-century, largely American invention — one with no real equivalent in Buddhist, Hindu, or indigenous traditions. He walks through the influential accounts of William James and W.T. Stace, whose model of a universal, unitive, inward… Source

In Part 4B (the 2nd half of Part 4) of the Varela Contemplative Science Retreat, astrophysicist Adam Frank, PhD., turns to what comes after: a “new physics of life” built on autonomous agency and the Buddhist concept of śūnyatā — not emptiness as void, but the total absence of independent, self-existing things. As he puts it: “You don't really have a boundary… this set of processes organizes… Source

0:00 SEGMENT 1: Filmmaker & writer Glen Merzer talking about the film he made here in STL called 'Buddhist Blues'https://www.instagram.com/glenmerzer/ 24:08 SEGMENT 2: Composer/conductor Shelbie Rassler discussing the upcoming "Sonic: Live in Concert"https://www.instagram.com/shelbierassler/ https://sonicliveinconcert.com/ 40:52 SEGMENT 3: Producer Joey V. reviews ‘Buddy', a horror film about an orange unicornKeep up to date with 2 Rivers Comic Con, coming back to St. Charles in 2027 https://2riverscomiccon.com/ Check out the ‘Justice League Revisited Podcast' with Susan Eisenberg and James Enstall at https://anchor.fm/justiceleague Thanks to our sponsors Historic St. Charles, Missouri (https://www.discoverstcharles.com/), Bug's Comics and Games (https://www.facebook.com/profile.php?id=100070575531223), HW Kia (https://www.hwkia.com/)Buy Me a Coffee - https://www.buymeacoffee.com/3Y0D2iaZl Patreon -   https://www.patreon.com/GeekToMeRadio Website -   http://geektomeradio.com/   Podcast -   https://anchor.fm/jamesenstall Facebook -   https://www.facebook.com/GeekToMeRadio/  Twitter -   https://twitter.com/geektomeradio  Instagram -   https://www.instagram.com/geektomeradio/ Producer - Joseph Vosevich https://twitter.com/Joey_Vee 

Prayer Moment 5 of 5 in AugustPrayer for Believers to Fight for BuddhistsOvercome the Works of the Enemy in Buddhists' Lives: Pray that God will remove barriers that keep people from knowing Jesus Christ. (2 Corinthians 4:4)Never Give Up on the Fight: Pray that believers will remain faithful in prayer and ministry to Buddhists. (2 Corinthians 10:3–5)Show Christ's Love Through Lasting Commitment: Pray that Buddhists will recognize the love of Christ through the faithfulness of believers. (Proverbs 18:24)

In Part 2 of the Varela Contemplative Science Retreat, John Dunne, PhD, opens with a guided meditation on reflexive, non-dual awareness before turning to a central question of Buddhist epistemology: what is real? Testing the room with a white mug — is its color in the object, the brain, or somewhere else? — he distinguishes a transparent mode of perception, which sees through experience to act in… Source

In this opening session (Part 1) of the Varela Contemplative Science Retreat, Roshi Joan Halifax welcomes practitioners on-site and online, tracing the retreat's roots to her decades-long friendship with the late neuroscientist and Buddhist practitioner Francisco Varela and how their conversations from 1981 ultimately seeded what became the Mind and Life Institute. Roshi reminds the room that this… Source

In this week's episode, I speak with Dr. James Holt, Associate Professor of Religious Education at the University of Chester in England and author of On Holy Ground: Inter-faith Encounters and the Restored Gospel of Jesus Christ. I wanted to chat with him about how Latter-day Saints can hold unapologetic convictions in the Restored Gospel while simultaneously recognizing and celebrating God's active hand in other world religions. Drawing on decades of classroom teaching, interfaith leadership, and scholarly research, Dr. Holt shares how genuine, respectful dialogue can transform our understanding of God's children without compromising our own faith.We explore the theological foundations of interfaith work, the beauty of "holy envy," and practical ways we can move past mere tolerance toward deep, loving, and Christlike relationships in our everyday communities.Some highlights from this episode include:God at Work Across Faiths: Dr. Holt examines the 1978 First Presidency statement regarding God's light in moral leaders and philosophers throughout history, unpacking why recognizing divine truth across all religions is essential to understanding the full depth of Christ's grace.Moving Beyond the "Fortress Church": Addressing Patrick Mason's concept of the fortress church, Dr. Holt explains why Latter-day Saints cannot fulfill the call to be the "salt of the earth" if they isolate themselves in cultural echo chambers rather than engaging meaningfully with their neighbors.The Power of "Holy Envy": Reflections on learning from other traditions, including the Sikh principle of seva (selfless service without expectation of reward), Pope Francis's inclusive ministry in Catholicism, and the transformative focus of Buddhist mindfulness in our daily discipleship.Engaging Without Contention: Practical advice on how to handle difficult or patronizing interfaith encounters by choosing understanding over "winning," avoiding defensive "Bible bashes," and adopting Martin Buber's "I-Thou" framework to view others as fellow children of God rather than objects or potential converts.Everyday Steps for Interfaith Connection: Simple, actionable ways to start building bridges this week—from offering a warm, supportive presence to neighbors of minority faiths to asking thoughtful questions about upcoming religious holidays and traditions.Books Referenced in This Episode:On Holy Ground: Inter-faith Encounters and the Restored Gospel of Jesus Christ by James Holthttps://www.cedarfort.com/products/on-holy-groundUnderstanding Sikhism: A Guide for Teachers by James D. Holthttps://www.bloomsbury.com/uk/understanding-sikhism-9781350263161/Understanding Buddhism: A Guide for Teachers by James D. Holthttps://www.bloomsbury.com/uk/understanding-buddhism-9781350330245/Towards a Latter-day Saint Theology of Religions by James Holthttps://jamesdholt.com/books/Connect with Dr. James Holt:Website: https://jamesdholt.comSocial Media (TikTok, Instagram, Facebook): @drjamesdholtFollow For All The Saints on social media for updates and inspiring content:www.instagram.com/forallthesaintspodhttps://www.facebook.com/forallthesaintspod/For All The Saints episodes are released every Monday on YouTube, Spotify, Apple Podcasts and more:https://www.youtube.com/watch?v=TVDUQg_qZIU&list=UULFFf7vzrJ2LNWmp1Kl-c6K9Qhttps://open.spotify.com/show/3j64txm9qbGVVZOM48P4HS?si=bb31d048e05141f2https://podcasts.apple.com/gb/podcast/for-all-the-saints/id1703815271If you have feedback or any suggestions for topics or guests, connect with Ben & Sean via hello@forallthesaints.org or DM on InstagramConversations to Refresh Your Faith.

In this session of Upaya's Dogen Seminar 2026, Reverend Tenmyo Dojima introduces baika, the Soto Zen tradition of Buddhist hymn-singing, chanting a hymn drawn from one of Dogen's own poems: “Even upon a high, steep cliff where the rough waves cannot reach, the true Dharma clings and takes firm root, just as oysters cling to the rock.” Roshi Joan introduces the faculty panel of the weekend's… Source

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

What is the new podcast Summa Contra Everybody going to cover? How does Ethan Muse conceive of the different kinds of apologetics projects? How will Pat and Ethan answer new atheist, naturalist, Muslim, LDS, Buddhist, and Protestant critics? In this episode, they give the lay of the land of their new and exciting apologetics project.  Like what you're hearing? Support the show >>> https://www.classicaltheism.com/support

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

Resident poet Matthew is back with a deep exploration of the Buddhist and personal lore around listening practice, as wayward monks almost get sexy, a patron saint of listening saves us all by finding the sound of her own heart beat, Matthew reveals his awkward youthful misdeeds, and we dissolve the boundaries between ourselves and everybody else to find ourselves just a little more free. Are wisdom and compassion just another word for listening? Can we still function in the world if we drop the narrative of its story? Is listening to ourselves checking out the most fool proof way to tune in?? Find out here!

