Podcasts about buddhist

Today we're gonna talk about some Buddhist hacks for two deeply related and all too common ailments: anxiety and overthinking. Most of us have struggled with one or both of these, and one of the people who has helped Dan the most is Joseph Goldstein. Regular listeners to this podcast will be familiar with Joseph and his very direct, very down-to-earth style, but if you don't know – let us introduce you. He's one of the foremost Buddhist teachers in the west, he's been Dan's teacher for about 15 years, and Dan's recently convinced him to write a book together, using a collection of these little phrases that he's cooked up over the years. Dan's been keeping a list of around a hundred or so tiny, useful phrases – bite-sized wisdom for meditation practice and for daily life. The book won't be out for a few years, but we're conducting a series of interviews with him, each one covering a few phrases, and we'll be releasing those here on the podcast.  The first installment of these interviews about Joseph's phrases just came out on Thursday, Jan. 1, and you don't have to listen to that episode for this episode to make sense, but they are useful together.  Today, we'll be covering:  The practice assessment tapes Whatever works Cowboy Dharma Dead end Is this useful And a quartet about walking meditation: sensations moving through space, walking through space, walking in a dream, walking through the mind Don't worry if those don't make sense right now – stick with us and you'll get a thorough explanation of where those phrases all come from and how they can help.    Get the 10% with Dan Harris app here Sign up for Dan's free newsletter here Follow Dan on social: Instagram, TikTok Subscribe to our YouTube Channel Thanks to our sponsor: LinkedIn:  Spend $250 on your first campaign on LinkedIn ads and get a $250 credit for the next one. Just go to linkedin.com/happier.  To advertise on the show, contact sales@advertisecast.com or visit https://advertising.libsyn.com/10HappierwithDanHarris  

Feb 17, 2025   Dr. Rory Dickson is a professor of Islamic Religion and Culture and author of several publications on Sufism, the mystical path within Islam. He joins Breht to have an incredibly deep conversation about the Sufi poet Rumi, his life and work, Rumi's relationship to his teacher Shams of Tabriz, the concepts of fana (annihilation of the self) and baqa(subsistence in God), the spiritual practices of Sufism, non-duality and perennialism, "dying before you die", Buddhist enlightenment, the Quran, Serving the People in politics and religion, the role of Divine Love in spiritual transformation, transcending the ego, Bodhicitta and the Heart of the Bodhisattva, the counter-cultural aspects of the historical dervishes, The Masnavi  (aka the "Persian Quran"), Christian Mysticism, the evolution of human consciousness, the linguistics of translation, and much, much more! Check out Rory's book "Dissolving into Being: The Wisdom of Sufi Philosophy" Recommendations for Further Exploration: Rumi's World: The Life and Work of the Great Sufi Poet The Sufi Path of Love: The Spiritual Teachings of Rumi Check out our related episodes with Dr. Adnan Husain: Sufism: Islamic Mysticism and the Annihilation of Self in God St. Francis of Assisi: Patron Saint of Ecology & Brother to All Creation ------------------------------------------------------------ Outro Music: Something's Out There by Neva Dinova Support Rev Left and get bonus episodes on Patreon Make a one-time donation to Rev Left at BuyMeACoffee.com/revleftradio Follow RLR on IG HERE Learn more about Rev Left HERE

In this episode, Dr. K explores “the deep hurt”—a persistent inner ache that can remain even when life is going well and traditional healing improves symptoms like anxiety, depression, or trauma responses. He describes how this pain can feel unusually dense and powerful, sometimes even adding depth, creativity, and compassion rather than simply feeling “bad.” Dr. K walks through several possible explanations—ranging from early “primitive” trauma, to generational/epigenetic inheritance, to spiritual frameworks like karma and reincarnation—while acknowledging that none fully explain it yet. He closes by introducing a Buddhist concept of bodhicitta, or the “wound of compassion,” suggesting that deep inner peace can sometimes open into a profound sensitivity to others' suffering, which can become a source of purpose and meaningful action. Topics covered include: How the “deep hurt” can persist even after mental health symptoms improve Why healing can make this pain feel more intense or more noticeable Possible explanations: unformulated unconscious material, primitive early trauma, and epigenetic inheritance Spiritual frameworks Dr. K considers: meditation, past-life impressions, karma/reincarnation Bodhicitta and the “wound of compassion” as a path from inner peace to deeper empathy and purpose HG Coaching : https://bit.ly/46bIkdo Dr. K's Guide to Mental Health: https://bit.ly/44z3Szt HG Memberships : https://bit.ly/3TNoMVf Products & Services : https://bit.ly/44kz7x0 HealthyGamer.GG: https://bit.ly/3ZOopgQ Learn more about your ad choices. Visit megaphone.fm/adchoices

A provocative defense of a forgotten Chinese approach to identity and difference. Historically, the Western encounter with difference has been catastrophic: the extermination and displacement of aboriginal populations, the transatlantic slave trade, and colonialism. China, however, took a different historical path. In Chinese Cosmopolitanism: The History and Philosophy of an Idea (Princeton UP, 2023), Shuchen Xiang argues that the Chinese cultural tradition was, from its formative beginnings and throughout its imperial history, a cosmopolitan melting pot that synthesized the different cultures that came into its orbit. Unlike the West, which cast its collisions with different cultures in Manichean terms of the ontologically irreconcilable difference between civilization and barbarism, China was a dynamic identity created out of difference.  The reasons for this, Xiang argues, are philosophical: Chinese philosophy has the conceptual resources for providing alternative ways to understand pluralism. Xiang explains that "Chinese" identity is not what the West understands as a racial identity; it is not a group of people related by common descent or heredity but rather a hybrid of coalescing cultures. To use the Western discourse of race to frame the Chinese view of non-Chinese, she argues, is a category error. Xiang shows that China was both internally cosmopolitan, embracing distinct peoples into a common identity, and externally cosmopolitan, having knowledge of faraway lands without an ideological need to subjugate them. Contrasting the Chinese understanding of efficacy--described as "harmony"--with the Western understanding of order, she argues that the Chinese sought to gain influence over others by having them spontaneously accept the virtue of one's position. These ideas from Chinese philosophy, she contends, offer a new way to understand today's multipolar world and can make a valuable contribution to contemporary discussions in the critical philosophy of race. For readers interested in how GCB and the Greek philosophical justification of GCB, domination, and destruction of barbarians still inform productions and consumptions of racist ideology as embodied in The Turner Diaries, see for example, here, here, and here.  Readers interested in the Vāda project that employs Indian epistemology to evaluate contemporary political claims, see here.  Jessica Zu is an intellectual historian and a scholar of Buddhist studies. She is an assistant professor of religion at the University of Southern California. 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

Scott A. Mitchell is the Dean of Students and Faculty Affairs and holds the Yoshitaka Tamai Professorial Chair at the Institute of Buddhist Studies in Berkeley. He teaches and writes about Buddhism in the West, Pure Land Buddhism, and Buddhist modernism. As of 2010, there were approximately 3-4 million Buddhists in the United States, and that figure is expected to grow significantly. Beyond the numbers, the influence of Buddhism can be felt throughout the culture, with many more people practicing meditation, for example, than claiming Buddhist identity. A century ago, this would have been unthinkable. So how did Buddhism come to claim such a significant place in the American cultural landscape? The Making of American Buddhism (Oxford UP, 2023) offers an answer, showing how in the years on either side of World War II second-generation Japanese American Buddhists laid claim to an American identity inclusive of their religious identity. In the process they-and their allies-created a place for Buddhism in America. These sons and daughters of Japanese immigrants-known as “Nisei,” Japanese for “second-generation”-clustered around the Berkeley Bussei, a magazine published from 1939 to 1960. In the pages of the Bussei and elsewhere, these Nisei Buddhists argued that Buddhism was both what made them good Americans and what they had to contribute to America-a rational and scientific religion of peace. The Making of American Buddhism also details the behind-the-scenes labor that made Buddhist modernism possible. The Bussei was one among many projects that were embedded within Japanese American Buddhist communities and connected to national and transnational networks that shaped and allowed for the spread of modernist Buddhist ideas. In creating communities, publishing magazines, and hosting scholarly conventions and translation projects, Nisei Buddhists built the religious infrastructure that allowed the later Buddhist modernists, Beat poets, and white converts who are often credited with popularizing Buddhism to flourish. Nisei activists didn't invent American Buddhism, but they made it possible. Dr. Victoria Montrose is an Assistant Professor of Religion and Asian Studies at Furman University. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

A provocative defense of a forgotten Chinese approach to identity and difference. Historically, the Western encounter with difference has been catastrophic: the extermination and displacement of aboriginal populations, the transatlantic slave trade, and colonialism. China, however, took a different historical path. In Chinese Cosmopolitanism: The History and Philosophy of an Idea (Princeton UP, 2023), Shuchen Xiang argues that the Chinese cultural tradition was, from its formative beginnings and throughout its imperial history, a cosmopolitan melting pot that synthesized the different cultures that came into its orbit. Unlike the West, which cast its collisions with different cultures in Manichean terms of the ontologically irreconcilable difference between civilization and barbarism, China was a dynamic identity created out of difference.  The reasons for this, Xiang argues, are philosophical: Chinese philosophy has the conceptual resources for providing alternative ways to understand pluralism. Xiang explains that "Chinese" identity is not what the West understands as a racial identity; it is not a group of people related by common descent or heredity but rather a hybrid of coalescing cultures. To use the Western discourse of race to frame the Chinese view of non-Chinese, she argues, is a category error. Xiang shows that China was both internally cosmopolitan, embracing distinct peoples into a common identity, and externally cosmopolitan, having knowledge of faraway lands without an ideological need to subjugate them. Contrasting the Chinese understanding of efficacy--described as "harmony"--with the Western understanding of order, she argues that the Chinese sought to gain influence over others by having them spontaneously accept the virtue of one's position. These ideas from Chinese philosophy, she contends, offer a new way to understand today's multipolar world and can make a valuable contribution to contemporary discussions in the critical philosophy of race. For readers interested in how GCB and the Greek philosophical justification of GCB, domination, and destruction of barbarians still inform productions and consumptions of racist ideology as embodied in The Turner Diaries, see for example, here, here, and here.  Readers interested in the Vāda project that employs Indian epistemology to evaluate contemporary political claims, see here.  Jessica Zu is an intellectual historian and a scholar of Buddhist studies. She is an assistant professor of religion at the University of Southern California. 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

