Podcasts about buddhist

Plus: Saying thank you to your anxiety and the opportunity in the dumpster fire.   Jack Kornfield, who trained as a Buddhist monk in the monasteries of Thailand, India and Burma, then returned to the US, where he became one of the leading voices in Buddhism in the West. He co-founded the Insight Meditation Society in Barre, Massachusetts, with Sharon Salzberg and Joseph Goldstein, then he went on to start the Spirit Rock Medication Center in Woodacre, California. He's written many books, including his latest, All In This Together, which is the focus of the conversation you're about to hear, along with a new online course he just posted, called Stand Up for Compassion – which is about staying steady in difficult times.   In this episode we talk about: The causes of happiness  The opportunities (And this is a counterintuitive notion, but…) The opportunities in the suffering we're experiencing today How to stand up for what you care about while staying calm and steady Ways to zoom out and see the bigger picture   How to cultivate both courage and Joy  How Jack gets consistent hits of Joy in his own life Why intention is important — and how to cultivate healthy intentions  And other survival strategies for these times This holiday season, 10% Happier is teaming up with dozens of podcasts for an ambitious goal: to lift three entire villages in Rwanda out of extreme poverty. Join us by visiting GiveDirectly.org/Dan and supporting the #PodsFightPoverty campaign.   Join Dan's online community here Follow Dan on social: Instagram, TikTok Subscribe to our YouTube Channel To advertise on the show, contact sales@advertisecast.com or visit https://advertising.libsyn.com/10HappierwithDanHarris  

Mikey joins Dave Smith in collaboration with Flowering Lotus Meditation to discuss the importance of metta in mindfulness practice. Mikey and Dave will be teaching a retreat together December 28, 2025- Friday, January 2, 2026 in Bay St. Louis, MS.Learn more and sign up here: https://www.floweringlotusmeditation.org  Wild Heart Meditation Center in a non-profit Buddhist community based in Nashville, TN. https://www.wildheartmeditationcenter.orgDONATE: If you feel moved to support WHMC financially please visit:https://www.wildheartmeditationcenter.org/donateFollow Us on Socials!Facebook: https://www.facebook.com/WildHeartNashville/Instagram: https://www.instagram.com/wildheartnashville/TikTok: https://www.tiktok.com/@wildheartmeditation

In this powerful episode, Amb. Elisha sits down with Philip Saparov, writer, thinker, world traveler and transformational mentor — to explore how he rebuilt his life from burnout, stress, and uncertainty into a story of clarity, inner peace, and global freedom

Speaking to a room full of Buddhists and psychotherapists, Ram Dass explores the impact that Eastern traditions have had on his life and his extraordinary adventure of coming home to being human. Ram Dass Here & Now is brought to you by BetterHelp. Give online therapy a try at betterhelp.com/ramdass and get on your way to being your best self.The Ram Dass community gathers regularly to engage in meaningful discussions about the podcast. We invite you to join us and share your curiosities, insights, and wisdom. Sign up for the General Fellowship to receive event invitations directly in your inbox.This episode of Here and Now comes from the keynote address Ram Dass gave at the 2nd Annual Buddhism & Psychotherapy Conference in 1987, which was sponsored by the Karma Kagyu Institute. Ram Dass begins by outlining his connection with the Kagyu lineage of Buddhism, sharing stories of his time with Trungpa Rinpoche. He then gives a brief recap of his journey in life and how he was eventually drawn towards Eastern writings and teachings.Ram Dass talks about embracing Buddhist practices and his spiral path of bouncing back and forth between being in retreat and being in the marketplace of life. He explores how his work with dying people helped him embrace the extraordinary adventure of coming home to being human.Sharing a story about Kalu Rinpoche, another friend in the Kagyu line, Ram Dass discusses honoring compassion and the different levels at which we can do service in the world. He wraps things up by saying, “I cannot conceivably repay the debt that I feel to the Eastern traditions for having introduced me to myself.”About Ram Dass:Ram Dass's spirit has been a guiding light for generations, carrying millions along on the journey. Ram Dass teaches that through the Bhakti practice of unconditional love, we can all connect with our true nature. Through these teachings, Ram Dass has shared a little piece of his guru, Maharaj-ji, with all who have listened to him. Learn more at ramdass.org.“And I see that as an extraordinary adventure of coming home to being human. It's interesting that more of the letters I've gotten in the past year have said to me, ‘Thank you for being human.' Isn't that bizarre? I mean, I've spent 25 years trying to be divine, and people write and thank me for being human. I mean, that just seems like a bizarre paradox to me.” – Ram DassSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

"Life is suffering" may be a Noble Truth, but it feels like a deepity. Yes, obviously life includes suffering. But it also includes happiness. Many people live good and happy lives, and even people with hard lives experience some pleasant moments. This is the starting point of many people's objection to Buddhism. They continue: if nirvana is just a peaceful state beyond joy or suffering, it sounds like a letdown. An endless gray mist of bare okayness, like death or Britain. If your life was previously good, it's a step down. Even if your life sucked, maybe you would still prefer the heroism of high highs and low lows to eternal blah. Against all this, many Buddhists claim to be able to reach jhana, a state described as better than sex or heroin - and they say nirvana is even better than that. Partly it's better because jhana is temporary and nirvana permanent, but it's also better on a moment-to-moment basis. So nirvana must mean something beyond bare okayness. But then why the endless insistence that life is suffering and the best you can do is make it stop? I don't know the orthodox Buddhist answer to this question. But I got the rationalist techno-Buddhists' answer from lsusr a few months ago, and found it, uh, enlightening. He said: mental valence works like temperature. Naively, there are two kinds of temperature: hot and cold. When an environment stops being hot, then it's neutral - "room temperature" - neither hot nor cold. After that, you can add arbitrary amounts of coldness, making it colder and colder. https://www.astralcodexten.com/p/in-what-sense-is-life-suffering

We're in the middle of a small series of episodes right now on Buddhism and art, and this one is about our host, Scott Snibbe. Not everyone who listens to this podcast or who's read How to Train a Happy Mind knows that Scott's main job for most of his life has been as an artist: one who works mostly with computer software and interactive installations. He often jokes that he used to be a part-time Buddhist, and now he's a full-time Buddhist, but he still spends about 25% of his time making art. Earlier this year, Scott was invited to San Francisco's Commonwealth Club to give a talk and have a discussion with Hugh Leeman about his new series of work called Hidden Geometries. These new pieces reveal the hidden geometric diagrams that underlie the thousand-year-old tradition of devotional Buddhist paintings known as thangkas. In the talk, Scott also shares a couple of the greatest hits from his career in interactive art. We also recommend watching this on our YouTube channel so you can see all of the artworks discussed! Support the show

Reflecting on the invitation to "live as though the truth were true," Mary examines this through the Buddhist lens of being fully present with reality. So often we're in opposition to the 'truth' or reality because it differs from our wants or desires. The Buddha's teachings offer a way to align ourselves with reality and indeed, live as though the truth were true. A path of liberation.Recorded Nov. 29, 2025 in the virtual worldSend me a text with any questions or comments! Include your name and email if you would like a response - it's not included automatically. Thanks.Visit Mary's website for more info on classes and teachings.

Through cosmic communication, learn how these mysterious beings may hold the key to our spiritual evolution.UFOs and the Extra-terrestrial Message reveals how UFOs are much more than strange shapes in the sky; they may be part of a multi-dimensional universe, which has become a common concept in everything from quantum physics to sci-fi blockbusters. String theory, hyperspace and dark matter have led physicists to realise that the three dimensions we thought described the universe aren't enough – there may actually be numerous dimensions. As this possibility evolves, the real prospect of meeting our extra-terrestrial neighbours emerges. From ancient texts to little-known eyewitness accounts, Richard explores the evidence of extraterrestrial life. He also looks at X-file exposés, fascinating personal experiences of alien contact, channelled messages from cosmic beings – and shows how these messages hold the key to our spiritual advancement and even to world peace.BioDescribed by Kindred Spirit magazine as one “one of the biggest talents in MBS”, Richard is an award-winning, international bestselling author on spirituality, and one of the foremost Disciples of Master of Yoga Dr George King.Richard's books, DVDs and CDs have been sold in many countries – translations have included Dutch, French, German, Italian, Portuguese, Spanish, Russian, Japanese and Estonian.He has taken part in hundreds of radio shows around the world including several appearances on Coast to Coast AM, which broadcasts to 475 radio shows throughout the USA. He regularly appeared as a co-host on Mike Allen's weekly show on LBC called The Phenomena Files.His TV appearances include GMTV on topics ranging from UFOs to angels, psychic powers and complementary medicine. He has also appeared on TV with Esther Rantzen, Eammon Holmes, Gloria Hunniford, Terry Wogan, Noel Edmonds and James Whale, and a host of documentaries and magazine programmes on all the terrestrial and many of the satellite channels.In addition to having had a column in The Observer, he has written for the Daily Express, Daily Mail, The Sun, Woman's World, Here's Health, Health and Fitness, the USA's Whole Life Times and Phenome-News, New Zealand's Lifestyle magazine and many other journals. He has appeared in most of Britain's national newspapers, and many magazines and local papers.As well as in the UK, he has lectured in the USA, Canada, New Zealand, Australia, Belgium, Italy, Switzerland and Nigeria, and for over 30 years, has been a keynote speaker at London's largest and most prestigious Mind Body Spirit Festival. He has spoken internationally at various venues including churches, synagogues, Buddhist temples, schools, universities, business conventions, charitable meetings and numerous conventions and bookstores, as well as to an audience of thousands at an open-air pop concert.Richard is the Executive Secretary of The Aetherius Society for Europe and a Bishop in The Aetherius Churches. He has devoted his life to the work of his late master and personal friend, Dr George King (1919-1997), who founded the Society.https://www.aetherius.org/https://www.amazon.com/dp/B00J75NB5K https://www.pastliveshypnosis.co.uk/https://www.patreon.com/alienufopodcastMy book 'Verified Near Death Exeriences' https://www.amazon.com/dp/B0DXKRGDFP Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

Rev. Stacey on Buddhist teachings that have inspired her over the years.  Music: Lydia Clark

Ajahn Brahmali teaches about the connection between memory, mindfulness and the Buddhist practice. Support us on https://ko-fi.com/thebuddhistsocietyofwa BSWA teachings are available: BSWA Teachings BSWA Podcast Channel BSWA DeeperDhamma Podbean Channel BSWA YouTube  

On this week's episode, I reflect on all the change that happens around us and the wisdom of learning to embrace change. There are the changes in season, temperatures, clothes and food, changes in friendships and activities. I also noticed when organizing my Holiday Card list, how many people changed homes so I needed address updating. I was struck by the number of loved ones who have died this past year. Their absence has an impact on me along with a web of other people, all experiencing changes without these individuals in our lives.  I am comforted by the Buddhist teaching on impermanence, that everything that comes also goes, everything that lives must die, and everything that is created will crumble. Change and self-discovery are intertwined. May change not be feared but a force that propels us forward. There are plenty of changes that I embrace wholeheartedly and plenty that I resist, so may we honor the life long journey we have to practice embracing change. Enjoy the podcast!

Prayer Moment 1 of 5 in DecemberPrayer for The Village Church Movement in Thailand1. Going Wide - Pray that the village church movement will reach the remaining 75,000 villages in Thailand that still have no Christian presence. 2. Going Deep - Pray for deep discipleship to be birthed in every village church throughout Thailand.3. Going Strong - Pray for strong leaders to rise up in every district in Thailand. Pray that mother churches will be planted in more and more districts.

