Podcasts about gautama

Escuchamos a miembros de la familia Salazar de Badajoz con Juan Antonio Salazar para comenzar y después continuar con Ramón el Portugués, Guadiana y Marelu. De Badajoz nos vamos a Huelva y sus artistas para escuchar el fandango del bajista Juanfe Pérez y distintas grabaciones de Cristian de Moret. Seguimos con Gautama del Campo, La Tremendita y José Mijita recordando a Los Chichos y finalmente anunciamos el retorno de La Copa Pavón en Madrid para rematar el programa con Mayte Martín.Escuchar audio

Der historische Buddha, Siddhārtha Gautama, lebte vermutlich im 5. Jahrhundert v. Chr. im heutigen Nepal und Nordindien. Er wurde als Prinz in die Śākya-Dynastie geboren und wuchs in großem Wohlstand auf. Doch nach der Begegnung mit Alter, Krankheit und Tod verließ er sein luxuriöses Leben und wurde ein wandernder Asket. Ich spreche über den Buddha, seine Biographie und wie mich der Roman "Siddhartha" inspiriert hat.

In January 2007, during a satsang, Sadhguru responded to a question from a grieving parent who had recently lost a young son. He narrated stories from the lives of Gautama the Buddha and Jesus Christ while talking about dealing with the loss of a loved one. Set the context for a joyful, exuberant day with a short, powerful message from Sadhguru. Explore a range of subjects with Sadhguru, discover how every aspect of life can be a stepping stone, and learn to make the most of the potential that a human being embodies.  Conscious Planet: https://www.consciousplanet.org Sadhguru App (Download): https://onelink.to/sadhguru__app Official Sadhguru Website: https://isha.sadhguru.org Sadhguru Exclusive: https://isha.sadhguru.org/in/en/sadhguru-exclusive Inner Engineering Link: isha.co/ieo-podcast Yogi, mystic and visionary, Sadhguru is a spiritual master with a difference. An arresting blend of profundity and pragmatism, his life and work serves as a reminder that yoga is a contemporary science, vitally relevant to our times. Learn more about your ad choices. Visit megaphone.fm/adchoices

In January 2007, during a satsang, Sadhguru responded to a question from a grieving parent who had recently lost a young son. He narrated stories from the lives of Gautama the Buddha and Jesus Christ while talking about dealing with the loss of a loved one. Set the context for a joyful, exuberant day with a short, powerful message from Sadhguru. Explore a range of subjects with Sadhguru, discover how every aspect of life can be a stepping stone, and learn to make the most of the potential that a human being embodies.  Conscious Planet: https://www.consciousplanet.org Sadhguru App (Download): https://onelink.to/sadhguru__app Official Sadhguru Website: https://isha.sadhguru.org Sadhguru Exclusive: https://isha.sadhguru.org/in/en/sadhguru-exclusive Inner Engineering Link: isha.co/ieo-podcast Yogi, mystic and visionary, Sadhguru is a spiritual master with a difference. An arresting blend of profundity and pragmatism, his life and work serves as a reminder that yoga is a contemporary science, vitally relevant to our times. Learn more about your ad choices. Visit megaphone.fm/adchoices

In this episode, we sit down with Gautama Reid, better known as “G,” to hear his inspiring trail running story. G started trail running in 2020 and just finished his first trail 100-miler at the Wild Goose Trail Festival this past September.G takes us through the highs and lows of his journey, sharing the lessons he learned during his epic adventure at the Grand Canyon this fall, where he ran from the South Rim to the North Rim.Throughout our conversation, G emphasizes the transformative power of community and the impact of people who believed in him when he was just starting. He credits these connections as the driving force behind his evolution as a trail runner, from tackling shorter distances to conquering the 100-mile mark.G's story reminds us all of the strength we can find in ourselves and the importance of the people who lift us up along the way!