Chef Cam Van shows us how to make a classic Vietnamese dish -- Vietnamese clay pot with tofu and peanuts -- which she prepares with Chef Mai Pham from Lemon Grass Restaurant. Ordained as a Buddhist monk in 2019, Nguyen Dzoan Cam Van has since focused on teaching vegetarian cooking. The Spice Garden is a cooking school in Củ Chi, a rural district of Ho Chi Minh City in Vietnam where Cam Van now teaches her cooking classes.  Watch the full series at: https://www.plantforwardkitchen.org/southeast-asia

1st January 2026 Ajahn Bodhidhaja hosted this week's meditation session at the Roleystone Family Centre. Roleystone Meditation Group's weekly classes are about an hour in length and usually includes meditation instructions, meditating together, questions & answers and a Dhamma talk.  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

Vadanya explores three great Buddhist symbols that describe the way things are: the wheel of life, the spiral path and the ultimate goal of Enlightenment. Together they form a guide to escape from the ultimate vicious circle into the complete freedom and fulfilment of Awakening. This talk was recorded at Sheffield Buddhist Centre, 2020, as part of the series The Wheel, The Spiral and The Goal. *** 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

These vegan Vietnamese spring rolls are filled with sautéed jicama, fried tofu, mint, perilla, and sautéed radishes, and served with a peanut dipping sauce. Chef Cam Van shows us how to make this popular Vietnamese street food, which she prepares with Chef Mai Pham from Lemon Grass Restaurant. Ordained as a Buddhist monk in 2019, Nguyen Dzoan Cam Van has since focused on teaching vegetarian cooking. The Spice Garden is a cooking school in Củ Chi, a rural district of Ho Chi Minh City in Vietnam where Cam Van now teaches her cooking classes.  Watch the full series at: https://www.plantforwardkitchen.org/southeast-asia

I like to start the year with a few episodes on things I'm personally working on. Not resolutions, exactly. More like intentions. Or, even better, practices.One of those practices, strange as it sounds, is repeatedly asking the question: “What is this?” It's a question I got from a book of the same name, by Stephen and Martine Batchelor. In that book, they are describing an approach to Buddhist meditation built on the cultivation of doubt and wonder. You can see that as a spiritual practice, but it's also an intellectual and ethical one. It is, for me, a practice that has a lot of bearing on politics and journalism.Stephen Batchelor's latest book, “Buddha, Socrates, and Us: Ethical Living in Uncertain Times,” explores those dimensions of doubt more fully. And so I wanted to have him on the show to discuss the virtues of both certainty and uncertainty, the difficulty of living both ethically and openly. You can see this as a conversation about our inner lives or our outer lives, but of course they are one. And Batchelor, as you'll hear, is just lovely to listen to.Mentioned:Buddha, Socrates, and Us by Stephen BatchelorWhat Is This? by Martine Batchelor and Stephen BatchelorEthics of Care by Carol GilliganBook Recommendations:Children of a Modest Star by Jonathan S. Blake and Nils GilmanWork Like a Monk by Shoukei MatsumotoThe Second Body by Daisy HildyardThoughts? Guest suggestions? Email us at ezrakleinshow@nytimes.com.You can find transcripts (posted midday) and more episodes of “The Ezra Klein Show” at nytimes.com/ezra-klein-podcast, and you can find Ezra on Twitter @ezraklein. Book recommendations from all our guests are listed at https://www.nytimes.com/article/ezra-klein-show-book-recs.This episode of “The Ezra Klein Show” was produced by Kristin Lin. Fact-checking by Michelle Harris. Our senior engineer is Jeff Geld, with additional mixing by Isaac Jones. Our executive producer is Claire Gordon. The show's production team also includes Marie Cascione, Annie Galvin, Rollin Hu, Emma Kehlbeck, Jack McCordick, Marina King and Jan Kobal. Original music by Pat McCusker. Audience strategy by Kristina Samulewski and Shannon Busta. The director of New York Times Opinion Audio is Annie-Rose Strasser. Subscribe today at nytimes.com/podcasts or on Apple Podcasts and Spotify. You can also subscribe via your favorite podcast app here https://www.nytimes.com/activate-access/audio?source=podcatcher. For more podcasts and narrated articles, download The New York Times app at nytimes.com/app.

In this episode, I am once again joined by Dhammarato: a lineage teacher in the Thai Buddhist tradition who is known for his unique, 1-1 teaching conversations conducted with students online.  Dhammarato guides us through the Ānāpānassatisutta, a much loved scripture which describes Buddhism's famous breath meditation practice. Dhammarato describes the technique in detail, challenges common misconceptions about this practice and the sutta, and explains how the whole Buddhist path is contained within it. Dhammarato also argues that loving kindness meditations and remembering past lives are not Buddhist practices, addresses jhana and other meditation practice mistakes, and reflects on the fruits of his own practice when faced with illness and physical pain. … Video version: https://www.guruviking.com/podcast/ep342-npnassati-dhammarato Also available on Youtube, iTunes, & Spotify – search ‘Guru Viking Podcast'. ... Topics Include: 00:00 - Intro 00:52 - Various breathing meditations 02:28 - MN 118: Ānāpānassatisutta - about the sutta 04:58 - 4 foundations of mindfulness 05:37 - Factors of Enlightenment 06:39 - Mistaken readings of the sutta 08:01 - Critique of loving kindness meditation 10:12 - Sitting meditation vs ānāpānassati 11:22 - Sati vs loving kindness meditation and recalling past lives 13:00 - Right noble looking 13:55 - Entering the first jhana and gladdening the mind 17:19 - Victim attitude 19:31 - How to make the body comfortable 22:36 - The skill of developing sukha, satisfaction 26:02 - Thoughts, feelings, and body are interrelated 27:35 - Ānāpānassati is not a breathing meditation 28:42 - Pragmatic Dharma vs Engaged Buddhism 30:25 - How to apply ānāpānassati 33:27 - The first step of nobility 36:22 - A feeling of success 39:14 - Attaining knowledge and deliverance 41:58 - Common jhana practice mistakes 46:52 - Loving kindness meditation mistakes 51:50 - Metta is a consequence not a practice 53:06 - Vipassanā vs samatha 57:10 - Explaining other Buddhist masters' enlightenments 59:23 - Comments on Ajahn Chah and correct practice 01:01:53 - Working with pain and sickness 01:03:06 - Cancer and meditation 01:05:31 - Dhammarato's aging and health 01:06:03 - Criticism of Goenka and sitting through pain 01:07:11 - Magical thinking of sitting through pain 01:08:28 - Advice for approaching death 01:10:53 - Dhammarato reflects on the deaths of his loved ones 01:13:37 - How to die happy 
Dhammarato Episode Playlist - https://www.guruviking.com/search?q=DHAMMARATO To find out more about Dhammarato, visit: - Email: dhammaratog@gmail.com - Discord: https://discord.gg/epphTGY - https://dhammaratoblog.wordpress.com/ - https://www.youtube.com/channel/UCjxg5GJFsRqnS-YLTzyrjLQ Read the Ānāpānassatisutta: - https://suttacentral.net/mn118/en/sujato?lang=en&layout=plain&reference=none¬es=asterisk&highlight=false&script=latin … For more interviews, videos, and more visit. - www.guruviking.com … Music ‘Deva Dasi' by Steve James

We explore the Buddhist wisdom of grounding and establishing inner safety in order to walk the insight meditation path, and how this parallels attachment repair. True awareness only blossoms when the body feels safe.✨ Just a few days left to join ✨⁠Meditation x Attachment Level One⁠ (https://www.mettagroup.org/meditation-x-attachment-level-one)