This important new work, Buddhist Landscapes: Art and Archaeology of the Khorat Plateau, 7th to 11th Centuries (NUS Press, 2023) by Stephen Murphy, build on extensive fieldwork and archaeological surveys to reveal the Khorat Plateau as having a distinctive Buddhist culture, including new forms of art and architecture, and a characteristic aesthetic. By combining archaeological and art historical analysis with an historical ecology approach, Murphy traces the outlines of Buddhism's spread into the region, along its major river systems. In this episode, hosted by Natali Pearson, Murphy shows how he has read this history into and against the Khorat landscape, attending to the emergence of monumental architecture such as stūpa, and Buddha images carved into the rockfaces of hills and mountainsides, and the importance on the Khorat Plateau of the use of boundary markers, or sīmā. This book provides a new picture of the region in the first and early second millennia, adding to our understanding of the development of Buddhism in Southeast Asia, and offering a new basis for other regionally-focused scholarship to thrive —from textual Buddhology to history to anthropology. As Murphy explains, this opens up new possibilities for understanding the early spread of Buddhism within different landscapes across Asia. Dr Stephen A. Murphy specialises in the art and archaeology of early Buddhism and Hinduism in Thailand, Laos, Myanmar, Cambodia and Malaysia. He is the Pratapaditya Pal Senior Lecturer in Curating and Museology of Asian Art, and Chair of the Centre of South East Asian Studies, at SOAS University of London. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Since the early days of Buddhism in China, monastics and laity alike have expressed a profound concern with the past. In voluminous historical works, they attempted to determine as precisely as possible the dates of events in the Buddha's life, seeking to iron out discrepancies in varying accounts and pinpoint when he delivered which sermons. Buddhist writers chronicled the history of the Dharma in China as well, compiling biographies of eminent monks and nuns and detailing the rise and decline in the religion's fortunes under various rulers. They searched for evidence of karma in the historical record and drew on prophecy to explain the past. John Kieschnick provides an innovative, expansive account of how Chinese Buddhists have sought to understand their history through a Buddhist lens. Exploring a series of themes in mainstream Buddhist historiographical works from the fifth to the twentieth century, he looks not so much for what they reveal about the people and events they describe as for what they tell us about their compilers' understanding of history. Kieschnick examines how Buddhist doctrines influenced the search for the underlying principles driving history, the significance of genealogy in Buddhist writing, and the transformation of Buddhist historiography in the twentieth century. This book casts new light on the intellectual history of Chinese Buddhism and on Buddhists' understanding of the past. As I say in the interview, Buddhist Historiography in China (Columbia University Press, 2022) is one of those that you hope exists out there somewhere, and are delighted when you find out it does! This book is highly recommended not only for those with a keen interest in Buddhism and Chinese history, but also those fascinated by questions of historiography and temporarily more broadly.  Lance Pursey is a postdoctoral research fellow at the University of Aberdeen where they work on the history and archaeology of the Liao dynasty. They are interested in questions of identity, and the complexities of working with different kinds of sources textually and materially. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Since the early days of Buddhism in China, monastics and laity alike have expressed a profound concern with the past. In voluminous historical works, they attempted to determine as precisely as possible the dates of events in the Buddha's life, seeking to iron out discrepancies in varying accounts and pinpoint when he delivered which sermons. Buddhist writers chronicled the history of the Dharma in China as well, compiling biographies of eminent monks and nuns and detailing the rise and decline in the religion's fortunes under various rulers. They searched for evidence of karma in the historical record and drew on prophecy to explain the past. John Kieschnick provides an innovative, expansive account of how Chinese Buddhists have sought to understand their history through a Buddhist lens. Exploring a series of themes in mainstream Buddhist historiographical works from the fifth to the twentieth century, he looks not so much for what they reveal about the people and events they describe as for what they tell us about their compilers' understanding of history. Kieschnick examines how Buddhist doctrines influenced the search for the underlying principles driving history, the significance of genealogy in Buddhist writing, and the transformation of Buddhist historiography in the twentieth century. This book casts new light on the intellectual history of Chinese Buddhism and on Buddhists' understanding of the past. As I say in the interview, Buddhist Historiography in China (Columbia University Press, 2022) is one of those that you hope exists out there somewhere, and are delighted when you find out it does! This book is highly recommended not only for those with a keen interest in Buddhism and Chinese history, but also those fascinated by questions of historiography and temporarily more broadly.  Lance Pursey is a postdoctoral research fellow at the University of Aberdeen where they work on the history and archaeology of the Liao dynasty. They are interested in questions of identity, and the complexities of working with different kinds of sources textually and materially. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/east-asian-studies

