Podcasts about demons violence

This show opens by discussing a seemingly beautiful coffee table book that turns out to be anything but. The seemingly innocuous cover offers no insight into the dark sexual side of Tibetan Buddhism that we encounter. We venture into a world not often discussed and almost never seen, full of magic, secret powers, and levitations during sexual practices. We also hear strange stories of sea monster karma and enlightenment tricks. Then, for our Plus+ members, we explore reports of "sun pillars" and consider how they might be connected to Missing 411 style reports and underground alien bases. Links The Flying Mystics of Tibetan Buddhism Rainbow Body and Resurrection: Spiritual Attainment, the Dissolution of the Material Body, and the Case of Khenpo A Chö 15.03 – MU Podcast Behind the Façade of Tibetan Tantra The Taming of the Demons: Violence and Liberation in Tibetan Buddhism 12.17 – MU Podcast Sex and Violence in Tibetan Buddhism Plus+ Extension The extension of the show is EXCLUSIVE to Plus+ Members. To join, click HERE. Dick Schwarztberg Report Strange Times UFOs: African encounters Mount Nyangani - The mountain in Zimbabwe that swallows people Remote Viewers: The Secret History of America's Psychic Spies Ex-husband of Meijer scion gets 12 years for blackmail Learn more about your ad choices. Visit megaphone.fm/adchoices

Dr Jonathon O'Donnell tackles Demons in Christianity, Pentecostal and Charismatic Christians: CONNECT & SUPPORT

Bright on Buddhism - Evil - What is evil in Buddhism? How does the conception of evil change over time? According to the Buddhist scriptures, what ought to be done about evil? Content warning - This episode contains descriptions of violence and killing. Listener discretion is advised. Resources: Curley, Melissa Anne-Marie, Jessica L. Main, and Melanie Coughlin. “The Self-Awareness of Evil in Pure Land Buddhism: A Translation of Contemporary Kyoto School Philosopher Keta Masako.” Philosophy East and West 67, no. 1 (2017): 192–228. http://www.jstor.org/stable/44135555.; Whitley R. P. Kaufman. “Karma, Rebirth, and the Problem of Evil.” Philosophy East and West 55, no. 1 (2005): 15–32. http://www.jstor.org/stable/4487934.; Gregory, Peter N. “The Problem of Theodicy in the ‘Awakening of Faith.'” Religious Studies 22, no. 1 (1986): 63–78. http://www.jstor.org/stable/20006258.; Sharma, Ursula. “Theodicy and the Doctrine of Karma.” Man 8, no. 3 (1973): 347–64. https://doi.org/10.2307/2800314.; Gray, David B. “The Rhetoric of Violence in the Buddhist Tantras.” Journal of Religion and Violence 6, no. 1 (2018): 32–51. https://www.jstor.org/stable/26671557.; Silk, Jonathan A. “Good and Evil in Indian Buddhism: The Five Sins of Immediate Retribution.” Journal of Indian Philosophy 35, no. 3 (2007): 253–86. http://www.jstor.org/stable/23497451.; James W. Boyd. “Symbols of Evil in Buddhism.” The Journal of Asian Studies 31, no. 1 (1971): 63–75. https://doi.org/10.2307/2053052.; Dalton, Jacob P. “Evil and Ignorance in Tantric Buddhism.” In The Taming of the Demons: Violence and Liberation in Tibetan Buddhism, 23–43. Yale University Press, 2011. http://www.jstor.org/stable/j.ctt5vkw2s.5.; ZIPORYN, BROOK A. “TIANTAI ETHICS AND THE WORST-CASE SCENARIO.” In Emptiness and Omnipresence: An Essential Introduction to Tiantai Buddhism, 235–72. Indiana University Press, 2016. http://www.jstor.org/stable/j.ctt1bmzm9d.15.; Wakabayashi, Haruko. The Seven Tengu Scrolls: Evil and the Rhetoric of Legitimacy in Medieval Japanese Buddhism. University of Hawai'i Press, 2012. http://www.jstor.org/stable/j.ctt6wqm13.; Dobbins, James C. “D. T. Suzuki, Amida Buddha, and the Problem of Karma.” The Eastern Buddhist 1, no. 2 (2021): 89–98. https://www.jstor.org/stable/48711024.; MacIntyre, Alasdair (1984). After Virtue: A Study in Moral Theory (2nd ed.). Notre Dame, Indiana: University of Notre Dame Press.; Batchelor, Stephen (2015). After Buddhism: Rethinking the Dharma for a Secular Age. Yale University Press.; Gombrich, Richard. “Buddhist Karma and Social Control.” Comparative Studies in Society and History 17, no. 2 (1975): 212–20. http://www.jstor.org/stable/178004.; Kalupahana, David J., and G. P. Malalasekera. “Karma and Rebirth.” In Buddhist Philosophy: A Historical Analysis, 44–55. University of Hawai'i Press, 1976. http://www.jstor.org/stable/j.ctt6wqjnw.11.; James P. Mc Dermott. “Is There Group Karma in Theravāda Buddhism?” Numen 23, no. 1 (1976): 67–80. https://doi.org/10.2307/3269557. Do you have a question about Buddhism that you'd like us to discuss? Let us know by finding us on email or social media! https://linktr.ee/brightonbuddhism Credits: Nick Bright: Script, Cover Art, Music, Voice of Hearer, Co-Host Proven Paradox: Editing, mixing and mastering, social media, Voice of Hermit, Co-Host --- Send in a voice message: https://podcasters.spotify.com/pod/show/brightonbuddhism/message

