Podcasts about Dzogchen

This is a guided Dzogchen meditation pointing to recognising the natural state of the enlightened mind, free from conceptual proliferation, and practising to rest in it. The instructions are based on various teachings and pointers from Padmasambhava (Guru Rinpoche) and taken from numerous texts.Dzogchen (often translated as "Great Perfection") is a contemplative tradition primarily associated with the Nyingma school of Tibetan Buddhism, though it is also found in the Bön tradition. In essence, Dzogchen teaches that our fundamental nature is already complete, pure, and awake. The aim is not to create enlightenment through effort, but to directly recognize this ever-present awareness and become familiar with abiding in it.

Episode #558: “I've always had a certain resistance to the over-institutionalization of anything,” says renowned meditation teacher Delson Armstrong, who argues that one of the deepest obstacles on the spiritual path is attachment to the very systems intended to help people become free. Meditation methods, lineages, institutions, and teachers can all be valuable, yet they can become objects of clinging when practitioners mistake the tools for the goal. Throughout his reflections on meditation, tradition, and authority, Armstrong returns to two principles: liberation requires a willingness to continually examine and release attachment, and genuine understanding must be grounded in direct experience rather than inherited certainty. Armstrong's perspective emerged through a long exploration of contemplative traditions. Raised in a Catholic environment, he later studied yoga, Vedanta, Sankhya, and a range of Buddhist systems, including Dzogchen, Mahamudra, and Theravada practices that emphasized deep concentration. Over time, however, he became dissatisfied with approaches that seemed more concerned with achieving meditative states than understanding the causes of suffering. A turning point came when he encountered Brahma Vihara practice and later Tranquil Wisdom Insight Meditation (TWIM), associated with Bhante Vimalaramsi, which emphasizes relaxation, observation, and the gradual unraveling of mental conditioning. Armstrong argues that concentration can suppress disturbances without transforming the conditions that create suffering; relaxating into practice, by contrast, allows practitioners to directly see how craving, resistance, and identification operate. Armstrong maintains that practice should be judged by how people respond to ordinary life rather than by what happens during retreats, even in very challenging situations. “Meditation is life; life is meditation,” he says. He warns against turning traditions, attainment maps, teachers, or institutions into unquestionable authorities. Useful frameworks become dogma when they stop being questioned. Teachers can guide, but they cannot replace personal understanding: “The map is one thing, but your journey is your own.” Ultimately, Armstrong presents spiritual development as an ongoing process of inquiry rather than certainty. His guiding principle remains simple: “Do not just take my word for it, do not take the word of the lineage for it, do not take the word of tradition for it. But see for yourself!”

In this episode I am once again joined by Leigh Brasington, Buddhist meditation teacher and author of “Right Concentration, A Practical Guide to the Jhanas”. This episode begins with a brief comment from Leigh about his appearance in “Ep329: Enlightened Politics” in which he explored the relationship between Buddhism and political ideology. After that we discuss Leigh's new book “On the Way to the Far Shore”, his commentary on the Pārāyanavagga, chapter five of Suttanipāta, one of the earliest sutta collections in the Pali canon. The text takes the form of a question and answer session with the Buddha himself and evidences nascent forms of the doctrines of the four noble truths and the path of gradual training. Leigh considers the pros and cons of formal study of the Pali language, explains the ways in which English translations can be misleading, and muses on why so few Buddhist converts read their own scriptures. Leigh also reveals how his Dzogchen practice helped him understand early Buddhist doctrine, gives advice about how to internalise intellectual ideas through meditation practice, and shares how a profound experience of the nature of mind changed his life forever. … Video version: www.guruviking.com Also available on Youtube, iTunes, & Spotify – search ‘Guru Viking Podcast'. … Topics Include: 00:00 - Intro 01:17 - Can there be an enlightened tyrant? 02:49 - Anyone can perform enlightened activity 04:20 - Why Leigh wrote On the Way to the Far Shore 08:13 - Wrestling with the Pali sutta 09:07 - Leigh's training the the Pali language 11:18 - Struggles to learn foreign languages 12:37 - Is training as a scholar worth it? 14:36 - 4 categories of Pali suttas 17:05 - Why Leigh won't pursue a PhD 19:17 - Why don't Buddhists read the Pali canon? 23:14 - Diving into the the Pārāyanavagga, book five of the Suttanipāta 27:50 - Vedanā and āsava - don't believe the English translations 29:44 - Literal vs meaning translations + implications of grammar 33:40 - Q&A with the Buddha 36:20 - Questions the Buddha refuses to answer 37:46 - Experiencing the world raw 42:27 - The most important insight 44:22 - How to really gain insight 45:24 - Leigh's Dzogchen practice 46:14 - Leigh's mind blowing experience of the nature of mind 51:28 - After effects of Leigh's epiphany 53:56 - Integrating vs losing an insight 55:04 - How to keep an insight fresh 56:31 - How to regard the world so you are not seen by the King of Death 59:17 - How to become “ever mindful” 01:01:30 - This is a different kind of book 01:02:41 - The roots of the Four Noble Truths and the gradual training 01:05:13 - Will Leigh start a Pali sutta discussion group? 01:07:14 - Man in the Light of History of Religion 01:10:02 - Scripture as literature or an instruction manual? 01:12:32 - Leigh's advice for approaching difficult books 01:13:46 - What do the suttas say about the brahmavihārās? … Previous episodes with Leigh Brasington: - https://www.guruviking.com/search?q=brasington To find our more about Leigh Brasington visit: - http://www.leighb.com/ For more interviews, videos, and more visit: - https://www.guruviking.com Music ‘Deva Dasi' by Steve James

Ep. 235 | In the 18th dialogue of the A. H. Almaas Wisdom Series, Hameed Ali delves into the fascinating subject of how the physical world is related to the absolute. From a nondual perspective, reality includes the physical world, he explains; the world cannot be reduced to an illusion. Material reality is every bit as compelling as the spiritual perspective, he continues. How we perceive it depends on where we find our stance, what we are immersed in—in the formless or the world of form. Hameed recognizes and honors physical reality, while describing material objects as expressions, or glimmerings, of the ground of being—the physical and the ground of being inseparable, whether pure presence or pure emptiness.And how does the relationship between creator and creation relate to the individual? Hameed presents his mystical theology: a triadic reality formed by God, the individual, and the physical world, where each maintains its own truth. Because the absolute is inherently not self-aware, it needs an individual to become aware of itself, he explains. We are its “knowing instruments.” Hameed's mystical theology, establishing the relationship between the human being, the world, and God, or true nature, is both elevating and grounding, enlightening and somehow comforting. The essential puzzle pieces of reality fitted together, creating unity. From atoms and quarks to what happens after death and how all dimensions can possibly exist in exquisite harmony when there is so much disharmony in the world, this conversation is far ranging, stimulating, and punctuated with laughter, as Hameed, Roger, and John continue to explore The Inner Journey Home. Recorded May 14, 2026.“When we experience the absolute, we see it as the truth of everything, the nature of everything—all are glimmerings of the absolute.”Topics & Time StampsIntroducing dialogue #18 in the A. H. Almaas Wisdom Series, an exploration of the chapter titled “Reality” in Hameed's magnum opus, The Inner Journey Home (00:49)Hameed explains how the Path of Love Series relates to the The Inner Journey Home/Wisdom Series (04:51)Seeing the physical world from the perspective of the absolute (06:10)Why do we experience the world as so very solid? (09:28)From the absolute perspective, material objects are glimmerings of the ground of being (11:49)From the scientific perspective, the physical world is “rock-level real” (14:45)The physical world should not be reduced to an illusion; it has properties that cannot be denied (18:13)In the physical world, death means no longer alive; spiritually, death is a transformation (21:50)Does the individual soul continue after death? (25:04)Why isn't everyone awakened if we're all part of the absolute? (26:40)Standing in the absolute, all dimensions are inseparable, existing in exquisite harmony, but this does not negate people's experience of disharmony (30:38)The absolute is inherently not self-aware, that's why it needs an individual to become aware of itself (32:56)The divine coma is the entry to the absolute (35:38)The relationship between the human being, the world, and God (38:59)Is there a personal God? (41:47)You can be an individual without being separate (47:33)God fulfillment & soul fulfillment are one and the same (50:36)The concept of service has many stages (52:57)Hameed's mystical theology: a triadic reality, each with its own truth (57:06)The dimension of energy (01:04:26)Reality appears differently from different perspectives; this teaching is from the nondual perspective (01:06:10)Dzogchen & Hameed both give an inherent meaning to life; traditions espousing illusion do not (01:09:19)Individual creativity gives voice to the creativity of the universe (01:12:24)Resources & ReferencesA. H. Almaas (Hameed Ali), founder of The Ridhwan School, home of The Diamond ApproachA. H. Almaas, The Inner Journey Home: Soul's Realization of the Unity of RealityAdvaita VedantaSri Nisargadatta Maharaj, I Am That Beginning of a famous Hadith Qudsi: “I was a hidden treasure and wanted to be known…”Sufi master Ibn Arabi, “God needs a soul just as much as a soul needs God.”A. H. Almaas, The Pearl Beyond Price: Integration of Personality into Being: An Object Relations ApproachThe Path of Love Series with A. H. Almaas, Deep Transformation podcast seriesMeister Eckhart, German Catholic priest, theologian, philosopher & mysticRamana Maharshi, Hindu sage and liberated beingLongchenpa, Dzogchen poet---The A. H. Almaas Wisdom Series generally follows the sequence of Hameed's magnum opus, The Inner Journey Home (which John describes as psychoactive and spiritually, psychologically, and intellectually transformative), so listeners may want to get a copy of this book, to study and follow along on this exhilarating path of awakening.---Special Diamond Approach Course Discount for Deep Transformation ListenersIf you are interested in taking a course offered by Diamond Approach Online, Hameed's team at the Ridhwan School have offered a special 20% discount for Deep Transformation listeners. You can access the Course Catalog here: https://online.diamondapproach.org/catalog/. And enter the code DTP20 to receive your discount when you sign up.---Hameed Ali (A. H. Almaas) was born in Kuwait in 1944. At the age of eighteen, he moved to the U.S. to study at the University of California in Berkeley. Hameed was working on his Ph.D. in physics when he reached a turning point in his life and destiny that led him to inquire into the psychological and spiritual aspects of human nature rather than the physical nature of the universe. He left the academic world to pursue an in-depth journey of inner discovery, applying his scientific precision and discipline to personal, experiential research. This included study with different teachers in different modalities, extensive reading, and continuous study of his own consciousness in an effort to understand the essential nature of human experience and reality in general.Hameed's process of exploration led to the creation of the Ridhwan School and, with his colleague Karen Johnson, resulted in the founding and unfoldment of the Diamond Approach. He is the author of 20 books, including Nondual Love: Awakening to the Loving Nature of Reality, Love Unveiled: Discovering the Essence of the Awakened Heart, Keys to the Enneagram: How to Unlock the Highest Potential of Every Personality Type, The Unfolding...

Rather than talking about awareness, this talk by Jogem invites listeners to taste it directly — through guided exhalations, the image of a hollow vessel lit from within, and the Dzogchen teaching of the Nine Amazing Things — pointing to the primordial light that exists in everyone. ★ Support this podcast ★

In this episode, I'm joined by Adam Lobel, PhD, a meditation teacher, scholar-practitioner, and professor of ecopsychology and Buddhist psychology. Adam's work brings together contemporary philosophy, Dzogchen Tibetan Buddhism, ecopsychology, and transformational politics, asking how contemplative practice can respond to a society undergoing profound ecological, cultural, and spiritual change. We discuss ecodharma, cultural therapeutics, the role of Buddhist practice in ecological and social justice movements, and what it might mean to meet our metamorphosing world with clarity, compassion, and courageous action.