This episode we look at many of the natural events and talk about those observing and writing things down, and why they may have wanted to do so. For more, check out our podcast blogpage:  https://sengokudaimyo.com/podcast/episode-139   Rough Transcript: Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is episode 139: Observing the "Natural" World. Members of the Onmyou-ryou, dressed in the official robes of their office, sat around in their observation tower, measuring the location of the stars.  They kept their light to a minimum, just enough so that they could write down their observations, but not so much that it would destroy their vision.  As they looked up, suddenly they saw a strange movement: a streak through the sky.  They waited, and observed, and then there was another, and another after that.  It was as if the stars themselves were falling from the heavens.  They watched as it seemed that the constellations themselves were melting and falling apart.  Quickly they scribbled down notes.  Tomorrow, with the light of day, they would consult various sources to see just what it could mean.  For now, their role was simply to observe and record.   Welcome back, everyone.  It is the height of holiday season in the US as I record this, and in our narrative we are in the middle of the reign of Ohoama, aka Temmu Tennou, who came to power in 672 and who has been shoring up the Ritsuryo state instigated by his late brother, Naka no Oe, aka Tenji Tennou.  We have talked in recent episodes about how Ohoama put a lot of the state under the control of members of the royal family, or at least those with claims to royal blood, and how he had also begun work on the Chronicles—the very works that we have been using to try and understand the history of this and earlier periods.   It seems clear that Ohoama and his cohorts were doing their best to solidify their control and, in the process, create what they felt was a modern state, leveraging the continental model, but not without their own local flavor.  After all, they were also investing in the kami based rituals of state and specifically in Ise shrine, which they claimed as an ancestral shrine for their lineage. This episode, let's dig into another thing that was getting reported around this time.  And that is… science!  Or at least observations of the world and indications of how people were interacting with it. Before going into the subject, I want to acknowledge that "science", or "Kagaku" in modern Japanese, may not look like what we think of as "science" today.  The word "Kagaku" itself appears to come about in the late Edo period, and became associated with the western idea of "Science" in the Meiji period.  Today we think of it as observations, yes, but also testing via the scientific method. I think it might be more appropriate to categorize a lot of earlier science under a term like "learning" or "study", and it seems to have encompassed a wide range of topics of study, some of which we would include as "science" and some which we might refer to more as "arts".  There is also a very fine line with religion and philosophy as well. From a modern perspective, I think one could fairly argue that "science"—particularly the so-called "hard" sciences—refers to something that can be empirically tested via the scientific method.  So you can see something, form a hypothesis, create a test, and then that test should produce the same results no matter who conducts it, assuming you account for the variables. And please don't @ me about this… I know I am simplifying things.  This isn't a podcast about science unless we are talking about the social sciences of history and archaeology. In contrast to our modern concept of science, much of what we see in the Asuka era is built around using our reasoning to arrive at the truth of something.  In cases where we are dealing with clearly physical phenomena that have observable causes and effects, this can lead to remarkably reliable results.  One example of this is calendrical science—it isn't that hard to observe the passing of days and seasons.  Even the rotation of the earth and the movements of stars and even something with as large a period as comets could be observed and tracked, especially if you had centuries of data to comb through.  In fact, they often would predict things that it turns out they couldn't, themselves, see.  They could predict that an eclipse would occur, for example, even when that eclipse was only visible somewhere else.  And they didn't have to calculate gravitational pull, mass, or distances between different heavenly bodies for that to occur. Similarly, in the agricultural sphere: you had so many people who observed the seasons and would figure out new ways of doing things.  It doesn't take an understanding of chlorophyl to know that plants generally do better when exposed to sunlight. I believe the leap happens when you get to things that go beyond purely observable means.  Sickness, for example—how do you explain viruses or germs without equipment like microscopes to see what our eyes alone cannot?  And if such "invisible" things could cause so much damage, then why could there not be other "invisible" elements, such as kami and boddhisatvas?  And as humans we are driven to make connections.  It is one of the things that has driven our technological innovation and rise, but it is also something that can easily go awry.  Like when you are sitting in a dark house, alone, and you hear a noise.  Rationally, you might know that houses settle and creak, but that doesn't necessarily stop your brain from connecting it with thoughts that someone must be in the house making that noise. Or even how we make judgments based on nothing more than how someone talks or what they look like, because our brains have made connections with those things, for good or ill. A large part of the rationalization that was accomplished in Asian thought had to do with concepts of Yin and Yang, the negative and the positive, the dark and the light.  This was thought of as a kind of energy—qi or ki—that was embedded in things.  We discussed this somewhat back in episode 127, because yin yang theory, along with the five element theory, known as Wuxing or Gogyou in Japanese, became embedded in the idea of the calendar.  Why was summer hot, except that it was connected with an excess of fire energy?  And the cold, dark days of winter would be associated with an excess of water, naturally. I should note that while this is one of the more comprehensive philosophical systems in use, it was not the only means by which various phenomena and effects were rationalized.  After all, it had to be imposed on a framework of how the world otherwise worked, and descriptions of the world came from a variety of places.  There was, for example, the Classic of Mountains and Seas, or Sanhaijing, which detailed the world as envisioned in the period before the Qin dynasty, although there were occasional updates.  The Sanhaijing  described regular plants and animals in the same breath as gods and monsters.  There were also various buddhist sutras, which brought their own cosmological view of the universe that had to be squared with other visions, including those passed down locally describing the archipelago as the "Reed Plain" and giving particular importance to eight of the islands—though which eight depends on which variant of the creation myth you are referencing. To categorize the study of the natural—and what we would consider the supernatural—world around them, the Ritsuryou set up specific bureaus.  One of these was the Onmyou-ryou, the Bureau of Yin-yang, also known as the Onyo no Tsukasa.  This Bureau oversaw divination, astronomy, time, and calendars.  At its head was the Onmyou-no-kami.  Below them were the various scholars studying the core subjects, as well as technical practitioners to carry out the rites and divination. On the continent, priority was generally given to astronomical and calendrical studies, and many of the more magical practices or rituals would fade away, likely because there were local Taoist institutions who could take up much of that work.  In Japan, however, it seems that the calendrical studies tended to ossify, instead, while onmyoji came to fill a role not just for the state but also among the population for divination and other such practices.  Even into the Edo period one could find private onmyoji, and the Bureau itself lasted until the very beginning of the Meiji period. Another important institution of the Ritsuryo government for learning was the Daigakuryou, the Bureau of Great Learning.  Students of Japanese may recognize the term "Daigaku" referring, today, to universities. The original concept for the Daigaku-ryou, or Daigaku no Tsukasa, was focused on the study of those things that were considered perhaps a bit more practical and necessary to anyone who might want a political career.  Since this was founded on concepts of Confucian government, it is little wonder that it was originally designed to focus on Confucian studies, among other things.  This fits into the idea of a supposed meritocracy, where one's education was part of the examination.  You may recall from Episode 115 we talked about the National University in Chang'an, which is likely something that the Daigaku Ryou could only ever dream of becoming. Early arts taught at the Daigaku Ryou included the Confucian classics, mathematics, writing, and Chinese pronunciation.  These were all things that you would need to know to become a part of the bureaucracy The idea of a school may have been born along with the early institution of the government, with mention as early as 671, in the last year of Naka no Oe's reign, but we don't have it clearly established in the code until later.  Full operations may have been somewhat delayed due to the tumultuous events of Ohoama's accession to power in 672, but we do see it explicitly mentioned in the year 675.  On the first day of the year we are told that Students from the Daigaku Ryou, along with students from the Onmyou-Ryou and from the Gaiyaku Ryou, the Bureau of External Medicine; along with the Woman of S'ravasti, the Woman of Tara, Prince Syeonkwang of Baekje, and Silla labourers offered presents of drugs and various rarities. We talked about the first two, the Daigaku-ryou and the Onmyou-ryou, but the Gaiyaku Ryou doesn't seem to have a lot of information out there beyond this mention.  Later there would a "Ten'yaku Ryou", or Bureau of Medicine, established in the code.  Since we don't have any extant codes from this period beyond what was written down in the Nihon Shoki, we don't know for certain what the Gaiyaku-ryou was , and it is possible that the Gaiyaku-Ryou was a precursor to the Ten'yaku Ryou.  "GAI" means "outside" or "external", leading me to wonder if this referred to external medicine in contrast to internal medicine, or if it meant medicine or drugs from outside teh archipeloago. I would point out that these students are found with the Woman of S'ravasti, or Shae; the Woman of Tara; a Baekje prince and Silla labourers.  In other words, they were all people from outside of the archipelago.  This is not entirely surprising as it was from outside that much of the learning was coming into the country. "Yaku" or "Kusuri", which can be translated as either "Drugs" or "medicine", could refer to a number of things.  How effective they were is somewhat questionable. Almost certainly some of them had confirmed medicinal efficacy, but others may have been thought to have been effective due to things like their connection to the five elements, or wuxing, theory. For example, something red might be assumed to have a warming effect because of the presumed presence of the fire element.  And the power of the placebo effect no doubt made them seem at least partially effective.  Consider, for example, how many people will swear by certain remedies for the common cold when all it really does is distract you, or perhaps make you a bit more comfortable, until the symptoms pass on their own. A more certain science was probably that of Astronomy, which we've mentioned a few times.  The passage of the stars through the sky was something that could be easily observed.  There is a theory that some of the first lines in the Yijing, or book of changes, may actually be a description of the changing of seasons as different aspects of a given constellation rise over the horizon, and the placement of certain stars would help in the adjustment of the lunar calendar, since the moon's orbit does not match up exactly with the solar year, and year the solar year was quite important to things like agriculture and even sailing to the mainland. This all makes 675 a seemingly banner year for science, as four days after the presentation of medicine to the throne, the government erected a platform by which to observe the stars.  This wouldn't need to be much—it could have been an earthen mound, or just a tower, from which one could get above the ground, presumably see over any buildings, to the horizon.  Granted, Asuka might not be the best place for such observations, with the nearby mountains meaning that the true horizon is often obstructed.  Nonetheless, it may have been enough to make calculations. Astronomy platforms, or Tenmondai, would continue to be used up until at least the Meiji period.  Without a telescope, observations were somewhat limited—though they also didn't have the same level of light pollution that we have today.  Remember, many woke just before dawn and went to sleep not too long after the sun went down, which only makes sense when you are living in a place where creating light, while doable, also ran the risk of burning your entire house to the ground. It is worth noting that the sky for the ancient Japanese was likely quite different than what most of us see when we look up, unless you are fortunate enough to live in a place with very little light pollution.  For many of those living today in the cities and suburban landscape, go outside at night and you might see the moon and some of the brightest stars, but for most of the ancient Japanese, they would look up and see the heavenly river, the Amakawa, or Milky Way.  They would have looked up at a sky glittering with myriad dots of light, as well as planets and more.  It was both familiar and strange—something one saw regularly and yet something that was also extremely inaccessible. Astronomical observations would have been important for several reasons, as I've mentioned.  They would have been used to keep the calendar in check, but they would also have likely been used to help calibrate the water clock, which helped to tell time.  Of course, going back to the five elements and yin yang theory, it is also believed that the energy, the qi or ki, changed with the seasons and the movements of the stars and planets—planets were not known as such, of course, but their seemingly erratic movements compared to bright lights in the sky meant they were noticed and assigned values within the elemental system. One of the things that came with the changing seasons, the heavenly movements, and the flow of ki was a concept of "kata-imi", literally directional taboos.  There were times when certain directions might be considered favorable or unfavorable for various actions.  This could be something as simple as traveling in a given direction.  In the centuries to come this would spawn an entire practice of kata-tagae, or changing direction.  Is the north blocked, but you need to travel there, anyway?  Well just go northwest to say hello to a friend or visit your local sake brewery, and then travel due east.  Ta-da!  You avoided going directly north!  There were also mantra-like incantations that one might say if they had to travel in an inauspicious direction to counteract the concept of bad influences. This also influenced various other things, and even today you will often see dates where a year and month might be followed by simply the character for "auspicious day" rather than an actual day of the month. So observing the heavens was important, and it was also important that they tostudy the works of those on the continent, whose records could help predict various astronomical phenomena.  Except that there was one tiny problem:  I don't know if you've noticed, but Japan and China are in two different locations.  Not all astronomical phenomena can be observed from all points of the globe.  The Northern Lights, for example, are rarely seen in more southerly latitudes, and while eclipses are not too rare, a total eclipse only impacts certain areas of the earth, along relatively narrow paths. I mention this because it isn't always clear if the records we get in the Nihon Shoki are about phenomena they directly observed or if they are taking reports from elsewhere and incorporating them into the narrative.  One such event is the comet of 676. The entry in the Nihon Shoki tells us that in the 7th lunar month of the 5th year of Temmu Tennou, aka 676 CE, a star appeared in the east that was 7 or 8 shaku in length.  It disappeared two months later. We've mentioned some of this before, but the sky was divided up into "shaku", or "feet", though how exactly it was measured I'm not entirely sure.  It appears to be that one foot was roughly 1.5 degrees of the sky, give or take about a quarter of a degree, with 180 degrees from horizon to horizon.  So it would have been about 10 to 12 degrees in the sky.  Another way to picture it is if you hold out your arm towards the object, and spread your index and little finger, it would probably fit between those two points.  This comet hung around for some time, and a great part about a comet like this is that it was viewable from multiple locations.  After all, as the earth turned, different areas were exposed to the comet as it passed through our part of the solar system.  Thus we have records of it from not just the Nihon Shoki:  We also find it in the Anglo-Saxon chronicles, where it was thought to have foretold the end of Bishop Wilfred's control of Northumbria.  We also see it in Tang, Silla, and Syrian sources. These sources aren't always in complete agreement.  For one thing, they noted when they first saw it, which might have been impacted by local conditions.  And then conversion between lunar and solar calendars can also sometimes get in the way.  Roughtly speaking, we have the Nihon Shoki providing dates of somewhere from about August or September of 676, on the Western calendar, to October or November. Tang sources put it from 4 September to 1 November.  Silla Chronicles claim that it first appeared in the 7th lunar month, so between August and September.  A Syrian Chronicle notes a comet from about 28 August to 26 October in the following year, 677, but this is thought to have been a mistake.  European sources generally seem to claim it was seen in August and lasted for three months.  All of these sightings put it at roughly the same time. Working with that and with known comets, we think we actually know which comet this is:  The Comet de Cheseaux also known as the Comet Klinkenberg-Cheseaux.  And I should mention this is all thanks to a research paper by M. Meyer and G. W. Kronk.  In that paper they propose that this is the comet with the designation of C/1743 X1, or the common names I just mentioned.  If so, based on its trajectory, this comet would have been visible in 336, 676, 1032, 1402, 1744, and is next predicted to show up in 2097.  And no, those aren't all exactly the same amount of time.  It is roughly every 350 years or so, but with the movements of the solar system, the planets, and various gravitational forces that likely slow or speed up its movement, it doesn't show up on exactly regular intervals.  Still, it is pretty incredible to think that we have a record of a comet that was seen the world over at this time, by people looking up from some very different places. Comets were something interesting for early astronomers.  They may have originally been seen as particularly ominous—after all, in the early eras, they were hardly predictable, and it would take years to get enough data to see that they were actually a somewhat regular occurrence.  In fact, it is likely that early astronomers were able to figure out eclipse schedules before comets.  Still, they seem to have come to the realization that comets were in fact another type of natural and reoccurring phenomenon.  That isn't to say that they didn't have any oracular meaning, but it did mean they were less of an obvious disturbance of the heavenly order. We have another comet mentioned in the 10th lunar month of 681, but that one seems to have had less attention focused on it, and we don't have the same details.  Then in the 8th lunar month of 682 we have an entry about a Great Star passing from East to West—which was probably a shooting star, rather than a comet.  Comets, for all that they appear to be streaking across the sky thanks to their long tails, are often relatively stable from an earthbound perspective, taking months to appear and then disappear again. Then, on the 23rd day of the 7th month of 684 we get another comet in the northwest.  This one was more than 10 shaku in length—about 15 degrees, total, give or take.  Given the date, we can be fairly confident about this one, as well: it was the famous Halley's comet.  Halley's comet is fascinating for several reasons.  For one, it has a relatively short period of about 72 to 80 years, though mostly closer to 75 to 77 years in between sightings.  The last time it visited the earth was in 1986, and it is expected back in 2061.  Halley's comet has been recorded since the 3rd century BCE, and, likely because of its short period, it was the first periodic comet to be recognized as such.  There are other periodic comets with short periods, but many of them are not visible with the naked eye.  Halley's comet is perhaps the most studied comet, given its regular and relatively short periodicity.  It is also connected to the famous writer, humorist, and essayist, Samuel Langhorne Clemens, aka Mark Twain.  He was born only a few days after the comet reached perihelion in 1835 and died a day after it reached the same point again in 1910, and while he may not have visited Japan in his lifetime, it was a period of great change both in his home country of America and in Japan.  America, of course, would undergo a Civil War over the issue of slavery in the early 1860s, and shortly after that Japan would have its own civil war in the form of the Meiji Revolution.  And while he never visited—and translation could only do so much to capture the art of his prose—Mark Twain's works were apparently quite influential in Japan in the early 20th century. Of course, comets were just one of the celestial phenomena to be observed.  The astronomers were interested in just about anything happening in the sky.  We have accounts of both solar and lunar eclipses, and not necessarily full eclipses either.  We even have notice of the movement of some planets, such as in 681, when they noted that the planet mars "entered" the moon. Obviously the astronomers weren't recording every raincloud that came through—at least not in the main chronicles—but they did capture a fair number of events.  They did record particularly memorable storms.  For instances, in the 8th lunar month of 675 there was a storm that is said to have caused sand to fly and which then damaged houses.  This sounds like a wind storm without rain—after all, if there was rain, you would expect that the sand would have been wet and tamped down.  It is possible to have hurricane level winds without the rain.  While typhoons typically bring rain, especially as they usually build up their strength at sea, it is possible to have the winds alone, as I've experienced, myself, in Tokyo.  This most likely happens in an isolated area—there is water and rain somewhere, but the typhoon can be large, so parts of it may only get the wind and little or no rain.  I wonder if something like that happened in this instance.  It is also possible that this record refers to actual sand being brought across from the continent.  In some instances, sand can be lifted up from as far away as Mongolia and carried all the way to Japan, though it is pretty rare. And it wasn't just wind and sand.  We get accounts of hail coming down as large as peaches, torrential rainstorms, and even ash, likely from a volcanic eruption that was otherwise unrecorded.  There are also accounts of snow, though typically recorded in times where you wouldn't expect to see it, such as the third lunar month, which would mean snow in late April or early May. Mostly these storms are mentioned in terms of how they affected the immediate fortunes of the living, but sometimes storms did even more damage.  In 682, for example, a hoar-frost was reported in both Shinano and Kibi in the 7th lunar month.  On its own, this probably wouldn't have been worth mentioning, but the chroniclers add that because of storms the "five grains had not formed".  So storms had diminished the crops and the hoar-frost was apparently the killing blow.  The harvest that year would be lean, and it would not be a happy time for many that winter. And then, just as important as what was happening was what was not.  There are several mentions of droughts, particularly towards the end of Spring, early Summer.  This is traditionally a drier period, and if it is too dry it could harm the harvest.  And so the government was expected to find a way to bring the rain—a tall order, the general resolution to which seems to be prayers and rituals designed to bring rain.  In a place like Japan, I suspect that it was usually just a matter of time before the prayers were "successful", thus reinforcing their presumed efficacy. Some of the things that they recorded were a bit more mysterious.  For example, in the second lunar month of 680 we are told that a sound like drums was heard from the East.  There are many things this could theoretically be, from rumbles of thunder to some other phenomenon, though the following year we have a note about thunder in the West, so theoretically they knew the difference between thunder and drums.  Later that same year, 680, we are told that there was a "brightness" in the East from the hour of the dog to the hour of the rat—about 8pm to midnight.  Was this some kind of aurora?  But wouldn't that have been in the north, rather than the east?    Could it have been some kind of lightning?  But that is a long time for a lightning storm to hang around.  And there are other strange things, some of which seem impossible and we have to doubt.  For example, in 684 they said that, at dusk, the seven stars of the Big Dipper drifted together to the northeast and sank.  Unless they are just recording the natural setting of the stars of the big dipper.  Certainly, over time the constellation appears to rotate around the north star, and it dips down to or below the horizon in the autumn months.  So were they just talking about the natural, yearly setting of the stars, or something else? There may be some clues in that the 11th lunar month, when that was recorded, we see several other heavenly phenomena recorded.  Two days after the Big Dipper set, at sunset, a star fell in the eastern quarter of the sky that we are told was as large as a jar.  Later, the constellations were wholly disordered and stars fell like rain.  That same month, a star shot up in the zenith and proceeded along with the Pleiades until the end of the month.  While this sounds like shooting stars and a possible meteor shower, a later commenter suggested that this was all a heavenly omen for the state of the court, showing the "disordered" state of the nobility at this time.  Of course, this was also a year and change before the sovereign's eventual passing, so there is also the possibility that the Chroniclers were looking at events later and ascribing meaning and importance after the fact. In another account of something seemingly wonderous: in 682 we are told that something shaped like a Buddhist flag, colored like flame, was seen by all of the provinces and then sank into the Japan sea north of Koshi.  A white mist is also said to have risen up from the Eastern mountains. There are various things that could be going on here.  It strikes me that the white mist could be a cloud, but could also be something volcanic.  And the flame colored prayer flag makes me think about how a high cloud can catch the light of the rising or setting sun.  That could look like a flag, and can seem extremely odd depending on the other conditions in the sky. Or maybe it was aliens. Okay, it is unlikely that it was aliens, but I think that these do give an idea of the kinds of records that were being made about the observed phenomena.  Obviously the Nihon Shoki is recording those things that were considered particularly significant for whatever reason.  This could just be because it was something odd and unexplained, or perhaps it was more well known but rare.  It may have even had religious connotations based on some aspect, like evoking the image of Buddhist flags.  And it is possible that it was thought to have had significant impact on events—perhaps even an impact that isn't clear to us today, many centuries removed from the events. Some things were clear, however.  Lightning strikes are often mentioned specifically when they strike something of note.  In 678, we are told that a pillar of the Western Hall of the New Palace was struck by lightning, though apparently the building itself survived.  Then, in 686, Lighting appeared in the southern sky with a large roar of thunder.  A fire broke out and caught the tax cloth storehouse of the Ministry of Popular affairs, which immediately exploded in flames.  After all, a thatched roofed, wooden building filled with kindling in the form of cloth—and likely a  fair amount of paper and writing supplies to keep track of it all—sounds like a bonfire waiting to happen.  There were reports that the fire had actually started in Prince Osakabe's palace and then spread to the Ministry of Popular Affairs from there. It is also worth noting that recording of such events was still somewhat new to the archipelago as a whole. They were learning from the continent, but also defining their own traditions. Observations of natural phenomena weren't just relegated to celestial occurrences or weather.  After all, there was something else that one could observe in the sky:  birds.  Now this wasn't your average bird-watching—though I'm not saying that there weren't casual birders in ancient Japan, and if we ever find someone's birding diary from that era I think that would be so cool.  But there were some things that were significant enough to be mentioned. For example, in 678 we get a report of "atori", or bramblings.  Bramblings are small songbirds which are found across Eurasia.  Notably they are migratory, and are known to migrate in huge flocks especially in the winter time, and sure enough on the 27th day of the 12th month we are told that the bramblings flew from the southwest to the northeast, covering the entire sky.  This makes me think about some of the other mass migrations that used to occur that have largely been reduced significantly due to habitat loss, disruption to traditional migratory routes, and other population pressures on various bird species.  Still, having so many birds that it blocked out the sky certainly seems a significant event to report on.  We later see a similar account in 680, with the flock moving from southeast to northwest.  Given the location of Asuka it sounds like they were flocking in the mountains and heading out over the Nara Basin, perhaps seeking food in another mountainous area. In 682, the birders were at it again.  This time, around midday on the 11th day of the 9th lunar month, several hundreds of cranes appeared around the Palace and soared up into the sky.  They were there for about two hours before they dispersed.  Once again, cranes are migratory and known to flock.  Cranes are also known as a symbol of long life and joy—and I can understand it.  Have you ever seen a flock of cranes?  They are not small birds, and they can be really an incredible sight.  Flocks of cranes themselves were probably not that rare, and it was no doubt more about so many gathering around the palace which made it particularly special. It wasn't just birds in the sky that were considered important symbols, though.  Birds often are noted as auspicious omens.  Usually strange birds, plants, or other such things are found in various provinces and presented to the throne.    So in 675, Yamato presented auspicious "barn-door fowl", likely meaning a fancy chicken.  Meanwhile, the Eastern provinces presented a white falcon and the province of Afumi presented a white kite.  Chickens are associated with the sun and thus with the sun goddess, Amaterasu, and albino versions of animals were always considered auspicious, often being mentioned in Buddhist sources.  Later, in 680, we see a small songbird, a "Shitodo", also described as white, and probably albino, sent to the court from nearby Settsu. Then, in 681 there is mention of a red sparrow.  Red coloration is not quite the same as albinism, though it is something that does occur at times, when the brownish coloration comes out more red than brown, and I suspect this is what we are talking about.  This is most likely just a recessed gene or genetic mutation, similar to causes for albinism, but just in a different place in the DNA.  As for why it was important:  I'd first and foremost note that anything out of the ordinary (and even some ordinary things) could be considered a sign.   Red was also seen as an auspicious color, so that may have had something to do with it as well.  And then there is the concept of Suzaku, the red bird of the south.  Suzaku is usually depicted as an exotic bird species of some kind, like how we might depict a phoenix.  But it was also just a "red bird", so there is that, and perhaps that was enough.  Not that this red sparrow was "Suzaku", but evoked the idea of the southern guardian animal.  A year prior, in 680, a red bird—we aren't told what kind—had perched on a southern gate, which even more clearly screams of the Suzaku aesthetic. It is probably worth noting here that in 686, towards the end of the reign, not that anyone knew it at the time, Ohoama decided to institute a new nengo, or regnal period.  It was called Shuuchou—red or vermillion bird—and it likely referred to Suzaku.  This nengo was cut short, however, with Ohoama's death that same year.  Nengo were often chosen with auspicious names as a kind of hope for the nation, so clearly "red bird" was considered a good thing. A month after the red sparrow, Ise sent a white owl, and then a month after that, the province of Suwou sent a red turtle, which they let loose in the pond at the Shima palace.  Again, these were probably just examples of animals seen as auspicious, though they would have likely been recorded by the Onmyou-ryou, who would have likely combed through various sources and precedents to determine what kind of meaning might be attached to them. Color wasn't the only thing that was important.  In 682, the Viceroy of Tsukushi reported that they had found a sparrow with three legs.  There are numerous reasons why this could be, but there is particular significance in Japan and Asia more generally.  A three legged bird is often associated with the sun Andusually depicted as a black outline of a three legged bird inside of a red sun.  In Japan this was often conflated with the Yata-garasu, the Great Crow, which is said to have led the first mythical sovereign, Iware Biko, to victory in his conquest of Yamato.  Thus we often see a three legged crow depicted in the sun, which was an object of particular veneration for the Wa people from centuries before.  And I suspect that the little three-legged sparrow from Tsukushi  I suspect that this had particular significance because of that image. Animals were not the only auspicious things presented to the throne.  In 678, Oshinomi no Miyatsuko no Yoshimaro presented the sovereign with five auspicious stalks of rice.  Each stalk, itself, had other branches.  Rice, of course, was extremely important in Japan, both from a ritual and economic sense, so presenting rice seems appropriate.  Five stalks recalls things like the five elemental theory—and in general five was consider a good number.  Three and five are both good, prime numbers, while four, pronounced "Shi", sounds like death and is considered inauspicious.  Three, or "San" is sometimes associated with life, and five is associated with the five elements, but also just the fact that it is half of ten, and we have five fingers on one hand and in so many other ways, five is regarded as a good number in much of Asia. That the stalks had multiple branches likely referred to them bearing more than the usual amount of rice on them, which seems particularly hopeful.  Certainly the court thought so.  In light of the auspicious gift, all sentences of penal servitude and lower were remitted.  In 680, Officials of the Department of Law gave tribute of auspicious stalks of grain, themselves.  I'm not sure, in this case, that it was all that they hoped, however, as that began three days straight of rain and flooding. A year earlier, in 679, we are told that the district of Ito, in Kii, immediately south of Yamato, sent as tribute the "herb of long life".  We are told that it "resembled" a mushroom—probably meaning it was a mushroom, or maybe something formed into a mushroom shape.  But the stem was about a foot long and the crown was two spans, about 6 feet in diameter.  This is pretty incredible, and I have to wonder if there is a bit of exaggeration going on here. Another tribute was a horn found on Mt. Katsuraki.  It branched into two at the base, was united at the end, and had some flesh and hair still attached, about an inch in length.  They claimed it must be horn or a Lin, or Kirin, sometimes referred to as an Asian unicorn—a mythical creature considered to be quite auspicious and benevolent.  This was on the 26th day in the 2nd lunar month of the year 680, probably around March or April.  I highly suspect that what they found was an oddly shaped bit of antler from  a buck whose antlers had begun to come in and which might have been taken out by wolves or bears or something else altogether.  The fact that the ends were said to be fused together could just be referring to some kind of malformation of the antlers.  The fur and flesh could mean that the antlers were still growing—antlers would probably just be coming in around early spring time.  Still, there is no telling how long it was there, so it could have been from the previous year as well.  Attributing it to a kirin seems a bit of a stretch, but it was clearly something unusual. Animals and plants were recorded in tribute, but also when something odd happened.  Fruiting out of season was one such occurrence, which we've seen elsewhere in the chronicles as well.  There was even a record when the famous Tsuki tree outside of Asukadera had a branch fall down.  Presumably it was a large and noticeable branch, and by now this appears to have been a tree with a bit of age to it that had seen a lot, so it makes sense it got a mention. Finally, we go from the heavens to the earth.    Perhaps the most numerous observations in the Chronicles were the earthquakes.  We've noted in the past that Japan is extremely active, volcanically speaking, so it makes sense that there are multiple accounts of earthquakes each year, especially if they were compiling reports from around the country.  Most of these are little more than just a note that there was an earthquake, but a few stand out. The first is the 12th lunar month of 678.  We are told that there was a large earthquake in Tsukushi—modern Kyushu. The ground split open to the width of about 20 feet for more than 30,000 feet.  Many of the commoners' houses in the area were torn down.  In one place there was a house atop a hill, and though the hill crumbled down the house somehow remained intact.  The inhabitants had apparently been home and must have been oblivious, as they didn't realize anything had happened until they woke up the next morning. Again, probably a bit of hyperbole in here, but if we think back to things like the 2016 Kumamoto earthquake, where large areas of land shifted noticeably along the fault lines, it is likely that this was a similar or even more catastrophic event.  And here I'll give a quick plug for Kumamoto, which is still working to rebuild from the earthquake, and if you ever get a chance, I recommend a visit to the Kumamoto Earthquake Memorial Museum or Kioku, where you can see for yourself just how powerful mother nature can be. Another powerful earthquake was mentioned in the 10th lunar month of 684.  If the earthquake in Tsukushi had hit mostly agricultural areas, based on the description, this seems to have hit more populated regions.  We are told that it started in the dark of night, the hour of the boar, so about 10pm, give or take an hour.  The shaking was so bad that throughout the country men and women cried out and were disoriented—they could not tell east from west, a condition no doubt further hindered by the dark night sky.  There were mountain slides and rivers changed course, breaking their banks and flooding nearby areas.  Official buildings of the provinces and districts, the barns and houses of the common people, and the temples, pagodas, and shrines were all destroyed in huge numbers.  Many people and domestic animals were killed or injured.  The hot springs of Iyo were dried up and ceased to flow.  In the province of Tosa, more than 500,000 shiro of cultivated land sank below sea level.  Old men said that they had never seen such an earthquake.  On that night there was a rumbling noise like that of drums heard in the east—possibly similar to what we had mentioned earlier.  Some say that the island of Idzu, aka Vries Island, the volcanic island at the entrance of Edo Bay, increased on the north side by more than 3,000 feet and that a new island had been formed.  The noise of the drums was attributed to the gods creating that island. So here we have a catastrophic quake that impacted from Iyo, on the western end of Shikoku, all the way to the head of Edo Bay, modern Tokyo.  This appears to be what seismologists have labelled a "Nankai Trough Megathrust Earthquake".  Similar quakes have occurred and are predicted to occur in the future., along a region of Japan from the east coast of Kyushu, through the Seto Inland Sea, including Shikoku, through the Kii peninsula and all the way to Mt. Fuji.  The Nankai Trough, or Southern Sea Trough, is the area where the continental shelf drops down, and where the Philippine tectonic plate slips underneath the Eurasian—or more specifically the Amuric—plate.  As these plates move it can cause multiple events all along the trough at the same time.  Since being regularly recorded, these quakes have been noted every 100 to 150 years, with the last one being the Showa Nankai quakes of 1944 and 1946. For all of the destruction that it brought, however, apparently it didn't stop the court.  Two days after this devastating quake we are told that Presents were made to the Princes and Ministers.  Either they weren't so affected in the capital, or perhaps the date given for one of the two records is not quite reliable.  Personally, I find it hard to believe that there would be presents given out two days later unless they were some form of financial aid.  But what do I know?  It is possible that the court itself was not as affected as other areas, and they may not have fully even grasped the epic scale of the destruction that would later be described in the Chronicles, given the length of time it took to communicate messages across the country. Which brings us back to the "science" of the time, or at least the observation, hoping to learn from precedence or piece out what messages the world might have for the sovereign and those who could read the signs.  While many of the court's and Chronicler's conclusions may give us pause, today, we should nonetheless be thankful that they at least decided to keep notes and jot down their observations.  That record keeping means that we don't have to only rely on modern records to see patterns that could take centuries to reveal themselves.  Sure, at this time, those records were  still a bit spotty, but it was the start of something that would be remarkably important, and even though these Chronicles may have been focused on propaganda, the fact that they include so many other references are an incalculable boon to us, today, if we can just see to make the connections.  And with that, I think I've rambled enough for this episode.  We still have a couple more to fully cover this period. 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.  