A.M. Edition for Aug. 26. A bullish AI forecast from Nvidia lifts markets. And despite blockbuster growth and revenue forecasts, IG Markets' Chris Beauchamp says Nvidia still has more room to run. Plus, Fed chairman Kevin Warsh has so far kept his views on interest rates to himself. But investors hope that's about to change. And, WSJ's Tripti Lahiri brings us the latest from the devastating floods in Nepal and China. Luke Vargas hosts. Sign up for the WSJ's free What's News newsletter. Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

Questions about what to say to someone who finds it hard to believe in a God that lumps non-criminals in with murderers and rapists when he sends them to Heaven or Hell, and whether all receive the same punishment in Hell.   What could you ask a non-believer who finds it hard to believe in a God that lumps non-criminals in with murderers and rapists when he sends them to Heaven or Hell? Do all receive the same punishment in Hell? Does Hitler receive the same eternal punishment as a Buddhist?

We're back with the fourth episode in our series in which we're working our way through Pam's book, The Unschooling Journey: A Field Guide. Today, we're continuing our exploration of the deschooling phase of the journey with stage eight: Accepting the Value of All Experiences. We’ve questioned our beliefs about learning and about parenting. Now we're moving beyond judgement. As our understanding of this new world of unschooling grows, we are drawn to digging deeper. Using the lens of unschooling, we're exploring what it means to be a human being living fully in the world, with all of the ups and downs. We had a great time diving in. We hope you find this episode helpful on your unschooling journey! Watch the video of our conversation on YouTube. THINGS WE MENTION IN THIS EPISODE Learn more about Pam's book, The Unschooling Journey: A Field Guide. We invite you to join us in the Living Joyfully Network, a warm and welcoming online community of like-hearted parents. It's a non-judgmental space where you can steep in these unconventional ideas around parenting, relationships, and learning, and explore what they might look like day-to-day in your uniquely wonderful family. We offer a free month trial so you can see if it's a good fit for you. Click here to join us. Sign up to our mailing list on Substack to receive our email newsletters as well as new articles about learning, parenting, and so much more! Check out our website, livingjoyfully.ca for more information about exploring unschooling and navigating relationships. EPISODE TRANSCRIPT PAM: Hello, everyone. I’m Pam Laricchia from Living Joyfully. And I am joined today by my co-hosts Anna Brown and Erika Ellis. ANNA, ERIKA: Hello. PAM: And we are back with another episode in our A Field Guide series. We are working our way through my book, The Unschooling Journey: A Field Guide, which is framed around the hero’s journey and is a weave of myths, contemporary stories and tales from my own journey. We are now deep in the deschooling phase. In the last episode of this series, episode 413, we dug into some of the popular conventional paradigms about parenting, and we found more truths buried there. And as we continue our journey on the road of trials, we’re exploring the idea of accepting the value of all experiences. If you’re newer to unschooling, and this is your first time exploring these truths, you’re likely dancing with these ideas intellectually to understand what they mean and some of their further reaching implications. If you’ve been unschooling for a while and feel like you already intellectually embrace these ideas and have been bringing them into your family’s lives, now’s the time to peel back some more layers to build more connections and context around them, strengthening your web of understanding with your personal experiences, building your wisdom as you move towards believing them in your bones as your own truth. Now we are well into the deschooling phase. In the last two stages, we challenged those conventional pieces of wisdom around learning, like embracing curiosity rather than following curriculum, and parenting, replacing control with connection as our relationship dynamic with our kids. These stages often have lots of twists and turns as we bring these ideas into life, life into our family, and see how things unfold, right? Again, not about right or wrong. We’re gaining experience, we’re seeing how things happen. So this episode, which is stage eight of the journey, we’re exploring the idea of accepting the value of all experiences. In other words, we’re moving beyond judgment. Now here we go. As our understanding of this new world of unschooling grows, we are drawn to digging deeper. Using the lens of unschooling, we’re exploring what it means to be a human being living fully in the world. So Joseph Campbell calls this stage the meeting with the goddess. So in myths and stories, the hero must be spiritually prepared to meet this revered goddess, the universal mother, who represents the whole cycle of life. To meet her in her true form is to rise to her challenge and be able to contemplate the entire birth death cycle that she presents with equanimity with calmness and composure, the ups and the downs, the good and the bad, cosmic creation and destruction, to be able to hold both of these seemingly opposing ideas, opposites in your mind with comparable appreciation. So in the book, I shared that Kali from Hindu mythology is a great example of the kind of goddess you might meet in this stage. As a goddess of time, creation and destruction, she represents both the benevolence of a caring, comforting mother, and the fury of an aggressive punishing one, as well as the expanse of time that contains them both. So, when we look at Kali’s right side, we see good and on the left, we see bad. That’s what she represents. And when we are ready to grasp the truth that lies at the heart of this stage, we see her full nature, both. We see her in full. And we’ve been preparing to meet our Kali with all that we’ve learned so far on our unschooling journey. Like how on earth are we going to link those together? Here we go. We started to see the connections play out between our new perspective on things like we talked about in the last Field Guide episode, like why quitting things isn’t bad, right? Why saying yes more to our kids isn’t bad. Why are kids seemingly doing nothing is not bad. We’ve noticed times when we didn’t stop our child from making a choice that we feared might go badly. And they went on to happily engage with the activity. So by giving our days the time to unfold more naturally, we’ve seen new and interesting things take root in the wake of destruction and upset many times. From a fallen block tower springs a taller, sturdier one. From highly anticipated plans falling through emerges, say, a spontaneous trip to the park, or a cuddly movie day, which turns out to be just what was needed. Without knowing it, we have been thoroughly preparing ourselves for this meeting. And for me, I think the key shift has been your mantra, Anna, there’s plenty of time. The trick was giving moments more time and space to unfold. That allowed me to see how seemingly good and bad moments actually weave together that they’re not like just separate single incidents. They’re not like these distinct events where I can tell you that like, oh, we had five good moments today and seven bad moments. So that was a losing day, or if they were the opposite, that was a winning day, right? To see the fuller, bigger picture, see how this is our life and, and the good and bad were weaving together. But that block tower one is just something I remember, you know, one kid running up and knocking it over. And like just those pieces, think of your own stories in your own life. Think back to when you’ve seen those things go from, from bad something upsetting to working out well, and vice versa. It’s all so very interesting, I think. ANNA: Yeah, it is. And I think Kali is such an interesting representation for this phase, because many people are very afraid to get Kali in a reading because they associate her with destruction. But yes, both pieces are there, creation and destruction. And it fits here so well, because how I see that destruction part is really just a sweeping away of old paradigms, creating a clean slate, allowing us to build a stronger foundation when that tower of our ideas are knocked down, and a new framework to support where we are now with all of this new information that we’re taking in. And it really can’t be built on top of the old. We can take what we’ve learned with us. So it’s not that we’re leaving everything behind. But letting go of the fear around letting go of the old and embracing a new paradigm allows us to fully open to all it can bring us. And a lot of discomfort comes, I think, in straddling the old and new, because we aren’t actually fully in either at that point. And releasing judgment was such a key part of my journey. You know, in my 20s, I loved a good debate and was quite adept at it. And as I started to value connection over winning, I realized how disconnecting the judgment was. I will never know what’s best for another person, even my child. So any judgment of them or their actions actually just keeps me from learning about them, who they are, how they want to move through the world, what their priorities are. And honestly, it keeps my own learning stagnant. If I’m so sure I know what’s best, how do I see a new way, a way that might serve me better in this moment where I am right now. And I love the tally piece that you mentioned because I think it’s a really slippery slope. If we are focused on categorizing the day or the event as good or bad, we’re missing the nuance that exists in every day, every event, because there’s always going to be both, they exist together. And while our brain can like this idea of categorizing as a shortcut, it really takes us out of being present in each moment. And it can end up dictating our emotions around it. So have we had a good week? Okay, then I can feel happy and feel good. I’m a great parent, we’ve done it this week. But then if this week has been bad, then there must be something wrong with me, and I should have done something differently. That type of judgment and kind of surface level ranking just doesn’t serve us personally or relationally. And it can really keep us stuck in this yucky cycle, instead of learning and growing together. And so that is something to watch for that like, oh, this was good and so now this means X, you know, whereas again, I think the idea of plenty of time really does help just let things unfold, and not getting attached to those pieces, we just learn so much more. ERIKA: Yes, I like this phase, because it really feels to me like having gained some perspective, and maybe some maturity, after making a whole lot of huge mental shifts and paradigm shifts we’ve been working through in the last few episodes. And so I just think life is so much more nuanced than there’s one right answer, or there’s one right way to do something. And I think we may absorb that message in school that there is a right answer or one right path. But it’s so much more real and true to living life in this world to be in this gray area, there are infinite possibilities, there are infinite paths, we’re not sure how it’s going to play out. And so I feel a lot more grounded and safe when I have that perspective, and I’m not clinging so strongly to this is good, this is bad. I also feel a lot more generous and nonjudgmental towards other people as well. Because I can recognize, we’re just all doing our best in each moment to meet our own needs and just figure out what’s going to work best for us. And we’re all different. And I don’t need to judge others. And I just feel like it’s a grounding place to be, when we get to this stage. PAM: Yeah. Oh, I love that. Okay, so the next aspect we want to explore around the idea of accepting the value of all experiences is moving beyond this is good and bad. So in the book, I share a quote that’s usually attributed to Alexander Graham Bell. When one door closes, another opens. But we often look so long and so regretfully upon the closed door that we do not see the one which has opened for us. I think that succinctly describes life before this encounter with the goddess, right? We don’t realize the connection between destruction and creation between good and bad on that continuum of time. So this is the wisdom that the stories of Kali and other cosmic mother goddesses are meant to convey, rather than being tossed around by the ups and downs of life, like that whole roller coaster image, we now see the value of and the connection between those moments. So as we’ve been paying attention on our journey, giving things time and space to unfold, which you hear us talking about all the time on the podcast, we’ve soon experienced the cycle and had time to learn that trying to rush through the down times doesn’t work. We can’t pry open a door that doesn’t want to give. We’ve learned that doesn’t mean passively sitting back and waiting. It means being attentive, just like from that quote, right? Maybe knocking on a door, wandering the hallway, noticing the door that’s slightly ajar, hearing the faint click of a doorknob being unlocked. Eventually, something happens and things move forward, maybe in unexpected ways. But in my experience, often in more interesting ways than we had first imagined. That was us looking at that door, that’s where we thought we were going. That’s where we thought things were going to be. But when we there’s just so many more ways that life can unfold. I actually really learned this more through observing my kids’ lives in action. So often, when I was able to stretch my comfort zones and follow them where they were eager to go, the door they wanted to go through, I saw them learning so much, both when things went well and when they didn’t. There’s that good/bad. I was humbled by how often my initial predictions were just flat out wrong. Thank goodness I kept them to myself because I wasn’t ready quite yet to admit how often I was wrong. But without me clouding their experience with my judgment, they could more clearly and directly learn what was most valuable to them in the moment, because that’s where their mind was. That’s where their whole body was. I want to be in this moment, and just see how it plays out. So as my wish to understand my children’s perspective, and choices grew, my need to judge them truly faded. And with that, so did so many of our conflicts, and our trust in each other grew. And again, remember that not judging isn’t about giving in or giving up or saying do whatever you want, right? It’s about engaging more deeply but with openness. The image that helps me is beginner’s mind. What can I learn here? That’s what this stage is encouraging us to discover. It’s about seeing the value of all aspects of life, moving through the bad moments with as much awareness as the good ones, not covering your eyes and trying to ignore them until they pass. Because, as you see, through all the ups and downs, all these moments are integral to our lives. They all mean something. They all help us learn something. ERIKA: Yeah, that’s a huge shift when we can stop labeling things as good and bad. It’s just more complicated than that. And I think our judging tends to influence what happens next. And so I don’t, I certainly don’t want to label my day as a bad day, especially at the beginning, which I do hear people do that sometimes. Because a day has all kinds of moments in it. And we don’t know what’s going to happen next. And by labeling it bad, I think we’re just setting ourselves up for well, now it is going to be bad because we said that. But we learned from it all. In some of the meditation courses I’ve participated in, I really came to understand and value that idea of equanimity. It’s a power that we can cultivate, to be able to just witness the turbulent nature of life and still see the bigger picture. It feels like not getting swept up by every little thing that’s happening. And it helps keep me going and moving towards the things that I want. Whereas if I am getting swept up, it makes it so I’m so overwhelmed that I can’t even face what’s happening or make decisions or move forward. And so I feel like if we can move away from judging ourselves, judging others, judging all the moments as good or bad, I think there’s just so much more potential and so many more possibilities in front of us. To me, it has a very spacious feeling. ANNA: Yeah, I really like that visual, witnessing the turbulent nature of life, but not getting swept away. I think that therein lies that practice of equanimity and just presence. I feel like the categorizing that I mentioned earlier keeps us from really appreciating the nuances of all the experiences. Each experience brings with it a wealth of knowledge and understanding about ourselves, about each other, about the world. And the idea of releasing good or bad always brings to mind for me the Taoist farmer story. I’ll post a better version in the show notes. But the idea is that there’s a farmer who has a series of events happen to his family at each event, the village wants to weigh in with, Oh, what bad luck you’re having? Or Oh, what good luck you’re having? And each time the