If you enjoy this episode, we're sure you will enjoy more content like this on The Occult Rejects.  In fact, we have curated playlists on occult topics like grimoires, esoteric concepts and phenomena, occult history, analyzing true crime and cults with an occult lens, Para politics, and occultism in music. Whether you enjoy consuming your content visually or via audio, we've got you covered - and it will always be provided free of charge.  So, if you enjoy what we do and want to support our work of providing accessible, free content on various platforms, please consider making a donation to the links provided below.  Thank you and enjoy the episode!Links For The Occult Rejectshttps://linktr.ee/theoccultrejectsOccult Research Institutehttps://www.occultresearchinstitute.org/Substackhttps://substack.com/@theoccultrejects?r=7auau0&utm_campaign=profile&utm_medium=profile-pageCash Apphttps://cash.app/$theoccultrejectsVenmo@TheOccultRejectsBuy Me A Coffeebuymeacoffee.com/TheOccultRejectsPatreonhttps://www.patreon.com/TheOccultRejectsWORKS CITEDArnold van Gennep. The Rites of Passage. 1909; English translation, University of Chicago Press, 1960. Use for: separation, transition, incorporation, initiatory structure, and the candidate's movement through old identity, liminal state, and return.Victor Turner. “Betwixt and Between: The Liminal Period in Rites of Passage.” In The Forest of Symbols: Aspects of Ndembu Ritual. Cornell University Press, 1967. Use for: liminality, threshold identity, the candidate as “betwixt and between,” and darkness as embodied transition.Victor Turner. The Ritual Process: Structure and Anti-Structure. Aldine Publishing, 1969. Use for: liminality, communitas, anti-structure, social transformation, and the ritual pressure placed on ordinary identity.Catherine Bell. Ritual Theory, Ritual Practice. Oxford University Press, 1992. Use for: ritualization, ritual power, the ritualized body, and the temple as a structured environment that trains perception and action.Catherine Bell. “The Ritual Body and the Dynamics of Ritual Power.” Journal of Ritual Studies 4, no. 2 (1990): 299–313. Use for: ritualized bodies, spatial discipline, gesture, power, and the way ritual arrangements shape action.John C. Lilly. The Deep Self: Profound Relaxation and the Tank Isolation Technique. Simon & Schuster, 1977. Use for: the isolation tank, reduced stimulation, altered consciousness, and the modern technological black room.John C. Lilly. The Center of the Cyclone: Looking into Inner Space. Julian Press, 1972. Use carefully for: Lilly's altered-state/counterculture context, isolation tank work, consciousness exploration, and the bridge between research and psychedelic-era experimentation.Justin S. Feinstein et al. “Examining the Short-Term Anxiolytic and Antidepressant Effect of Floatation-REST.” PLOS ONE 13, no. 2 (2018): e0190292. Use for: Floatation-REST, reduced environmental stimulation, anxiety reduction, mood change, and the clinical side of float tanks.Hannah Hruby et al. “Induction of Altered States of Consciousness During Floatation-REST Is Associated With the Dissolution of Body Boundaries and the Distortion of Subjective Time.” Scientific Reports 14 (2024). Use for: float tanks, altered states, body-boundary dissolution, and subjective time distortion.Madison K. M. Garland et al. “A Randomized Controlled Safety and Feasibility Trial of Floatation-REST in Anxious and Depressed Individuals.” PLOS ONE 18, no. 6 (2023): e0286899. Use for: safety, tolerability, repeated Floatation-REST, and caution against overclaiming.Lashgari et al. “Floatation-REST Systematic Review.” 2025. Use for: the broad current state of Floatation-REST research, including anxiety, pain, stress, sleep, well-being, and the need for stronger standardization and larger studies.Michael T. H. Do. “Melanopsin and the Intrinsically Photosensitive Retinal Ganglion Cells.” Neuron 104, no. 2 (2019): 205–226. Use for: ipRGCs, melanopsin, non-image-forming vision, circadian entrainment, pupil response, sleep, and light as biological timing information.Lorenzo Lazzerini Ospri, Glen Prusky, and Samer Hattar. “Mood, the Circadian System, and Melanopsin Retinal Ganglion Cells.” Annual Review of Neuroscience 40 (2017): 539–556. Use for: light, mood, circadian rhythm, melanopsin, and the biological consequences of light exposure.Charles A. Czeisler and related circadian medicine research. Use for: artificial light, circadian disruption, melatonin suppression, shift work, and modern light exposure as a biological intervention.Anne-Marie Chang, Daniel Aeschbach, Jeanne F. Duffy, and Charles A. Czeisler. “Evening Use of Light-Emitting eReaders Negatively Affects Sleep, Circadian Timing, and Next-Morning Alertness.” Proceedings of the National Academy of Sciences 112, no. 4 (2015): 1232–1237. Use for: screens, evening light, melatonin suppression, delayed circadian timing, altered sleep, and modern light's effect on the body.A. Roger Ekirch. At Day's Close: Night in Times Past. W. W. Norton, 2005. Use for: premodern night, darkness before electric light, nocturnal fear, dreams, prayer, crime, labor, and the cultural history of darkness.A. Roger Ekirch. “Sleep We Have Lost: Pre-Industrial Slumber in the British Isles.” The American Historical Review 106, no. 2 (2001): 343–386. Use for: segmented sleep, first sleep and second sleep, night waking, dreams, prayer, and premodern sleep culture.Craig Koslofsky. Evening's Empire: A History of the Night in Early Modern Europe. Cambridge University Press, 2011. Use for: early modern night culture, artificial lighting, urban night, public space, and the transformation of darkness.Elisabeth Bronfen. Night Passages: Philosophy, Literature, and Film. Columbia University Press, 2013. Use for: symbolic and cultural readings of night, dream, fear, darkness, passage, and the imagination.Robert F. Taft. The Liturgy of the Hours in East and West: The Origins of the Divine Office and Its Meaning for Today. Liturgical Press, 1993. Use for: night offices, vigils, prayer through darkness, sacred time, and Christian ritual use of night.Bernard McGinn. The Foundations of Mysticism: Origins to the Fifth Century. Crossroad, 1991. Use for: Christian mystical traditions, contemplative darkness, early mystical theology, and the development of mystical language.Pseudo-Dionysius. The Complete Works. Translated by Colm Luibheid. Paulist Press, 1987. Use for: divine darkness, apophatic theology, mystical unknowing, and darkness as a theological category.John of the Cross. Dark Night of the Soul. Various editions. Use carefully for: spiritual darkness, purification, absence, mystical trial, and transformation.“The Neophyte Initiation Ritual.” Public Golden Dawn ritual material. Use carefully for: hoodwink, darkness, “Light dawning in darkness,” staged revelation, and the candidate being brought from night into day.Chögyal Namkhai Norbu. The Crystal and the Way of Light: Sutra, Tantra and Dzogchen. Routledge, 1986. Use for: Dzogchen context, light, vision, and the broader framework around contemplative perception.Christopher Hatchell. Naked Seeing: The Great Perfection, the Wheel of Time, and Visionary Buddhism in Renaissance Tibet. Oxford University Press, 2014. Use for: visionary practice, Great Perfection, Tibetan contemplative contexts, and careful treatment of luminosity and appearance.R. Shane Burns. “Dark Retreat in Tibetan Buddhist Practice.” Use for: dark retreat, preparation, disciplined context, and the difference between contemplative practice and casual sensory deprivation.Raymond Moody. Reunions: Visionary Encounters with Departed Loved Ones. Villard, 1993. Use for: modern psychomanteum practice, grief, mirror-gazing, and encounters with the dead.Arthur Hastings. “The Psychomanteum: A Modern Oracle of the Dead.” Use for: psychomanteum procedure, grief, memory, mirror-gazing, and structured encounter.Marcia K. Johnson, Shahin Hashtroudi, and D. Stephen Lindsay. “Source Monitoring.” Psychological Bulletin 114, no. 1 (1993): 3–28. Use for: inside/outside ambiguity, origin judgments, memory, imagination, and how dark or altered environments complicate interpretation.Shahar Arzy et al. “Induction of an Illusory Shadow Person.” Nature 443 (2006): 287. Use for: sensed presence, body-self disruption, temporoparietal junction, and the feeling of another being nearby.Olaf Blanke et al. “Neurological and Robot-Controlled Induction of an Apparition.” Current Biology 24, no. 22 (2014): 2681–2686. Use for: sensorimotor conflict, apparition-like presence, body-boundary disturbance, and the embodied basis of sensed presence.Also want to remind people about the website, if you're into reading we have tons of information by multiple contributors, and we got t-shirts up on the site if you're interested. Fun fact, the art is all based on the eyeball. A

In this episode of the State of Mind Mental Health Podcast, I sit down with Bill Belanger — psychotherapist, 20+ year Buddhist meditation practitioner, and longtime student of Harvard psychologist and Tibetan Buddhist teacher Dr. Daniel Brown — to unpack what gets lost when Buddhist psychology is repackaged as Western wellness. Bill is writing a book on integrating Buddhism with Western psychology, and he walks me through the three levels the Buddhist tradition uses to explain why we suffer: chronic reactivity, emptiness of self, and non-dual awareness. Along the way we get into: Why "McMindfulness" leaves people underwhelmed The difference between compassion meditation and mindfulness — and why compassion might be the better starting point How Buddhist ethics map onto the 12 steps The community problem in Western Buddhism Why MBSR, ACT, DBT, and IFS all owe Buddhism a quiet debt Matthieu Ricard, "the happiest man alive," and intelligent selfishness How parts work (IFS / voice dialogue) makes compassion practice actually workable Meditation for people with ADHD If you've ever felt like your meditation practice plateaued, or wondered what's under the surface of all the mindfulness apps, this is a conversation I think you'll get a lot out of. Learn more about Bill: billbelanger.com Chapters 0:00 - Cold open: what mindfulness leaves out 0:45 - Meet Bill Belanger 3:00 - Buddhist psychology vs Western therapy 5:15 - "I can't meditate" — the biggest myth 7:20 - The problem with McMindfulness 11:00 - Ethics, the 12 steps, and living the practice 19:50 - Finding community in Western Buddhism 23:45 - Where MBSR actually fits 25:50 - The 3 levels of why we suffer 30:00 - Emptiness and the sensory bubble 33:00 - Investigating the self in meditation 38:15 - Non-dual awareness, Dzogchen, Mahamudra 45:40 - The six meditation styles in Bill's book 50:55 - ACT, DBT, IFS, and Buddhism's quiet influence 54:55 - Matthieu Ricard & the happiest man alive 59:05 - Parts work, voice dialogue & "idiot compassion" 1:05:40 - Bill's book, website & closing thoughts Free 1-month of the Meditation App - Waking Up https://dynamic.wakingup.com/guestpass/SC58BD912 Please Subscribe to my YouTube - YouTube Subscription Link Disclaimer Professional medical care and psychotherapeutic services are not offered on this Youtube channel. It is for general informational purposes only and does not constitute the practice of medicine, nursing or other professional health care services, including the giving of medical advice, and no doctor/patient relationship is formed. The use of information on this podcast or materials linked from this podcast is at the user's own risk. The content of this podcast is not intended to be a substitute for professional medical advice, diagnosis, or treatment. Users should not disregard or delay in obtaining medical advice for any medical condition they may have and should seek the assistance of their health care professionals for any such condition. Seeking professional support is encouraged if you think you have an issue and that you want help.

Host Michael Taft interviews meditation teacher Wystan about teaching awakening outside a strict lineage framework, cultural translation of Buddhist practice, why awakening does not “come with a Buddhist label,” the tension between preserving traditional forms and adapting them for modern students, devotion as a powerful but often avoided dimension of practice, the heartbreak of compassion as barriers of separateness break down, the importance of turning toward suffering rather than distracting from it, gratitude and forgiveness as possible “neo-Brahmaviharas,” why shamatha and vipashyana training can prepare students for more direct nondual practices, and Wystan's encouragement that awakening is real, possible, and worth pursuing.Wystan is a meditation teacher threading together influences from training in Theravada, Zen, Vajrayana, Dzogchen, and Shinzen Young's systematic secular approach in service of awakening.Learn more at https://www.wystantbs.com/See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

In Tantra, you find two separate transmissions that seem to be in tension with one another: one one hand, there are the Jñāna or contemplation oriented traditions (for example, the Vijñāna-Bhairava Tantra or Somānanda's śiva-drshti) that privilege subtle, interior practices involving the intellect and spacious, sky-like awareness (think: Dzogchen) and on the other hand, in the vast majority of instances, there is the kriyā approach which centers formal, external, often deity-oriented ritualistic/ceremonial practice. The former might dismiss the latter as gross or preliminary (like we see in the Verses 8-13 in the Vijñāna-Bhairava, for example or like we see with Abhinava Gupta and Somānanda re-interpreting external practices like pūjā, homa, yāga, japa etc. to be internal, contemplative modes). In this talk, which we gave as part of our Denver 2026 retreat, I explain these two seemingly contradictory streams in the Tāntrik world with an appeal to Jñāna and Kriyā śaktis, the inherent powers of Consciousness, i.e God/Śiva to cognize and to act. More importantly, with an appeal to Icchā Śakti, which Somānanda prioritizes, we will reconcile the seeming dyad of Jñāna-Kriya or Knowledge/Action or Meditation/Ritual or Internal/External by subsuming in this third category, Icchā, the pure pre-cognitive, restful Desiring power of God! This is a pretty subtle lecture and I enjoyed thinking about this out loud with you. Thank you for being there in person and online!Support the showLectures happen live every Monday at 7pm PST and again at Friday 11am PST Use this link and I will see you there:https://www.zoom.us/j/7028380815For more videos, guided meditations and instruction and for access to our lecture library, visit me at:https://www.patreon.com/yogawithnishTo get in on the discussion and access various spiritual materials, join our Discord here: https://discord.gg/U8zKP8yMrM

Your awakened self is here now, though the mind will tend to obscure it. Join Holly to discover this great truth for yourself. Not as knowledge, but through direct experience through the lens of ancient Tibetan teachings in the lineage of Dzogchen and Mahamudra.Holly Erin Copelandhttps://www.facebook.com/holly.e.copelandInstagram: @rewilding.anearthlinglovestoryPlease set the intention to receive then relax and enjoy!Discover A Meditation a Day on Enlightened World Network: a safe space for spiritual growth. Explore archangels, Divine Mother, the Christ Consciousness, light codes, energy healing, and guided meditations all with the purpose of strengthening one's understanding and oneness with Source. Learn about spiritually transformative authors, musicians and healers. From motivational learning to inner guidance, you will find the best program for you.Check out our website featuring over 200 spirit-inspired lightworkers specializing in meditation, energy work and angel channelinghttps://www.enlightenedworld.onlineEnjoy inspirational and educational shows at http://www.youtube.com/c/EnlightenedWorldNetworkTo sign up for a newsletter to stay up on EWN programs and events, sign up here: https://lp.constantcontactpages.com/sl/2TRBaeGEnlightened World Network is now available on Apple Podcast, Google Podcast, Podbean, Spotify, and Amazon Music.Link to EWN's disclaimer: https://enlightenedworld.online/disclaimer/

Host Bill Moriarty introduces a 2019 public talk from Anam Thubten: "The Wisdom of Meditation and Everyday Life" in the Dzogchen tradition. Anam Thubten describes meditation with an object (breath, body sensations, mantras, ordinary objects, sound) and meditation without an object (open awareness: "rest in the natural state of your mind"). Anam Thubten grew up in Tibet and at an early age began to practice in the Nyingma tradition of Tibetan Buddhism. Among his many teachers, his most formative guides were Lama Tsurlo, Khenpo Chopel, and Lama Garwang. He is the founder and spiritual advisor of Dharmata Foundation, teaching widely in the U.S. and abroad. He is also the author of various articles and books in both the Tibetan and English language. His books in English include: Choosing Compassion, No Self No Problem, Into the Haunted Ground, and The Citadel of Awareness. To view Anam Thubten's teaching and retreat schedule, please visit www.dharmata.org/events-calendar. Through the essential wisdom of Buddhism and his personal experience on the spiritual path, Anam Thubten brings alive the timeless teachings and invites everyone to participate. His collection of translations into English can be found at dharmatreasury.org. https://dharmata.org/teachers/  

In this episode with Kokyo we discuss various topics like solo Zen retreats, koan training, Dzogchen, psychedelics and his hermitage. Kokyo Henkel has been practicing Zen since 1990, in residence at Tassajara Zen Mountain Center, Green Gulch Farm Zen Center, No Abode Hermitage in Mill Valley, Bukkokuji Monastery in Japan, and Santa Cruz Zen Center. He was ordained as a Zen priest in 1994 by Tenshin Anderson Roshi and received Dharma Transmission from him in 2010. Kokyo has also been practicing with the Tibetan Dzogchen (“Great Completeness”) teacher Tsoknyi Rinpoche since 2003, in California, Colorado, and Kathmandu, as well as other Tibetan teachers in the Nyingma and Kagyu traditions, completing Vajrayana ngondro (foundational practices) in 2020. Kokyo's retreat near Tassajara, called Bright Window Hermitage, welcomes Buddhist practitioners of all traditions.For info about practicing with Kokyo at his hermitage: https://brightwindowhermitage.weebly....For general information about Kokyo: https://kokyohenkel.weebly.com/Visit https://simplicityzen.com/ for zen podcast episodes and online Zen training.