This important new work, Buddhist Landscapes: Art and Archaeology of the Khorat Plateau, 7th to 11th Centuries (NUS Press, 2023) by Stephen Murphy, build on extensive fieldwork and archaeological surveys to reveal the Khorat Plateau as having a distinctive Buddhist culture, including new forms of art and architecture, and a characteristic aesthetic. By combining archaeological and art historical analysis with an historical ecology approach, Murphy traces the outlines of Buddhism's spread into the region, along its major river systems. In this episode, hosted by Natali Pearson, Murphy shows how he has read this history into and against the Khorat landscape, attending to the emergence of monumental architecture such as stūpa, and Buddha images carved into the rockfaces of hills and mountainsides, and the importance on the Khorat Plateau of the use of boundary markers, or sīmā. This book provides a new picture of the region in the first and early second millennia, adding to our understanding of the development of Buddhism in Southeast Asia, and offering a new basis for other regionally-focused scholarship to thrive —from textual Buddhology to history to anthropology. As Murphy explains, this opens up new possibilities for understanding the early spread of Buddhism within different landscapes across Asia. Dr Stephen A. Murphy specialises in the art and archaeology of early Buddhism and Hinduism in Thailand, Laos, Myanmar, Cambodia and Malaysia. He is the Pratapaditya Pal Senior Lecturer in Curating and Museology of Asian Art, and Chair of the Centre of South East Asian Studies, at SOAS University of London. Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/southeast-asian-studies