While early Buddhists hailed their religion's founder for opening a path to enlightenment, they also exalted him as the paragon of masculinity. According to Buddhist scriptures, the Buddha's body boasts thirty-two physical features, including lionlike jaws, thighs like a royal stag, broad shoulders, and a deep, resonant voice, that distinguish him from ordinary men. As Buddhism spread throughout Asia and around the world, the Buddha remained an exemplary man, but Buddhists in other times and places developed their own understandings of what it meant to be masculine. This transdisciplinary book brings together essays that explore the variety and diversity of Buddhist masculinities, from early India to the contemporary United States, and from bodhisattva-kings to martial monks. Buddhist Masculinities (Columbia UP, 2023) adopts the methods of religious studies, anthropology, art history, textual-historical studies, and cultural studies to explore texts, images, films, media, and embodiments of masculinity across the Buddhist world, past and present. It turns scholarly attention to normative forms of masculinity that usually go unmarked and unstudied precisely because they are "normal," illuminating the religious and cultural processes that construct Buddhist masculinities. Engaging with contemporary issues of gender identity, intersectionality, and sexual ethics, Buddhist Masculinities ushers in a new era for the study of Buddhism and gender. MEGAN BRYSON is Associate Professor of Religious Studies and chair of the Asian Studies program at the University of Tennessee, Knoxville. She received her B.A. in Religious Studies and Chinese from University of Oregon, and her Ph.D. in Religious Studies from Stanford University. Her research focuses primarily on themes of gender and ethnicity in Chinese religions, especially in the Dali region of Yunnan Province. The geographical specificity of her work is balanced by its temporal breadth, which ranges from the Nanzhao (649-903) and Dali (937-1253) kingdoms to the present, as reflected in her monograph, Goddess on the Frontier: Religion, Ethnicity, and Gender in Southwest China (Stanford University Press, 2016, an interview with her about this book is also on the New Books Network), which traces the worship of a local deity in Dali from the 12th to 21st centuries. KEVIN BUCKELEW is Assistant Professor of Religious Studies at Northwestern University. He received his B.A. in the liberal arts from Sarah Lawrence College, and his Ph.D. from Columbia University's Department of East Asian Languages and Cultures. His research focuses on Buddhism in premodern China, with special attention to the rise of the Chan (Zen) Buddhist tradition and to interactions between Chinese Buddhists and Daoists. Thematically, his work explores how religious identities take shape and assume social authority; how materiality, embodiment, and gender figure into Buddhist soteriology; and how Buddhists have grappled with the problem of human agency. Jue Liang is an Assistant Professor in the Department of Religious Studies at Case Western Reserve University. She is currently completing her first book, entitled Conceiving the Mother of Tibet: The Early Literary Lives of the Buddhist Saint Yeshé Tsogyel. She is also working on a second project, tentatively titled i. As a scholar of Buddhist literature, history, and culture in South and East Asia, she reflects in her research and teaching continuities as well as innovations in the gender discourses of Buddhist communities. She is also interested in the theory and practice of translation in general, and translating Tibetan literature in particular. 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

Nguyen Dzoan Cam Van is a household name in Vietnam, and considered Vietnam's "national chef" for her role on her popular cooking show “Kheo Tay Hay Lam.” The famous cooking teacher was ordained as a Buddhist monk in 2019, and she has since focused on teaching vegetarian cooking. The Spice Garden is a cooking school in Củ Chi, a rural district of Ho Chi Minh City in Vietnam where Cam Van now teaches her cooking classes. She discusses how eating a vegetarian diet aligns with the Buddhist philosophy of ahimsa, or non-violence toward living beings. Watch the full series at: https://www.plantforwardkitchen.org/southeast-asia

Scott A. Mitchell is the Dean of Students and Faculty Affairs and holds the Yoshitaka Tamai Professorial Chair at the Institute of Buddhist Studies in Berkeley. He teaches and writes about Buddhism in the West, Pure Land Buddhism, and Buddhist modernism. As of 2010, there were approximately 3-4 million Buddhists in the United States, and that figure is expected to grow significantly. Beyond the numbers, the influence of Buddhism can be felt throughout the culture, with many more people practicing meditation, for example, than claiming Buddhist identity. A century ago, this would have been unthinkable. So how did Buddhism come to claim such a significant place in the American cultural landscape? The Making of American Buddhism (Oxford UP, 2023) offers an answer, showing how in the years on either side of World War II second-generation Japanese American Buddhists laid claim to an American identity inclusive of their religious identity. In the process they-and their allies-created a place for Buddhism in America. These sons and daughters of Japanese immigrants-known as “Nisei,” Japanese for “second-generation”-clustered around the Berkeley Bussei, a magazine published from 1939 to 1960. In the pages of the Bussei and elsewhere, these Nisei Buddhists argued that Buddhism was both what made them good Americans and what they had to contribute to America-a rational and scientific religion of peace. The Making of American Buddhism also details the behind-the-scenes labor that made Buddhist modernism possible. The Bussei was one among many projects that were embedded within Japanese American Buddhist communities and connected to national and transnational networks that shaped and allowed for the spread of modernist Buddhist ideas. In creating communities, publishing magazines, and hosting scholarly conventions and translation projects, Nisei Buddhists built the religious infrastructure that allowed the later Buddhist modernists, Beat poets, and white converts who are often credited with popularizing Buddhism to flourish. Nisei activists didn't invent American Buddhism, but they made it possible. Dr. Victoria Montrose is an Assistant Professor of Religion and Asian Studies at Furman University. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/american-studies

Viewed historically, Zen is a form of Mahayana Buddhism that evolved from the original forms Buddhism that were established in India after the Buddha's death around 2,500 BC. Many aspects of original Buddhism are retained in Zen, including respect for Shakyamuni Buddha and his teachings. However, the degree of transformation Buddhism underwent when it took root in China and evolved into Chan (later called "Zen" in Japan) is difficult to overestimate, resulting in a path of radical nondualism. Both the ultimate goal of practice and the means to achieve that goal changed so radically that it's legitimate to question whether Chan is even Buddhism. If you want to walk the path of Zen/Chan, it's essential to understand how it differs from original Buddhism.

(Dhamma Stream Online Sessions) 00:34 Q1 I've recently run across "meditation teachers" who claim that some other creative activities that they're involved in are better than meditation. What can you say about this? 20:56 Q2 I'm not good with emotional language like spiritual poetry but have a longing for the divine. What can you say about this? 22:54 Q3 I'm already seeking some professional help for trauma but I'd like to hear your thoughts on the Buddhist way to heal trauma. 26:22 Q4 How can you not make letting go into another sankara project? How can we let go of concepts like achieving stream entry? 35:42 Q5 I've heard a teacher say when the mind is quiet and we experience things as they are, the self and the observing or knowing mind will distinctly be two separate entities. Can you speak to this please? 44:06 Q6 I find myself alone and isolated. There are no Buddhist centres near me nor do I have a group of family or friends I can share with. I meditate and go for long walks but the need to be a part of the community is a longing and I feel sometimes I have no meaning in my life and I panic. What is your advice?

Welcome to the Change The Map podcast, where we inspire, educate, and resource you to transform the Buddhist world through prayer and action. Join us as we explore the mystical world of Buddhism. Discover its unique challenges, meet Buddhist background followers of Jesus, and engage in strategic prayer to change the spiritual map of the Buddhist world.This month Josh is joined by Jill. Jill is a veteran global worker serving in a sensitive country in the Buddhist world. She and her husband are also area directors for the five countries of Peninsular Asia. On this episode, Jill shares the power and importance of prayer and fasting in the new year. She also shares some powerful testimonies of what God has done in the Buddhist world through both individual and corporate prayer and fasting.