A reading for meditation of the teaching 'A dear Treasure for Destined Disciples' by Dudjom Rinpoche.Dudjom Rinpoche (1904–1987) was one of the most revered masters of Tibetan Buddhism and a major lineage holder of the Nyingma tradition. Renowned as a scholar, poet, and realized yogi, he spent his life preserving and transmitting the profound teachings of Dzogchen and the treasure traditions (terma).Dudjom Rinpoche's writings and teachings emphasize the direct recognition of the nature of mind—pure awareness that is naturally free, luminous, and ever-present. With remarkable clarity, he pointed practitioners beyond conceptual elaboration toward immediate realization, often expressing that liberation is not something newly created but the unveiling of what has always been present.Through his compassionate guidance, literary works, and spiritual presence, Dudjom Rinpoche inspired countless practitioners to recognize the innate purity and awakened nature of their own mind. His legacy continues to illuminate the path of awakening for students around the world._______________________________

This is an extended version of the previously uploaded recording of the Bon pointers (Remain Like the Sky). It allows for more spaces between each profound pointing and thus offers a longer and potentially deeper meditation.Excerpts have been taken from the text 'Masters of the Zhang Zhung Nyendyud' - the Experiential Transmission of Bönpo Dzogchen. The text contains the heart teachings of ancient Bönpo Dzogchen Masters, translated and commented on by Yongdzin Lopön Tenzin Namdak Rinpoche, the current holder of this unique lineage.The Yungdrung Bön (Bön) Lineage tradition is one of the oldest indigenous spiritual traditions in the world. Originating in Central Asia with Tongpa Shenrap Miwoche (considered by tradition to be a full Buddha), the Bön Lineage teachings have been transmitted unbroken from teacher to student for over 17,000 years. This profound and uninterrupted transmission through generations has ensured the preservation and vitality of the Bön tradition, teachings and practices across millennia.Often referred to as Tibetan Bön Buddhism, Bön Lineage teachings share many similarities with Tibetan Buddhism yet maintain unique traditions, texts, rituals and practices intent on cultivating openness of heart, purification of obscurations and direct realisation of primordial awareness.

Trechos do livro “Finding Rest in the Nature of the Mind”, de Longchenpa.Longchen Rabjam Drimé Özer ou Longchenpa (1308 - 1364), foi um importante professor do Budismo Tibetano da linhagem Ningma.Longchenpa nasceu em uma vila no Vale Dra em Yuru, no Tibete. Aos onze anos, foi ordenado pela primeira vez, ávido por conhecimento e com grande capacidade de memória, Longchenpa estudou extensivamente com o Terceiro Karmapa Rangjung Dorje e com muitos dos grandes professores de sua época. Ele recebeu não apenas os ensinamentos da linhagem Nyingma de sua familia, mas também recebeu ensinamentos e transmissões de diferentes tradições budistas tibetanas.Em 1332, Longchenpa entrou em um período de retiro de oito meses. Posteriormente, conheceu seu professor principal, Ngagpa Rigdzin Kumaradza, de quem recebeu ensinamentos Dzogchen enquanto viajava de vale em vale, com um grupo nômade de cerca de setenta estudantes. Diz-se que Longchenpa viveu em grande pobreza durante este período, dormindo em um saco e comendo apenas cevada.Após 1350, Longchenpa fugiu para Bumthang (Butão), onde renunciou aos votos monásticos, casou-se e teve uma filha e um filho. Ele também fundou uma série de pequenos mosteiros no Butão, incluindo Tharpa Ling, sua residência principal.Longchenpa não era apenas um estudioso, mas também um praticante dedicado. Ele alcançou níveis profundos de realização através da meditação e da experiência direta, que integrou em seus ensinamentos.Através do seu intelecto radiante e da sua realização meditativa, tanto nos seus ensinamentos como nos trabalhos escritos, Longchenpa foi capaz de reconciliar as aparentes discrepâncias e contradições entre as várias apresentações da visão e o caminho dentro das muitas linhagens de transmissão. Suas obras escritas também são famosas por serem capazes de transferir verdadeiras bênçãos apenas lendo ou ouvindo suas palavras iluminadas.O trabalho de Longchenpa desempenhou um papel crucial na preservação e codificação dos ensinamentos da tradição Nyingma. Ele enfatizou os ensinamentos Dzogchen, que enfocam a natureza da mente e o caminho direto para a iluminação.Os escritos e ensinamentos de Longchenpa continuam a ser estudados e reverenciados no Budismo Tibetano. Ele é considerado uma das figuras mais influentes da escola Nyingma e da tradição budista tibetana mais ampla.

"Only one modality has been empirally proven to reverse the effects of adverse childhood experiences: Kindness." Dr. Peter Levine.Welcome to our Spring Retreat offering: The Healing Power of Kindness. The program will be offered in two sections:Section A: Will meet on Sunday evenings, from 5pm-7pm Thai Time. (12 noon France)Section B: Will meet on Monday mornings, from 7am-9am Thai Time. (6pm East Coast Time, Sunday Evenings)Metta, often translated as Lovingkindness, is one of the Four Immeasurable Minds in the Buddhist traditions. During these ten weeks our facilitator Chris Luard will guide us through an exploration cultivating a boundless quality of kindness, friendliness, and care. In drawing on the meditation techniques found in the Theravada and Mahayana Buddhist traditions, neuroscience, somatic experiencing, and psychology, this retreat will bring its participants to experience the circle of kindness and care widening gradually to include all beings everywhere.*The sessions are offered live, not pre-recorded.Meetings will occur live on Zoom and will be recorded for those participants who miss the live sessions, or for those who wish to enjoy the course at their own pace. The recordings will be made available to the course participants only.Sessions will include guided meditations, Q n A, A one to one private session with Chris, and interactive discussions with the retreat participants If you would like to participate, but find these times limiting, please feel free to message Chris here on Facebook or through the website: www.suchsweetthunder.orgChris Luard has been practicing meditation for four decades, and has been successfully teaching meditation worldwide since 2009, giving talks, facilitating retreats, and has authored two books.Chris has received formal training in Zen, Mahamudra and Dzogchen, from the Mahayana (Japanese, Korean, and Tibetan) traditions, Vipassana and early buddhist studies from the Theravada traditions, and Vedanta from the Hindu traditions.In addition to this Chris has received formal instruction from the more modern traditions and modalities such as Secular Buddhism, MBSR, Insight, Buddhist Psychology, Nonviolent Communication, Trauma-Sensitive Mindfulness, Neuroplasticity, and Trauma Healing. Chris is a certified clinical trauma professional with an emphasis on somatic psychology.Signing up for this special offering in advance is recommended. To do so, message Chris directly here on FB, chrisluard@yahoo.com or through www.suchsweetthunder.org

In this teaching, Shunyamurti explores the paradox at the heart of all authentic traditions: Trika's Netra Tantra calls for “supreme effort,” while other scriptures insist there is no path and no separate one to realize God. Taking us through concepts from Kabbalah, Ramana Maharshi, and Dzogchen, he reveals the synthesis: you are not the seeker in the story but the unmoving screen of pure, total consciousness on which all worlds appear. When this is realized, effort and non-effort collapse into the natural state of the Self.

Longtime friends David Silver and Raghu Markus discuss Tulku Urgyen Rinpoche and the legacy of Dzogchen maintained by his four sons.Grab a copy of Tulku Urgyen Rinpoche's memoirs, Blazing Splendor, for a deeper look into his magnificent life. This time on Mindrolling, Raghu and David have a discussion about:The life and teachings of Tulku Urgyen Rinpoche, one of the greatest Dzogchen meditation masters of the 20th centuryTulku Urgyen Rinpoche's sons and how they continue to spread Dzogchen wisdom to the WestCore principles of Dzogchen philosophy, including the nature of mind and nondual awarenessUnderstanding cognitive emptiness and the illusion of a solid identityWhy contemplating death and impermanence can be a path to liberationWorking consciously with loss and mortality before the end of lifeNot falling into the trap of believing this life is permanentViewing dreams and meditation as parallel practices for awakeningThe patience and discipline required to form new spiritual habitsLiving fully while recognizing the inevitability of deathLearn about dealing with the bardo of dying in the book In Love with the World by Yongey Mingyur Rinpoche or hop into The Bardo Guidebook by Chokyi Nyima RinpocheAbout David Silver:David Silver is the former co-host of the Mindrolling podcast. He is a filmmaker and director, most recently coming out with Brilliant Disguise. Brilliant Disguise tells the unique story of a group of inspired Western spiritual seekers from the 60s, who in meeting the great American teacher, Ram Dass, followed him to India to meet his Guru, Neem Karoli Baba, familiarly known as Maharaj-ji. Two days before he left his body, Maharaj-ji instructed K.C. Tewari to take care of the Westerners, which he did resolutely until the day he died in 1997. Silver's #1 charting MGM/UA/Warners film, “The Compleat Beatles” is the critically acclaimed biopic movie about history's most famous band. The term ‘rockumentary' was first applied to this two-hour movie. Rolling Stone recently described the film as a “masterwork.” Silver's Warner Brothers' feature film, “No Nukes” also started the whole trend of music/activism feature documentaries. “Urgyen and his sons and all Dzogchen people believe that dreaming is as important as meditating. Dreams are fluid, anything can happen in a dream. You can fly, you can walk through a wall. What Mingyur says is that is the perfect analogy for life itself; life is as fluid and as transparent as that dream, but we don't know it because we think it's solid because we can't put our finger through our hand.” –David SilverSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

In this wide-ranging talk, Jogen explores spaciousness as a direct and liberating dimension of Zen practice, drawing from his own experience and from Zen and Dzogchen teachings. He reflects on how awareness of space—physical, experiential, and unconfined—can soften fixation, interrupt grasping, and provide refuge amid pain, anxiety, and self-contraction. Through stories, humor, and guided practice, he offers practical ways to cultivate intimacy with space in meditation and daily life, emphasizing that spaciousness is not an altered state but an ever-present ground that welcomes all experience and allows wisdom, compassion, and ease to arise naturally. ★ Support this podcast ★

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

A selection of profound pointers taken from the text 'The Heart Treasure of the Enlightened Ones' by Dilgo Khyentse Rinpoche.H.H. Khyentse (1910-1991) was born in the Dergé region of Kham, Eastern Tibet and was recognized as the mind emanation of Jamyang Khyentse Wangpo. Regarded by many as one of the greatest Dzogchen masters of the twentieth century, and the very embodiment of Padmasambhava, Dilgo Khyentse Rinpoche was the teacher of many of the important lamas of today.

In this illuminating conversation, Hareesh and Ācārya Malcolm Smith trace the philosophical and experiential meeting points between Tantra and Dzogchen, while honoring their distinct lineages. The discussion touches on the origins of Dzogchen, the role of direct recognition in awakening, the tension between conceptual purification and non-conceptual realization, and how both traditions articulate the play of emptiness and manifestation. Moving beyond comparison, the dialogue reveals a shared spirit of inquiry that transcends dogma—where luminous awareness recognizes itself through diverse expressions of wisdom.Discover more of Ācārya Malcolm Smith's work at https://www.zangthal.com/. Discover a treasure trove of guided meditations, teachings, and courses at tantrailluminated.org.Find out more about the upcoming retreats and pilgrimages at https://www.tantrailluminated.org/calendar. Hosted on Acast. See acast.com/privacy for more information.