Episode #440: Rick Hanson and Brang Nan engage in a moving conversation on Myanmar's ongoing struggle for democracy, focusing on psychological resilience, Buddhist practice, and activism. Rick begins with a powerful statement: “No one can stop you from claiming the power of your own mind, but only you can claim it.” He underscores the importance of mindfulness and mental autonomy as tools to resist oppression, emphasizing, “To put it really bluntly, get the assholes out of your head.” He adds, “If I may use a phrase, fuck them. Live well, meanwhile, as best you can.” This revolutionary act of reclaiming mental freedom, Rick asserts, is foundational to individual and collective empowerment. Brang Nan shares his experiences living under military rule, speaking of survivor guilt, loss, and emotional isolation. He describes the 2021 protests as an initial “high,” followed by withdrawal and numbing as repression intensified. Despite these challenges, he finds moments of connection transformative. “If we allow ourselves to be a little bit brave, a little bit open to sharing, then what I've realized is that we're all in the same boat,” he reflects. Such openness fosters solidarity, countering the isolation imposed by fear. Rick uses the metaphor of tending a fruit tree as a guide to self-care. He says that you can have good soil, water the tree appropriately, etc., yet you can't make it yield fruit, concluding, “You can tend to the causes, but you cannot control the results.” This teaching resonates with Brang Nan, who finds empowerment in focusing on small, meaningful actions. Rick further emphasizes the value of savoring “ordinary jewels”—small, positive moments—to build resilience. Brang Nan offers a poignant reflection as the conversation concludes: “Once you get out of that fog you keep yourself in, you start to open your eyes. And when you do, you see others around you doing similar things, surviving, contributing, caring. It's this openness and connection that nourish us and give us the strength to move forward, even when everything feels impossible.”

Today I'm sharing Thich Nhat Hahn's 4 elements of true love, which is a Buddhist perspective on love that I find valuable. This episode includes:Loving-kindness: May you be truly wellCompassion: Your pain is not separate from mineJoy: Your joy is my joyEquanimity/Freedom: Love that doesn't possess or controlLearn about my books hereCheck out End-of-Life University PodcastRead my latest Substack postMake a donation here

This important new work, Buddhist Landscapes: Art and Archaeology of the Khorat Plateau, 7th to 11th Centuries (NUS Press, 2023) by Stephen Murphy, build on extensive fieldwork and archaeological surveys to reveal the Khorat Plateau as having a distinctive Buddhist culture, including new forms of art and architecture, and a characteristic aesthetic. By combining archaeological and art historical analysis with an historical ecology approach, Murphy traces the outlines of Buddhism's spread into the region, along its major river systems. In this episode, hosted by Natali Pearson, Murphy shows how he has read this history into and against the Khorat landscape, attending to the emergence of monumental architecture such as stūpa, and Buddha images carved into the rockfaces of hills and mountainsides, and the importance on the Khorat Plateau of the use of boundary markers, or sīmā. This book provides a new picture of the region in the first and early second millennia, adding to our understanding of the development of Buddhism in Southeast Asia, and offering a new basis for other regionally-focused scholarship to thrive —from textual Buddhology to history to anthropology. As Murphy explains, this opens up new possibilities for understanding the early spread of Buddhism within different landscapes across Asia. Dr Stephen A. Murphy specialises in the art and archaeology of early Buddhism and Hinduism in Thailand, Laos, Myanmar, Cambodia and Malaysia. He is the Pratapaditya Pal Senior Lecturer in Curating and Museology of Asian Art, and Chair of the Centre of South East Asian Studies, at SOAS University of London. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/archaeology

Since the early days of Buddhism in China, monastics and laity alike have expressed a profound concern with the past. In voluminous historical works, they attempted to determine as precisely as possible the dates of events in the Buddha's life, seeking to iron out discrepancies in varying accounts and pinpoint when he delivered which sermons. Buddhist writers chronicled the history of the Dharma in China as well, compiling biographies of eminent monks and nuns and detailing the rise and decline in the religion's fortunes under various rulers. They searched for evidence of karma in the historical record and drew on prophecy to explain the past. John Kieschnick provides an innovative, expansive account of how Chinese Buddhists have sought to understand their history through a Buddhist lens. Exploring a series of themes in mainstream Buddhist historiographical works from the fifth to the twentieth century, he looks not so much for what they reveal about the people and events they describe as for what they tell us about their compilers' understanding of history. Kieschnick examines how Buddhist doctrines influenced the search for the underlying principles driving history, the significance of genealogy in Buddhist writing, and the transformation of Buddhist historiography in the twentieth century. This book casts new light on the intellectual history of Chinese Buddhism and on Buddhists' understanding of the past. As I say in the interview, Buddhist Historiography in China (Columbia University Press, 2022) is one of those that you hope exists out there somewhere, and are delighted when you find out it does! This book is highly recommended not only for those with a keen interest in Buddhism and Chinese history, but also those fascinated by questions of historiography and temporarily more broadly.  Lance Pursey is a postdoctoral research fellow at the University of Aberdeen where they work on the history and archaeology of the Liao dynasty. They are interested in questions of identity, and the complexities of working with different kinds of sources textually and materially. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

This important new work, Buddhist Landscapes: Art and Archaeology of the Khorat Plateau, 7th to 11th Centuries (NUS Press, 2023) by Stephen Murphy, build on extensive fieldwork and archaeological surveys to reveal the Khorat Plateau as having a distinctive Buddhist culture, including new forms of art and architecture, and a characteristic aesthetic. By combining archaeological and art historical analysis with an historical ecology approach, Murphy traces the outlines of Buddhism's spread into the region, along its major river systems. In this episode, hosted by Natali Pearson, Murphy shows how he has read this history into and against the Khorat landscape, attending to the emergence of monumental architecture such as stūpa, and Buddha images carved into the rockfaces of hills and mountainsides, and the importance on the Khorat Plateau of the use of boundary markers, or sīmā. This book provides a new picture of the region in the first and early second millennia, adding to our understanding of the development of Buddhism in Southeast Asia, and offering a new basis for other regionally-focused scholarship to thrive —from textual Buddhology to history to anthropology. As Murphy explains, this opens up new possibilities for understanding the early spread of Buddhism within different landscapes across Asia. Dr Stephen A. Murphy specialises in the art and archaeology of early Buddhism and Hinduism in Thailand, Laos, Myanmar, Cambodia and Malaysia. He is the Pratapaditya Pal Senior Lecturer in Curating and Museology of Asian Art, and Chair of the Centre of South East Asian Studies, at SOAS University of London. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/buddhist-studies