Happy New Year!  As we start a new year, here is a new recap, covering all of the previous year and bringing us up to date with where we are today.  Enjoy! As usual, we have our sources and more over at our website:  https://sengokudaimyo.com/podcast/newyears2026   Rough Transcription: Shinnen Akemashite!  Happy New Year and Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua, and this is the New Year's Recap episode for 2026! Here's hoping that everyone has had a great new year.  I'm not sure about everyone else, but this past year seemed particularly long, and yet what we have covered on this podcast is only a relatively small part of the history of Yamato, so let's get into it. And in case anyone is wondering, this is covering episodes 118 to episode 140, though we will likely dip a little bit into the past as well, just to ensure we have context, where needed. We started last year in the 650's, in the second reign of Takara Hime, where we know her as Saimei Tennou.  We discussed Yamato's place in the larger world, especially in connection with the Silk Road.  In fact, we spent several episodes focused on the wider world, which Yamato was learning about through students, ambassadors, and visitors from far off lands.  Of course, that all came to a head at the Battle of Baekgang, when Yamato and their ally, Baekje, were defeated by a coalition of Tang and Silla forces, putting an end to the Kingdom of Baekje and driving Yamato to fall back and reinforce the archipelago. This was also the start of the formal reign of Naka no Oe, who would go on to be known as Tenji Tennou.  Naka no Oe would be a major proponent of substantial reforms to the Yamato government, as well as moving the capital to a new, more defensible location called Ohotsu, on the shores of Lake Biwa, in the land of Afumi.  He also introduced new concepts of time through water clocks both in Asuka and in the Afumi capital. Upon Naka no Oe's death, almost immediately, violence broke out between the Yamato court's ruling council led by Naka no Oe's son, Prince Ohotomo, and Naka no Oe's brother, Prince Ohoama.  Ohoama would emerge victorious and ascend the throne, being known as Temmu Tennou.   During his reign he took his brother's government and placed upon it his own stamp.  He reinvigorated Shinto rites while also patronizing Buddhism.  Meanwhile, relations with the continent appear to be improving. So that is the summary, let's take a look at what we discussed in more detail. First off, back to the reign of Takara Hime, aka Saimei Tennou—as opposed to her first reign, where she is known as Kougyoku Tennou.  Takara Hime came back to the throne in 654 after a nine-year hiatus, having abdicated in 645 when her son, Prince Naka no Oe, had killed Soga no Iruka in front of her at court, violently assassinating one of the most powerful men in Yamato. Naka no Oe had then gone on to take out Soga no Iruka's father, Soga no Emishi, a few days later.  Upon abdicating, Taka Hime's brother, Prince Karu, aka Koutoku Tennou, took the throne, but there are many that suggest that the real power in court was Naka no Oe and his allies—men such as the famous Nakatomi no Kamatari.  When Karu passed away, Naka no Oe still did not take the throne, officially, and instead it reverted back to his mother. Takara Hime is interesting in that she is officially recognized as a sovereign and yet she came to the throne when her husband, known as Jomei Tenno, passed away, even though neither of her parents were sovereigns themselves.  This may have something to do with the fact that much of the actual power at the time was being executed by individuals other than the reigning sovereign.  First it was the Soga family—Soga no Emishi and Soga no Iruka—but then it was Naka no Oe and his gaggle of officials.  This makes it hard to gauge Takara Hime's own agency versus that of her son's. Still, the archipelago flourished during her reign.  This was due, in no small part, to the growing connectivity between the Japanese archipelago and the continent—and from there to the rest of the world.  And that world was expanding. We see mention of the men from "Tukara" and a woman—or women—from Shravastri.  Of course it is possible, even likely, that these were a misunderstanding—it is most likely that these were individuals from the Ryukyuan archipelago and that the Chroniclers bungled the transcription, using known toponyms from the Sinitic lexicon rather than creating new ones for these places.  However, it speaks to the fact that there were toponyms to pull from because the court had at least the idea of these other places.  And remember, we had Wa students studying with the famous monk Xuanzang, who, himself, had traveled the silk road all the way out to Gandhara and around to India, the birthplace of Buddhism.  The accounts and stories of other lands and peoples were available—at least to those with access to the continent.  This helped firm up the Japanese archipelago's location at the end of a vast trading network, which we know as the Silk Road.  Indeed, we find various material goods showing up in the islands, as well as the artisans that were imported to help build Buddhist temples. And just as all of this is happening, we hit a rough patch in relations between Yamato and the Tang dynasty.  In fact, in one of our most detailed accounts of an embassy to date, thanks to the writings of one Iki no Hakatoko.  Because the fateful embassy of 659 saw the Tang take the odd step of refusing to let the embassy return to Yamato.  It turns out that the Tang, who had, for some time now, been in contact with Silla, had entered into an alliance and were about to invade Baekje.  It was presumed that if the Yamato embassy left the Tang court they might alert Baekje, their ally, that something was up.  And so it was safer to place them under house arrest until the invasion popped off. Sure enough, the invasion was launched and in less than a year King Wicha of Baekje and much of the Baekje court had been captured.  With the initial invasion successful, the Yamato embassy was released, but that is hardly the end of the story.  Baekje had sent a request to Yamato for support, but it came too late for Yamato to muster the forces necessary.  That said, some factions of the Baekje court remained, and one of their Princes was still in Yamato.  And so, as they had done in the past, Yamato sailed across the strait with the goal of restoring a royal heir to the throne. Unfortunately, this was not quite as simple as it had been, previously.  For one thing, the Tang forces were still in Baekje, and the fight became long and drawn out.  Things finally came to a head in the early months of 663, at the mouth of the Baekgang river—known in Japanese as Hakusuki-no-e.  This was a naval battle, and Yamato had more ships and was also likely more skilled on the water.  After all, much of the Tang fighting was on land or rivers, while the Wa, an island nation, had been crossing the straits and raiding the peninsula for centuries.  Even with all of the resources of the Tang empire, there was still every reason to think that the forces from the archipelago could pull off a victory.  However, it was not to be.  The Tang forces stayed near the head of the river, limiting the Wa and Baekje forces' ability to manuever, drawing them in and then counterattacking.  Eventually the Tang ended up destroying so much of the fleet that the remaining Wa ships had no choice but to turn and flee. This defeat had profound consequences for the region.  First and foremost was the fall of Baekje.  In addition, Yamato forces pulled back from the continent altogether.  Along with those Baekje refugees who had made it with them back to the archipelago they began to build up their islands' defenses.  Baekje engineers were enlisted to design and build fortresses at key points, from Tsushima all the way to the home countries.  These fortresses included massive earthworks, some of which can still be seen.  In fact, parts of the ancient fortifications on Tsushima would be reused as recently as World War II to create modern defenses and gun placements. Even the capital was moved.  While many of the government offices were possibly operating out of the Toyosaki palace in Naniwa, the royal residence was moved from Asuka up to Ohotsu, on the shores of Lake Biwa.  This put it farther inland, and behind a series of mountains and passes that would have provided natural defenses.  Fortresses were also set up along the ridgelines leading to the Afumi and Nara basins. And all of this was being done under a somewhat provisional government.  The sovereign, Takara Hime, had passed away at the most inconvenient time—just as the Yamato forces were being deployed across to the peninsula.  A funerary boat was sent back to Naniwa, and Naka no Oe took charge of the government.  That there was little fanfare perhaps suggests that there wasn't much that actually changed.  Still, it was a few years before the capital in Ohotsu was completed and Naka no Oe formally ascended the throne, becoming known to future generations as Tenji Tennou.  Naka no Oe's rule may have only formally started in the 660s, but his influence in the government goes all the way back to 645.  He assassinated the Soga family heads, and then appears to have been largely responsible for organizing the governmental reforms that led that era to be known as the Taika, or era of great change.  He served as Crown Prince under Karu and Takara Hime, and from that office he ensured his supporters were in positions of authority and instituted broad changes across the board. He continued in this position under the reign of his mother, Takara Hime, and so the transition upon her death was probably more smooth than most.  This also explains how things kept running for about three years before he took the throne. In officially stepping up as sovereign, however, Naka no Oe continued to solidify the work that he had done, focused largely on consolidating power and control over the rest of the archipelago.  There were tweaks here and there—perhaps most notably changes to the ranking system, which allowed for a more granular level of control over the stipends and privileges afforded to different individuals as part of the new government.  This work was presumably being done with the help of various ministers and of his brother, Ohoama.  Ohoama only really shows up in the Chronicle around this time, other than a brief mention of his birth along with a list of other royal progeny of the sovereign known as Jomei Tennou. We also see the death of the Naidaijin, Nakatomi no Kamatari—and supposedly the head of what would become known as the Fujiwara family.  His position as Inner Great Minister was not backfilled, but rather Naka no Oe's son, Ohotomo, was eventually named as Dajo Daijin, the head minister of the Council of State, the Dajokan, placing a young 20 year old man above the ministers of the left and right and in effective control of the government under his father—though his uncle, Prince Ohoama, maintained his position as Crown Prince. However, even that wasn't for long.  As Naka no Oe became gravely ill, he began to think of succession.  Ohoama, having been warned that something was afoot, offered to retire from his position as Crown Prince and take up religious orders down in Yoshino, theoretically clearing the line of succession and indicating his willingness to let someone else inherit.  His actual suggestion was that Naka no Oe turn the government over to his wife, who could act as a regent for Ohotomo.  What actually happened, however, was that the movers and shakers in the Council of State pledged their loyalty to the Dajo Daijin, Prince Ohotomo, who was named Crown Prince and ascended the throne when his father passed away. Here there is a bit of a wobble in the historical record.  The Chronicles never mention Prince Ohotomo formally assuming the throne and therefore the Chroniclers never provide him a regnal name.  It isn't until more modern times that we get the name "Kobun Tennou" for his short-lived reign. And it was short-lived because early on Ohoama raised an army, and after several months of fighting, took the throne for himself.  Because the year this happened was known by its sexagenary term as "Jinshin", often colloquially known as a Water Monkey year, the conflict is known as the Jinshin no Ran.  "Ran" can mean disturbance, or chaos, and so is often translated as "Jinshin Disturbance", "Jinshin Revolution", or the "Jinshin War".  The entirety of the fighting is given its own chapter in the Chronicles, known as either the first year of Temmu or sometimes as the record of the Jinshin War.  This chapter actually shows some stylistic differences with the chapter on Tenji Tennou, just before it, and tells the story of the events slightly differently, in a light generally favorable to Ohoama, who would go on to become Temmu Tennou.  As such, while the broad strokes and military actions are likely correct, there are a lot of questions around the details, especially around the motivating factors. Regardless, what is known is that Ohoama was able to quickly move from his quarters in Yoshino eastward towards Owari and Mino, where he was able to cut off the capital from support and gather troops from the eastern lands.  The Court tried to take the Nara Basin—a huge symbolic and strategic point—as well as cut off his supply lines, but these actions were thwarted by those loyal to Ohoama.  Attempts to gather troops from the west had mixed results, with several allies of Ohoama resisting the Court—most notably Prince Kurikuma, who at that time was the head of the government presence in Kyushu, where a large number of troops had been stationed to defend against a possible Tang invasion.  Eventually, Ohoama's troops defeated those of the Court.  Ohotomo was killed, and those running the government, including Soga no Akae, Nakatomi no Kane, Soga no Hatayasu, Kose no Hito, and Ki no Ushi, were either executed or exiled. Ohoama then swept into power.  He moved the court back to Asuka—the move to Ohotsu had not been a popular one in the first place—and took up residence in his mother's old palace, renovating it.  It would eventually be known as the Kiyomihara palace.  From there Ohoama continued his brother's reforms, though with his own spin. First off was a reform to the ceremonies around royal ascension.  Taking the existing feast of first fruits, the Niiname-sai, Ohoama made it into a new public and private ceremony known as the Daijo-sai, which is still practiced today upon the elevation of a new sovereign.  He reformed the government court rank system and also instituted reforms around the ancient kabane system—the ancient rank system that contained both clan and individual titles. These old kabane titles had certain social cachet, but were otherwise being made obsolete by the new court ranks, which were, at least on paper, based on merit rather than just familial connections.  Of course, the truth was that family still mattered, and in many ways the new kabane system of 8 ranks simply merged the reality of the new court with the traditions of the older system. And this was something of a trend in Ohoama's reign.  The court seems to have taken pains to incorporate more kami-based ritual back into the court, with regular offerings, especially to gods associated with food, harvest, and weather.  There is also a clear focus on the shrine at Ise.  The Chroniclers claim that Ise was established and important since the time of Mimaki Iribiko, but it is only rarely mentioned, and while its founding story might be tied to that era, the Chroniclers, who appear to have started their work this reign, appear to have done their best to bolster that connection. As for actual governance, we see another change from the government of Naka no Oe.   The former sovereign relied heavily on noble families to run the government, granting them positions of responsibility.  In the Ohoama court, however, most of those positions appear to lay dormant.  Instead we see copious mention of princes—royal and otherwise—being delegated to do the work of the throne. Indeed, Ohoama seemed to want to reinstate the majesty of the royal society, including both the royal family, but also others with royal titles as well.  Still, there were plenty of ways that the noble families continued to have an influence in various spheres of government, they just weren't handed the kind of prime ministerial powers that previous generations had achieved. Within the royal family, itself, Ohoama attempted to head off future succession disputes.  He had been through one himself, and history was littered with the violent conflicts that followed on the heels of a sovereign's death.  So Ohoama gathered his family together, to include sons and nephews of consequence, and he had them swear an oath to support each other and the Crown Prince.  After doing so, he seems to have utilized them to help run the country, as well. Of course, we've seen how such pledges played out in the past, so we'll have to wait to see how it all plays out, eventually.  I'm sure it will be fine… Whilst the archipelago was going through all of this transition—from the death of Takara Hime, and then the reign and death of her son, Naka no Oe, along with the Jinshin no Ran that followed-- we have a glimpse of what was happening on the peninsula.  Yamato had fortified against a combined Silla-Tang invasion, but it seems they needn't have done so.  First off, that alliance's attention was turned northwards, to Goguryeo.  With the death of the belligerent tyrant and perpetual-thorn-in-the-side-of-the-Tang-Court, Yeon Gaesomun, the Tang armies were finally able to capture the Goguryeo court.  However, for years afterwards they were dealing with rebellions from those who had not gone quite so quietly.  And to make matters worse it turns out that these Goguryeo recalcitrants were apparently being funded by none other than Silla, the Tang's supposed ally. From the Yamato perspective this manifested, initially, as embassies from both the Tang court and the Silla court.  While the content of the embassies' messages are not fully recorded, we can imagine that both the Tang dynasty and Silla were looking for support.  At one point there was a direct request for military support, but Yamato offered a half-hearted reply along the lines of the fact that they didn't have as many able-bodied men as they once did—not after the fighting in Korea.   And that might have even been true. Either way, the Tang embassies petered out, as the Silla influence came to dominate the embassies and trade more generally.  The Tang attempted to push back against Silla, militarily—their alliance now long since dead.  Silla took some initial losses, but ultimately was able to push the Tang off of the peninsula, uniting everything from Pyongyang south.  North of Pyongyang, though still nominally under Tang dynasty control, a rebel Goguryeo court continued to act as though they were still a going concern.  They hitched a ride on Silla ships and traveled to Yamato for regular missions, maintaining diplomatic ties. As such, Yamato itself relaxed, to a certain extent, its defensive posture—but not entirely.  They continued to maintain the fortresses and there were several edicts addressing military preparedness, so as to ensure that Yamato would be ready should anything occur. And though the missions to the Tang court themselves may have been stymied in this period, it doesn't mean that Yamato lost interest in continental learning.  They had acquired numerous texts, and appear to have been devouring them, as well as generating their own observational data.  They were recording a variety of phenomena, some more clearly consequential than others.  Some of that was practical, but, in a time where there was very little dividing the natural and the supernatural in the minds of the people, they were just as likely to record a storm or an earthquake as they were the finding of a white or albino animal that is not normally that color.  Science, myth, and legend often clashed and intermingled.  Regardless, they carried on, figuring out what they could and filling in the gaps where they had to do so. And I believe that catches us up for the year.  If I were to add anything, it would probably be a short note on Ohoama's wife, Uno no Sarara hime.  Uno no Hime is only mentioned occasionally during Ohoama's reign, and yet those few times are more than many others appear to have been mentioned.  She is explicitly said to have traveled with him when he went on campaign, and is said to have been there when he made his prayers to Ise shrine.  She was also there when the family was gathered to swear to assist each other in the smooth running of the government. There is plenty to suggest that, especially with many of the Great Minister roles left empty, that Uno Hime had a much greater role in the administration of the government than is otherwise assumed.  This may have also been the case with Naka no Oe's wife.  Both women are mentioned in ways that suggest they were considered to have some amount of political clout and savvy, and had greater agency than one might otherwise conclude.  Remember, Takara Hime had twice reigned in her own right, and we aren't so many generations removed that people wouldn't know the name of Kashikiya Hime, aka Suiko Tennou.  We also know that there was a lot more going on, but the focus of the Chronicles is pretty firmly on the sovereign, and it is only with the greatest  of reluctance that the Chroniclers turn that lens on anyone else except the sovereign who was reigning at the time.  So I think it is safe to say that Uno likely played a large role in the court, and we will see even more of that in the coming year. But first, there is going to be more to say about the reign of Ohoama.  After all, we aren't entirely through with his reign.  We have only barely touched on the various Buddhist records in the Nihon Shoki, nor some of the various court events, as well as some sign of how the government enforced these new laws and punishments—the Ritsuryo system.  Finally, we'll talk about Ohoama's dream and vision for a new capital—a permanent capital city unlike anything that had yet been seen.  Ohoama would not see that through to completion, but we can talk about what it meant, the first permanent capital city in the archipelago:  Fujiwara-kyo. Until then, I hope that everyone had a wonderful holiday season.   As usual, thank you for listening and for all of your support.  Thanks also to my lovely spouse, Ellen, for their continued work at helping to edit these episodes! Remember, 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 Tweet at us at @SengokuPodcast, or reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.