Randy talks about samurais and Jackass. Clark can't describe the animation style in “Violence Voyager” and Russ left his movie pick fate in the hands of an app- and it delivered. Films: Mount. NABI (2014), Jackass 4.5 (2022), Demons (1971), Violence Voyager (2018), Pleasure (2021), Scare Zone (2009), Zero Contact (2022), Wedding Slashers (2006), The Circle (TV), Alone (TV), Evil (TV), Ricky Gervais: Supernature (2022) Hey, we're on YouTube!  Listening on an iPhone? Don't forget to rate us on iTunes!   Fill our fe-mailbag by emailing us at OverlookHour@gmail.com  Reach us on Instagram (@theoverlooktheatre) Facebook (@theoverlookhour) Twitter (@OverlookHour) 

In 1998, Kurt Ver Beek had been living in Honduras for nearly a decade when he and four Hondurans founded the Association for a More Just Society, initially with the primary goal of delivering aid to vulnerable families. Quickly, however, they realized that little progress could be made without addressing the violence and corruption that then plagued and continue to plague the Central American country. Fighting those twin demons became their mission. By 2012, Honduras had the highest homicide rate of any country in the world. Evidence was building that corruption and violence were closely related. The son of the president of the National University was murdered by two uniformed policemen who were attempting to steal his car. The Association for a More Just Society helped to investigate and advocate for the prosecution of the guilty in that case. Read the full Forbes article and watch the interview here: http://bit.ly/2GAqtAg. Never miss another interview! Join Devin here: http://bit.ly/joindevin.