Since the early days of Buddhism in China, monastics and laity alike have expressed a profound concern with the past. In voluminous historical works, they attempted to determine as precisely as possible the dates of events in the Buddha's life, seeking to iron out discrepancies in varying accounts and pinpoint when he delivered which sermons. Buddhist writers chronicled the history of the Dharma in China as well, compiling biographies of eminent monks and nuns and detailing the rise and decline in the religion's fortunes under various rulers. They searched for evidence of karma in the historical record and drew on prophecy to explain the past. John Kieschnick provides an innovative, expansive account of how Chinese Buddhists have sought to understand their history through a Buddhist lens. Exploring a series of themes in mainstream Buddhist historiographical works from the fifth to the twentieth century, he looks not so much for what they reveal about the people and events they describe as for what they tell us about their compilers' understanding of history. Kieschnick examines how Buddhist doctrines influenced the search for the underlying principles driving history, the significance of genealogy in Buddhist writing, and the transformation of Buddhist historiography in the twentieth century. This book casts new light on the intellectual history of Chinese Buddhism and on Buddhists' understanding of the past. As I say in the interview, Buddhist Historiography in China (Columbia University Press, 2022) is one of those that you hope exists out there somewhere, and are delighted when you find out it does! This book is highly recommended not only for those with a keen interest in Buddhism and Chinese history, but also those fascinated by questions of historiography and temporarily more broadly.  Lance Pursey is a postdoctoral research fellow at the University of Aberdeen where they work on the history and archaeology of the Liao dynasty. They are interested in questions of identity, and the complexities of working with different kinds of sources textually and materially. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/buddhist-studies

This important new work, Buddhist Landscapes: Art and Archaeology of the Khorat Plateau, 7th to 11th Centuries (NUS Press, 2023) by Stephen Murphy, build on extensive fieldwork and archaeological surveys to reveal the Khorat Plateau as having a distinctive Buddhist culture, including new forms of art and architecture, and a characteristic aesthetic. By combining archaeological and art historical analysis with an historical ecology approach, Murphy traces the outlines of Buddhism's spread into the region, along its major river systems. In this episode, hosted by Natali Pearson, Murphy shows how he has read this history into and against the Khorat landscape, attending to the emergence of monumental architecture such as stūpa, and Buddha images carved into the rockfaces of hills and mountainsides, and the importance on the Khorat Plateau of the use of boundary markers, or sīmā. This book provides a new picture of the region in the first and early second millennia, adding to our understanding of the development of Buddhism in Southeast Asia, and offering a new basis for other regionally-focused scholarship to thrive —from textual Buddhology to history to anthropology. As Murphy explains, this opens up new possibilities for understanding the early spread of Buddhism within different landscapes across Asia. Dr Stephen A. Murphy specialises in the art and archaeology of early Buddhism and Hinduism in Thailand, Laos, Myanmar, Cambodia and Malaysia. He is the Pratapaditya Pal Senior Lecturer in Curating and Museology of Asian Art, and Chair of the Centre of South East Asian Studies, at SOAS University of London. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/art

Through cosmic communication, learn how these mysterious beings may hold the key to our spiritual evolution.UFOs and the Extra-terrestrial Message reveals how UFOs are much more than strange shapes in the sky; they may be part of a multi-dimensional universe, which has become a common concept in everything from quantum physics to sci-fi blockbusters. String theory, hyperspace and dark matter have led physicists to realise that the three dimensions we thought described the universe aren't enough – there may actually be numerous dimensions. As this possibility evolves, the real prospect of meeting our extra-terrestrial neighbours emerges. From ancient texts to little-known eyewitness accounts, Richard explores the evidence of extraterrestrial life. He also looks at X-file exposés, fascinating personal experiences of alien contact, channelled messages from cosmic beings – and shows how these messages hold the key to our spiritual advancement and even to world peace.BioDescribed by Kindred Spirit magazine as one “one of the biggest talents in MBS”, Richard is an award-winning, international bestselling author on spirituality, and one of the foremost Disciples of Master of Yoga Dr George King.Richard's books, DVDs and CDs have been sold in many countries – translations have included Dutch, French, German, Italian, Portuguese, Spanish, Russian, Japanese and Estonian.He has taken part in hundreds of radio shows around the world including several appearances on Coast to Coast AM, which broadcasts to 475 radio shows throughout the USA. He regularly appeared as a co-host on Mike Allen's weekly show on LBC called The Phenomena Files.His TV appearances include GMTV on topics ranging from UFOs to angels, psychic powers and complementary medicine. He has also appeared on TV with Esther Rantzen, Eammon Holmes, Gloria Hunniford, Terry Wogan, Noel Edmonds and James Whale, and a host of documentaries and magazine programmes on all the terrestrial and many of the satellite channels.In addition to having had a column in The Observer, he has written for the Daily Express, Daily Mail, The Sun, Woman's World, Here's Health, Health and Fitness, the USA's Whole Life Times and Phenome-News, New Zealand's Lifestyle magazine and many other journals. He has appeared in most of Britain's national newspapers, and many magazines and local papers.As well as in the UK, he has lectured in the USA, Canada, New Zealand, Australia, Belgium, Italy, Switzerland and Nigeria, and for over 30 years, has been a keynote speaker at London's largest and most prestigious Mind Body Spirit Festival. He has spoken internationally at various venues including churches, synagogues, Buddhist temples, schools, universities, business conventions, charitable meetings and numerous conventions and bookstores, as well as to an audience of thousands at an open-air pop concert.Richard is the Executive Secretary of The Aetherius Society for Europe and a Bishop in The Aetherius Churches. He has devoted his life to the work of his late master and personal friend, Dr George King (1919-1997), who founded the Society.https://www.aetherius.org/https://www.amazon.com/dp/B00J75NB5K https://www.pastliveshypnosis.co.uk/https://www.patreon.com/alienufopodcastMy book 'Verified Near Death Exeriences' https://www.amazon.com/dp/B0DXKRGDFP Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

Since the early days of Buddhism in China, monastics and laity alike have expressed a profound concern with the past. In voluminous historical works, they attempted to determine as precisely as possible the dates of events in the Buddha's life, seeking to iron out discrepancies in varying accounts and pinpoint when he delivered which sermons. Buddhist writers chronicled the history of the Dharma in China as well, compiling biographies of eminent monks and nuns and detailing the rise and decline in the religion's fortunes under various rulers. They searched for evidence of karma in the historical record and drew on prophecy to explain the past. John Kieschnick provides an innovative, expansive account of how Chinese Buddhists have sought to understand their history through a Buddhist lens. Exploring a series of themes in mainstream Buddhist historiographical works from the fifth to the twentieth century, he looks not so much for what they reveal about the people and events they describe as for what they tell us about their compilers' understanding of history. Kieschnick examines how Buddhist doctrines influenced the search for the underlying principles driving history, the significance of genealogy in Buddhist writing, and the transformation of Buddhist historiography in the twentieth century. This book casts new light on the intellectual history of Chinese Buddhism and on Buddhists' understanding of the past. As I say in the interview, Buddhist Historiography in China (Columbia University Press, 2022) is one of those that you hope exists out there somewhere, and are delighted when you find out it does! This book is highly recommended not only for those with a keen interest in Buddhism and Chinese history, but also those fascinated by questions of historiography and temporarily more broadly.  Lance Pursey is a postdoctoral research fellow at the University of Aberdeen where they work on the history and archaeology of the Liao dynasty. They are interested in questions of identity, and the complexities of working with different kinds of sources textually and materially. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

Since the early days of Buddhism in China, monastics and laity alike have expressed a profound concern with the past. In voluminous historical works, they attempted to determine as precisely as possible the dates of events in the Buddha's life, seeking to iron out discrepancies in varying accounts and pinpoint when he delivered which sermons. Buddhist writers chronicled the history of the Dharma in China as well, compiling biographies of eminent monks and nuns and detailing the rise and decline in the religion's fortunes under various rulers. They searched for evidence of karma in the historical record and drew on prophecy to explain the past. John Kieschnick provides an innovative, expansive account of how Chinese Buddhists have sought to understand their history through a Buddhist lens. Exploring a series of themes in mainstream Buddhist historiographical works from the fifth to the twentieth century, he looks not so much for what they reveal about the people and events they describe as for what they tell us about their compilers' understanding of history. Kieschnick examines how Buddhist doctrines influenced the search for the underlying principles driving history, the significance of genealogy in Buddhist writing, and the transformation of Buddhist historiography in the twentieth century. This book casts new light on the intellectual history of Chinese Buddhism and on Buddhists' understanding of the past. As I say in the interview, Buddhist Historiography in China (Columbia University Press, 2022) is one of those that you hope exists out there somewhere, and are delighted when you find out it does! This book is highly recommended not only for those with a keen interest in Buddhism and Chinese history, but also those fascinated by questions of historiography and temporarily more broadly.  Lance Pursey is a postdoctoral research fellow at the University of Aberdeen where they work on the history and archaeology of the Liao dynasty. They are interested in questions of identity, and the complexities of working with different kinds of sources textually and materially.

In this episode, spiritual director John Bruna talks about how bodhicitta is the foundation of the Mahayana path of Buddhism. He spends time during this teaching speaking about the benefits of great compassion that engages in actions to free all sentient beings from samsara. This episode was recorded on October 1st, 2025.Welcome to the Way of Compassion Dharma Center Podcast. Located in Carbondale, Colorado, the Way of Compassion Dharma center's primary objective is to provide programs of Buddhist studies and practices that are practical, accessible, and meet the needs of the communities we serve.  As a traditional Buddhist center, all of our teachings are offered freely. If you would like to make a donation to support the center, please visit www.wocdc.org.  May you flourish in your practice and may all beings swiftly be free of suffering.

Today, I'm joined by Forrest Tierce, the U.S. Project Director for Dharma Voices for Animals—the only international Buddhist animal rights organization in the world. DVA works across the U.S., Sri Lanka, Vietnam, and Thailand, with a mission to: end animal suffering within Buddhist communities by promoting plant-based living and a cruelty-free lifestyle. Forrest brings more than two decades of Buddhist ... READ MORE The post Buddhism and Veganism: A Conversation with Forrest Tierce of Dharma Voices for Animals. appeared first on Healthification.

From a Buddhist perspective, embracing impermanence is a tool for navigating the changing elements and treacherous shoals of old age, sickness and death. Lately I have been thinking about impermanence in relation to other aspects of being beyond my declining body and diminishing abilities. 

Adam speaks with Martin Aylward, a seasoned meditation teacher, about the nature of meditation, its relationship with Buddhism, and the importance of having a framework for practice. They explore the essence of relaxation in meditation, the role of ego, and the significance of compassion. Martin emphasizes that meditation is accessible to everyone, regardless of religious affiliation, and discusses the cultural differences in meditation practices. The conversation also delves into the nature of suffering, the search for meaning in life, and the immediate experience of being present.   Support the Podcast: Buy us a coffee: https://www.buymeacoffee.com/infoRf Martin Shares  ·      You don't need to be a Buddhist to meditate. ·      Meditation can serve as a mirror to your mind. ·      Relaxation is a key component of meditation. ·      The sense of self can be less central in meditation. ·      Pain and resistance can lead to suffering. ·      Grief reflects love and loss. ·      Trust in the goodness of your meditation practice. ·      Compassion is about caring for others. ·      Life is inherently unsatisfying, but we can navigate it. ·      Keep polishing your mirror in your practice. Martin Aylward Instagram: @martinaylward Website: https://martinaylward.com/ Moulin de Chaves Website: www.moulindechaves.org Keen on Yoga Website: http://www.keenonyoga.com/ Instagram:  @keen_on_yoga | @adam_keen_ashtanga Retreats with Adam: https://www.keenonyoga.com/ashtanga-yoga-retreats Become a Patron: https://www.keenonyoga.com/patrons/ Linktree: https://linktr.ee/Keenonyoga

Different Religions Encounter the Same God in Near Death Experiences. Imagine Heaven by John Burke. ACU Saturday Series.  Buddhists, Jews, Muslims, and Christians who have had near-death experiences all report encountering the same God of Light and Love—one who knows them intimately and whose presence they never want to leave. But has this God been revealing Himself throughout history, or is He only appearing in NDEs today? This powerful video features firsthand accounts from people of diverse religious and cultural backgrounds, all describing encounters with the same loving God. If you've ever wondered about God's true identity and character, this is a must-watch.