In The Plant-Forward Kitchen: Southeast Asia, we explore the bold, aromatic cuisines of Vietnam and Thailand — where plant-forward traditions are deeply rooted in everyday meals. Southeast Asian cuisine has long embraced plant-forward principles, drawing from its Buddhist roots that promote compassion for all living beings and encourage followers to adopt an occasional or ongoing vegetarian diet. In this series, we cook vegetarian pho with Buddhist monk, Nguyen Dzoan Cam Van, and we sample a family-style spread of vegetarian offerings at Buddhist Vĩnh Nghiêm Pagoda Temple Restaurant. We make some Vietnamese classics, such as Vietnamese Lemongrass Tofu, with Chef Mai Pham of Lemon Grass Restaurant. At the Michelin-starred Vietnam House Chef/Owner Luke Nguyen shows us his take on a vegetarian pork belly salad. In Thailand, renowned chef and television presenter, Ian Kittichai gives us a whirlwind tour of Thai curries. Finally, we head to Michelin-starred Bo.Lan Restaurant in Bangkok, where Chefs Bo Songvisava and Dylan Jones make an eggplant relish, and discuss the importance of championing local farmers. Watch the full series at: https://www.plantforwardkitchen.org/southeast-asia  

(Dhamma Stream Online Sessions) 00:34 Q1 I've recently run across "meditation teachers" who claim that some other creative activities that they're involved in are better than meditation. What can you say about this? 20:56 Q2 I'm not good with emotional language like spiritual poetry but have a longing for the divine. What can you say about this? 22:54 Q3 I'm already seeking some professional help for trauma but I'd like to hear your thoughts on the Buddhist way to heal trauma. 26:22 Q4 How can you not make letting go into another sankara project? How can we let go of concepts like achieving stream entry? 35:42 Q5 I've heard a teacher say when the mind is quiet and we experience things as they are, the self and the observing or knowing mind will distinctly be two separate entities. Can you speak to this please? 44:06 Q6 I find myself alone and isolated. There are no Buddhist centres near me nor do I have a group of family or friends I can share with. I meditate and go for long walks but the need to be a part of the community is a longing and I feel sometimes I have no meaning in my life and I panic. What is your advice?

Ordinary experience is governed by the endless round of the Wheel of Life, which can be gradually halted by treading the spiral path to Enlightenment until progress becomes irreversible. Excerpted from the talk entitled Stream Entry given by Sangharakshita in 1965 as part of the series The Meaning of Conversion in Buddhism. *** Help us keep FBA Podcasts free for everyone! Donate now: https://freebuddhistaudio.com/donate Subscribe to our Dharmabytes podcast: Bite-sized clips - Buddhist inspiration three times a week. Apple Podcasts: https://podcasts.apple.com/us/podcast/dharmabytes-from-free-buddhist-audio/id416832097 Spotify: https://open.spotify.com/show/4UHPDj01UH6ptj8FObwBfB

The reason why so few Buddhist temples from before the mid-9th century survive in China.Support the show

Losar, the Tibetan Buddhist celebration of New Years, is the most important holiday in Tibetan Buddhism and is focused on putting the old year to rest and starting the New Year fresh.This is Venerable Tarpa's Losar address to the SBT sangha. Venerable Tenzin Tarpa is the founder and director of SBT – The Secular Buddhist Tradition. A fully ordained Buddhist monk and student of The Dalai Lama, Venerable Tarpa is a teacher, author, and philosopher with nearly three decades in Buddhist studies, including a decade in Buddhist monasteries in India. SBT – the Secular Buddhist Tradition, is an international spiritual community dedicated to Secular Buddhism and the timeless wisdom of the Buddha. SBT presents the Buddha's teachings as neither a religion nor exotic belief system, sharing a practical presentation focused on the positive life-affirming message of the Buddha, while emphasizing and prioritizing those aspects that we deem most credible, illuminating, and effective. The aim of SBT is to inform and guide without sharing presumptions of what to believe. Learn more about SBT and Venerable Tarpa at: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠http://SBTonline.org⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠#buddhism⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ #secularbuddhism⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ #meditation ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠#mindfulness⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠#happiness⁠⁠⁠ #Dalailama #spirituality ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠

Buddhist strategies for taming that nagging voice in your head. Ofosu Jones-Quartey, a meditation teacher, author, and musician hailing from the Washington DC area, brings over 17 years of experience in sharing mindfulness, meditation and self-compassion practices with the world. Holding a bachelor's degree from American University and certified by the Mindfulness Meditation Teacher Certification Program, Ofosu is a graduate of the Teleos Coaching Institute and is the male voice on the Balance meditation app, reaching over 10 million subscribers.  Ofosu leads meditation classes and retreats nationwide, having taught and led retreats at the Insight Meditation Community of Washington, The Insight Meditation Society, Spirit Rock, Brooklyn Zen Center, Cleveland Insight, Inward Bound Mindfulness and more. As an accomplished hip hop artist under the name "Born I," Ofosu released the mindfulness-themed album "In This Moment" in 2021. Born I's most recent album, "Komorebi" (2025), has been hailed by listeners as "a missing piece in hip-hop," praised for its meditative flow and spiritual depth. The companion book, "Lyrical Dharma: Hip-Hop as Mindfulness" (Parallax Press), arrives with a foreword by Pulitzer Prize winner Alice Walker, further cementing Born I as a unique voice at the intersection of art and contemplative practice. Beyond music, Ofosu is an author, releasing his self-published children's book "You Are Enough" in 2020 and "Love Your Amazing Self" via Storey Publishing in 2022. He lives in Rockville, Maryland, with his wife and four children. In this episode we talk about: The relationship between self-compassion and a successful meditation practice All the reasons people resist self-compassion, and his rebuttals Whether self-compassion is selfish How to do self-compassion off the cushion, including practices like journaling, written reminders, establishing accountability partners, and simple questions you can drop into your mind when all else fails How to do self-compassion on the cushion, including practices like body scans, metta, and a check-in practice you can use at the very start of your sits And how to teach self-compassion to children   This episode was first aired in April 2024. Related Episodes: Think You Suck at Meditation? This Conversation Could Help. | Ofosu Jones-Quartey   Get the 10% with Dan Harris app here Sign up for Dan's free newsletter here Follow Dan on social: Instagram, TikTok Subscribe to our YouTube Channel   To advertise on the show, contact sales@advertisecast.com or visit https://advertising.libsyn.com/10HappierwithDanHarris  

As we fully enter the winter season, Jack reflects on the ancient meaning of solstice—the standing still—and what becomes possible when we allow ourselves to pause. In a world shaped by speed, grief, and uncertainty, he invites us into stillness as a sacred act.Jack's new book is out now!: All in This Together: Stories and Teachings for Loving Each Other and Our World“To be able to come together and not do anything is an extraordinary thing in our culture and our time.” –Jack KornfieldIn this episode, Jack explores:The sacred meaning of the winter solsticeStillness as a spiritual practiceImpermanence and the uncertainty of human lifeHolding grief and beauty at the same timeBirth, death, and remembering what truly matters“Imagine this is your last day. Who would you call? What would you say? And why are you waiting?” –Jack Kornfield, reflecting on a teaching from Stephen LevineThis Dharma Talk originally took place in Dec 2025 for the Spirit Rock Monday Night Dharma Talk and Guided Meditation. Stay up to date with Jack's upcoming livestreams and events here.About Jack Kornfield:Jack Kornfield trained as a Buddhist monk in the monasteries of Thailand, India, and Burma, studying as a monk under the Buddhist master Ven. Ajahn Chah, as well as the Ven. Mahasi Sayadaw. He has taught meditation internationally since 1974 and is one of the key teachers to introduce Buddhist mindfulness practice to the West. Jack co-founded the Insight Meditation Society in Barre, Massachusetts, with fellow meditation teachers Sharon Salzberg and Joseph Goldstein and the Spirit Rock Center in Woodacre, California. His books have been translated into 20 languages and sold more than a million copies.Jack is currently offering a wonderful array of transformational online courses diving into crucial topics like Mindfulness Meditation Fundamentals, Walking the Eightfold Path, Opening the Heart of Forgiveness, Living Beautifully, Transforming Your Life Through Powerful Stories, and so much more. Sign up for an All Access Pass to explore Jack's entire course library. If you would like a year's worth of online meetups with Jack and fellow community, join The Year of Awakening: A Monthly Journey with Jack Kornfield.Stay up to date with Jack and his stream of fresh dharma offerings by visiting JackKornfield.com and signing up for his email teachings.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

NE ZHA 2 MOVIE REVIEW Ne Zha, the story of a rebellious and powerful child deity in Chinese mythology with origins in Buddhist lore, has been interpreted and adapted throughout the centuries through word of mouth, written folk lore, and like all the best myths, adapted to the silver screen. Therefore it is no surprise […]

NE ZHA 2 MOVIE REVIEW Ne Zha, the story of a rebellious and powerful child deity in Chinese mythology with origins in Buddhist lore, has been interpreted and adapted throughout the centuries through word of mouth, written folk lore, and like all the best myths, adapted to the silver screen. Therefore it is no surprise […]

On this episode of Japan Station, author Hiroko Yoda joins us to talk about the complexities of religious and spirituality in Japan, a topic she covers in her new book Eight Million Ways to Happiness.

In our second episode on the Ramayana, which began to be written down in Sanskrit c. 350 BCE, we dive deeper into the theme of dharma. We explore some of the many different meanings of this term and trace the development of the three oldest dharmic faiths: Hinduism, Buddhism, and Jainism. We also compare how Buddhist and Jain retellings of the Ramayana differ from the one revered by today's Hindus. Finally, we fangirl out over Hanuman a little more. Want to read the transcript? Click here. Don't forget to subscribe, rate, and review us—and share with your friends! Hosted on Acast. See acast.com/privacy for more information.

Introduction to a new comprehensive health care management course which is values-based

This talk explores how classical ethical traditions and religious philosophy can respond to the growing moral challenges posed by artificial intelligence. Drawing on Buddhist thought and contemporary philosophy, Dr Maurya examines whether AI threatens human agency and how ethical frameworks might help safeguard humanity in an increasingly automated world.

25th December 2025  Venerable Jhayako 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   

Fr. Nathan's guest today is Carol McColman, a spiritual director, author, and contemplative. They discuss his work and his latest book, "Read the Bible Like a Mystic." Carl McColman a spiritual director, author, retreat leader, and speaker on mystical spirituality and contemplative living. His books include Read the Bible Like a Mystic, The New Big Book of Christian Mysticism, Eternal Heart, and Unteachable Lessons. He is one of the co-hosts of the Encountering Silencepodcast, and maintains a Substack newsletter (www.anamchara.net) and a blog (www.anamchara.com). Carl's approach to contemplation and mysticism is joyful, inclusive, and expansive; with a dedication to exploring the common ground between faith traditions, with a particular interest in the connecting points between Christian, Buddhist and Pagan wisdom. Carl lives with his wife, artist Fran McColman, in Clarkston, Georgia, near Atlanta.  Connect with Carl:https://www.anamchara.comClick this link and let us know what you love about The Joyful Friar Podcast! Support the show​Connect with Father Nathan Castle, O.P.: http://www.nathan-castle.com https://www.facebook.com/fathernathancastlehttps://www.instagram.com/father_nathan_castle/?hl=enhttps://www.youtube.com/c/FatherNathanGCastleOPListen to the podcast: https://apple.co/3ssA9b5Purchase books: https://tinyurl.com/34bhp2t4 Donate: https://nathan-castle.com/donate . My Dominican brothers and I live a vow of poverty. That means we hold our goods in common. If you enjoy this podcast, please donate. 501©3 of the Western Dominican Province. Father Nathan Castle, O.P., is a Dominican Friar, author, podcast host, and retreat leader. Over the past 27 years, his unique ministry rooted in the Catholic Church's mystical tradition has helped more than 600 souls transition from one afterlife plane to a more joyful one. Father Nathan believes that providing such help is something the Holy Spirit has given him and his prayer partners to do. Theme music: Derek Gust

[This episode originally aired on March 7, 2023] It may seem odd to talk about the benefits of “don't know mind” in a tradition that places such value on learning and on study  •  it also may seem odd because in the Buddhist tradition there is a great deal of discussion about ignorance and delusion, and the harm that comes from lack of knowledge, lack of awareness, lack of critical thinking  •  so how is don't know mind different from delusory mind or ignorance? • the main difference is that don't know mind is about opening out, whereas ignorance is about shutting down  •  Trungpa Rinpoche warned about developing a mind like an iron kettle, as though we could pour all sorts of teachings into that kettle and hold tight and have them as some kind of a possession  •  he taught that the proper way to relate to learning as having a mind like a sieve, where you don't hold onto anything  •  it points to a paradox: with awareness, you can be so sharp, so on the spot, that you don't have to hold onto anything at all.