A fresh and engaging re-telling of Siddhartha Gautama's quest for Awakening. In particular, Vajragupta focuses on the moment of crisis when Gautama realises that the ascetic practices, and everything else he has tried, have got him no nearer Enlightenment. Sometimes it is in a moment of crisis that the ordinary mind gives up; it cracks and new light shines through. In Gautama's case, he suddenly remembers an incident from his childhood, sitting under a rose-apple tree. This talk was given at Croydon Buddhist Centre for Buddha Day, 2024. *** Subscribe to our Free Buddhist Audio podcast:  On Apple Podcasts | On Spotify | On Google Podcasts A full, curated, quality Dharma talk, every week. 3,000,000 downloads and counting!Subscribe to our Dharmabytes podcast:  On Apple Podcasts | On Spotify | On Google Podcasts Bite-sized inspiration three times every week. Subscribe using these RSS feeds or search for Free Buddhist Audio or Dharmabytes in your favorite podcast service! Help us keep FBA Podcasts free for everyone: donate now! Follow Free Buddhist Audio: YouTube  |  Instagram  |  Twitter  |  Facebook  |  Soundcloud  

A story of Gautama the Buddha's elder cousin and closest disciple, Anandateertha. Sadhguru explains that despite constantly being in Buddha's physical proximity, Anandateertha did not get enlightened, to elucidate that proximity does not decide Guru's grace. Rather one's receptivity is what matters. Set the context for a joyful, exuberant day with a short, powerful message from Sadhguru. Explore a range of subjects with Sadhguru, discover how every aspect of life can be a stepping stone, and learn to make the most of the potential that a human being embodies.  Conscious Planet: https://www.consciousplanet.org Sadhguru App (Download): https://onelink.to/sadhguru__app Official Sadhguru Website: https://isha.sadhguru.org Sadhguru Exclusive: https://isha.sadhguru.org/in/en/sadhguru-exclusive Inner Engineering Link: isha.co/ieo-podcast Yogi, mystic and visionary, Sadhguru is a spiritual master with a difference. An arresting blend of profundity and pragmatism, his life and work serves as a reminder that yoga is a contemporary science, vitally relevant to our times. Learn more about your ad choices. Visit megaphone.fm/adchoices

A story of Gautama the Buddha's elder cousin and closest disciple, Anandateertha. Sadhguru explains that despite constantly being in Buddha's physical proximity, Anandateertha did not get enlightened, to elucidate that proximity does not decide Guru's grace. Rather one's receptivity is what matters. Set the context for a joyful, exuberant day with a short, powerful message from Sadhguru. Explore a range of subjects with Sadhguru, discover how every aspect of life can be a stepping stone, and learn to make the most of the potential that a human being embodies.  Conscious Planet: https://www.consciousplanet.org Sadhguru App (Download): https://onelink.to/sadhguru__app Official Sadhguru Website: https://isha.sadhguru.org Sadhguru Exclusive: https://isha.sadhguru.org/in/en/sadhguru-exclusive Inner Engineering Link: isha.co/ieo-podcast Yogi, mystic and visionary, Sadhguru is a spiritual master with a difference. An arresting blend of profundity and pragmatism, his life and work serves as a reminder that yoga is a contemporary science, vitally relevant to our times. Learn more about your ad choices. Visit megaphone.fm/adchoices

Religion, philosophie, art de vivre… Le bouddhisme, selon les évaluations les plus récentes, compte 623 millions d'adeptes dans le monde, dont 160.000 en Belgique. A l'occasion de l'exposition « Bouddha, l'expérience du sensible » proposée par le Musée Royal de Mariemont, Yasmine Boudaka revient sur l'histoire de Siddhârta Gautama, dit Bouddha et sur les grands traits de la culture bouddhiste à travers un voyage au cœur d'une centaine d'œuvres issues de la collection privée de Raoul Warocqué. L'invitée de Yasmine Boudaka est Lyce JANKOWSKI Commissaire d'exposition & Conservatrice des Arts Extra-européens au Domaine & Musée royal de Mariemont Sujets traités : Bouddha, adepte, Religion, philosophie, art de vivre, bouddhisme, Siddhârta Gautama Merci pour votre écoute Un Jour dans l'Histoire, c'est également en direct tous les jours de la semaine de 13h15 à 14h30 sur www.rtbf.be/lapremiere Retrouvez tous les épisodes d'Un Jour dans l'Histoire sur notre plateforme Auvio.be :https://auvio.rtbf.be/emission/5936 Intéressés par l'histoire ? Vous pourriez également aimer nos autres podcasts : L'Histoire Continue: https://audmns.com/kSbpELwL'heure H : https://audmns.com/YagLLiKEt sa version à écouter en famille : La Mini Heure H https://audmns.com/YagLLiKAinsi que nos séries historiques :Chili, le Pays de mes Histoires : https://audmns.com/XHbnevhD-Day : https://audmns.com/JWRdPYIJoséphine Baker : https://audmns.com/wCfhoEwLa folle histoire de l'aviation : https://audmns.com/xAWjyWCLes Jeux Olympiques, l'étonnant miroir de notre Histoire : https://audmns.com/ZEIihzZMarguerite, la Voix d'une Résistante : https://audmns.com/zFDehnENapoléon, le crépuscule de l'Aigle : https://audmns.com/DcdnIUnUn Jour dans le Sport : https://audmns.com/xXlkHMHSous le sable des Pyramides : https://audmns.com/rXfVppvN'oubliez pas de vous y abonner pour ne rien manquer.Et si vous avez apprécié ce podcast, n'hésitez pas à nous donner des étoiles ou des commentaires, cela nous aide à le faire connaître plus largement.