We can be so fixed on a job, a person, an outcome that we fuse our identity to it – and, crucially, forget that we’re okay without it. In today’s bonus episode, we unpack detachment: why we cling so tightly to people and outcomes, what over-attachment does to our mind and mood, and how to loosen the grip in a way that feels calm, kind, and clear.We explore: • Why we become attached to certain people or outcomes• The impact of becoming overly attached on our behaviours, thoughts and emotions• The Buddhist concept of ‘non-attachment’• How detaching from the outcome can keep us grounded• The value of the Stoic mindset Listen now! ORDER MY BOOK Follow Jemma on Instagram: @jemmasbeg Follow the podcast on Instagram: @thatpsychologypodcast For business: psychologyofyour20s@gmail.com The Psychology of your 20s is not a substitute for professional mental health help. If you are struggling, distressed or require personalised advice, please reach out to your doctor or a licensed psychologist.See omnystudio.com/listener for privacy information.

Blending travelogue, history, and archaeology, Searching for Ashoka: Questing for a Buddhist King from India to Thailand (SUNY Press, 2023) unravels the various avatars of India's most famous emperor, revealing how he came to be remembered—and forgotten—in distinctive ways at particular points in time and in specific locations. Through personal journeys that take her across India and to various sites and cities in Sri Lanka, Myanmar, and Thailand, archaeologist Nayanjot Lahiri explores how Ashoka's visibility from antiquity to the modern era has been accompanied by a reinvention of his persona. Although the historical Ashoka spoke expansively of his ideas of governance and a new kind of morality, his afterlife is a jumble of stories and representations within various Buddhist imaginings. By remembering Ashoka selectively, Lahiri argues, ancient kings and chroniclers created an artifice, constantly appropriating and then remolding history to suit their own social visions, political agendas, and moral purposes. Nayanjot Lahiri is Professor of History at Ashoka University. Her previous books include Finding Forgotten Cities: How the Indus Civilization was Discovered; Marshalling the Past: Ancient India and Its Modern Histories; and Ashoka in Ancient India, which was awarded the John F. Richards Prize in South Asian History in 2016. Raj Balkaran is a scholar of Sanskrit narrative texts. He teaches at the Oxford Centre for Hindu Studies and at his own virtual School of Indian Wisdom. For information see rajbalkaran.com. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Blending travelogue, history, and archaeology, Searching for Ashoka: Questing for a Buddhist King from India to Thailand (SUNY Press, 2023) unravels the various avatars of India's most famous emperor, revealing how he came to be remembered—and forgotten—in distinctive ways at particular points in time and in specific locations. Through personal journeys that take her across India and to various sites and cities in Sri Lanka, Myanmar, and Thailand, archaeologist Nayanjot Lahiri explores how Ashoka's visibility from antiquity to the modern era has been accompanied by a reinvention of his persona. Although the historical Ashoka spoke expansively of his ideas of governance and a new kind of morality, his afterlife is a jumble of stories and representations within various Buddhist imaginings. By remembering Ashoka selectively, Lahiri argues, ancient kings and chroniclers created an artifice, constantly appropriating and then remolding history to suit their own social visions, political agendas, and moral purposes. Nayanjot Lahiri is Professor of History at Ashoka University. Her previous books include Finding Forgotten Cities: How the Indus Civilization was Discovered; Marshalling the Past: Ancient India and Its Modern Histories; and Ashoka in Ancient India, which was awarded the John F. Richards Prize in South Asian History in 2016. Raj Balkaran is a scholar of Sanskrit narrative texts. He teaches at the Oxford Centre for Hindu Studies and at his own virtual School of Indian Wisdom. For information see rajbalkaran.com. Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/southeast-asian-studies

Vajragupta offers a Buddhist reflection on the social and political times we are living through. The talk takes the myth of the asuras (the Titan realm on the Wheel of Life) as a way of seeing and understanding the kind of world we are creating. In that myth, the Buddha appears in the realm of the asuras holding a sword. What does that symbolise? Vajragupta suggests it can be seen as a sword of fearlessness, a sword of truth and wisdom, a sword of justice, and the sword of the archetypal "king". This talk was given at Cardiff Buddhist Centre, 2022. *** Help us keep FBA Podcasts free for everyone! Donate now: https://freebuddhistaudio.com/donate Subscribe to our Free Buddhist Audio podcast: A full, curated, quality Dharma talk, every week. Apple Podcasts: https://podcasts.apple.com/us/podcast/dharmabytes-from-free-buddhist-audio/id416832097 Spotify: https://open.spotify.com/show/4UHPDj01UH6ptj8FObwBfB YouTube: https://www.youtube.com/@FreeBuddhistAudio1967

Blending travelogue, history, and archaeology, Searching for Ashoka: Questing for a Buddhist King from India to Thailand (SUNY Press, 2023) unravels the various avatars of India's most famous emperor, revealing how he came to be remembered—and forgotten—in distinctive ways at particular points in time and in specific locations. Through personal journeys that take her across India and to various sites and cities in Sri Lanka, Myanmar, and Thailand, archaeologist Nayanjot Lahiri explores how Ashoka's visibility from antiquity to the modern era has been accompanied by a reinvention of his persona. Although the historical Ashoka spoke expansively of his ideas of governance and a new kind of morality, his afterlife is a jumble of stories and representations within various Buddhist imaginings. By remembering Ashoka selectively, Lahiri argues, ancient kings and chroniclers created an artifice, constantly appropriating and then remolding history to suit their own social visions, political agendas, and moral purposes. Nayanjot Lahiri is Professor of History at Ashoka University. Her previous books include Finding Forgotten Cities: How the Indus Civilization was Discovered; Marshalling the Past: Ancient India and Its Modern Histories; and Ashoka in Ancient India, which was awarded the John F. Richards Prize in South Asian History in 2016. Raj Balkaran is a scholar of Sanskrit narrative texts. He teaches at the Oxford Centre for Hindu Studies and at his own virtual School of Indian Wisdom. For information see rajbalkaran.com. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/archaeology

Blending travelogue, history, and archaeology, Searching for Ashoka: Questing for a Buddhist King from India to Thailand (SUNY Press, 2023) unravels the various avatars of India's most famous emperor, revealing how he came to be remembered—and forgotten—in distinctive ways at particular points in time and in specific locations. Through personal journeys that take her across India and to various sites and cities in Sri Lanka, Myanmar, and Thailand, archaeologist Nayanjot Lahiri explores how Ashoka's visibility from antiquity to the modern era has been accompanied by a reinvention of his persona. Although the historical Ashoka spoke expansively of his ideas of governance and a new kind of morality, his afterlife is a jumble of stories and representations within various Buddhist imaginings. By remembering Ashoka selectively, Lahiri argues, ancient kings and chroniclers created an artifice, constantly appropriating and then remolding history to suit their own social visions, political agendas, and moral purposes. Nayanjot Lahiri is Professor of History at Ashoka University. Her previous books include Finding Forgotten Cities: How the Indus Civilization was Discovered; Marshalling the Past: Ancient India and Its Modern Histories; and Ashoka in Ancient India, which was awarded the John F. Richards Prize in South Asian History in 2016. Raj Balkaran is a scholar of Sanskrit narrative texts. He teaches at the Oxford Centre for Hindu Studies and at his own virtual School of Indian Wisdom. For information see rajbalkaran.com. Learn more about your ad choices. Visit megaphone.fm/adchoices

Blending travelogue, history, and archaeology, Searching for Ashoka: Questing for a Buddhist King from India to Thailand (SUNY Press, 2023) unravels the various avatars of India's most famous emperor, revealing how he came to be remembered—and forgotten—in distinctive ways at particular points in time and in specific locations. Through personal journeys that take her across India and to various sites and cities in Sri Lanka, Myanmar, and Thailand, archaeologist Nayanjot Lahiri explores how Ashoka's visibility from antiquity to the modern era has been accompanied by a reinvention of his persona. Although the historical Ashoka spoke expansively of his ideas of governance and a new kind of morality, his afterlife is a jumble of stories and representations within various Buddhist imaginings. By remembering Ashoka selectively, Lahiri argues, ancient kings and chroniclers created an artifice, constantly appropriating and then remolding history to suit their own social visions, political agendas, and moral purposes. Nayanjot Lahiri is Professor of History at Ashoka University. Her previous books include Finding Forgotten Cities: How the Indus Civilization was Discovered; Marshalling the Past: Ancient India and Its Modern Histories; and Ashoka in Ancient India, which was awarded the John F. Richards Prize in South Asian History in 2016. Raj Balkaran is a scholar of Sanskrit narrative texts. He teaches at the Oxford Centre for Hindu Studies and at his own virtual School of Indian Wisdom. For information see rajbalkaran.com. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/buddhist-studies

Blending travelogue, history, and archaeology, Searching for Ashoka: Questing for a Buddhist King from India to Thailand (SUNY Press, 2023) unravels the various avatars of India's most famous emperor, revealing how he came to be remembered—and forgotten—in distinctive ways at particular points in time and in specific locations. Through personal journeys that take her across India and to various sites and cities in Sri Lanka, Myanmar, and Thailand, archaeologist Nayanjot Lahiri explores how Ashoka's visibility from antiquity to the modern era has been accompanied by a reinvention of his persona. Although the historical Ashoka spoke expansively of his ideas of governance and a new kind of morality, his afterlife is a jumble of stories and representations within various Buddhist imaginings. By remembering Ashoka selectively, Lahiri argues, ancient kings and chroniclers created an artifice, constantly appropriating and then remolding history to suit their own social visions, political agendas, and moral purposes. Nayanjot Lahiri is Professor of History at Ashoka University. Her previous books include Finding Forgotten Cities: How the Indus Civilization was Discovered; Marshalling the Past: Ancient India and Its Modern Histories; and Ashoka in Ancient India, which was awarded the John F. Richards Prize in South Asian History in 2016. Raj Balkaran is a scholar of Sanskrit narrative texts. He teaches at the Oxford Centre for Hindu Studies and at his own virtual School of Indian Wisdom. For information see rajbalkaran.com. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/south-asian-studies

A faint knock from inside a coffin at a Buddhist temple saved a woman from being cremated alive in Thailand.READ or SHARE: https://weirddarkness.com/woman-alive-coffin00:00:00 = Open00:45.49 = The Journey To The Temple03:17.78 = The Sound That Changed Everything05:21.73 = How Death Certificates Save Lives06:59.11 = Not An Isolated Incident11:50.43 = The Medical Mystery of Appearing Dead16:36.28 = The Boundary Between Life and Death18:56.78 = The Woman's Current StatusWeirdDarkness® is a registered trademark. Copyright ©2025, Weird Darkness.#WeirdDarkness #WomanAliveinCoffin #DeclaredDead #ThailandNews #MedicalMystery #SurvivalStory #BuriedAlive #FuneralHome #TrueStory #Unexplained