Scott A. Mitchell is the Dean of Students and Faculty Affairs and holds the Yoshitaka Tamai Professorial Chair at the Institute of Buddhist Studies in Berkeley. He teaches and writes about Buddhism in the West, Pure Land Buddhism, and Buddhist modernism. As of 2010, there were approximately 3-4 million Buddhists in the United States, and that figure is expected to grow significantly. Beyond the numbers, the influence of Buddhism can be felt throughout the culture, with many more people practicing meditation, for example, than claiming Buddhist identity. A century ago, this would have been unthinkable. So how did Buddhism come to claim such a significant place in the American cultural landscape? The Making of American Buddhism (Oxford UP, 2023) offers an answer, showing how in the years on either side of World War II second-generation Japanese American Buddhists laid claim to an American identity inclusive of their religious identity. In the process they-and their allies-created a place for Buddhism in America. These sons and daughters of Japanese immigrants-known as “Nisei,” Japanese for “second-generation”-clustered around the Berkeley Bussei, a magazine published from 1939 to 1960. In the pages of the Bussei and elsewhere, these Nisei Buddhists argued that Buddhism was both what made them good Americans and what they had to contribute to America-a rational and scientific religion of peace. The Making of American Buddhism also details the behind-the-scenes labor that made Buddhist modernism possible. The Bussei was one among many projects that were embedded within Japanese American Buddhist communities and connected to national and transnational networks that shaped and allowed for the spread of modernist Buddhist ideas. In creating communities, publishing magazines, and hosting scholarly conventions and translation projects, Nisei Buddhists built the religious infrastructure that allowed the later Buddhist modernists, Beat poets, and white converts who are often credited with popularizing Buddhism to flourish. Nisei activists didn't invent American Buddhism, but they made it possible. Dr. Victoria Montrose is an Assistant Professor of Religion and Asian Studies at Furman University. 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

In this talk, Kodo reflects on Faith in Mind as a teaching on living with uncertainty and relinquishing judgment, comparison, and fixed views. Drawing on Dōgen, early Buddhist teachings, and reflections from contemporary teachers, she explores how practice shifts us from self-centered thinking into direct awareness, where impermanence is lived rather than conceptualized. Through sustained meditation, ethical living, and sangha engagement, we gradually loosen the grip of the small self and discover a boundless, compassionate mind capable of meeting life's difficulties with clarity, purpose, and care for others. ★ Support this podcast ★

Scott A. Mitchell is the Dean of Students and Faculty Affairs and holds the Yoshitaka Tamai Professorial Chair at the Institute of Buddhist Studies in Berkeley. He teaches and writes about Buddhism in the West, Pure Land Buddhism, and Buddhist modernism. As of 2010, there were approximately 3-4 million Buddhists in the United States, and that figure is expected to grow significantly. Beyond the numbers, the influence of Buddhism can be felt throughout the culture, with many more people practicing meditation, for example, than claiming Buddhist identity. A century ago, this would have been unthinkable. So how did Buddhism come to claim such a significant place in the American cultural landscape? The Making of American Buddhism (Oxford UP, 2023) offers an answer, showing how in the years on either side of World War II second-generation Japanese American Buddhists laid claim to an American identity inclusive of their religious identity. In the process they-and their allies-created a place for Buddhism in America. These sons and daughters of Japanese immigrants-known as “Nisei,” Japanese for “second-generation”-clustered around the Berkeley Bussei, a magazine published from 1939 to 1960. In the pages of the Bussei and elsewhere, these Nisei Buddhists argued that Buddhism was both what made them good Americans and what they had to contribute to America-a rational and scientific religion of peace. The Making of American Buddhism also details the behind-the-scenes labor that made Buddhist modernism possible. The Bussei was one among many projects that were embedded within Japanese American Buddhist communities and connected to national and transnational networks that shaped and allowed for the spread of modernist Buddhist ideas. In creating communities, publishing magazines, and hosting scholarly conventions and translation projects, Nisei Buddhists built the religious infrastructure that allowed the later Buddhist modernists, Beat poets, and white converts who are often credited with popularizing Buddhism to flourish. Nisei activists didn't invent American Buddhism, but they made it possible. Dr. Victoria Montrose is an Assistant Professor of Religion and Asian Studies at Furman University. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/asian-american-studies

Episode #459: This is the third episode in a three-part series that emerged from a three-day Digital Storytelling Workshop hosted by Insight Myanmar Podcast, with support from ANU and IDRC. What began as a room of strangers slowly became a community through the simple act of sharing stories. We were reminded that communication is not just the exchange of information, but the creation of a shared emotional world, built through attention and care. “Tell me more” became our refrain, and this episode is an invitation to step into that circle. On this episode, you'll hear the result of those few transformative days: honest voices, emerging perspectives, and storytellers beginning to find their footing. First up is Chit Tun, a teacher and marketing manager before the coup, who now lives as a refugee in Thailand with his family. The 2021 coup transformed his life. With his wife pregnant, he refused to let his child grow up under dictatorship. He supported her CDM participation, and became a protest leader before joining the armed resistance. However, he became disillusioned with some resistance groups, and eventually fled to Thailand. To make ends meet, he aids fellow refugees, teaches Burmese, and produces a podcast amplifying revolutionary voices. Zue, a Burmese language teacher and artist, roots her work in the beauty of her rural childhood, where weaving looms, bullock carts, and open fields shaped her creative and educational passions. After years of volunteer teaching and curriculum work, she founded the online Akkhaya Burmese Language Institute during COVID-19. Her YouTube and podcast projects also advance cultural preservation and pride. She was Myanmar's sole recipient of the selective Global Ambassador Fellow granted by the International Council on Human Rights, Peace and Politics (ICHRPP). Zue hopes to continue her teaching and art work to better serve communities. August describes a shift from engineering to the study of religion and philosophy after becoming disillusioned with Myanmar's education system. His academic path grows out of his work as a gender and LGBTQ rights trainer, where he has seen religion repeatedly misused to justify discrimination. He argues that Buddhist teachings emphasize compassion, morality, and nonviolence, not stereotyping or exclusion, and he wants to ground this claim in textual and scholarly evidence. Drawing on experiences with LGBTQ individuals from religious communities, he highlights the heavy social pressure they face. August hopes education can challenge conservative mindsets and support social change.

​​An alive and dynamic spiritual community is vital to the individual flourishing of those that participate in it. In this keynote talk Paramabandhu gives his reflections on over 30 years of practising within the LBC Sangha. Excerpted from the talk As Fire Tests Gold given at London Buddhist Centre, 2021. *** Help us keep FBA Podcasts free for everyone! Donate now: https://freebuddhistaudio.com/donate Subscribe to our Dharmabytes podcast: Bite-sized clips - Buddhist inspiration three times a week. Apple Podcasts: https://podcasts.apple.com/us/podcast/dharmabytes-from-free-buddhist-audio/id416832097 Spotify: https://open.spotify.com/show/4UHPDj01UH6ptj8FObwBfB

Scott A. Mitchell is the Dean of Students and Faculty Affairs and holds the Yoshitaka Tamai Professorial Chair at the Institute of Buddhist Studies in Berkeley. He teaches and writes about Buddhism in the West, Pure Land Buddhism, and Buddhist modernism. As of 2010, there were approximately 3-4 million Buddhists in the United States, and that figure is expected to grow significantly. Beyond the numbers, the influence of Buddhism can be felt throughout the culture, with many more people practicing meditation, for example, than claiming Buddhist identity. A century ago, this would have been unthinkable. So how did Buddhism come to claim such a significant place in the American cultural landscape? The Making of American Buddhism (Oxford UP, 2023) offers an answer, showing how in the years on either side of World War II second-generation Japanese American Buddhists laid claim to an American identity inclusive of their religious identity. In the process they-and their allies-created a place for Buddhism in America. These sons and daughters of Japanese immigrants-known as “Nisei,” Japanese for “second-generation”-clustered around the Berkeley Bussei, a magazine published from 1939 to 1960. In the pages of the Bussei and elsewhere, these Nisei Buddhists argued that Buddhism was both what made them good Americans and what they had to contribute to America-a rational and scientific religion of peace. The Making of American Buddhism also details the behind-the-scenes labor that made Buddhist modernism possible. The Bussei was one among many projects that were embedded within Japanese American Buddhist communities and connected to national and transnational networks that shaped and allowed for the spread of modernist Buddhist ideas. In creating communities, publishing magazines, and hosting scholarly conventions and translation projects, Nisei Buddhists built the religious infrastructure that allowed the later Buddhist modernists, Beat poets, and white converts who are often credited with popularizing Buddhism to flourish. Nisei activists didn't invent American Buddhism, but they made it possible. Dr. Victoria Montrose is an Assistant Professor of Religion and Asian Studies at Furman University. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

Guest Astrid Schillings "The Interaction of Practice and Philosophy" on The Living Process with Greg Madison. Episode E042.In this episode, I had a lively conversation with Astrid Schillings, a clinical psychologist and person-centred psychotherapist from Cologne, Germany. Astrid has a rich background in somatic trainings and Buddhist meditation. She's interested in the overlap of psychology, philosophy, and spirituality, which led her to Focusing in the early 1980s. She developed her own practice, called ‘Focusing from the Whole Body', which she teaches from her centre in Germany. Astrid also discusses her time with Gene and how their discussions influenced her understanding of the Focusing Process. Episode 42 - The Interaction of Practice and Philosophy with Astrid Schillings: https://youtu.be/P7Kz217rsLsThe Living Process - all episodes and podcast links: https://www.londonfocusing.com/the-living-process/TLP YouTube video channel: https://www.youtube.com/playlist?list=PLC0TgN6iVu3n9d9q2l43z1xBMYY3p9FQLAstrid Schillings: After encountering Focusing in 1981 as a psychology student at Bonn University, Astrid trained with Mary McGuire and Janet Klein in Chicago before meeting with Gendlin, who became a major influence in her Focusing development. Astrid describes Focusing as a philosophical life practice, with psychotherapy as one of many applications. She is trained in psychology, social education, client-centred therapy, somatic experiencing, Feldenkrais and other somatic approaches as well as meditation traditions. As a therapist, she has worked extensively with trauma and works in both English and Deutsch. For more about Astrid's work and teaching: https://www.focusing-institut.eu/en/focusing-institute/schillings-gb#focusing#Gendlin#thelivingprocess#mediation#somatic experiencing