farmer answers maybe. His horse runs away, bad luck. Maybe. His horse returns with six more wild horses. Good luck. Maybe. His son breaks his leg on a new horse. Bad luck. Maybe. His son doesn’t have to go to war when all the other young men do. Good luck. Maybe. As the story unfolds, you see how something first appears is never the whole of the story. And if we can step away from preconceived notions and judging everything as good or bad, it opens us to more nuances, to new paths, to new ideas. Even just bringing “maybe” into our mind when something happens can slow us down and help us widen our view. Because we get caught up with the quick snap judgment, and it creates this ripple that really narrows our focus, and keeps us from seeing the bigger picture. And that’s the thing with good or bad, it is just this narrowing of the focus. And so if instead, I acknowledge that what is happening just is, I’m more open to seeing the opportunities for growth and learning, I’m more open to actually experiencing it. And I guess that’s a big piece for me, because judging really takes us out of the moment and puts us back into our head. We’re categorizing, this is a problem, this is not good, this is bad, end of story. But there’s no end to the story. Each bit of life leads to another and weaves into this larger tapestry. And with openness and willingness, we can create this massive tapestry that keeps us learning and growing throughout our life. And once we understand that for ourselves, we can see that our kids are doing exactly the same. They are on their own unique journey, building their own unique, massive tapestry. PAM: I love that piece. And the word maybe could be so helpful if you’re navigating this stage right now. And just put a little card that says maybe somewhere where you see it. It’s just a little reminder that judging something in that moment, maybe you’re right but maybe not. Let’s let things unfold. Okay, so the next aspect we want to explore around the idea of accepting the value of all experiences is the epiphany moment. We’ve talked before about how we often understand things intellectually before we feel them as truth in our bones. And in the book, I liken the intellectual understanding as puzzle pieces we have floating around in our minds, right? They each make sense to us on an intuitive level, but they haven’t really quite solidly clicked into place. So as you begin this stage of moving beyond judgment, you may not yet have enough puzzle pieces to grasp what this not judging thing might look like in the bigger picture. And then at some point, the piece appears that kind of changes everything. The moment that sparks this epiphany, as with so many other insights on our unschooling journey, truly might be quite ordinary. It doesn’t need to be a special puzzle piece. It’s just the puzzle piece for you. This is the one, for some reason, that gives you the flash of insight. All of a sudden, you can see the picture you’re building, and how the pieces are going to fit together. So, the naivete, it’s so easy to write, less so much to say. But this naive urge to judge something becomes clear, and our understanding of the value of all experiences, good, bad, otherwise, medium, whatever word you’re using, or words you’re using to judge things, rises out of the confusing free-for-all that we first envisioned at the thought of moving beyond. If we’re not judging things, everything is just, everything’s good then? What does that mean? From this turning point, this epiphany, our perspective shifts. We stop desperately trying to avoid or escape bad moments. Understanding that they, while, absolutely not what we’ve hoped for, are just moments. And, as you often talk about, Anna, we grow to trust ourselves to handle whatever kind of moment comes our way. A deeper sense of confidence begins to take root, as we more mindfully engage in all the moments of our days. And, we more clearly see our children living this trust and confidence. I think it’s something humans are born knowing. But, we lose track of it growing up when we’re immersed in judgment, shame, and fear. And those being used to control us. Going back to that last episode of Control and Connection. And, it hits us now. We’ve got this puzzle piece. Life isn’t about trying to avoid the bad moments, so we can finally live our good lives. And, we’re just like, I want this good life. I want this good life. We have been living our full lives, our rich lives, all along. ANNA: I think there’s just such a beautiful freedom in recognizing that life is going to contain it all. It’s not about optimizing. It isn’t something we can control. There is not one path that will lead to everything being perfect. I think, as the Buddhists would say, the suffering is in the attachment to that outcome. And so, to me, it really plays out. If I’m gripping so tightly to control, thinking I can somehow make the right choice, and then everything will always be great, it feels so dysregulating when it doesn’t happen that way, when I’ve tried so hard, and then the mark has been missed. Again, that goal that we talked about a little bit earlier. If instead, I’m just open and curious, and greeting things as they come, be them obstacles or gifts, with the same open energy, I can stay regulated, and I can find the growth available to me in all of those areas, in both, in obstacles and the beautiful gifts of life. And that’s where I got to the place that you mentioned. The epiphany for me was seeing how well we worked together, how we survived whatever came our way. We had tools to get through it, and that doesn’t take away the sting of disappointment or loss when it happens, because it still can sting. But our relationships were solid. Nothing felt shaky there. And from that foundation, the bumps felt more manageable. So, instead of the acrobatics of trying to miss the bumps, my focus was on strengthening our connection and our communication, so that we could roll over the bumps together. That was something that I could actually influence. Attempting to stop the bumps never worked, no matter how hard I tried. It’s outside of my control, and it ends up taking me out of the moment, and I’m actually not using the time or energy to strengthen my relationships. I’m over here juggling and trying to do something perfectly. And I think this can be really hard at first, though, because we really have been taught that there are answers, that things fit nicely into good and bad and right and wrong. And so, when something so widely accepted, like school, isn’t working for your family, it can feel very intense. We become invested in finding the next right answer, but it’s not about that. Life is about nuance, growth, exploration. It’s messier and more unpredictable than that. But again, I think once we embrace that and understand what we can control, which is basically just how we show up and who we are, there is a freedom, a release that happens. It opens you up to see the beauty in all of it, the beauty and the value in all experiences. So, back to the theme. ERIKA: I love that, and I know it feels hard sometimes, because it really does feel like maybe I can control everything, and then I’ll know how it’s going to turn out, and it’ll all turn out perfectly. But life shows me that it doesn’t work like that. But that’s not failing. That’s just life. And so, I can connect with other people, because we all are sharing this human experience of all of these parts. Life has it all. And if someone in my life seems unable to see that for themselves, I know that’s just where they are on their own journey. I don’t have to pull them to where I am. Life has it all, the ups and the downs, and we’re just going to roll with it. If someone’s not ready for that, I can’t get them there. It’s one of those things that I think just has to click for us in time, and I guess that’s why we’re calling it the epiphany here. So, yeah, I love that. PAM: It has to click for us. I love that. I love that. And, okay, so this last aspect that we want to dive into is embracing the value of time. And just imagine, time is what we’ve been talking about to see how good and bad are actually linked together, and they don’t need to be judged. They’re things that happen. They’re things that have happened, and this led to this and maybe to this. Anyway, I had mentioned earlier that I think the key shift for me in understanding this stage of the journey was really in your mantra, Anna, there’s plenty of time. This is the piece that I wanted to bring out because there’s two aspects of time for me that came to me. One was giving moments more time and space to unfold. That’s what we’ve been talking about. Most often, we don’t need to solve moments, right? I don’t need to ride the high of good as long as I can, and I don’t need to fix the bad as fast as I can. That is just something that fades alongside the urge to judge them, that this is what comes with the epiphany. But the other was more time to ponder things. There’s a deeper level of understanding that comes with continuing to poke and prod our thoughts, to look at our ideas from this way and that way, up close, far away, sideways. Giving myself that time and space allowed me to see how seemingly good and bad moments actually weave together. It’s just the up and down and in and out of playing with things. It’s like, oh, it was so useful to me to recognize when I get stuck in something, right? I need to change how I’m looking at something. And truly, if you are persistent, you will reach deeper levels of understanding, moving from the comprehension, if this is kind of your first engagement with these kinds of ideas, that makes some sense to experience. Then you see these ideas in action. So often for us, it’s seeing them in action with our kids, right? And then to the truth, you’ve seen them play out multiple times in multiple circumstances, and you’re starting to see how they might actually apply to you as well. And this stage is just a great example of this. If discovering the truth around learning and parenting in the last two stages was akin to adding new landmarks to your map, this stage was about taking the time to explore them more fully, eventually revealing like the secluded trails that connect them. We also get our first taste of the fruits of this inner journey. Releasing that need to be constantly judging things is just so freeing. I mean, the curiosity that bubbles up from that, it was just life changing for me. Time is a priceless and integral part of both our journey to understand and embrace unschooling, but also the practice of unschooling itself forevermore. We’ve gone from intellectually understanding that life encompasses good and bad moments to experiencing the learning about the world and about ourselves that is found in both kinds of moments, to embracing the truth that all moments, good, bad, and all manner in between moments have value in our lives. We are learning through the ups and downs, through the good and bad. This is life or as Campbell describes it, which I thought was cool, the nature of being. Yeah, that lands for me. ERIKA: That’s beautiful. I love that. I can definitely find myself clinging to time when things are feeling good, and just wishing it would slow down. But really the only way to slow down time that I’ve found is to get really present, and take note of all the things that are happening in this moment. There are all kinds of feelings, experiences, things to see, people to be with. And so I don’t typically wish away time even when things are hard. I think it’s a human impulse to do that though, like I just wish this day was over. But I think my personality specifically tends to cling to time rather than hope it goes by faster. But I have found there’s plenty of time to be just such a soothing phrase. It’s a reminder for me to just relax, let go of my intensity about finding that solution or getting to a certain place. I mean, even physically getting to a place, we have to get to whatever, get to the party on time. And I love how we all hear Anna’s voice in our minds with that reminder. It really helps me move out of that kind of tunnel vision and to a more grounded place where I can see what’s actually in front of me and make decisions about what to do next. And even just taking a breath can be so helpful too, just to settle down my nervous system. There’s plenty of time. We’ve got this. And just let me be present in this moment. ANNA: Yeah. Oh my goodness. How many times do we remind each other that we’ve got this during any given week and that there’s plenty of time?! It really does calm my nervous system and sometimes it feels cheesy to type or hear. But it also calms my nervous system every time because it’s true because we have a history of having gotten it. And so I know we will keep doing it, but I do think it’s fun to think about time. It’s just such an interesting concept and it can drive so many feelings and behaviors, or I guess maybe more accurately our reactions and interplay with time drives the feelings and behavior, but understanding that helps us see the choice, right? So time can seem to be crawling and then it can fly by in a blink and can often feel out of our control. But I like the pieces that have been pulled out, like the idea of giving space to a moment, not needing to rush in with solutions or move quickly through it. I think we do that sometimes because we don’t like to sit in discomfort. But that discomfort has messages for us. It’s not a scary place. It can be a place of growth and we miss that if we’re rushing through it, just like we miss the joy present in those small moments, as well, if we’re always rushing ahead to the next thing. And the unfolding became such an important concept to me. I was a planner. I still am, but with a lighter, more playful grip. Allowing moments and days to unfold, I started to see this organic flow that was always present, a flow I had really missed in my tightly controlled timelines. And I started to feel a real difference in my body. The tightness that I was literally carrying as I was trying to plan and control all the things versus the softness, the openness in my body when we just allowed a day to unfold. And that learning could happen in a moment when I stopped talking and observed. These things were not easy for me. That is why ‘there’s plenty of time' is such an important mantra for me, because I could feel myself relax with that reminder. And it is not my natural state of being. I am wanting to do, do, do, maximize, go, do. There’s not enough time. But boy, it really helps ground me. And then the part you mentioned, Pam, about time to ponder, that was also really critical. I had to slow down and trust in the time to find the deeper layers, to better understand myself and the people around me. And it doesn’t happen overnight. It happens with an intentional commitment to take the time to feel the feelings, to dig into the layers, to understand the connections, the reactions, the context, the ideas that we’re holding on to. I don’t think you can grow, have growth without time to be in that space. And so what I learned about myself was that my kind of go, go, tight control and planning was really me trying to outrun some past trauma pieces and things I didn’t want to look at about myself, and maybe even about the world and the things around me. And slowing down felt really scary. But I really allowed myself space to feel the feelings and understand how my patterns from childhood were showing up now. And that was really the only way I could make changes and show up in new ways to be the person I wanted to be for my kids. So that shift is kind of what you’re talking about Pam, the ideas, they feel great, this kind of intellectual understanding. But it took me doing this slowed down work to really get to feel it in my bones and be able to act on it from my bones versus just this intellectual understanding. PAM: Yeah. Oh, and just to wrap things up, as I was writing the book and really thinking about the phases. I could see how those three ideas came together. That’s why I love choosing Kali, here’s a goddess who is time, creation, and destruction, those three things good, bad and unfolding, are just so integral to growing as a human being to understand what’s going on at some level. There are always more layers, as we talked about, but it’s just fascinating for me to see how these things so beautifully weave together as part of this tapestry. I love that image, too. Okay, so thanks so much to everyone for joining us. We hope you enjoyed this dive into the third stage of the de-schooling phase of our journey, as we explored the idea of accepting the value of all experiences. And we invite you to join us in the Living Joyfully Network to continue this conversation because we love talking about this stuff. It’s a warm and welcoming online community of like-hearted parents, a non-judgmental space where you can steep in these unconventional unschooling ideas, and just start to explore and talk about what they might look like day-to-day in your uniquely wonderful family. Your first month is free, so you can get a sense of whether the community is a good fit for you. We are excited to welcome you. To learn more and join us, just follow the link in the show notes or go to livingjoyfully.ca and choose Network in the menu. Wishing everyone a lovely day. Thanks so much, you guys. Bye.