What does it mean to truly awaken—and how do we live with full awareness in every moment, even in the face of impermanence? Eugene Cash's warm, playful, and deeply sincere style invites us into a rich exploration of mindfulness, death, and the immediacy of life. Drawing from the Four Foundations of Mindfulness, Eugene emphasizes the experiential nature of awareness, encouraging us to feel our bodies, notice our breath, and recognize the fleeting nature of each moment. He shares personal stories, including a near-death experience and the dissolution of San Francisco Insight to illustrate how impermanence can be a gateway to freedom.Eugene's teaching is grounded in both classical Buddhist texts and lived experience. He references the Satipatthana Sutta (MN 10), Zen master Dogen, Longchenpa of the Dzogchen tradition, and Shantideva, offering poetic and powerful quotes that illuminate the path to awakening, focusing on:Mindfulness of posture, breath, and bodily elements (earth, air, fire, water)Awareness in all activities—“no one at Safeway has to know you're meditating”The normality of death and the intoxications of youth, health, and lifeAwakening as “springing into being” and “the freshness of reality”The insight that freedom arises when we stop clinging to anythingHe offers us a gentle nudge to wake up to the miracle of being here, now.______________Eugene Cash is the founding teacher of the San Francisco Insight Meditation Community of San Francisco which ended in October 2025 after more than 30 years. He now teaches at Spirit Rock Meditation Center and leads intensive meditation retreats internationally. His teaching is influenced by both Burmese and Thai streams of the Theravada tradition as well as Zen and Tibetan Buddhist practice. He is also a teacher of the Diamond Approach, a school of spiritual investigation and self-realization developed by A. H. Almaas. Learn more at https://www.insightdharmacenter.org/ ______________ To support our efforts to share these talks with LGBTQIA audiences worldwide, please visit https://gaybuddhist.org/There you can: Donate Learn how to participate live Find our schedule of upcoming speakers Join our mailing list or discussion forum Enjoy many hundreds of these recorded talks dating back to 1996 CREDITSAudio Engineer: George HubbardProducer: Tom BrueinMusic/Logo/Artwork: Derek Lassiter

Text reading taken from:Treasures from Juniper Ridge (Padmasambhava's Advice #3) by Padmasambhava by Tulku Urgyen, Erik Pema Kunsang (Translator) , Marcia Binder Schmidt (Translator).Padmasambhava, also known as Guru Rinpoche (Precious Guru), was an Indian Vajrayana Buddhist master from the 8th century who introduced Tantric Buddhism to Tibet. He is considered the founder of the Nyingma school, the oldest tradition of Tibetan Buddhism, and is revered as the "Second Buddha" by his followers. He is believed to have come to Tibet at the invitation of King Trisong Detsen to help establish the first Tibetan Buddhist monastery, Samye Monastery.

In this episode of Healthy Waves, host Sana explores the transformative intersection of communication, self-awareness, and relational intelligence with Amara Samata — a globally recognized transformational guide and founder of the Inner Guidance Institute. With insights drawn from ancient Tibetan Dzogchen wisdom and modern psychological frameworks, Amara shares how tools like the Inner Mirror Method and Golden Request model help individuals build trust, resolve conflicts, and navigate power dynamics consciously in both personal and professional settings. She addresses common myths about transparency, emotional expression, and the real meaning of empathy. A must-listen for anyone seeking healthier connections and deeper communication. About the Guest:Amara Samata is a transformational guide, communication strategist, and creator of methodologies including the Inner Guidance Method, Inner Mirror, and the Golden Request. With experience across 35 countries and over 2,000 clients, she blends ancient Eastern philosophies with modern psychology to help leaders, couples, and individuals enhance relational intelligence and authentic self-expression. She has worked closely with psychologists, therapists, and spiritual teachers to evolve powerful tools that improve communication, trust, and self-awareness. Key Takeaways: Inner work precedes outer connection: Trust in others starts with self-trust and self-awareness. Communication isn't about talking more — it's about listening to yourself and others simultaneously. Dzogchen-inspired techniques like “feeding your demons” help heal inner resistance and past trauma. Healthy power dynamics rely on mutual respect, not manipulation or dominance. Transparency without discernment can be harmful — honesty must meet emotional intelligence. Misconceptions around ideal communication styles often hinder relational growth. Connect with Amara Samata:Website: www.amarasamata.comInstagram & YouTube: Search “Amara Samata” for updates and future content. Want to be a guest on Healthy Mind, Healthy Life?DM on PodMatch: Send me a message on PodMatch Tune in to all 15 shows:Podcast Network – Healthy Mind By Avik Subscribe To Our Newsletter:Healthy Mind by Avik on Substack Join Our Community:Nas.io/healthymind Stay Tuned and Follow Us!YouTube – Healthy Mind, Healthy LifeInstagram – @healthyminds.podThreads – @healthyminds.podFacebook – Podcast.HealthymindLinkedIn – Reema Chatterjee | Avik Chakraborty #podmatch #healthymind #HealthyMindByAvik #relationalintelligence #communicationtools #mentalhealthawareness #selfleadership #transformationtools #mindfulnessmatters #podcastlife #consciousrelationships #AmaraSamata #innermirror #goldenrequest #Dzogchenwisdom

In this episode, I am once again joined by Lopon Yudron Wangmo, American teacher of Tibetan Buddhism and author of several books including, her most recent, “Clearing the Way to Awakening”. Lopon Yudron Wangmo shares stories of her discipleships under various spiritual gurus such as Lama Tharchin, recalls her memories of the California Vajrayāna scene, and remarks on the qualities she has observed in realised masters. Lopon Yudron Wangmo reflects on her ADHD struggles with concentration in meditation, offers a critique of śamatha practice, and shares her own relationship to the dialectic between effort and rest. Lopon Yudron Wangmo explains how Dzogchen works, shares her experiences in extended solo retreat, and warns about the possibility of psychological regression during Tibetan Buddhist 3-year retreat. … Video version: https://www.guruviking.com/podcast/ep325-my-spiritual-journey-lopon-yudron-wangmo-3 Also available on Youtube, iTunes, & Spotify – search ‘Guru Viking Podcast'. … Topics include: 00:00 - Intro 00:58 - New audiobook of “Clearing the Way to Awakening” 06:34 - Text and oral cultures in Tibet 09:44 - Ngondro workbook 11:58 - Discipleship under various Tibetan Lamas 15:09 - Attraction to Vajrayāna 15:20 - Memories of Lama Tharchin 22:53 - 3 year retreat 25:28 - Solo retreats 26:09 - Longchen Nyingthig practice 27:00 - Desire for practice and further retreats 29:15 - Evidence of attainment 32:51 - The nature of mind and the 6 bardos 34:29 - Lama Tharchin's spaciousness 36:26 - Dzogchen vs Mindfulness 39:28 - Critique of śamatha meditation 41:43 - Effortful practice vs Dzogchen 45:01 - Rewards of a life of practice 46:18 - Uncontrived resting 48:05 - How Dzogchen works 54:21 - Practicing in old age 56:05 - Production-line teaching style 58:21 - Regression to childlike state in 3 year retreat 59:00 - Peak experiences and being good enough 01:00:22 - The California Vajrayāna scene 01:03:52 - Encouragement to practice Vajrayāna … Previous episode with Lopon Yudron Wangmo: - https://www.guruviking.com/search?q=yudron To find our more about Lopon Yudron Wangmo, visit: - https://www.yudronwangmo.com/ For more interviews, videos, and more visit: - https://www.guruviking.com Music ‘Deva Dasi' by Steve James