Scott A. Mitchell is the Dean of Students and Faculty Affairs and holds the Yoshitaka Tamai Professorial Chair at the Institute of Buddhist Studies in Berkeley. He teaches and writes about Buddhism in the West, Pure Land Buddhism, and Buddhist modernism. As of 2010, there were approximately 3-4 million Buddhists in the United States, and that figure is expected to grow significantly. Beyond the numbers, the influence of Buddhism can be felt throughout the culture, with many more people practicing meditation, for example, than claiming Buddhist identity. A century ago, this would have been unthinkable. So how did Buddhism come to claim such a significant place in the American cultural landscape? The Making of American Buddhism (Oxford UP, 2023) offers an answer, showing how in the years on either side of World War II second-generation Japanese American Buddhists laid claim to an American identity inclusive of their religious identity. In the process they-and their allies-created a place for Buddhism in America. These sons and daughters of Japanese immigrants-known as “Nisei,” Japanese for “second-generation”-clustered around the Berkeley Bussei, a magazine published from 1939 to 1960. In the pages of the Bussei and elsewhere, these Nisei Buddhists argued that Buddhism was both what made them good Americans and what they had to contribute to America-a rational and scientific religion of peace. The Making of American Buddhism also details the behind-the-scenes labor that made Buddhist modernism possible. The Bussei was one among many projects that were embedded within Japanese American Buddhist communities and connected to national and transnational networks that shaped and allowed for the spread of modernist Buddhist ideas. In creating communities, publishing magazines, and hosting scholarly conventions and translation projects, Nisei Buddhists built the religious infrastructure that allowed the later Buddhist modernists, Beat poets, and white converts who are often credited with popularizing Buddhism to flourish. Nisei activists didn't invent American Buddhism, but they made it possible. Dr. Victoria Montrose is an Assistant Professor of Religion and Asian Studies at Furman University. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

In this episode of The Missions Podcast, Alex welcomes returning guest Matt Rhodes—missionary, church planter among Muslims, and author to discuss his new book Persecution in Missions: A Practical Theology. Together they discuss that persecution is not an anomaly but a normative feature of Christian life and global missions, especially in unreached contexts. While Western Christians may experience lesser forms of opposition, believers in Muslim, Hindu, and Buddhist-majority regions often face severe social, legal, and physical threats. Rhodes emphasizes that persecution profoundly shapes missionary strategy, discipleship, and the lived faith of new believers, often acting as a major barrier to people even hearing the gospel. Drawing from Scripture and church history, Rhodes cautions against both romanticizing martyrdom and avoiding suffering altogether. Key Topics Persecution as a normative (but varied) aspect of the Christian life How persecution shapes missions in unreached and restricted-access regions Biblical guidance on when missionaries should stay versus flee The danger of romanticizing martyrdom in missions culture Historical and biblical examples of faithful suffering and prudent withdrawal Do you love The Missions Podcast? Have you been blessed by the show? Then become a Premium Subscriber! Premium Subscribers get access to: Exclusive bonus content A community Signal thread with other listeners and the hosts Invite-only webinars A free gift! Support The Missions Podcast and sign up to be a Premium Subscriber at missionspodcast.com/premium The Missions Podcast is powered by ABWE. Learn more and take your next step in the Great Commission at abwe.org. Want to ask a question or suggest a topic? Email alex@missionspodcast.com.

Group Rep/Q&A Meeting Zoom RegistrationRefuge Recovery is a non-profit organization grounded in the belief that Buddhist principles and practices create a strong foundation for the addiction recovery process. ➤ LEARN MORE ABOUT REFUGE RECOVERY ➤ DONATE ➤ REFUGE RECOVERY BOOK

Prayer Moment 5 of 5 in DecemberPrayer for Messages of Christmas to be Anointed1. Christmas Tracts - Pray that Christmas tracts would be anointed in the message they bring.2. Love, Joy, and Peace - Pray for true love, joy, and peace to invade the hearts of those seeking a new life.3. Decisions for Jesus - Pray for new believers to be determined to follow the Lord in the new life He has given them.

In this episode, Steve Fretzin and Alefiyah Lindo discuss:Planning the future by evaluating what actually workedSupporting happiness without trying to control itUsing energy as a diagnostic tool for alignmentTreating burnout as feedback and adjusting accordingly Key Takeaways:Reviewing the past year reveals which habits, strategies, and commitments deserve to continue and which do not. Entering a new year without reflection leads to repeating default patterns rather than making intentional choices. Sustainable growth comes from consistency and long-term relationship building, not one-off efforts.You cannot create happiness for others, only support their ability to create it themselves. Taking responsibility for other people's emotional outcomes leads to exhaustion and blurred boundaries. Healthy leadership and parenting require allowing others to experience discomfort and self-direction.Alignment exists when beliefs, words, actions, and emotions are consistent with one another. Chronic fatigue, burnout, and self-sabotage are indicators of misalignment rather than laziness or failure. Tracking what energizes and depletes you provides clearer guidance than what you think you “should” enjoy.Burnout signals a need to realign priorities, responsibilities, and expectations. Bringing subconscious patterns into conscious awareness is a prerequisite for lasting change. Different results require different actions, even when those actions challenge long-held assumptions. "Energy work really is when what we believe, what we say, what we do, and what we feel are all on the same page. That's what energy alignment is." —  Alefiyah Lindo Check out my new show, Be That Lawyer Coaches Corner, and get the strategies I use with my clients to win more business and love your career again. Ready to go from good to GOAT in your legal marketing game? Don't miss PIMCON—where the brightest minds in professional services gather to share what really works. Lock in your spot now: https://www.pimcon.org/ Thank you to our Sponsor!Rankings.io: https://rankings.io/ Ready to grow your law practice without selling or chasing? Book your free 30-minute strategy session now—let's make this your breakout year: https://fretzin.com/ About Alefiyah Lindo: Alefiyah Lindo is a Mind-Body-Energy Intuitive and licensed psychotherapist with over 20 years of experience, integrating holistic, non-dual approaches to healing that address the mind, body, and energy system. Her work blends intuitive guidance with practices such as mindfulness, breathwork, EFT, and energy medicine, shaped by early Buddhist practice and trauma-informed training. Alefiyah holds degrees from Purdue University and the University of Illinois, is licensed in Illinois, and provides personalized care rooted in both extensive professional training and lived experience, guided by the principle of Namaste — honoring the light in each person she serves. Connect with Alefiyah Lindo:   Website: https://www.alefiyahlindo.com/Instagram: https://www.instagram.com/alefiyahlindo/LinkedIn: https://www.linkedin.com/in/alefiyah-lindo-6a158a83/YouTube: https://www.youtube.com/@alefiyahlindo9955 Connect with Steve Fretzin:LinkedIn: Steve FretzinTwitter: @stevefretzinInstagram: @fretzinsteveFacebook: Fretzin, Inc.Website: Fretzin.comEmail: Steve@Fretzin.comBook: Legal Business Development Isn't Rocket Science and more!YouTube: Steve FretzinCall Steve directly at 847-602-6911 Audio production by Turnkey Podcast Productions. You're the expert. Your podcast will prove it. 

Are near-death experiences proof of an afterlife — or just the brain's final fireworks? Michael Regilio goes into the light to find out on Skeptical Sunday!Welcome to Skeptical Sunday, a special edition of The Jordan Harbinger Show where Jordan and a guest break down a topic that you may have never thought about, open things up, and debunk common misconceptions. This time around, we're joined by skeptic, comedian, and podcaster Michael Regilio!Full show notes and resources can be found here: jordanharbinger.com/1263On This Week's Skeptical Sunday:Near-death experiences are real experiences — but that doesn't make them supernatural. NDEs happen to ordinary people during medical crises, and while skeptics question the metaphysical claims, no one disputes the profound personal impact. These aren't grifts or delusions — they're genuine neurological events that often leave people calmer, kinder, and less afraid of death.The "tunnel of light" isn't universal — it's cultural. Western NDEs feature tunnels and beings of light, but Buddhist and Hindu experiencers often describe rivers, bridges, or ancestors. This cultural filtering suggests NDEs are brain-based events shaped by personal beliefs — not visits to a one-size-fits-all afterlife waiting room."Clinically dead" doesn't mean the brain has completely shut down. Proponents argue NDEs prove consciousness survives death because brains were "flatlining" — but neuroscientists note that minimal brain activity can still occur undetected, and memories may be reconstructed after the fact as the brain "reboots."Dying might actually be a psychedelic experience. When the brain faces extreme stress, it releases a cocktail of DMT, endorphins, and dopamine while electrical hyperexcitation fires neurons en masse — creating vivid, dreamlike experiences that may explain the transcendent feelings people report.You don't need a near-death experience to live like you've had one. People who've had NDEs often return less materialistic, more focused on love, and at peace with mortality. The takeaway? You can adopt that perspective right now — prioritize connection over accumulation, presence over panic — without the terrifying trip to death's door.Connect with Jordan on Twitter, Instagram, and YouTube. If you have something you'd like us to tackle here on Skeptical Sunday, drop Jordan a line at jordan@jordanharbinger.com and let him know!Connect with Michael Regilio at Twitter, Instagram, Threads, Bluesky, and YouTube, and check out War Bar, his new comedy special!And if you're still game to support us, please leave a review here — even one sentence helps! Sign up for Six-Minute Networking — our free networking and relationship development mini course — at jordanharbinger.com/course!Subscribe to our once-a-week Wee Bit Wiser newsletter today and start filling your Wednesdays with wisdom!Do you even Reddit, bro? Join us at r/JordanHarbinger!This Episode Is Brought To You By Our Fine Sponsors: Northwest Registered Agent: Get more at northwestregisteredagent.com/jordanNutrafol: $10 off 1st month: nutrafol.com, code JORDANShopify: 3 months @ $1/month (select plans): shopify.com/jordanApretude: Learn more: Apretude.com or call 1-888-240-0340Homes.com: Find your home: homes.comSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.