22 Passando pelo Ashram de Gautama Parte 2 by Gloria Arieira

21 Passando pelo Ashram de Gautama Parte 1 by Gloria Arieira

Tangos de José de los Camarones y de José Anillo para comenzar y seguir con otras novedades discográficas como Ángeles Toledano o lo nuevo de Chicuelo y Marco Mezquida. Gautama del Campo y su música dan paso a Caraoscura, aquel dúo cuyo primer y único disco cumple 30 años. Para terminar Mártires del compás, un grupo de esa hornada surgido en Sevilla y creador del flamenco billy.Escuchar audio

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On The Nyaya Sutra: Selections with Early Commentaries, originally by Gautama (ca. 150 CE), plus explanations by Vatsyayana (450 CE), Uddyotakara (550), and Vācaspatimiśra (900), and the editors Matthew Dasti and Stephen Phillips (2017). We discuss "knowledge sources," mostly in this part the various kinds of perception, which is supposed to be inerrant and non-linguistic. Illusions aren't bad perceptions; they aren't perceptions at all. Check out Mark's Big Books in Continental Philosophy fall class at partiallyexaminedlife.com/class. Learn about the PEL book at partiallyexaminedlife.com/book.

In the last episode, I talked about Darwin's theory of evolution and how it was arguably the most revolutionary scientific finding. It caused a lot of religious hurt and went strikingly against many of them, except some. Buddhism is one such example of a religion that was completely acceptable of Darwin's theory. After all, what Gautama the Buddha preached so many centuries ago was very much in line with this theory. Except, Darwin just merely scratched the surface while the Buddha expounded on phenomena many would believe today as "science fiction".

అసాధారణ సాధకుడైన గౌతముడు, జ్ఞానిగా అంటే బుద్ధుడిగా వికసించిన కథను సద్గురు వివరిస్తారు. జ్ఞానాన్ని కలిగించే ఈ సద్గురు పాడ్‍కాస్ట్‌ల ద్వారా ఎరుకతో పిల్లల్ని పెంచే కళను నేర్చుకోండి. పిల్లలు వికసించడానికి సానుకూల వాతావరణాన్ని సృష్టించేందుకు, వీటిల్లో హృదయాల్ని హత్తుకునే జ్ఞానంతో పాటు ఆచరింపదగిన సూచనలు ఉంటాయి. సద్గురు అధికారిక యూట్యూబ్ ఛానెల్ https://youtube.com/@SadhguruTelugu  అధికారిక ఇన్స్టాగ్రాం పేజ్ https://www.instagram.com/sadhgurutelugu/ మరిన్ని తెలుగు వ్యాసాలు ఇంకా వీడియోలని చూడండి http://telugu.sadhguru.org సద్గురు అధికారిక ఫేస్బుక్ పేజ్ https://www.facebook.com/SadhguruTelugu అధికారిక తెలుగు ట్విట్టర్ ప్రొఫైల్ https://twitter.com/sadhguru_telugu సద్గురు యాప్ డౌన్లోడ్ చేసుకోండి http://onelink.to/sadhguru__app యోగి, దార్శనీకుడు ఇంకా మానవతావాది అయిన సద్గురు ఒక విభిన్నత కలిగిన ఆధునిక ఆధ్యాత్మిక గురువు. కార్యశీలతతో కూడిన విశిష్టమైన ఆయన జీవితం మరియు ఆయన చేస్తున్న కృషి, యోగా అన్నది ఒక సమకాలీన విజ్ఞాన శాస్త్రమనీ, మన కాలానికి ఎంతో ముఖ్యమైనది అని గుర్తుచేసే మేలుకొలుపు. Learn more about your ad choices. Visit megaphone.fm/adchoices