Jacob Dalton‘s recent book, The Taming of the Demons: Violence and Liberation in Tibetan Buddhism (Yale University Press, 2011), examines violence (both symbolic and otherwise) in Tibetan Buddhism. Dalton focuses in particular on the age of fragmentation (here 842-986 CE), and draws on previously unexamined Dunhuang manuscripts to show that this period was one of great creativity and innovation, and a time when violent myths and rituals were instrumental in adapting Buddhism to local interests, thereby allowing Buddhism to firmly establish itself in Tibet. While much twentieth-century scholarship faithfully followed Tibetan historiography’s assertion that the age of fragmentation was a dark time during which the light of Buddhism faded completely, Dalton not only confirms that Buddhism continued throughout this period, but also looks to the Dunhuang materials to show that it was in fact the age-of-fragmentation narratives of demon taming that laid the groundwork for the emergence of a new, pan-Tibetan Buddhist identity beginning in the eleventh century. Central to Dalton’s project are a myth and a ritual. The myth is that of the subjugation of the demoness Rudra, in which a compassionate but wrathful Buddhist deity violently defeats the wild Rudra, using a means that Buddhism condemns (violence) and yet is used as a force for good in this case. This narrative encapsulates a theme that runs throughout the book: the Buddhist ambivalence towards violence, an ambivalence present in the tradition from its earliest days but which found its fullest expression in Tantric Buddhism. The ritual, on the other hand, is the so-called liberation ritual, in which a victim–usually an effigy is prescribed–is ritually murdered and then purified. Dalton focuses in particular on a Dunhaung ritual manual, which, incidentally, makes no mention of an effigy, thus leaving some doubt as whether or not the manual intends an actual human victim. This rite and the story of Rudra constitute a pair of sorts, and together served as a theoretical, historical, mythic, and practical model whereby the native, evil demons of Tibet could be tamed (i.e., ritually murdered and purified) and employed in the service of Buddhism. Dalton also demonstrates how the themes of violence and demon taming continued beyond the age of fragmentation. For example, a composite work called the Pillar Testament (late-eleventh to mid-twelfth c.) contains a legend in which the seventh-century king Songtsen Gampo had to subjugate the land of Tibet–envisioned as (and thus identified as none other than) a huge rāká¹£asÄ« demoness lying on her back–by pinning this demoness down with thirteen temples. In this way the legend carries the model of demon subjugation that was used at the local level during the age of fragmentation to a national level during the second imperial period. Later on, as Tibetans ceased to think of their own evil nature and autochthonous demons as the greatest threat to Buddhism and instead shifted their attention to peoples and powers at the periphery of their realm, the same model of demon subjugation was applied, with Tibet’s perceived enemies (particularly the Mongols) taking the role of sacrificial victim. The book’s content is wide ranging yet skillfully woven together through the dual themes of violence and liberation (i.e., demon subjugation).  Along the way we hear about the differences between Chinese and Tibetan receptions of Buddhist scriptural attitudes toward violence, Padmasambhava as a demon tamer, the Indian Kālikā Purāṇa, King Yeshe Learn more about your ad choices. Visit megaphone.fm/adchoices