Vince Fakhoury Horn: The Flavors of Jhāna—I can't remember where I first heard this term. I think it was from you or from Kenneth [Folk].Brian Newman: Maybe we should start there. You came to me and said, “What should we call the retreat?” And I said, “Hey, you're the one who wanted to do it in Portugal—what should we call it?” You threw it back at me, and I said, “Can we call it the name of my half-written book?”So folks, this all comes from a story that's part of a lineage. This is a Kenneth Folk story, and it's his way of demonstrating Jhāna on the spectrum.Kenneth says: imagine you've got a bunch of strawberries. You crush them into a strawberry smoothie, and you drink it. What does it taste like? A hundred percent strawberries.Now imagine a glass of clear water. You take a strong strawberry extract in concentrated form, drop in a single drop. What does it taste like? Strawberry—but just one tiny drop.And Kenneth's punchline is, “It all tastes like strawberry, motherfucker.” His point is that it doesn't matter where you are on the spectrum of Jhāna. On one end, you've got the Pa'auk tradition—completely absorbed, so much so that a gun could go off next to your head and you wouldn't notice. On the lighter end, you've got Leigh Brasington, teaching Jhānic factors in a very Sutta-based way, or even lighter approaches. But Kenneth's point is: it all tastes like Jhāna. Different flavor, same essence.Even the tiniest drop in the ocean still tastes like strawberry. That's how I understood the story when Kenneth told it.Much of this dialogue centers around an upcoming 10-day meditation retreat on the same topic, The Flavors of Jhāna, that will be co-taught by Brian Newman & Vince Horn.Vince: The Flavors of Jhāna—I can't remember where I first heard this term. I think it was from you, or from Kenneth [Folk].Brian: Maybe we should start with that, yeah. So, Vince, you came to me and you said—no, I said to you, “What should we call the retreat?” And you were like, “Hey man, you're the one that wanted to do it in Portugal, what should we call it?” And you put it back to me. And I said, “Can we call it the name of the book—my half-written book?”And so this is, folks, this is all coming from a story that's part of a lineage. And I promised we'd tell some of those today. So this is a Kenneth Folk story, and it's his way of demonstrating Jhāna on the spectrum.So Kenneth says this: imagine that you had—glass—imagine a few different scenarios. You've got a bunch of strawberries, and you crush 'em into a strawberry smoothie. And you just have a pure strawberry smoothie, and you drink that smoothie. What would that taste like? And the answer is, that would a hundred percent taste like strawberries, because that's all that's gone into the making of the strawberry.Now, what if you just had a glass of clear water and a pretty strong strawberry extract in a really concentrated form, and you dropped one drop of that into a glass of water? What would that taste like? And then the answer is, that would taste like strawberry—with just one tiny concentrated drop.And Kenneth's punchline on this is: “It all tastes like strawberry, motherfucker.” I believe that's the punchline. And his point is, it doesn't really matter where you are on the spectrum of Jhāna. And we could say, when we say the Jhānic spectrum, we're talking about on one end we have the Pa'auk tradition, which would have you completely absorbed, so much so that a gun could go off by your head.On the lighter end, we would have Leigh Brasington, who teaches Jhānic factors, a very Sutta-based approach—or maybe some even less rigorous, less absorbed type of Jhāna. And Kenneth's point is: it all tastes like Jhāna. What are you talking about? It's just a different flavor. And how much of that actual flavor do you need to be able to recognize it?His point is, the tiniest little millionth part in a glass in the ocean would still taste like strawberries, so to speak. Let me know if you have a different interpretation of that story. That's how I interacted with it when Kenneth told me.Vince: Yeah, no, I have a similar interpretation of what he was teaching there. He was kind of pointing to this depth dimension of Jhāna, and using the strawberry analogy to point out that, yeah, these states are patterns of mind. And even if you experience them at a great depth of absorption or focus, it's still the same pattern. You can still recognize that pattern. And that's what we're calling Jhāna, essentially.Brian: Yeah. So that's the “flavors” part. And then maybe we could ask—let me raise a question to you then, Vince. So, what is Jhāna? We've got this interesting word with this weird hyphen over the A, and even how I think about it over the years has changed. How do you view what Jhāna is these days, Vince?Vince: Yeah, for me too, it's changed. And I guess maybe that change is interesting. 'Cause I imagine this is the case for you as well, Brian. Maybe for everyone who takes up a Jhāna practice. At first you experience Jhāna in the very specific way that you're practicing with it—so you've got whatever tradition you're working in, you've got the meditation object that you've been working with, you've got the instructions, and you've got a bunch of ideas about what is supposed to be happening, and what constitutes Jhāna. And you're using all of that to try to get into the states that are being described in that practice system.So for me, like when I first started doing Jhāna practice, it was with Leigh Brasington. He was the first Jhāna teacher I worked with 20 years ago. I went on retreat. Sadly, I left my sick wife at home in the apartment—because I didn't want to. This is how self-absorbed I was at the time—I didn't want to get sick, at the beginning of a Jhāna retreat. So I just left her there suffering by herself, to go off and get—Brian: So you could go get concentrated.Vince: Yeah. So that should explain the emphasis on wishing all beings to be concentrated. That's what I needed a little more of. But yeah, for me it was working within Leigh's system. And like you said, the emphasis there is on—well, it's on the breath, but also on the Jhānic factors. And I started to notice when they get strong enough, you can turn toward those factors and just get absorbed in them, which is like getting absorbed in the strawberry.So, long story short though, as I expanded to other practices, and I was doing more vipassanā noting style—which I now call Vipassanā Jhāna—and I was doing other techniques in more depth, I started to notice there's a deep pattern or structure, which is the same regardless of the practice I'm doing, which object I'm working with, or even what definitions about the states that should be arising.There's still something that's the same that happens. And for me now, I consider Jhāna to be just meditation—the most—which is the literal translation of the term Jhāna. It comes from dhyāna in Sanskrit, which is also translated as Zen.Brian: So it goes dhyāna to Chan to Zen in China, then over to Chan. Yeah. Jhāna, Chan, Zen. And the Zen guys diss Jhāna all day long—but the name of Zen actually means Jhāna, which is hilarious.Vince: They just don't talk about it because they're being it, I think. So yeah, that's how I understand Jhāna now. It's just—yeah, this is what we're doing. It's meditation. And whatever you meditate on does change the contours of the state and the experience. And whatever ideals you have certainly change your relationship to what's arising.Sometimes a state could seem totally inadequate, or like a warmup to something deeper. Whereas for other people, that could be the thing that you're aiming for. Just, “Oh, I'm in it now, I'm just going to rest or abide.” So I think for me, the world of Jhāna has opened up and expanded a lot over time.Brian: You said there's some similar quality. Could you say anything more about what that similar quality is?Vince: Yeah. Okay, so, let's explore that together. Seems it consistent? It gets a little tricky. Yeah, it gets a little tricky because I learned it first through the noting maps, and so I'll tend to notice—I'll go there to describe things, even though that doesn't describe the universal quality. But the stuff you did with the eye posture, like pointing to that, there's something there where it seems like regardless of which state I'm in, the eyes are moving through this sort of progression.Brian: Yeah.Vince: That seems to be universal.Brian: Yeah. Yeah.Vince: The aperture of attention and how broad or open attention is, and how much it includes the field of experience—that also seems to be a chief characteristic, regardless of the state, or the object I'm working with. What else?Brian: Totally concur with you. Yeah. The aperture. I often call it maybe the—Ingram also says the width of the Jhāna, which is a really weird thing, like what width, how am I going to measure the width? But it's the width of the visual field essentially, is what's being pointed to—what's happening in that space when the eyes are closed. Yeah.Vince: Yeah.Brian: What else is similar there?Vince: I was going to say something about the body, but the body's something that seems like it changes. Like, the experience of the body changes a lot depending on where one is and the depth dimension. Maybe you could talk a little bit about that, having experienced those sort of really deep exclusive states, where the body is described as having dropped off or dissolved.Brian: Yeah, so similar to—so, let's say I've been doing Jhāna for 15 years, probably Vince a little bit less than you, and we've come to a similar conclusion, I think. Which is: I think we're just talking about meditation here, and Jhāna's maybe a placeholder for what sounds like a certain technique, but really it's more than that.And like you, Vince, I've come to really feel that Jhāna just means meditation. And from that perspective, when we call a retreat The Flavors of Jhāna, it's The Flavors of Meditation. And our meditation community is called The Meditation Community. It's not—Jhāna just meaning meditation. I think that's totally appropriate.And so the more that I teach, the more what I come to see is we have eight discrete Jhānic states that are sort of pitched in an order of progression. It's linear. So you start with one and you go to eighth. It makes sense.The practitioner might find something really different though, which is on any given day, in any given emotional state, a different state might be more accessible to me. For those of us that wake up in the middle of a lot of suffering and dukkha ñāṇa, we might find that a blissful third Jhāna is really accessible—maybe for some reasons we can talk about later. So as we start to explore that, then it's like, you don't actually have to start at the first to get to the third, do you? You can drop in there some days.There's many practitioners that will tell you how they can just do a cold start right into the fifth Jhāna. And so if you start following that to its logical conclusion, I think what we start to say is: is it possible that whole meditation traditions have been built out around a single Jhānic state? And my answer to that is absolutely yes.So, Vince, and I think you and I were speaking the other day about what would happen if we said that the best Jhānic state was the sixth Jhāna, and that if we reified that to be the maximum, only, best thing. Many meditation teachers are only teaching the best thing, so let's be one of those teachers who's only teaching the best thing. What would that look like? And I think you and I agreed—that would look a lot like Ramana Maharshi, wouldn't it? That would look a lot like Advaita.“I am the world creator. I'm the world destroyer. I am just pure, infinite, boundless consciousness.”And so my current thinking around this is: Jhānic states could all be reified, so much so that an entire tradition could be built around the fifth Jhāna, or the seventh, or the eighth. And in fact, I think they have been built around that. And if you really love the sixth Jhāna—yeah, go do Advaita. It's probably your perfect cup of tea. I think we'd say a very similar thing around the fifth or the seventh or the eighth as well.Vince: Yeah. That's really interesting. So you're describing how perhaps entire practice traditions might be centered around specific states as the starting point, and then exploring those states or the domain around those states.Brian: Yeah.Brian: And then, so we're going to—we'll teach eye postures, folks. And I think some of—but to talk about that real briefly, it's about the aperture. So, a really tight aperture is a first Jhānic eye posture. Then it gets a little bit bigger with second, a little bit bigger with third, and then real big with this more expansive fourth Jhānic eye posture.So the really interesting question for the formless realm practitioner—ooh, in general I think this makes you become interested in eyes. And then you start to look at other practice. Maybe some of you have a Six Yogas practice, or Dzogchen, you've done Mahāmudrā. And if you start to think about that a little bit: where do my eyes go? Or where do one's eyes go when they do Dzogchen? You start to play with that a little bit and you realize there's a very distinct eye posture for Dzogchen.If you look at monks, they'll often practice Dzogchen with their eyes open. Their eyes are flittering all around. They're doing the eye thing. What would that correlate to, a state in our Jhānic arc? Maybe there's not really a Dzogchen-like Jhānic arc, I'm not quite sure around that. But each practice seems to have a discrete eye posture—most of which, I think, can be correlated to one of the Jhānic states.That's a lot of how I think about non-Jhānic practice these days: what is the closest thing that makes me feel like this in the Jhānic practice, and I'm using the eye postures to triangulate around that.As I said all that, it sounded esoteric. Did that sound really esoteric?Vince: Yeah, but for me I was thinking of something very practical—like in the Dzogchen tradition, when I worked with Lama Lena. Her basic instructions are to take a, like, a pebble or rock first.Brian: Yeah.Vince: Yeah. And as you practice what's called shiné, which is like calm abiding, you focus on the rock, or the pebble. And then there's another phase of practice in which you just remove the pebble, and then you continue to focus. And so that to me gets at the eye posture of Dzogchen, where previously you had something you were focused on, and then now you're asked to continue focus without that thing.So that's like a very practical instantiation of that, where the eye posture is clearly one that's meant to be open and spacious, but somehow stable and focused as well.Brian: And I love that. So what would that be called? That's samādhi without object.Vince: Yeah, shamatha without a sign.Brian: And we don't really talk about that in the Theravāda lineage—which you and I have done probably most of our practice in, Vince. There's no samādhi without a sign. It's always a sign. So that's just so fascinating. That's really deeply aligned with the yogic tradition, where they have objectless samādhi. And it's a totally different feeling to do that.And yes—look at something, then take the thing away, and keep looking at it. What is that, other than an eye posture?My story on eye posture is from a lineage—like a very deep practitioner. I'd love to share it with you. I've shared it before, but it's worthwhile to share again.So one of my main teachers, Sayalay Susīlā, who was the chief attendant for Pa Auk Sayadaw for a couple decades while he was traveling around Asia—she would spend time with him in Sri Lanka, several years there cooking his food and being his chief attendant. So very close to Pa Auk Sayadaw, really deeply absorbing his teachings.And one day—I learned eye postures from Kenneth Folk, and I didn't really need to talk about that with my Pa Auk teacher because she was very traditional. I didn't want to bring too much stuff in that might make her feel uncomfortable. But one day I accidentally said—I mentioned that I was using eye postures, and I said something about looking toward something.And she said to me in great shock, she goes, “You're looking with your eyes?” Eyes closed, but still looking. I said, “Yeah.” She goes, “You're looking with your eyes, like your actual eyes? Not some internal drifty—?” And I said, “Yeah, I'm looking with my actual eyes. I'm like taking a gaze.”And she goes, “If you're doing it already, just keep doing it.” I thought she was going to chastise me and say, “Never do that again.” But she essentially blessed the practice. So there was something there that was quite profound, I thought. Even from the Pa Auk tradition, they seemed to—I got a little wink, nod, nod on that one.Vince: Nice. I had a similar experience, although it turned out a little differently, with Daniel Ingram. I think I've shared this with you, Brian, where I was wanting to explore the kasina object, using the circular orb as a visual focus point. And Daniel Ingram had written the Fire Kasina book, and had been talking a lot about fire kasina in the years leading up to that.But I wasn't really that into the flame. I was wanting to do it, like, on my computer or whatever. And his instructions were very much to take the kasina object, close your eyes, and then see the afterimage, the eidetic image, and focus on that. And that by using that subtle— which I guess in your tradition would be like the nimitta—by focusing on that sort of internal nimitta, you eventually get absorbed. Well, you go through a process with that, but eventually it's a kind of a complete absorption in the nimitta.And I understood that, but for some reason I wanted to keep my eyes open doing the practice. It was just like a sort of intuition or an instinct. And maybe it was like a rebellious thing—“I'm going to rebel against what one of my teachers is telling me to do and see if he's right.”And I found, actually—this was so interesting—that moving through the third Jhāna, which he calls the murk, which for me I experienced as the kasina breaking apart and moving around and dissolving and being difficult to focus on—eventually my eyes actually settled so much that they were just barely open. It was almost like just a tiny slit of my eyes were open.And at some point it shifted into the fourth Jhāna, where all I saw was the color. It was like where I was looking and how my eyes were—and it wasn't like I was trying to engineer this, I was actually just moving through the state—and I found suddenly that my eyes were closed at just the right amount and looking at just the right place, that all I saw was the color from the kasina and I was completely absorbed.Brian: This is what was supposed to happen.Vince: Yeah, exactly.Brian: That's a full absorption. How beautiful. With eyes open. So amazing.Vince: And I was like, “Oh, my teacher's wrong. You can't just do this—or you don't only have to do this—with your eyes closed, taking the internal image. You can work with the external image the entire time, through the whole process.”Brian: Yes. Yeah, absolutely. Maybe that's a great transition.Vince: Sorry, Daniel.Brian: No, and we all love Daniel, and great respect for everything he's done. It's nice to have people trying different things out and telling us what actually works.Vince: Yeah.Brian: Maybe we could talk a little about the fact that there are a lot of concentration objects and what we will be offering in the retreat as far as what people might like to do around that.Vince: Yeah, that's cool.Brian: So folks, actually I don't have my list on me and I wouldn't be able to remember this because it's just too many, but there are traditionally 40 concentration objects. And the breath is one of those. The brahmavihāras, like loving-kindness, would be included. Things like contemplating the foulness of the body—contemplating pus, or contemplating urine or feces—would be considered part of that as well. And then you have all the kasinas, which are really traditional, and also contemplating the dharmas would be a concentration object as well.And so there's this premise that there are only 40, but every single sutta, or everything in Buddhism, there's always a sutta that says the opposite. And so what it turns out, there's a beautiful story where the Buddha meets a person, and the Buddha had the ability to see into people's past lives.And when he met this person, he could see this person had been a jeweler in a previous life. And so when the person came to him to request his object of concentration—which is how it was done in the old days, you go to your teacher and they give you the most suitable object, which is how it happened for me too in Malaysia, she will tell me what to do, I don't get to pick, she's going to pick based on her supreme knowledge, right?—and the Buddha to the jeweler, he says, “Clearly you were a jeweler in a previous life. I'm going to have you concentrate on this big, beautiful red ruby,” because he knew this guy was just going to be fully, really love the jewel, the ruby.So that—so apparently we could say the ruby is the 41st concentration object. But what I think we can actually take away from that story is: you can choose anything as a concentration object. Vince, maybe you want to talk later about your story—about Vince taking the number 1 as a concentration object on a full retreat, which is, whoa. How—where would that go? What's the sign of the number one, the nimitta? That's really fascinating.So there are all these different concentration objects. The breath is a wonderful object. I really promote the breath simply because I always have it with me. I don't need to take a bench with me. I don't have to have a cushion. I don't have to have a fancy colored thing. I don't have to have my computer. I can do it anywhere I am. It's always with me—the breath.And the breath produces this nimitta, this visual sign that allows us to get fully absorbed as well. Some of the other concentration objects wouldn't take one to that level of nimitta.And so for our retreat that's going to be happening on January 2nd, Vince and I's idea is we would like—we're very non-dogmatic teachers and we really like a spirit of openness and exploration—and we're going to invite all the participants to choose their object of concentration.I think probably, Vince, both of us will be teaching from one object. I'll be teaching from the breath for sure, because that's my preferred object. But you're welcome to choose a kasina. You could choose flame if you want. I think we could find a way to have you do a fire kasina somewhere if you wanted, et cetera, et cetera. Water, whatever you might like to work with. Vince, anything you want to add to that? Just how we're hoping to really keep it open for people on the retreat?Vince: Yeah, this is—it's an interesting experiment, because most concentration retreats, and I think in both of our experience, the whole group is being taught one object and is usually, though not always, doing one object focus together.And here, the idea is—what, yeah, we're all going to be focusing on one thing, but that one thing could be different depending on who you are and what you're resonating with, and where you want to go deep during that retreat. So it's a kind of interesting balance of the diversity of possible objects that one could be working with, and the universal experience of deepening with your meditation object.So we're going to be focusing on the universal patterns here, and the universal challenges that arise when trying to focus on anything—whether it be a jewel or a number, or the breath. And so yeah, I'm hopeful that we can weave those two worlds together. And my hope is that the deepening that happens often on retreat, that can be felt, that extra support—that we don't lose that just because there's a diversity of objects being worked with. But rather, that it creates something like a more complex field of concentration.Like the complexity of a wine when you drink—Brian: Yeah, complex harmonics.Vince: Yeah, exactly. There's a complexity there because of the way differences come together. And I guess I felt that in the Jhāna community, with your Śamatha Jhāna and the Vipassanā Jhāna and the Metta Jhāna. There's something I've seen with people that are going to multiple of these groups, where they're getting more of the flavor of the practice and what it could be like, by dipping into these different subjects.Brian: That's fascinating. And that metaphor of complex wine is really lovely. And complex harmonics tend to make interesting music. So that's great. Anything—should we talk about the breadth and the depth? So something that you and I often—so for those who are listening to this, Vince and I will often come across—so Vince and I are fairly non-dogmatic in the sense that we're really open to all doorways. And certain teachers that have been brought up in strong traditions, they have a really strong idea about what Jhāna is and what it isn't. Which I completely respect. And I really want to honor those classical traditions as well. I love that stuff and I'm completely drawn toward that as well. But Vince and I think we have a—we know we have a bit of a different approach. What should we say about the breadth and the depth that we're hoping to cover there?Vince: Yeah. Personally I can say I've struggled with this a lot over the years of practice.Brian: Totally.Vince: Having come up as a layperson, I decided not to go the monastic route because of my girlfriend—now wife. I didn't want to lose that relationship. It felt important. So I was always doing the thing—and I think you had the same experience for a while—going in and out of retreat.Brian: Totally.Vince: And going in and out of daily practice, doing an hour or two a day formal practice, going in and out of a month or so on retreat, coming back. And I experienced the oscillation between daily life and retreat life to be very fruitful on the one hand—where it felt like I kept plunging the depths and then coming back—but then also very challenging and confusing on the other end. Like, how do I bridge these two realities together? It almost could feel schizophrenic at times, coming in and out of that space.And part of what I learned really working with Kenneth—social noting exercises initially and teaching—was, oh, I need to be able to connect these states across my relationships now. That I need to be able to be present in relationship, not just by myself in silence on retreat. I need to find a way to bring this to bear on everything.And also be more okay not being in really concentrated states, since there are times where it's just going to be hard to do that. I know we've talked about your experience—I've laughed a number of times thinking about your experience going from super hardcore Pa Auk-style retreat practice to being in Tokyo with your wife, trying to maintain some of that depth while in an environment that just doesn't seem designed to do that.Maybe you could talk a little bit about your experience trying to maintain the depth.Brian: Just a general comment. This is less about Vince and I being meditation teachers and just trying to be skillful human beings in the world. If your partner's getting mad at you because of how you meditate, you're probably not doing it right. There's something going on that's probably out of sync.And so what that looked like for me was—I'm going to be the—clearly I needed to be the best Jhāna master ever to live who was a Westerner, I think. Second only or something like that. And what did that mean practically? Trying to live a life where I'm meditating four to five hours a day, while maintaining a full-time job and a marriage. And you know, that's sustainable for a certain amount of time.But what it actually means you need to do is you need to be dropping into the ānāpāna spot when your wife goes to the bathroom at dinner. And if you're thinking about that, you're probably actually thinking about it while you're eating dinner. And you might even take a moment to touch it while you're eating dinner. And then the wife will actually notice, and she'll say, “Stop meditating,” because she's sensitive to all your moods. Because she's been living with you. She knows when you're meditating, even if you think you're hiding it.And so this is actually failure mode. I don't think this is a good move. And so it's exactly what Vince is saying. There's something super beautiful about learning to get fully absorbed in a Jhānic experience, which tends to take some time for most people. There's a time-on-the-cushion element to that just because of the relative time it takes to build up the concentrated facility.But we also have lives to live. And there are certain things going on that make it impractical some of the time. So what's the happy medium? I think what's actually practical for us as laypeople.Now, one of my dear teachers is Tina Rasmussen. She's my first Jhāna teacher. And therefore I feel a really strong connection to Tina, who was one of my first Pa Auk teachers. But Tina won't think that what Vince and I are teaching is Jhāna. Because it—and some of the things that we're being taught in the Jhānic community—she wouldn't call Jhāna, because it's a little bit too far out of the rails of the Pa Auk tradition. And I totally understand that, and I respect that.And maybe Leigh would have his own opinions on that. And all these teachers have all these opinions. I think what Vince and I would like to offer you all is: we're going to hold all of that. We're big enough to hold all of that, accept all of that, agree with all of that, and be open to disagreeing with all of that. But we're going to say, that's all going to fit somewhere on the spectrum.We're happy. And in fact, I think within the community we hope we have teachers who could orient you to any part of the spectrum. Because at certain times of your life, some parts will be more interesting than others. If you're on a month-long at the Forest Refuge, go for full absorption with the nimitta. Why not? What a beautiful thing to have done in your life.If you're living a layperson's life and you meditate for about 20 minutes in the morning, maybe just get a little bit of nice pīti going, per Leigh Brasington's instructions. Because that's totally accessible in 15 minutes.What's going to make you feel good? Jhāna ultimately is really being offered as an episodic intervention to suffering. That's how the Buddha taught it. It's how he practiced it. And you can read that in the suttas. He entered Jhāna at the end of his life because he was sick. This is exactly how it was taught, and how he still can do it today.Vince: Brian, you mentioned the spectrum, and I know we've talked explicitly about the depth dimension as a spectrum. And here I'm like visually imagining this as like a vertical spectrum, where as you go down you get deeper. But I also have been thinking in the Jhāna community about another axis, which is the breadth axis.So if I were to map these together—like depth going vertically and breadth going horizontally—that would give like a bit more like a grid. And I think the breadth dimension—we were talking about this here, and it's good to make it explicit—which is, you can, and the way I understand the Pa Auk tradition really, is that it's focused on a very exclusive kind of breadth. Very hyper-focused on the object, and super deep. So it'd be like in the lower-left quadrant of this: super exclusive and super deep.Brian: Yeah.Vince: And what I've been realizing I've been trying to do in the last decade or so is live on the other side of the spectrum. Which is the more inclusive dimension of Jhāna, which I find you can actually take very deep. And maybe the Zen tradition is the best place where that's emphasized, where it's like your practice and your life are all integrated in one. And there's really an emphasis not on preferencing being in a particular posture or doing a particular thing—it's just like, your whole life is the meditation.And if that to me is—okay, that's a more inclusive kind of meditation experience, or Jhānic experience, where everything that arises is part of the practice. And like, thinking of The Karate Kid, it's like, at the beginning of The Karate Kid, what are they learning? Wax on, wax off. You're learning every basic movement can be kung fu. And so if you turn everything you do into the meditation, then you can have a kind of inclusive attention or awareness that doesn't get knocked off by the changingness of the content of experience.Brian: Say more about inclusive, exclusive. And I think you were doing one or the other when you did our guided sit today—you were talking a lot about “may concentration arise for all.” Were you even doing a little bit of a visualization? Visualization—what would the world look like, should we all be so concentrated? Can you point to what you were doing there—whether that was inclusive or exclusive, and how you see those two?Vince: Yeah, that's a good example, Brian. That was the move toward more inclusiveness. Including the imaginal capacity, which you'd already brought online really with the rails, feeling in the breath. So just working off of that. But also including in awareness more of a sense of others.And I think what I learned from Ken Wilber, of the Integral philosophers, is like we really can include these core perspectives. We can include our first-person experience—which to me, that's already included, even in the most exclusive, deep Jhāna states. You're including your own experience, you have to, because that's where it's happening.But then you can also include others' experience. You can open to and include in your awareness other people. And the early Buddhist tradition has good examples of that, like in the Satipaṭṭhāna Sutta. As they're describing the kind of mindfulness you want to establish, they said establish this mindfulness internally and externally.And so there's already there some clear instructions for how you can have a more inclusive kind of focus that includes not just your own experience, but also others. And then the third thing you could include, from an Integral perspective, is the third-person perspective, which is like the external world. Nature, the world of nature.And I—lately I've been sitting for 24 minutes a day outside on my back porch. That's been my practice—just sitting. And it's a very inclusive practice, because the eyes are open, ears are open, body open, and you're just sitting and being with whatever is. In my case, it's with Emily, and with the sounds of what's happening in the neighborhood.Brian: What a beautiful practice.Vince: That to me is like more inclusive. If you open from your first person to include others and then include the world—if you include all those things—you're sitting in a very inclusive way. Or walking, or standing, or whatever posture you might be in.Brian: And folks, you know that—what's the proximate cause for concentration? That's concentration. We've all heard that before. It's a kind of a funny joke. I think we talk about like Shakti and passing our concentration to others, which I hear a lot—people say when they're with me they feel more concentrated. I think that's because I'm including them. I'm trying to include them in that space. I want them to be part of that. And I'm inviting them into mine, and they're giving me some back, and we're all kind of building it together.The—a little bit more on the spectrum. So my natural resting place on the spectrum and Vince's natural resting place on the spectrum are actually at totally opposite ends of the spectrum. I want you guys to know that because I think that's really great—that you have a teacher who sits on each side, and therefore we can cover all the middle.So I'm a hundred percent exclusive. That's how I was taught to practice. And so one of the primary things I do when I'm correcting students who come to me to learn Pa Auk Jhāna is: people have been highly influenced by events, or they've been highly influenced by The Mind Illuminated—Culadasa. And they'll come in and then I'll learn, like on session four, like I hadn't realized it because they haven't told me yet, “Oh yeah, I'm always leaving 10% of my awareness in the room to note things before they arise.”And I'm like, “No. You don't leave any awareness in the room. You put a hundred percent here. We're never doing anything but that.” And that turns out to be revelatory. People are like, “Oh, I don't leave any in the room?” And I'm like, “No, this is an exclusive practice. A hundred percent.”And some of us will really be drawn to that. It's a very—you guys can feel the renunciate vibe of that Theravāda. It tends to be a renunciate practice. That churning is renunciate practice. And those of us who are incredibly drawn to absorption tend to have a little bit of that renunciate vibe. I absolutely have that in myself.Vince, on the other side, has taken—all great teachers will have students who will take something they've taught and run with it and reify and make it great. And Vince took social meditation from Kenneth. And I took eye postures. Kenneth talked about eye postures a little bit, but I went and made it the whole thing. Kenneth is even surprised by how big it's got at this point. And I think he'd say the same about Vince in social meditation.So just a little bit there about how we—our natural resting places I think make us really great teaching partners, in the sense that we love to cover the whole end of the spectrum, from our respective ends, which are the exact opposite ends. I think, Vince, that we sit at the opposite ends on that, naturally.Vince: Yeah. But we can meet in the middle, which I think is important. We both have that experience of being on the other side.So yeah—to your point, we'll do some social meditation on this retreat as well, regularly. And the intention there is to play with extending attention to include more.I was thinking about, what is the core difference between the sort of exclusive and inclusive ends of that spectrum? And it more or less reduces down to whether you're saying “no” to experience outside of the object you're working with, or whether you're saying “yes.” Or whether the object you're working with includes everything else.And in that sense, I would say all practice is working with that spectrum. Because there are times—even probably in the Pa Auk tradition, I imagine—where something could be arising that actually keeps you from being able to a hundred percent focus on here. And you actually at some point have to maybe turn toward it and deal with it, or address it, so that you can come back to a hundred percent focus here. Is that accurate?Brian: Yeah, so the most radical Pa Auk teacher will say you don't even do that. And they're not going to even acknowledge that there's a hindrance taking you away, because that would almost be like an admission of defeat.Vince: Like you're feeding it or something?Brian: Yeah, like feeding there something. So it's just: focus here. That being said, in the more modern Pa Auk teachers, they talk a lot about transformation versus transcendence. And the frame on this is—with Jhāna, we're aiming for transcendence. We are going to intensely ecstatic states that one would never experience without doing the practice. And these are supernormal human states, way beyond the pale of normal human experience.But sometimes that doesn't work, because we're super hungry or we hate our boss, and we're being pulled away by hindrances, we could say. And then when that happens, we simply can't concentrate. Focus here is not an option. And the more modern teachers are a little bit more flexible around that, and they say that's when we shift from transcendence into transformation. And what I mean by that is personality transformation.And they will propose that you do some work around working with the hindrances, so that you can free up that energy to go back to the ānāpāna spot. Any hindrance is just taking something away from energy that could be put always right here. Focus here always and forever, even when you don't feel like it, is the message of that tradition.Vince: So this is cool. I think that—I'm thinking the way this will probably play out on this retreat is we'll be offering different perspectives from either side of that. And the exploration is going to be around figuring out how to work with that more inclusive versus more exclusive focus, and finding the sweet spot for you in that spectrum.Brian: I think that's what we're offering. I've never, folks—I've never done a Jhāna retreat that wasn't full noble silence. So it's actually quite novel for me to go into a very strong concentration practice, but also have the space to be more inclusive. And that's what I want to do this time. I think that's a great approach. I think it'll bear great fruit for us.Join us in The Jhāna Community–an online community of practice focused on all the flavors of meditation. Get full access to Buddhist Geeks at www.buddhistgeeks.org/subscribe