A guided loving-kindness meditation to cultivate compassion for yourself and all beings. Find deep peace through the ancient practice of metta, sending warmth to your heart and radiating it outward.This extended meditation guides you through seven stages of loving-kindness: generating warmth for yourself, extending it to loved ones, neutral people, difficult people, and all living beings. Each stage deepens your capacity for compassion and opens your heart to a more peaceful way of being.00:00 / Opening and Welcome02:00 / Settling In and Grounding05:00 / Generating Warmth for Yourself12:00 / Extending to Someone You Love18:00 / Extending to a Neutral Person22:00 / Extending to a Difficult Person27:00 / Extending to All Beings33:00 / Returning to Your Heart36:00 / Breathwork Integration42:00 / Affirmations and ClosingLoving-kindness meditation has been shown to reduce anxiety, strengthen empathy pathways in the brain, and create lasting changes in how we relate to ourselves and others. This practice draws from the Buddhist tradition of metta, the Christian concept of agape, and modern neuroscience research on compassion.This episode was created with AI assistance. The meditation script and vocal narration were crafted with care to guide you toward genuine inner peace.Become a supporter of this podcast: https://www.spreaker.com/podcast/your-quiet-moment--6944063/support.Thank you for sharing this quiet moment with us.Follow Your Quiet Moment for daily guided meditations, calming affirmations, mindful breathing, gentle relaxation, and peaceful practices designed to fit into real life.If this episode helped you slow down, consider sharing it with someone who may need a quiet moment today.Support the podcast and help us continue creating accessible moments of calm:https://www.spreaker.com/podcast/your-quiet-moment--6944063/supportPlease do not use guided meditation while driving, operating machinery, or doing anything that requires your complete attention.This podcast provides general relaxation and wellness content. It is not medical advice, diagnosis, psychotherapy, or a substitute for professional mental health care.Your Quiet Moment is produced by HustleStudios Podcast Network.