Jacob Dalton‘s recent book, The Taming of the Demons: Violence and Liberation in Tibetan Buddhism (Yale University Press, 2011), examines violence (both symbolic and otherwise) in Tibetan Buddhism. Dalton focuses in particular on the age of fragmentation (here 842-986 CE), and draws on previously unexamined Dunhuang manuscripts to show that this period was one of great creativity and innovation, and a time when violent myths and rituals were instrumental in adapting Buddhism to local interests, thereby allowing Buddhism to firmly establish itself in Tibet. While much twentieth-century scholarship faithfully followed Tibetan historiography’s assertion that the age of fragmentation was a dark time during which the light of Buddhism faded completely, Dalton not only confirms that Buddhism continued throughout this period, but also looks to the Dunhuang materials to show that it was in fact the age-of-fragmentation narratives of demon taming that laid the groundwork for the emergence of a new, pan-Tibetan Buddhist identity beginning in the eleventh century. Central to Dalton’s project are a myth and a ritual. The myth is that of the subjugation of the demoness Rudra, in which a compassionate but wrathful Buddhist deity violently defeats the wild Rudra, using a means that Buddhism condemns (violence) and yet is used as a force for good in this case. This narrative encapsulates a theme that runs throughout the book: the Buddhist ambivalence towards violence, an ambivalence present in the tradition from its earliest days but which found its fullest expression in Tantric Buddhism. The ritual, on the other hand, is the so-called liberation ritual, in which a victim–usually an effigy is prescribed–is ritually murdered and then purified. Dalton focuses in particular on a Dunhaung ritual manual, which, incidentally, makes no mention of an effigy, thus leaving some doubt as whether or not the manual intends an actual human victim. This rite and the story of Rudra constitute a pair of sorts, and together served as a theoretical, historical, mythic, and practical model whereby the native, evil demons of Tibet could be tamed (i.e., ritually murdered and purified) and employed in the service of Buddhism. Dalton also demonstrates how the themes of violence and demon taming continued beyond the age of fragmentation. For example, a composite work called the Pillar Testament (late-eleventh to mid-twelfth c.) contains a legend in which the seventh-century king Songtsen Gampo had to subjugate the land of Tibet–envisioned as (and thus identified as none other than) a huge rāká¹£asÄ« demoness lying on her back–by pinning this demoness down with thirteen temples. In this way the legend carries the model of demon subjugation that was used at the local level during the age of fragmentation to a national level during the second imperial period. Later on, as Tibetans ceased to think of their own evil nature and autochthonous demons as the greatest threat to Buddhism and instead shifted their attention to peoples and powers at the periphery of their realm, the same model of demon subjugation was applied, with Tibet’s perceived enemies (particularly the Mongols) taking the role of sacrificial victim. The book’s content is wide ranging yet skillfully woven together through the dual themes of violence and liberation (i.e., demon subjugation).  Along the way we hear about the differences between Chinese and Tibetan receptions of Buddhist scriptural attitudes toward violence, Padmasambhava as a demon tamer, the Indian Kālikā Purāṇa, King Yeshe Learn more about your ad choices. Visit megaphone.fm/adchoices

Jacob Dalton‘s recent book, The Taming of the Demons: Violence and Liberation in Tibetan Buddhism (Yale University Press, 2011), examines violence (both symbolic and otherwise) in Tibetan Buddhism. Dalton focuses in particular on the age of fragmentation (here 842-986 CE), and draws on previously unexamined Dunhuang manuscripts to show that this period was one of great creativity and innovation, and a time when violent myths and rituals were instrumental in adapting Buddhism to local interests, thereby allowing Buddhism to firmly establish itself in Tibet. While much twentieth-century scholarship faithfully followed Tibetan historiography’s assertion that the age of fragmentation was a dark time during which the light of Buddhism faded completely, Dalton not only confirms that Buddhism continued throughout this period, but also looks to the Dunhuang materials to show that it was in fact the age-of-fragmentation narratives of demon taming that laid the groundwork for the emergence of a new, pan-Tibetan Buddhist identity beginning in the eleventh century. Central to Dalton’s project are a myth and a ritual. The myth is that of the subjugation of the demoness Rudra, in which a compassionate but wrathful Buddhist deity violently defeats the wild Rudra, using a means that Buddhism condemns (violence) and yet is used as a force for good in this case. This narrative encapsulates a theme that runs throughout the book: the Buddhist ambivalence towards violence, an ambivalence present in the tradition from its earliest days but which found its fullest expression in Tantric Buddhism. The ritual, on the other hand, is the so-called liberation ritual, in which a victim–usually an effigy is prescribed–is ritually murdered and then purified. Dalton focuses in particular on a Dunhaung ritual manual, which, incidentally, makes no mention of an effigy, thus leaving some doubt as whether or not the manual intends an actual human victim. This rite and the story of Rudra constitute a pair of sorts, and together served as a theoretical, historical, mythic, and practical model whereby the native, evil demons of Tibet could be tamed (i.e., ritually murdered and purified) and employed in the service of Buddhism. Dalton also demonstrates how the themes of violence and demon taming continued beyond the age of fragmentation. For example, a composite work called the Pillar Testament (late-eleventh to mid-twelfth c.) contains a legend in which the seventh-century king Songtsen Gampo had to subjugate the land of Tibet–envisioned as (and thus identified as none other than) a huge rāká¹£asÄ« demoness lying on her back–by pinning this demoness down with thirteen temples. In this way the legend carries the model of demon subjugation that was used at the local level during the age of fragmentation to a national level during the second imperial period. Later on, as Tibetans ceased to think of their own evil nature and autochthonous demons as the greatest threat to Buddhism and instead shifted their attention to peoples and powers at the periphery of their realm, the same model of demon subjugation was applied, with Tibet’s perceived enemies (particularly the Mongols) taking the role of sacrificial victim. The book’s content is wide ranging yet skillfully woven together through the dual themes of violence and liberation (i.e., demon subjugation).  Along the way we hear about the differences between Chinese and Tibetan receptions of Buddhist scriptural attitudes toward violence, Padmasambhava as a demon tamer, the Indian Kālikā Purāṇa, King Yeshe Learn more about your ad choices. Visit megaphone.fm/adchoices