In this episode I am once again joined by Alex W, long term practitioner of Zen, Pragmatic Dharma, and Western Occultism. Alex explains how to meditate after awakening; details the path to success in Zen, Mahāmudrā, and Dzogchen; and compares Taoist Inner Alchemy to cultivating the enjoyment body, Saṃbhogakāya. Alex reflects on the biases of the Buddhist tradition, summarises the phases of his own meditation development, and differentiates constructive and deconstructive modes of practice. Alex also reveals the purpose of the 6 Yogas of Naropa, warns about the dangers of advanced meditation techniques, and considers whether greater political engagement is a result of spiritual maturity. … Video version: https://www.guruviking.com/podcast/ep324-how-to-practice-after-awakening-alex-w-2 Also available on Youtube, iTunes, & Spotify – search ‘Guru Viking Podcast'.
 … Topics include: 00:00 - Intro 00:53 - Repercussions of first interview 03:20 - Changing practice priorities 04:26 - Concern for younger generations 07:04 - Constructive vs deconstructive practice 08:18 - Biases of the Buddhist tradition 13:47 - Crystallising the energy body 14:46 - Success in Zen, Mahāmudrā, and Dzogchen practices 17:02 - Why talk about spiritual experiences 19:09 - Beyond nondual realisation 23:04 - Post-awakening stages 26:41 - Rewiring the energy body 31:03 - Out of body experiences and the body of light 35:41 - Summoning spirits 37:36 - Building the Saṃbhogakāya 38:40 - Improving the self 40:51 - Summarising the phases of Alex's practice 41:42 - Cultural resonances and adopting foreign traditions 45:36 - Inner alchemy 49:01 - The big danger of energy practices 52:11 - Power of Now 55:21 - Consciousness and energy 01:00:46 - Preparing for the afterlife 01:04:45 - The purpose of the 6 Yogas of Naropa 01:06:24 - The purpose of deity yoga 01:08:25 - Taoist inner alchemy 01:10:21 - Rainbow body and Dzogchen attainments 01:13:53 - What is the point of post-awakening practices? 01:30:42 - Spirituality vs self improvement 01:36:11 - Dangers of intense practices 01:40:43 - Wrong ideas about freedom from suffering 01:43:24 - Enlightened self interest 01:45:45 - Clarifying the term “ego” 01:51:17 - Cult leader manipulations 01:53:25 - Change of interest from spirituality to politics 01:54:57 - Political concern related to age or spiritual development? 01:56:29 - Perks of aging 01:58:42 - Finding your purpose 02:01:27 - Service as a spiritual path 02:02:27 - Who Alex admires 02:09:56 - Sequel plans … For more interviews, videos, and more visit: - www.guruviking.com Music ‘Deva Dasi' by Steve James

In this episode, Ethan discusses the crucial question of “enlightenment,” better translated as “awakening.” What does this word mean? What doesn't it mean? How would we know if we were really there? Is awakening a big deal? And most importantly, how can we glimpse it, or notice the glimpses we are already having of our awakening, and build off of those powerful moments with confidence in our development? Please support the podcast via Substack and subscribe for free or with small monthly contributions. Additional links and show notes are available there. Paid subscribers will receive occasional extras like guided meditations, extra podcast episodes and more! The Thursday Meditation Group happens each week at 8am ET on Thursdays, and a guided audio meditations are released monthly. Another bonus podcast for paid subscribers discussed a mindful take on the These are all available to paid subscribers. You can also subscribe to The Road Home podcast wherever you get your pods (Apple, Spotify,Ethan's Website, etc). Ethan's most recent book, Confidence: Holding Your Seat Through Life's Eight Worldly Winds was just awarded a gold medal in the 2025 Nautilus Book Awards. You can visit Ethan's website to order a signed copy. Please allow two weeks from the time of your order for your copy to arrive. Don't forget to sign up for thee upcoming 5 day retreat at the lovely Garrison Institute Sep 29 - Oct 4, 2025 at this link ! And the 2026 Yearlong Buddhist Studies program at this link! Check out all the cool offerings at our podcast sponsor Dharma Moon, including a free webinar with David Nichtern on why become a meditation teacheron Sep 2th, 2025. Free video courses co-taught by Ethan and others, such as The Three Marks of Existence, are also available for download at Dharma Moon. Show Notes: Quote from Chogyam Trungpa is available on the Substack page for this podcast.