Your mind can think its way into knots, but your body already knows how to come home. Sean Fargo sits down with longtime Qigong teacher, Taoist meditation guide, and author Solala Towler to explore a simple, practical reset: bring attention down into the belly. We talk about the lower dantian as the foundation of Taoist practice, and why “understanding” the Tao is less about collecting ideas and more about doing the breathing, movement, and stillness that changes how you live day to day.From there we wander into story and source. Solala shares the legendary tale of Lao Tzu leaving a crumbling society and writing the Tao Te Ching at the last gate, then disappearing into the wilderness. It becomes a lesson in clarity, humility, and letting nature finish the teaching. We also unpack what Solala calls Source, another name for Tao: the sacred, nameless ground where being arises and where we return, especially when modern speed and distraction pull us away from what is natural.We get concrete with practices and maps you can use right away, including “manzou” (go slowly) as a lived mindfulness method, plus Taoist organ balancing through the five phases used in Chinese medicine. Solala explains how organs link to emotional qualities like anger, joy, worry, grief, and fear, and how breath, qigong, tai chi, and acupuncture all aim at one thing: restoring the free flow of qi through the body's meridians.If this conversation helps you feel more grounded, share it with a friend, subscribe for more guided mindfulness, and leave a review so more listeners can find the show.BECOME A CERTIFIED MINDFULNESS MEDITATION TEACHER Teach mindfulness with confidence and skill — without self-doubt, fear of judgment, or imposter syndrome. Our internationally accredited certification is for therapists, coaches, yoga teachers, educators, and helping professionals. Accredited by the IMMA and CPD; endorsed by Gabor Maté and Rick Hanson. → https://mindfulnessexercises.com/certification/NEW HERE? START FREE Explore 3,000+ free guided meditations, scripts, and worksheets — for your own practice or to share with the people you teach. → https://mindfulnessexercises.com/free-mindfulness-exercises/ENJOYING THE PODCAST? Follow the show in your favorite app and leave a quick rating or review. It takes a moment, and it genuinely helps more teachers and practitioners find these conversations.———————————————————————————ABOUT THE SHOWMindfulness Exercises with Sean Fargo is a practical, grounded mindfulness podcast for people who want meditation to actually help in real life.Hosted by Sean Fargo — a former Buddhist monk, mindfulness teacher, and founder of MindfulnessExercises.com — the show explores how mindfulness can support mental health, emotional regulation, trauma sensitivity, chronic pain, leadership, creativity, and meaningful work.Each episode offers a mix o...