In this episode, Michael Sapiro joins Kyle Buller to explore truth, healing, and psychedelic-assisted psychotherapy through the lens of his new book, Truth Medicine. A clinical psychologist, ordained Zen Buddhist monk, retreat leader, and fellow at the Institute of Noetic Sciences, he blends Buddhist psychology, trauma work, and consciousness studies. The discussion focuses on how people discover and live their truth, and why that truth becomes the core medicine in healing. Early in the Podcast with Michael Sapiro Michael describes how years of clinical work and retreat facilitation shaped his understanding of healing. Real transformation happens when people speak truths they have never allowed themselves to say out loud. These truths often relate to childhood experiences, identity, and how people learned to stay safe. Key early themes include insight into: • Truth as a physical and emotional "ring" in the body • Personas formed in childhood to avoid rejection • Depression and anxiety caused by living from those personas The conversation explores how frightening it can be to challenge old roles and family narratives, yet how necessary it is for authentic healing. Core Insights from Michael Sapiro Michael outlines his model of preparation, psychedelic sessions, and integration, especially in ketamine-assisted psychotherapy. Preparation often includes discovering what he calls the "heart of the hurt" and building trust for the internal process. Core insights include: • Tracing patterns back to their origins in early experience • Using guided imagery, breathwork, and somatic awareness to practice surrender • Understanding healing as applying love to wounded parts • Understanding growth as becoming who you would be without old limits Additional points: • Medicine sessions create real practice in letting go • Defenses should be engaged with, not fought • Sensations in the body offer essential guidance Later Discussion and Takeaways with Michael Sapiro Michael compares one-on-one psychotherapy with retreat work. In group settings he holds space and supports safety, while in individual sessions he uses a blend of silence and active therapeutic guidance. He also shares personal truth work, including embracing his own "bigness," understanding ethics as part of spirituality, and learning to endure anxiety without falling into shame. Listeners gain practical guidance for nurturing wounded parts, developing the ability to endure challenging states, and allowing their strengths to emerge. Frequently Asked Questions Who is Michael Sapiro? Michael Sapiro is a clinical psychologist, ordained Zen Buddhist monk, psychedelic psychotherapist, retreat leader, and research fellow at the Institute of Noetic Sciences. What is the main idea of Truth Medicine by Michael Sapiro? Truth Medicine teaches that discovering and living one's personal truth is the core of healing, with psychedelics serving as a tool that helps reveal and embody that truth. How does Michael Sapiro use ketamine in therapy? He uses ketamine within a structured model involving preparation, supportive dosing sessions, and integration focused on compassion, endurance, and meaningful change. Does he only work in group settings? No. He leads retreats, but much of his work is individual psychedelic psychotherapy focused on trauma, personal truth, and growth. What can clinicians learn from his approach? Clinicians can learn how to balance guided intervention with open space, work directly with defenses, and support healing as both love and action. Closing Thoughts This conversation with Michael Sapiro offers a grounded, practical view of how truth, compassion, and psychedelic-assisted psychotherapy can support real change in the current psychedelic resurgence. By blending body awareness, ethical clarity, and personal growth, this episode provides useful guidance for therapists, guides, and seekers who want to bring more truth medicine into their lives and communities. https://www.michaelsapiro.com  

Heather's brother and grandfather died in a tragic drowning accident when she was 12 and from that day, she began looking for a way to commune with what lies beyond. The quest has taken the Stella award winning writer to Buddhist monasteries, Native American dance rituals and sweat lodges, and to the discipline of writing.And Heather has had an intuitive sense of life's mystery ever since she was a little girl growing up near the ancient forests and wild beaches of Tasmania.Heather's novels include The Museum of Modern Love and the best-selling thriller Bruny and Sarah spoke with Heather in 2022 after the publication of her memoir, Nothing Bad Ever Happens Here.This episode of Conversations was produced by Alice Moldovan, the Executive Producer was Carmel Rooney.It covers, grief, death, drowning, family, Tasmania, writing, Buddhism, memoir, Native American Dance rituals, therapy, nature, the mystery of life, arthritis, chronic illness.

In this episode I am once again joined by Alex W, long term practitioner of Zen, Pragmatic Dharma, and Western Occultism. Alex lays out his ideal curriculum of practices to achieve awakening including a full technique sequence, explanation of the signs of success at each stage, and the various post-awakening paths that are available. Alex details the energetic openings that occur after awakening and how to nurture them, contrasts Buddhist tummo to Daoist inner alchemy, and explains the process to open the psychic senses. Alex challenges the meditation retreat model of practice which he sees as putting economic concerns over student benefit, offers his opinion on the amount of time one should spend in daily meditation, and emphasises the importance of retaining one's autonomy in the spiritual market place. … Video version: https://www.guruviking.com/podcast/ep335-how-to-guide-for-awakening-beyond-alex-w-3 Also available on Youtube, iTunes, & Spotify – search ‘Guru Viking Podcast'.
 … Topics include: 00:00 - Intro 01:05 - What is the ideal curriculum for awakening? 02:55 - Alex's teaching experience 03:30 - Core skills for all traditions 04:42 - Never surrender your autonomy 06:32 - You must learn to sit 08:56 - The first meditation technique 12:32 - Recommended traditions and books 16:11 - First signs of success 19:45 - A major shift 23:39 - Should you pursue enlightenment? 24:51 - Soto vs Rinzai vs Dzogchen vs Mahāmudrā 37:50 - The goal of Dzogchen and Mahāmudrā 39:54 - How to embody realisation 45:35 - Moving from abdomen to heart space 47:04 - Saccidānanda 48:17 - Result of awakening the three energy centres 53:04 - Gurdjieff and self-remembering 55:35 - Using stress to strengthen the energy body 01:00:37 - Tummo and inner alchemy 01:05:55 - Warning about energy practice 01:08:19 - A summary of Alex's recommended path 01:09:54 - How long does the path take? 01:13:24 - The Chinese view of inner alchemy 01:17:32 - Opening the psychic senses 01:22:55 - How much should one practice? 01:25:04 - The economic trap of meditation retreats 01:34:50 - Solo retreats and the limitations of lay life 01:41:21 - Economic logic vs practice effectiveness 01:46:53 - How to relate to strong experiences? 01:49:20 - St John of the Cross 01:56:04 - Deconstructing the Self 02:04:57 - Recognising what is already here 02:07:26 - Closing remarks … Previous episodes with Alex W: - https://www.guruviking.com/search?q=alex For more interviews, videos, and more visit: - www.guruviking.com Music ‘Deva Dasi' by Steve James

Happy Thanksgiving. My entire family comes over today. Four kids between us, six grandkids including a four-month-old. Some in-laws too. This is the place to come now and I'm so grateful for it. I also understand it won't go on forever. Guys miss the whole grateful thing sometimes. I wrote A Gratitude Journal for Men a few years ago because I kept seeing men treat gratitude like another task. Like something they have to go do. Just be grateful. That's all. But in our fast-paced world, the daily activities fly by and get forgotten. So today I'm sharing some of my favorite gratitude quotes and a little scotumtary in between. Featured Story I had a real feeling when I got up to record this. I was feeling very grateful. Maybe it's the time of year. But I wanted to dive into what I haven't thought about lately. Not just expand on all the things I'm grateful for, but recognize the ones I've been missing. Sometimes it's hard to admit you don't live in gratitude. That's why the wisdom of others is so cool. Little things we blow off turn out to be really big. I've got regrets. When someone tells me they have no regrets, I say liar. Maybe you've found a way to deal with them, but we all have them. Usually my regrets involve little things I didn't pay attention to that turned out to be really big. Important Points Enjoy the little things because one day you'll look back and realize they were actually the big things all along. If you're not thankful for what's in your hand right now, you won't be thankful for what you're going to get either. Gratitude must be produced, discharged, and used up for it to exist at all, like electricity that disappears if not actively generated. Memorable Quotes "Enjoy the little things. For one day, you may look back and realize they were the big things." "If a fellow isn't thankful for what he's got, he isn't likely to be thankful for what he's going to get." "Gratitude is a quality similar to electricity. It must be produced and discharged and used up in order to exist at all." Scott's Three-Step Approach Write three things you're grateful for before bed each night to reset your brain and build the gratitude habit. Stop treating gratitude like another task on your to-do list and just be grateful for what's already in your hand. Look for the little things today because they're probably the big things you'll remember years from now. Chapter Notes 1:14 - Family Thanksgiving and feeling grateful this morning 1:49 - Why guys miss the whole gratitude thing 2:34 - First wisdom: enjoy the little things quote 3:39 - Collection of gratitude wisdom from great thinkers 5:37 - Gratitude is like electricity, produce it or lose it 6:24 - Buddhist proverb: enough is a feast 7:11 - Transform common days into thanksgivings Connect With Me Search for the Daily Boost on YouTube, Apple Podcasts, and Spotify Email: support@motivationtomove.com Main Website: https://motivationtomove.com YouTube: https://youtube.com/dailyboostpodcast Instagram: @heyscottsmith Facebook Page: https://facebook.com/motivationtomove Facebook Group: https://DailyBoostPodcast.com/facebook Learn more about your ad choices. Visit megaphone.fm/adchoices

Episode 2692 - High energy must listen Ted goes off the chain with a total rant for thirty minutes. Covers smart dust, transhumanism and the control grid. Ted names names and tell all of us who has done this. Samuel Untermeyer and Woodrow Wilson discussed in detail. President Kennedy discussed in detail. Main stream churches are discussed in detail. Including the Christians, Jews, Hindus and the Buddhists. Bilderberg, Bohemian Grove and secret societies discussed. Tell puts the blame where it falls. Incredible high energy must listen Rant Trying to take guns from Florida residents goes full tilt.. Green show

28th November 2025  Ajahn Jhanarato hosted this week's meditation session at the Roleystone Family Centre. Roleystone Meditation Group's weekly classes are about an hour long and include a talk on meditation, meditating together, and questions & answers. The sessions are led by a Buddhist monk from Kusala Hermitage in Roleystone (Buddhist Society of WA). Support us on https://ko-fi.com/thebuddhistsocietyofwa BSWA teachings are available: BSWA Teachings BSWA Podcast Channel BSWA DeeperDhamma Podbean Channel BSWA YouTube  

Most near-death experiencers see the light. Steve Kang went the other direction."There were demons everywhere. Three-to-four stories tall with capes and weapons. I knew they were in charge of this place called hell."Raised Buddhist, dedicated to becoming a monk, praying eight hours daily—Steve had his spiritual life figured out. Then a laced drug at a party kept him awake for ten straight days. Buddhist artifacts started making poltergeist noises. A voice claiming to be his god offered a deal: kill yourself for a better afterlife. So he did.During surgery after his suicide attempt, Steve landed in a place Buddhists don't believe exists: hell. Crowded. Dark with no sun. A purplish-red wasteland with massive demons and torture cages. And the certain knowledge: "I'm going to be here forever." But that wasn't the end of the story. As he was fighting for his life and experiencing the realities of hell, eight Christian ministers showed up to pray for a Buddhist kid they'd never met. In those moments, Steve shares how Jesus appeared to him in hell, offering love and rescue when he least deserved it. In this unbelievable story of salvation and redemption, Steve gets a second chance at life. His encounter became the turning point that not only saved him from death but also transformed his entire understanding of God, salvation, and purpose. Today, Steve shares his story as a testament to the reality of the afterlife and the radical love that pursues us even in our darkest moments. This episode is sponsored by: https://zocdoc.com/blurry — Find and instantly book top-rated doctors today! - Learn more about your ad choices. Visit megaphone.fm/adchoices

Combining modern science and ancient Buddhism to treat anxiety, anger, and impatience. John Makransky is a professor of Buddhism and Comparative Theology at Boston College, AND ordained as a Tibetan Buddhist lama. Paul Condon is an associate professor of psychology at Southern Oregon University and a research fellow at the Mind & Life Institute. Both are the authors of How Compassion Works: A Step-by-Step Guide to Cultivating Well-Being, Love, and Wisdom. In this episode we talk about: The sales pitch for compassion—even at a time when what most of us really want is for other people to be nicer The connection between attachment theory and compassion Why compassion is our natural state How Sustainable Compassion Training helps you access warmth without forcing it How to apply compassion practice to burnout, conflict, and difficult emotions Join Dan's online community here Follow Dan on social: Instagram, TikTok Subscribe to our YouTube Channel To advertise on the show, contact sales@advertisecast.com or visit https://advertising.libsyn.com/10HappierwithDanHarris