In this episode I am once again joined by John Myrdhin Reynolds, also known as Lama Vajranatha: writer, teacher, translator, and scholar/practitioner of Tibetan Buddhism.  John shares his own decades of contact with the Bon religion, reveals its doctrines and practices, and gives a detailed history of its transmission in the West. John traces the automythos of Bon, compares it to historical evidence and Buddhist accounts, and addresses the common critique that Bon is merely plagiarised Buddhism. John also addresses misconceptions about the history of religion in Tibet, explains how to successfully practice multiple religious lineages, and reveals various means of attaining siddhi power through ritual and meditation. … Video version: https://www.guruviking.com/podcast/ep321-tibetan-bon-lama-vajranatha Also available on Youtube, iTunes, & Spotify – search ‘Guru Viking Podcast'. … Topics Include: 00:00 - Intro 00:53 - Bon vs Buddhism 01:35 - First contact with Bon and subsequent involvement 06:17 - Namkhai Norbu's nationalism and promotion of Bon 06:44 - 2 authentic Dzogchen lineages 07:45 - Bon Dzogchen 09:10 - Later transmission period and folk religion syncretism 12:03 - Old Bon vs New Bon 13:06 - Bon's automythos 14:11 - Snellgrove's “9 Ways of Bon” 16:37 - Bonpo refugee community in India 18:08 - Reprinting of Bonpo texts in exile 19:31 - Gene Smith's text preservation work 22:25 - Election of Lungtok Tenpai Nyima as the 33rd Menri Trizin 24:35 - Dalai Lama's recognition of Bon as the fifth Tibetan school 26:39 - Bon scriptures 28:38 - Are gter ma authentic? 32:17 - Personal contact post-1959 and T Lobsang Rampa 33:27 - Academic work on Bon 34:44 - Geshe Tenzin Wangyal comes to the West 40:03 - Lopon's interest in translations and USA activities 43:46 - New Age sponsorship of Bon 45:31 - Further USA activities 48:02 - Search for a Bon HQ in Europe + gtum mo studies 51:20 - Guinness sponsor a Bonpo HQ in Europe, blocked by aristocrats over Sogyal scandal 56:11 - Tenzin Wangyal's USA activities and influx of Bon teachers 58:48 - Geshe Wangyal, Jeffrey Hopkins, and Robert Thurman 59:32 - Jeffrey Hopkin's influence on Buddhist Studies 01:02:38 - Popularity of podcasts 01:04:11 - Samten Karmay 01:05:27 - Bon vs Buddhism & the question of plagiarism 01:07:34 - Bonpo one-upmanship? 01:12:44 - How to practice different lineages simultaneously 01:18:50 - Namkhai Norbu's independent status 01:21:16 - Supernatural powers of Bonpo lamas and other spiritual beings 01:24:53 - Chatral Rinpoche's siddhi powers and the possibility of miracles 01:27:24 - How to attain siddhi powers 01:30:32 - Tibetan vs gter ma in the rest of the world 01:33:06 - Accidental gter ma 01:35:39 - Misconceptions about the history of religion in Tibet 01:37:32 - Animal sacrifice and gtor ma 01:41:40 - Lithuanian's unusual religious heritage 01:45:44 - Spiritual relations in India and Tibet … Previous episodes with John Myrdhin Reynolds: - https://www.guruviking.com/search?q=vajranatha To find our more about John Myrdhin Reynolds visit: - https://vajranatha.com/ For more interviews, videos, and more visit: - https://www.guruviking.com Music ‘Deva Dasi' by Steve James

This guided meditation is sacred invitation to return to your true nature. Rooted in Dzogchen, Mahamudra, and the earth-honoring path of Inner Rewilding, you are guided home to the beauty of Being. Join us as we journey through the sense doors—sight, sound, touch, and beyond—to discover the quiet, unchanging presence of awareness that holds it all.Holly Erin Copeland, MA is a certified NeuroMeditation teacher, Bio-tuning Practitioner, human potential coach, Reiki master and sound healer. She is a practitioner and teacher of non-dual awareness and subtle energy meditation techniques. She offers meditations for awakening into the infinite love and wisdom of the deep heart and the radiant calm clarity of natural mind.https://www.heartmindalchemy.comHolly Erin Copelandhttps://www.facebook.com/holly.e.copelandInstagram: @rewilding.anearthlinglovestory Please set the intention to receive then relax and enjoy!Enlightened World Network is your guide to inspirational online programs about the spiritual divinity, angels, energy work, chakras, past lives, or soul. Learn about spiritually transformative authors, musicians and healers. From motivational learning to inner guidance, you will find the best program for you.Check out our website featuring over 200 spirit-inspired lightworkers specializing in meditation, energy work and angel channelinghttps://www.enlightenedworld.onlineEnjoy inspirational and educational shows at http://www.youtube.com/c/EnlightenedWorldNetworkTo sign up for a newsletter to stay up on EWN programs and events, sign up here:https://lp.constantcontactpages.com/su/FBoFQef/webEnlightened World Network is now available on Apple Podcast, Google Podcast, Podbean, Spotify, and Amazon Music.Link to EWN's disclaimer: https://enlightenedworld.online/disclaimer/#Angelicguidance #Soundhealing#Spiritualcommunity #archangels#lightworkers#bio-tuning

A selection of pith teachings on the nature of mind from various Khandros/Dakinis belong to the Bon Dzogchen tradition. These short teachings are found in the text, 'Heart Essence of the Khandro: Experiential Instructions on Bonpo Dzogchen - Thirty Signs and Meanings from Women Lineage-Holders ' - by Yongdzin Lopon Tenzin Namdak Rinpoche.

Christofer speaks with meditation teacher Wystan Bryant-Scott about Awakening. They discuss Wystan's background, his personal phenomenology, mistakes on the path, what the path is about, working with one's psychology/embodiment, the groundless ground, pure awareness, Zen vs Dzogchen view, metaphysics, conceptual clarity, dark retreat, psychedelics, and more.Wystan Bryant-Scott is a Dharma Teacher who draws from experience in Theravada, Vajrayana, Zen, and Dzogchen lineages with intent on catalyzing awakening in this life for the benefit of all.Substack: https://wystan.substack.com/Website: https://www.wystantbs.com/Twitter: @WystanTBSSupport the podcast at:https://www.patreon.com/doexplain (monthly)https://ko-fi.com/doexplain (one-time)Find Christofer on Twitter:https://twitter.com/ReachChristofer

Are certain individuals more inclined to awaken spiritually? Do some of us have a natural proclivity to experience spiritual states of oneness? Welcome to the first episode in our new podcast series, Being Open: Spirituality and the Neurodivergent Mind. In this illuminating conversation, Tami Simon speaks with intuitive energy healer and awakening trail guide Sarah Taylor about the empowering revelations and approaches she has discovered throughout the course of her life—including the late-in-life realization that she has both autism and ADHD.  Give a listen to this compelling and informative dialogue on: waking up to our interconnection; the shift from “head awakening” to “heart awakening”; Dzogchen and “the one taste”; the receptivity and porousness of neurodivergent people; the healing power of integration and embodiment; the critical importance of downtime and self-care; experiencing equanimity; unraveling the adaption strategies that no longer serve you; living with a high level of “raw sensitivity”; owning your truths—instead of masking your wants, needs, and authenticity; the misunderstood habit of “stimming” (or self-stimulation); the concept of samskaras (or energetic blockages in your subtle anatomy); reckoning with grief; the futility and harm of self-labeling; reframing limitations as gifts; managing your energy and seeking support when you need it; the connection between our increased understanding of the neurodivergent brain and the collective evolution of humanity; and more. Note: This episode originally aired on Sounds True One, where these special episodes of Insights at the Edge are available to watch live on video and with exclusive access to Q&As with our guests. Learn more at join.soundstrue.com. 

Are certain individuals more inclined to awaken spiritually? Do some of us have a natural proclivity to experience spiritual states of oneness? Welcome to the first episode in our new podcast series, Being Open: Spirituality and the Neurodivergent Mind. In this illuminating conversation, Tami Simon speaks with intuitive energy healer and awakening trail guide Sarah Taylor about the empowering revelations and approaches she has discovered throughout the course of her life—including the late-in-life realization that she has both autism and ADHD.  Give a listen to this compelling and informative dialogue on: waking up to our interconnection; the shift from “head awakening” to “heart awakening”; Dzogchen and “the one taste”; the receptivity and porousness of neurodivergent people; the healing power of integration and embodiment; the critical importance of downtime and self-care; experiencing equanimity; unraveling the adaption strategies that no longer serve you; living with a high level of “raw sensitivity”; owning your truths—instead of masking your wants, needs, and authenticity; the misunderstood habit of “stimming” (or self-stimulation); the concept of samskaras (or energetic blockages in your subtle anatomy); reckoning with grief; the futility and harm of self-labeling; reframing limitations as gifts; managing your energy and seeking support when you need it; the connection between our increased understanding of the neurodivergent brain and the collective evolution of humanity; and more. Note: This episode originally aired on Sounds True One, where these special episodes of Insights at the Edge are available to watch live on video and with exclusive access to Q&As with our guests. Learn more at join.soundstrue.com.  See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Are certain individuals more inclined to awaken spiritually? Do some of us have a natural proclivity to experience spiritual states of oneness? Welcome to the first episode in our new podcast series, Being Open: Spirituality and the Neurodivergent Mind. In this illuminating conversation, Tami Simon speaks with intuitive energy healer and awakening trail guide Sarah Taylor about the empowering revelations and approaches she has discovered throughout the course of her life—including the late-in-life realization that she has both autism and ADHD.  Give a listen to this compelling and informative dialogue on: waking up to our interconnection; the shift from “head awakening” to “heart awakening”; Dzogchen and “the one taste”; the receptivity and porousness of neurodivergent people; the healing power of integration and embodiment; the critical importance of downtime and self-care; experiencing equanimity; unraveling the adaption strategies that no longer serve you; living with a high level of “raw sensitivity”; owning your truths—instead of masking your wants, needs, and authenticity; the misunderstood habit of “stimming” (or self-stimulation); the concept of samskaras (or energetic blockages in your subtle anatomy); reckoning with grief; the futility and harm of self-labeling; reframing limitations as gifts; managing your energy and seeking support when you need it; the connection between our increased understanding of the neurodivergent brain and the collective evolution of humanity; and more. Note: This episode originally aired on Sounds True One, where these special episodes of Insights at the Edge are available to watch live on video and with exclusive access to Q&As with our guests. Learn more at join.soundstrue.com. 