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

This talk was given by Mikey Noechel during the Summer of Love Retreat in Sewanee, TN on July 15th-19th, 2026. Mikey offers the second afternoon instructions on compassion meditation. Enjoy! Wild Heart Meditation Center in a non-profit Buddhist community based in Nashville, TN. https://www.wildheartmeditationcenter.orgDONATE: If you feel moved to support WHMC financially please visit:https://www.wildheartmeditationcenter.org/donateFollow Us on Socials!Facebook: https://www.facebook.com/WildHeartNashville/Instagram: https://www.instagram.com/wildheartnashville/TikTok: https://www.tiktok.com/@wildheartmeditation

Self-care podcast exploring Benefits of Meditation Practice, Why We Fear Silence & Ways to Support Our Nervous System Through Change With Elena Brower. TOPICS:: ** Benefits of Meditation Practice (10:17). ** Why We Fear Silence (17:06). ** Ways to Support Our Nervous System Through Change (23:47).   NOTES:: Show notes: amberapproved.ca/podcast/688 Leave me a review at amberapproved.ca/review Email me at info@amberapproved.ca   Health Practitioners sign up for the Body Freedom Certification Waitlist: https://amber-romaniuk.mykajabi.com/body-freedom-certification-waitlist      Take the NEW Free Hormone Imbalance Quiz here: https://amberapproved.ca/hormone-imbalance-quiz    Subscribe to newsletter: https://amber-romaniuk.mykajabi.com/newsletter-sign-up    SHOW LINKS: Click below to schedule a 30 minute Complimentary Body Freedom Consultation https://amberapproved.ca/body-freedom-consultation/  Take my free Emotional Eating Quiz here: http://amberapproved.ca/emotional-eating-quiz Listen to Episode 668 about what it's like to work with me here: https://amberapproved.ca/podcast/668  Follow me on Instagram www.instagram.com/amberromaniuk Youtube Channel: https://www.youtube.com/@amberromaniuk/    ABOUT MY GUEST:  Mother, mentor, poet, artist, volunteer, bestselling author, and podcast host, Elena Brower is a celebrated international yoga and meditation teacher on Glo, guiding transformative practices since 1999. Her new book, Hold Nothing, was published by Shambhala Publications in November 2025. Her column on Substack by the same name, Hold Nothing, supports girls and women, through On The Inside, Girls on Fire Leaders, Women for Women, and Free Food Kitchen.   Her debut book, Art of Attention, was published in 2012 and has been translated into seven languages. Her bestselling journals Practice You and Being You, her collection of poetry entitled Softening Time, along with courses, classes, and talks, explore stages of studentship, practice, life, and listening.   She hosts the acclaimed podcast Practice You, a series of deep, compassionate conversations with teachers, artists, and thinkers, intended to support you through life's transitions, encouraging presence, care, and openness. Offering new virtual classes weekly on Glo.com, Elena weaves body, breath, art, and contemplative mindfulness into practice. Bridging ancient yogic precision with creative depth and emotional intelligence, she serves individuals in cultivating resilience and inner alignment.   In 2023, she received Jukai (lay Buddhist vows) from Roshi Joan Jiko Halifax at Upaya Zen Center, and is a student in Upaya's Chaplaincy Training. As part of her service, she volunteers in hospice and penitentiary settings.   https://elenabrower.com/holdnothing | https://instagram.com/elenabrower    MY PARTNERS: Designs For Health Blood Sugar Bundle! One of the hardest parts of overcoming my emotional eating was the INSANE SUGAR and carb cravings. It was the intense sugar and carb cravings. That's why I created my Blood Sugar Bundle with Designs for Health to support your body while you work on emotional eating and breaking binge patterns. It includes chromium for blood sugar balance, L-glutamine to help curb cravings fast, a high-quality probiotic for gut health, and a clean Pure Paleo protein powder to keep you full and stable. I only recommend Designs for Health to my clients because they are third-party tested, family-owned, and use the highest quality ingredients. Quality matters when it comes to truly supporting your body and getting results. Get 30% off The Blood Sugar Bundle in USA and Canada automatically applied at checkout below! Canada Blood Sugar Bundle here for 30% off!  USA Blood Sugar Bundle here for 30% off! You can also get 30% off any Designs for Health supplements anytime, it's my gift to you. Canada: www.designsforhealth.ca  (code AMBER30) USA: www.designsforhealth.com (code AMBER88)   MY PARTNERS: HERBAL FACE FOOD Stubborn eczema, red spots, aging spots, or acne on your face, chest, arms, or back from hormones or hard water damage? I have something SO amazing for you. Our mineral-heavy water started impacting my skin the moment we moved, and I had never experienced eczema or skin issues in my life. Hard water can strip natural oils, disrupt the microbiome, and weaken the skin barrier — leaving you inflamed, reactive, and stuck in flare-ups. That's exactly what happened to my neck, and within almost two weeks of using Herbal Face Food, my eczema is almost gone. This stuff is legit — and I only share my favorite things that actually work. Their formulas are made with ultra-potent, organic, whole-plant botanicals rich in antioxidants, polyphenols, and phytonutrients that calm inflammation, rebuild the skin barrier, and fight visible signs of aging instead of masking symptoms. The Cure is their most targeted antioxidant treatment designed to visibly improve stubborn concerns like eczema, melasma, rosacea, scarring, sun damage, and deeper signs of aging. The Cream is a deeply hydrating, ultra-potent botanical moisturizer that firms, smooths, strengthens the skin barrier, and helps reduce fine lines and wrinkles. The Soap gently cleanses without stripping, using powerful plant concentrates to protect, nourish, and support healthy, youthful-looking skin on both the face and body. If your skin has been struggling from hormones, environmental stress, hard water damage, or premature aging, I'm sharing exactly what I'm using and why it's working. Shop through my link in the show notes or visit https://herbalfacefood.com/?ref=AMBER88 and use code AMBER88 at checkout for 30% off your entire order.

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

Ben, also know as "Sleepless in San Francisco" hasn't been able to get a good night's rest for over a decade. He's tried noise machines, medication, vodka, even eating cheese -- but nothing has worked. In this episode of How To!, we bring in Andy Puddicombe, a former Buddhist monk and co-founder of the meditation app Headspace, to help Ben hit the hay. Plus, some new information from the frontiers of sleep from your host, Charles Duhigg! Learn more about Sleep at Charles Duhigg's newsletter, The Science of Better! You can find it here: https://charlesduhigg.substack.com/p/the-science-of-sleep-how-to-slay Do you have a burning question or a problem that needs solving? Send us a note at charles@charlesduhigg.com. Hosted by Simplecast, an AdsWizz company. See https://pcm.adswizz.com for information about our collection and use of personal data for advertising.

This conversation brings together four practitioners from Sufi, Christian, and Buddhist traditions to examine how the values of spiritual ecology are embedded within their different faiths. Drawing upon the themes within Remembering Earth, the new book by Emergence founding editor Emmanuel Vaughan-Lee, they explore how restoring embodied practices of ecological reverence can help us cultivate a space where divinity becomes expansive.Read the transcriptDiscover Remembering Earth: A Spiritual EcologyImage Credit: Amy Woodward / Connected Archives

Vince Fakhoury Horn introduces Mindful Intuitive Movement, the bottom-up practice he built from years of letting his body teach him how to move—the ChiRunning focuses that give the thinking mind something small to hold, the day his body refused the cushion and won, and why the only injury this practice ever gave him came from moving with aggression.

Love is complex in our culture, tied up with finding a single person to satisfy our huge list of needs and dreams, whom we then grant the exclusive gift of our affection. But love—loving-kindness from the Buddhist perspective—is simpler, free from attachment. It's wishing others to be happy.Episode 25: What Is Love?If you'd like to practice with others and bring these ideas into your life, join our weekly meditation community with Scott.