Jacob Dalton‘s recent book, The Taming of the Demons: Violence and Liberation in Tibetan Buddhism (Yale University Press, 2011), examines violence (both symbolic and otherwise) in Tibetan Buddhism. Dalton focuses in particular on the age of fragmentation (here 842-986 CE), and draws on previously unexamined Dunhuang manuscripts to show that this period was one of great creativity and innovation, and a time when violent myths and rituals were instrumental in adapting Buddhism to local interests, thereby allowing Buddhism to firmly establish itself in Tibet. While much twentieth-century scholarship faithfully followed Tibetan historiography’s assertion that the age of fragmentation was a dark time during which the light of Buddhism faded completely, Dalton not only confirms that Buddhism continued throughout this period, but also looks to the Dunhuang materials to show that it was in fact the age-of-fragmentation narratives of demon taming that laid the groundwork for the emergence of a new, pan-Tibetan Buddhist identity beginning in the eleventh century. Central to Dalton’s project are a myth and a ritual. The myth is that of the subjugation of the demoness Rudra, in which a compassionate but wrathful Buddhist deity violently defeats the wild Rudra, using a means that Buddhism condemns (violence) and yet is used as a force for good in this case. This narrative encapsulates a theme that runs throughout the book: the Buddhist ambivalence towards violence, an ambivalence present in the tradition from its earliest days but which found its fullest expression in Tantric Buddhism. The ritual, on the other hand, is the so-called liberation ritual, in which a victim–usually an effigy is prescribed–is ritually murdered and then purified. Dalton focuses in particular on a Dunhaung ritual manual, which, incidentally, makes no mention of an effigy, thus leaving some doubt as whether or not the manual intends an actual human victim. This rite and the story of Rudra constitute a pair of sorts, and together served as a theoretical, historical, mythic, and practical model whereby the native, evil demons of Tibet could be tamed (i.e., ritually murdered and purified) and employed in the service of Buddhism. Dalton also demonstrates how the themes of violence and demon taming continued beyond the age of fragmentation. For example, a composite work called the Pillar Testament (late-eleventh to mid-twelfth c.) contains a legend in which the seventh-century king Songtsen Gampo had to subjugate the land of Tibet–envisioned as (and thus identified as none other than) a huge rāká¹£asÄ« demoness lying on her back–by pinning this demoness down with thirteen temples. In this way the legend carries the model of demon subjugation that was used at the local level during the age of fragmentation to a national level during the second imperial period. Later on, as Tibetans ceased to think of their own evil nature and autochthonous demons as the greatest threat to Buddhism and instead shifted their attention to peoples and powers at the periphery of their realm, the same model of demon subjugation was applied, with Tibet’s perceived enemies (particularly the Mongols) taking the role of sacrificial victim. The book’s content is wide ranging yet skillfully woven together through the dual themes of violence and liberation (i.e., demon subjugation).  Along the way we hear about the differences between Chinese and Tibetan receptions of Buddhist scriptural attitudes toward violence, Padmasambhava as a demon tamer, the Indian Kālikā Purāṇa, King Yeshe Learn more about your ad choices. Visit megaphone.fm/adchoices