Born in 1962, Malcolm Smith was raised in Western Massachusetts. Captivated by the sound of Tibetan ritual music in 1984, he began his study of the Dharma. He met his first formal teacher, H. H. Sakya Trizin, in 1989. He studied Buddhist philosophy and Tibetan language under the guidance of Khenpo Migmar Tseten for the next five years at Sakya Institute for Buddhist Studies in Cambridge, Massachusetts. In 1990 Malcolm travelled to Nepal to receive lamdré from the late H. H. Sakya Dagchen.He received his first Dzogchen teachings from Chögyal Namkhai Norbu in 1992. In 1993 he met his second Dzogchen teacher, Khenpo Jigme Phuntsok, receiving important transmissions. During this year he entered a three-year solitary retreat. In 1998 he met H. H. Penor Rinpoche and received the complete empowerments of the mahayoga section of the Nyingma Kama as well as teachings on the Namchö preliminary practices. In 2001, he met his third Dzogchen teacher, the late Kunzang Dechen Lingpa, from whom he received the Nyinthig Yazhi in its entirety, as well as the formal Ngakpa empowerment in 2004. He met his fourth Dzogchen teacher, H. H. Taklung Tsetrul Rinpoche, in 2001, from whom he received the entire transmission of the Gongpa Zangthal in 2010, as well other transmissions. He received the transmission of the Seventeen Tantras from Khenpo Tenzin Thinley in 2012 and again from Tulku Dakpa Rinpoche in 2022. Since 2018, he has been studying under Khenchen Namdrol Tsering of Namdrol Ling MonasteryIn addition, Malcolm has received Sakya, Kagyü, and Nyingma teaching cycles from many other lamas.Malcolm Smith was awarded the title of acarya by Khenpo Migmar Tseten of Sakya Institute in 2004. In 2008 Malcolm was granted the title of lama by Lama Ngawang Tsultrim, abbot of Dhongag Tharling. In 2009 Malcolm graduated from Shang Shung Institute of America as a doctor of Tibetan medicine, completing an internship in Xining, in the Amdo province of northeast Tibet.Since 1992 Malcolm Smith has worked on a wide variety of texts for Sakya, Drikung Kagyü, and Nyingma groups, as well as medical and astrological texts.Thank you to all the listeners who are supporting the show. If you would like to support the show with a monthly donation please visit our website somaticprimer.com, or at our online learning platform on Patreon.Support the show

Chokgyur Dechen Zhikpo Lingpa (1829-1870) was born in Sangyel, at the base of the sacred mountain Namkhadzö in the province of Nangchen, Kham. He was a contemporary of and collaborator with the Dzogchen masters of the Rimé movement, Jamyang Khyentsé Wangpo and Jamgön Kongtrul. Chokgyur Lingpa was a tertön or "treasure revealer". Regarded as one of the major tertöns in Tibetan history, his termas are widely practiced by both the Kagyu and Nyingma schools. Chokgyur Lingpa was someone who the majority of masters accepted upon simply hearing his name and connecting with his teachings, without any dispute or effort of their own.

In this episode of Healthy Waves, host Sana explores the transformative intersection of communication, self-awareness, and relational intelligence with Amara Samata — a globally recognized transformational guide and founder of the Inner Guidance Institute. With insights drawn from ancient Tibetan Dzogchen wisdom and modern psychological frameworks, Amara shares how tools like the Inner Mirror Method and Golden Request model help individuals build trust, resolve conflicts, and navigate power dynamics consciously in both personal and professional settings. She addresses common myths about transparency, emotional expression, and the real meaning of empathy. A must-listen for anyone seeking healthier connections and deeper communication. About the Guest:Amara Samata is a transformational guide, communication strategist, and creator of methodologies including the Inner Guidance Method, Inner Mirror, and the Golden Request. With experience across 35 countries and over 2,000 clients, she blends ancient Eastern philosophies with modern psychology to help leaders, couples, and individuals enhance relational intelligence and authentic self-expression. She has worked closely with psychologists, therapists, and spiritual teachers to evolve powerful tools that improve communication, trust, and self-awareness. Key Takeaways: Inner work precedes outer connection: Trust in others starts with self-trust and self-awareness. Communication isn't about talking more — it's about listening to yourself and others simultaneously. Dzogchen-inspired techniques like “feeding your demons” help heal inner resistance and past trauma. Healthy power dynamics rely on mutual respect, not manipulation or dominance. Transparency without discernment can be harmful — honesty must meet emotional intelligence. Misconceptions around ideal communication styles often hinder relational growth. Connect with Amara Samata:Website: www.amarasamata.comInstagram & YouTube: Search “Amara Samata” for updates and future content.   Want to be a guest on Healthy Mind, Healthy Life?DM on PodMatch: Send me a message on PodMatch Tune in to all 15 shows:Podcast Network – Healthy Mind By Avik Subscribe To Our Newsletter:Healthy Mind by Avik on Substack Join Our Community:Nas.io/healthymind Stay Tuned and Follow Us!YouTube – Healthy Mind, Healthy LifeInstagram – @healthyminds.podThreads – @healthyminds.podFacebook – Podcast.HealthymindLinkedIn – Reema Chatterjee | Avik Chakraborty #podmatch #healthymind #HealthyMindByAvik #relationalintelligence #communicationtools #mentalhealthawareness #selfleadership #transformationtools #mindfulnessmatters #podcastlife #consciousrelationships #AmaraSamata #innermirror #goldenrequest #Dzogchenwisdom

A reading of selected pith instructions/verses for "excellent meditation" from the text 'Masters of the Zhang Zhung Nyendyud' - the Experiential Transmission of Bönpo Dzogchen.The text contains the heart teachings of ancient Bönpo Dzogchen Masters, translated and commented on by Yongdzin Lopön Tenzin Namdak Rinpoche, the current holder of this unique lineage.The Yungdrung Bön (Bön) Lineage tradition is one of the oldest indigenous spiritual traditions in the world. Originating in Central Asia with Tongpa Shenrap Miwoche (considered by tradition to be a full Buddha), the Bön Lineage teachings have been transmitted unbroken from teacher to student for over 17,000 years. This profound and uninterrupted transmission through generations has ensured the preservation and vitality of the Bön tradition, teachings and practices across millennia.Often referred to as Tibetan Bön Buddhism, Bön Lineage teachings share many similarities with Tibetan Buddhism yet maintain unique traditions, texts, rituals and practices intent on cultivating openness of heart, purification of obscurations and direct realisation of primordial awareness.The text can be found here:https://www.amazon.com.au/Masters-Zhang-Zhung-Nyengyud/dp/8170262682

Longchenpa, also known as Longchen Rabjam , ‘Infinite, Vast Expanse of Space', or Drimé Özer (1308-1364), was one of the most brilliant teachers of the Nyingma lineage. He systematized the Nyingma teachings in his ‘Seven Treasures' and wrote extensively on Dzogchen.These pointers from Longchenpa have been formatted for guided meditation purposes. Taken from the text - A Treasure Trove of Scriptural Transmission - A Commentary on the Precious Treasury of the Basic Space of Phenomena. Excerpt read from the chapter "Resting in Uncontrived Conduct".

Join Sarah Taylor and Kristin as they discuss the journey that neurodivergent women embark on in life! Sarah is an intuitive energy healer and awakening trail guide, helping folks find their way back home. But years ago, she was an anxious, atheistic insomniac. Plus, she was an undiagnosed neurodivergent woman, having a hard time finding my place in the world.So the idea of finding the “peace that passeth all understanding” was unthinkable! Simply wanting to get a better night's sleep, and to be a little less angsty, I began seriously practicing Buddhism (Theravada, Mahayana, Dzogchen and Mahmudra). I took to the teachings immediately, and much to my surprise, began to undergo a series of profound inner shifts known as nondual awakening. Around 2011 there was the first of several radical — and now, abiding — shifts in consciousness. At that time, I began spontaneously channeling a transmission that has been a catalyst for many people deepening on their spiritual path. This transmission has changed through the years. Especially as unity consciousness/oneness/nonduality — and what is beyond — eventually began unfolding.www.LightOfYourBeing.comBecome a supporter of this podcast: https://www.spreaker.com/podcast/mental-health-news-radio--3082057/support.

This is a reading of Manjushrimitra's the Bodhicittabhavana, a seminal early text of Ati Yoga.Mañjuśrīmitra (d. 740 CE) was an Indian Buddhist scholar. He became the main student of Garab Dorje and a teacher of Dzogchen. He was a resident at Nalanda University where he became a respected Yogācāra scholar and practitionerAs explained by Yeshe Donden, "Manjushrimitra wrote the Bodhicittabhavana, in order to explain Ati Yoga to the Mahayana Buddhists who were in the majority in India at that time, and in particular to his fellow scholars from Nalanda University. Experts have determined that the work is written in the style of a learned Indian scholar, using the philosophy of post sixth century A.D. Mahayana Buddhism. Meditation on the Bodhichitta presents the Ati Yoga Semde teachings in a logical, intellectually cogent way with a high level of scholarly coherence. In this work, Manjushrimitra emphasized that intellectualism and logic do not bring about enlightenment and that “Those who seek the Truth should embrace direct experience if they hope to acquire realization.” We can see that Manjushrimitra has gone far beyond the concept of Bodhichitta found in Buddhist sutra and tantric writings and arrived at an understanding of Bodhichitta as presented in Ati Yoga (where it means the essential nature of mind, or awareness)."

Join Daniel Aitken and Ācārya Malcolm Smith as they discuss the roots of Dzogchen and the aural lineage in the Great Perfection tradition as described in Malcolm's newest translation Yoga Of The Natural State, releasing in the winter of 2025 and available now for pre-order. In this episode of the Wisdom Podcast, recorded live as […] The post Ācārya Malcolm Smith: The Dzogchen Aural Lineage (#205) appeared first on The Wisdom Experience.

A brilliant, concise and clear set of instructions given by Guru Rinpoche (Padmasambhava) to a devoted old lady and her attendant. This terma text was revealed by Nyang Ral Nyima Özer. Translated in Treasures from Juniper Ridge: The Profound Instructions of Padmasambhava to the Dakini Yeshe Tsogyal.Translated and edited by Erik Pema Kunsang & Marcia Binder Smith.

In this episode I talk with Nate Klemp, PhD. Nate is a bestselling author and formally trained philosopher. He is the author of the new book OPEN: Living With an Expansive Mind in a Distracted World. Nate is also the coauthor of the New York Times Editors' Choice, The 80/80 Marriage: A New Model for a Happier, Stronger Marriage, and the New York Times Bestseller, Start Here: Master the Lifelong Habit of Wellbeing. He has been featured in The LA Times, The New York Times, The Times London, and has appeared on Good Morning America and "Talks" at Google. Nate co-founded the mindfulness training company Life Cross Training and holds a B.A. and M.A. in philosophy from Stanford University and a PhD from Princeton University. I cannot think of a better guest to have on the podcast during these uncertain, catastrophic times. His new book, OPEN: Living With an Expansive Mind in a Distracted World is an important antidote to the ongoing trauma and division of the times. He offers the remedy of opening our minds and hearts despite our instinct to close them. Stay tuned as we talk about: How we're living in a time of closure: closing in through our screens and closing to each other. "Annihilating the power of the smart phone." The practice of skillful closing when things get too intense. How our mindset is contagious and how it reinforces our environment of closure. How we talk to each other about politics in either "strategic mode" where we're trying to 'win' or "communication" mode where we're trying to understand. Non-drug psychedelic experience and psychedelic-assisted therapy. Mindfulness, meditation, and the practice of open-awareness (like Dzogchen) meditation.  And more! I'm sure you'll enjoy the conversation with Nate as much as I did. He is wise, funny, and a delightful conversation partner!   Learn more about Nate: https://www.nateklemp.com   Buy the book, Open: Open - Amazon affiliate link   Instagram: https://www.instagram.com/nate_klemp/   YouTube: https://www.youtube.com/channel/UCpncjN_woj6Xrth0i-bGp7w   Nate Klemp, Ph.D. LinkedIn: https://www.linkedin.com/in/nate-klemp-phd-6901b72b   x/Twitter: https://x.com/i/flow/login?redirect_after_login=%2Fnateklemp     Become a patron to support this podcast and get special member benefits, including a membership community, a virtual sangha, and a subscription to my Everyday Buddhism Substack:https://www.patreon.com/EverydayBuddhism     Check out my Substack and weekly podcast, Words From My Teachers: https://wendyshinyohaylett.substack.com/   If this podcast has helped you understand Buddhism or help in your everyday life, consider making a one-time donation here: https://donorbox.org/podcast-donations   Support the podcast through the affiliate link to buy the book, Everyday Buddhism: Real-Life Buddhist Teachings & Practices for Real Change: Buy the book, Everyday Buddhism   Support the podcast and show your support through the purchase of Everyday Buddhism merch: https://www.zazzle.com/store/everyday_buddhism   NOTE: Free shipping on ALL (unlimited) items (Everyday Buddhism merch or gifts from other stores) if you join Zazzle Plus for $19.95/year: https://www.zazzle.com/zazzleplus

In this insightful conversation, host Daniel Aitken is joined by Michael Tweed. Michael is a well-known editor of Tibetan Buddhist texts, particularly on Dzogchen and Mahamudra. Titles he has worked on include Blazing Splendor by Tulku Urgyen Rinpoche, Brilliant Moon by Dilgo Khyentse Rinpoche, Clear Mirror by Dudjom Lingpa, and many more. During this episode, […] The post Michael Tweed: Lessons and Laughs (#201) appeared first on The Wisdom Experience.

Longchenpa's Explanation of the Three Statements That Strike the Vital Point (by Garab Dorje). 1. Be introduced to your own nature. 2. Decide upon one thing. 3. Gain confidence in liberation. This commentary is drawn from Longchenpa's ​Profound Quintessence.​ ​The original translation is included in ​Great Perfection: Separation and Breakthrough​, translated by Cortland Dahl. Longchenpa, also known as Longchen Rabjam , ‘Infinite, Vast Expanse of Space', or Drimé Özer (1308-1364), was one of the most brilliant teachers of the Nyingma lineage. He systematized the Nyingma teachings in his ‘Seven Treasures' and wrote extensively on Dzogchen.

Loch Kelly is an author, psychotherapist, and nondual meditation teacher. Loch has Master's Degrees from both Columbia University and Union Theological Seminary. He has his own app, called Mindful Glimpses. Loch is also a very popular teacher on the Waking Up app, run by friend of show, Sam Harris.Free 30 days of the Waking Up meditation app: https://www.wakingup.com/tenpercent Free training and guided meditation pack from Loch Kelly: https://lochkelly.org/cycle-of-dissatisfaction Related Episodes:Sam Harris on: Vipassana vs. Dzogchen, Looking for the Looker, and Psychic PowersSign up for Dan's weekly newsletter hereFollow Dan on social: Instagram, TikTokTen Percent Happier online bookstoreSubscribe to our YouTube ChannelOur favorite playlists on: Anxiety, Sleep, Relationships, Most Popular EpisodesFull Shownotes: https://wwwdww.tenpercent.com/tph/podcast-episode/loch-kellySee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.