How did mindfulness become part of everyday life in America? Mirabai Bush has been at the center of that story for more than 50 years. A longtime collaborator of Ram Dass, co-founder of the Center for Contemplative Mind in Society, and co-creator of Google's Search Inside Yourself program, she shares how a trip to India in 1970 led her to Ram Dass, Sharon Salzberg, Joseph Goldstein, and other pioneers who helped bring Buddhist meditation and contemplative practice to the West. Mirabai reflects on introducing mindfulness into nonprofits and companies like Google, where emotional intelligence became just as important as technical skill. She shares insights about compassion, leadership, activism, and why contemplative activism could shape how we live and the choices we make.Her words and spirit offer a beautiful merger of wisdom and love.  At 86, Mirabai has valuable perspectives on aging, friendship, legacy, and death. Drawing from a lifetime of teaching and her memoir Almost Home, she shares what she's learned about looking within, living with intention, and making peace with life's final chapter. Connect with Mirabai: Website: https://mirabaibush.com/ Instagram: @mirabaibush Facebook: www.facebook.com/MirabaiBushteacher Credits & Sound Clips:  A Long Way - SergePavkinMusic  Inspiring Cinematic Music - Tunetank Delicate Cinematic - Dmitrii Kolesnikov    Order Almost Home by Mirabai Bush at: https://shop.ramdass.org/products/almost-home Visit www.twooldbitches.com Follow us on Instagram @twooldbitches,  Twitter @TwoOldBitches, Facebook @TwoOBPodcast  Created, Produced and hosted by Joanne Sandler & Idelisse Malavé

Bhutan is a Himalayan kingdom sandwiched between China and India. Forty percent of its 800,000 citizens work in the agriculture sector. The mountainous country is famous for its breathtaking landscapes and its unique policy of "Gross National Happiness," instituted in 1972 by Jigme Singye Wangchuck, the fourth king of Bhutan. My guests on the Newscast this week say this philosophy is the backbone of the nation's food system, and its plan for full food self-sufficiency by 2029. "Our food system isn't just about producing food. It's about sustaining our landscapes, our communities, and our culture," says renowned chef and restaurateur Bleu Tshering Dorji. She owns two restaurants in the nation's capital, Thimpu. She explains the unique challenges farmers she works with face due to climate change and steep mountain terrain. "We are a mountainous landlocked country, and only a small percentage of our land is, I think, actually suitable for agriculture. We don't have the luxury of just expanding farmland. We have to make better use of the land that we sort of already have," she says. "Labor is becoming extremely scarce as young people sort of move away from agriculture, and farmers still have to deal with issues like wildlife conflict, unpredictable weather, and also getting their produce to the market," Bleu says. Sonam Wangchuk is an executive specialist at the Ministry of Agriculture and Livestock for the government of Bhutan. He also joins the conversation to explain how the government plans to address these challenges through the 13th five-year plan, "Transforming the Agrifood Sector for Economic Growth and Sustainable Development." The plan calls for spending the equivalent of about $180 million through 2029. Much of these funds appear to be directly supporting smallholder farmers, the majority of whom in Bhutan are women. "We have been working to strengthen the capacity of the smallholder farmers, especially through training on climate-smart agriculture, improve production technologies, farm mechanization, post-harvest management, value addition and agribusiness and business development for women and youth," Wangchuk says. "The skills are imparted to improve access to finance, technology and markets and creating an environment of entrepreneurship and to support the farmer groups and cooperatives." Some government measures have received criticism, such as the implementation of a 3,400-kilometer (2,100-mile) fence to deter human-wildlife conflict. A previous study from 2023 on agricultural practices in the nation suggested that, "Bhutan should emphasise women-centred initiatives by enhancing access to assets, raising awareness of climate change mitigation strategies, and developing training programs to promote CSA," or climate-smart agriculture. This appears to be what the plan aims to do. However, not all challenges are easily solved with funding. Previous Mongabay fellow Choki Wangmo highlighted some of these challenges through the story of Pen Zam, a medicinal mushroom gatherer who struggles with a shrinking habitat at extremely high altitudes to attain a fraction of what her family used to gather decades ago, before the current climate impacts of today. Later this month, the inaugural Global Conscious Food Systems Summit will take place in Bhutan. Please take a minute to let us know what you think of our podcast here. Mike DiGirolamo is the host & producer for the Mongabay Newscast based in Sydney. Find him on LinkedIn and Bluesky. Cover Image: A chorten, or Buddhist stupa, at a rice field in Bhutan. Image by thaths via Flickr (CC BY-NC 2.0). —- Time codes (00:00) Bhutan is transforming its food system (06:45) A challenge ahead (12:53) How 'Gross National Happiness' guides the way (19:04) Supporting farmers amidst climate change (29:36) Moving the global conversation forward

The Man Who Was Fired Five Times How Letting Go of Blame Can Transform Your Life Hosts: Kevin Cornelius, LMFT Dr. David Burns What if the biggest obstacle to your happiness isn't your depression, your anxiety, or even the difficult people around you? What if it's the belief that everyone else needs to change first? In this powerful episode of the Feeling Good Podcast, Dr. David Burns and host Kevin Cornelius, LMFT, discuss one of David's favorite therapy stories from his recent Psychology Today article, "The Man Who Was Fired Five Times." What begins as the story of a brilliant computer programmer who can't keep a job becomes an unforgettable lesson in overcoming resistance, building meaningful relationships, and discovering the extraordinary power of humility. This episode is packed with practical TEAM-CBT techniques, fascinating therapy demonstrations, and one of the most inspiring recovery stories you'll ever hear. In This Episode A Brilliant Man Who Couldn't Keep a Job David introduces us to "Bhagwant" (a pseudonym), an exceptionally gifted computer programmer who sought treatment after being fired five times in just two years. Although he initially came to therapy complaining of low self-esteem, David quickly noticed something much deeper. Bhagwant believed: His coworkers were conspiring against him. His bosses failed to appreciate his intelligence. Other people were the source of nearly all his suffering. Despite his obvious brilliance, his habit of blaming others had become the greatest obstacle to both his career and his happiness. Why David Didn't Try to Help Him...At First Instead of immediately offering therapy techniques, David did something surprising. He told Bhagwant that perhaps they shouldn't work together. Why? Because therapy would require Bhagwant—not his coworkers—to do all of the changing. Rather than arguing with Bhagwant or trying to convince him he was wrong, David used one of the most powerful TEAM-CBT methods: Dangling the Carrot By joining Bhagwant's resistance instead of fighting it, David completely changed the emotional dynamic. Instead of saying: "You're the problem." He essentially said: "You're right—it seems terribly unfair that you'd have to do all the work when everyone else is causing the problem." That paradoxical response immediately dissolved Bhagwant's resistance. Moments later, he admitted something he had hidden from David: He hadn't merely been placed on probation. He had already been fired—for the fifth time. Why Specificity Matters One of the central themes of the episode is David's insistence on working with specific moments instead of vague labels. Rather than treating "low self-esteem" as the problem, David asks: What happened? Where were you? What time was it? What exactly were you thinking? This "fractal" approach allows therapy to target the real thoughts creating emotional suffering instead of treating abstract diagnostic labels. As David explains, problems can only be solved when they're connected to a real moment in time. Recovery Begins with Practice Once Bhagwant committed fully to treatment, he became an extraordinarily dedicated student of TEAM-CBT. He learned to: Identify cognitive distortions Challenge negative thoughts using Externalization of Voices Master the Five Secrets of Effective Communication Replace defensiveness with curiosity and empathy At one point, David actually had to limit Bhagwant's therapy homework because he was spending six to eight hours a day practicing. The Job Interview That Changed Everything Eventually Bhagwant received a job offer from a company in Florida. David gave him one final piece of surprising advice: Ask your new employer to agree to criticize you every single week. Specifically, David suggested requesting regular meetings where supervisors would openly point out mistakes so Bhagwant could practice using the Five Secrets and the Disarming Technique. The company agreed. The results were astonishing. Within weeks: He had developed excellent relationships with coworkers. He won Employee of the Month. He received multiple promotions. His salary doubled. Years later, David received a Christmas card that brought tears to his eyes. Bhagwant had become CEO of the very company that hired him. The Disarming Technique Much of the second half of the episode explores one of the most challenging—and most transformative—TEAM-CBT skills. What Is Disarming? Disarming means sincerely finding the truth in criticism, even when the criticism seems exaggerated or unfair. David explains what he calls the Law of Opposites: Defending yourself often convinces others the criticism is true. Agreeing sincerely with whatever truth exists often causes the criticism to lose its power. This simple paradox can dramatically transform difficult conversations. Live Role-Playing Kevin and David demonstrate the Disarming Technique through several live role plays. David criticizes Kevin as being: Fake Inexperienced Pretending to know more than he really does Kevin practices agreeing with the truth in the criticism instead of defending himself. David then coaches Kevin to go even deeper—not by problem-solving or trying to improve himself immediately, but by becoming genuinely curious about the other person's experience. Later, the roles reverse, and Kevin criticizes David for being: Cranky Impatient Insensitive David demonstrates how quickly criticism melts away when someone responds with humility, openness, and genuine curiosity. These demonstrations beautifully illustrate why the Disarming Technique is often one of the hardest TEAM-CBT skills to master—and one of the most powerful. Why Resistance Matters Throughout the episode, David explains that resistance is not an obstacle to therapy. It's the doorway into effective therapy. Rather than pushing people toward change, TEAM-CBT first helps people understand why changing feels difficult. Once resistance melts away, motivation naturally appears. Enlightenment and the "Death of the Self" The conversation concludes with a reflection on one of David's favorite philosophical themes. Drawing from Buddhist psychology, David discusses how learning to accept criticism requires what he calls "the death of the self"—letting go of pride, defensiveness, and the constant need to protect one's ego. Rather than seeing criticism as an attack, we can learn to experience it as an opportunity for connection, growth, and deeper understanding. Resource Mentioned Dr. David Burns' Psychology Today article: "The Man Who Was Fired Five Times" Memorable Takeaways The biggest obstacle to change is often our resistance—not our symptoms. Therapy becomes far more effective when it focuses on one specific moment instead of broad labels. Defending yourself usually strengthens criticism; finding the truth in it often dissolves conflict. Humility builds stronger relationships than winning arguments. Learning to respond differently to criticism can transform not only your mood, but your career, your relationships, and your entire life. Whether you're a therapist, a parent, a leader, or simply someone who wants healthier relationships, this episode offers practical tools and inspiring hope that lasting change is possible—even after years of frustration and failure. Listener Survey We'd love to hear from you! Your feedback helps shape future episodes and allows us to create content that is as helpful and meaningful as possible. Please use this link to take the feedback survey and share your thoughts with us about this episode. Your voice matters—and as David points out in this episode, sometimes the most important conversations begin when we're willing to express what we're really thinking and feeling. Thank you for listening to The Feeling Good Podcast! Contact Information Kevin Cornelius, LMFT is a Level 5 Certified Master TEAM-CBT Therapist and Trainer and the Clinical Director of Feeling Good Institute--Silicon Valley. He specializes in the treatment of trauma, anxiety, depression, relationship problems and insomnia. You can reach Kevin at kevin@feelinggoodinstitute.com and visit his website at www.tools4change.me. You can reach Dr. Burns at david@feelinggood.com. Feeling down in these turbulent times? Take a ride on our Feeling Great app. Feeling Great feels wonderful! You owe it to yourself to feel GREAT! Give the Greatest Gifts of ALL--Love and Happiness!

Days after narrowly surviving a catastrophic flood, meditation teacher Delson Armstrong joins Michael Taft to consider what remains when spiritual ideas fall away. Their conversation explores primal awareness, the spiritual ego, and Delson's forthcoming collection of Sanskrit aphorisms—a “love letter to the exhausted seeker” synthesizing Buddhism, Vedānta, Yoga, Sāṃkhya, and Tantra. They also discuss paraconsciousness, karma and divine play, Nisargadatta Maharaj, Śrī Vidyā and Lalitā, and the challenge of teaching with authority without taking the role of guru too seriously.Delson Armstrong is a meditation teacher whose work brings together Buddhist, yogic, and tantric traditions. A teacher of Tranquil Wisdom Insight Meditation, he is known especially for his expertise in the jhānas and other deep meditative states. He is also authorized to teach all seven stages of Lahiri Mahasaya's Kriya Yoga and practices in the Śrī Vidyā and Trika lineages. Delson teaches internationally, offering retreats, workshops, and individual guidance focused on awakening, freedom from suffering, and translating ancient contemplative methods for modern practitioners.Learn more about Delson Armstrong here.You can support the creation of future episodes of this podcast by contributing through Patreon.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

This talk was given by Sean Coyle at Wild Heart Meditation Center in Nashville, TN.  Spiritual bypassing looks like peace — but sometimes it's just avoidance in a softer outfit. This is your reminder that mindfulness isn't meant to numb you; it's meant to help you see clearly and act with care.  Enjoy!   Wild Heart Meditation Center in a non-profit Buddhist community based in Nashville, TN. https://www.wildheartmeditationcenter.orgDONATE: If you feel moved to support WHMC financially please visit:https://www.wildheartmeditationcenter.org/donateFollow Us on Socials!Facebook: https://www.facebook.com/WildHeartNashville/Instagram: https://www.instagram.com/wildheartnashville/TikTok: https://www.tiktok.com/@wildheartmeditation

On the auspicious occasion of Jyeshtha Purnima, Mahabodhi Mahavihara hosted Sadhguru in Bodh Gaya – the very place where Gautama Buddha realized his ultimate nature over 2,500 years ago. In an insightful interaction beneath the sacred Bodhi Tree, Sadhguru answered the Buddhist monks' deepest questions and spoke about the essence of the Buddha's life and methods for inner transformation. Conscious Planet: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.consciousplanet.org⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Sadhguru App (Download): ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://onelink.to/sadhguru__app⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Official Sadhguru Website: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://isha.sadhguru.org⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Sadhguru Exclusive: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://isha.sadhguru.org/in/en/sadhguru-exclusive⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Inner Engineering Link: isha.co/ieo-podcast Yogi, mystic and visionary, Sadhguru is a spiritual master with a difference. An arresting blend of profundity and pragmatism, his life and work serves as a reminder that yoga is a contemporary science, vitally relevant to our times. Learn more about your ad choices. Visit megaphone.fm/adchoices

Plus: Why you're a "mystic" even though you don't know it, how to find the "magic" in meditation, and the power of simple apologies (and cleaning the dishes). Susan Piver is a 30 year student of Tibetan Buddhism, New York Times bestselling author, and founder of The Open Heart Project, an online meditation community with close to 20,000 members. Her latest book is Inexplicable Magic: Meditation for Mystics.  In this episode we talk about: Why meditation's real payoff can't be explained The crucial difference between mindfulness and awareness Why you can't think your way into oneness The seven daily habits of a modern "mystic" Why boundaries are essential to a spiritual life Susan's unglamorous trick for building real confidence Why trying to fix yourself backfires The secret to attracting inspiration Get the 10% with Dan Harris app here Sign up for Dan's free newsletter here Follow Dan on social: Instagram, TikTok Subscribe to our YouTube Channel   This episode is sponsored by:  Square: Get up to $200 off Square hardware when you sign up at square.com/go/happier! #squarepod Skylight: Go to MySkylight.com/HAPPIER for $30 off your 15 inch Calendar. iRestore: Right now, you can save on customer favorites like the iRestore Elite helmet and the Illumina Face Mask. Just head to iRestore.com and use code HAPPIER. To advertise on the show, contact sales@advertisecast.com or visit https://advertising.libsyn.com/10HappierwithDanHarris