On a warm spring day, under the overhanging branches of the Sycamore tree in the Buddhist Centre garden, Parami richly evokes Gautama's quest, realisation, and their relevance for today's world. This talk was given on Buddha Day at the Birmingham Buddhist Centre, 2010. *** Subscribe to our Free Buddhist Audio podcast:  On Apple Podcasts | On Spotify | On Google Podcasts A full, curated, quality Dharma talk, every week. 3,000,000 downloads and counting!Subscribe to our Dharmabytes podcast:  On Apple Podcasts | On Spotify | On Google Podcasts Bite-sized inspiration three times every week. Subscribe using these RSS feeds or search for Free Buddhist Audio or Dharmabytes in your favorite podcast service! Help us keep FBA Podcasts free for everyone: donate now! Follow Free Buddhist Audio: YouTube  |  Instagram  |  Twitter  |  Facebook  |  Soundcloud  

En el comienzo el saxofonista Gautama del Campo y un proyecto pasado titulado Amesmalúa. Títulos de canciones y toques que hablan de chocolate y sus combinaciones como lo nuevo de Vicente Amigo. Recuperamos una vieja grabación de Vicente con El Pele. Estrenamos lo nuevo de la arpista Ana Crismán que con su zambra nos lleva a Caracol. Tampoco falta Juan Habichuela.Escuchar audio

Siddâtha Gautama, mais conhecido como Buda, foi o príncipe de uma região do sul do Nepal e durante o início de sua vida, teve à sua disposição riquezas e conforto, mas sua missão na Terra era outra. Ao se deparar de perto com a dor humana, decidiu sair em busca de uma solução, um caminho para cessar o sofrimento humano. Depois de um longo período de busca espiritual, meditação e isolamento, atingiu a iluminação e viu com mais clareza como deveria ser a conduta humana para uma vida mais plena e feliz. Além de outros inúmeros ensinamentos, revelou-nos o Nobre Octuplo Caminho - oito direcionamentos para a condução de um vida feliz e harmônica, descritos no livro Dhammapada. Encontre nosso conteúdo: Apple Podcasts, Google Podcasts, Spotify, CastBox, Deezer, iHeart, JioSaavn, Listen Notes, Podcast Addict, Podchaser, RadioPublic Sugestões, colaborações, observações pelo whatsapp 61 9 8361 57 53 - Voluntários Membros da Nova Acrópole Asa Sul #novaacropole #filosofia #cultura #voluntariado #newacropolis #nuevaacropole #volunteer #culture #philosophy  #palestrasfilosoficas #filosofiaaplicada #podcast #podcastnovaacropole #filosofiaamaneiraclassica  #autoconhecimento #sentidodevida #vidainterior #consciencia #luciahelenagalvao #professoraluciahelena #acropoleplay #palestrafilosoficanovaacropole #dor #dhammapada #buda #nobreoctoplocaminho

Episode 0822 - Patanjali & Buddha-Dhamma, X (Click on the above link, or here, for audio.)Continuing discussion of Patanjali's Yoga Sutras (Swami J commentary), common-ground with Gautama's Pali Buddha-Dhamma & and Chuang Tzu's aphorism: "power gathers where there is stillness." Patanjali's core yoga teachings & the Buddhist Three Foundations (sila, samadhi, prajna), with focus on

Episode 0818 - Patanjali & Buddha-Dhamma, IX (Click on the above link, or here, for audio.)Continuing discussion of Patanjali's Yoga Sutras (Swami J commentary), common-ground with Gautama's Pali Buddha-Dhamma & Chuang Tzu's aphorism: "power gathers where there is stillness." Patanjali's core yoga teachings & the Buddhist Three Foundations (sila, samadhi, prajna), with focus on the

Episode 0816 - Patanjali & Buddha-Dhamma, VIII (Click on the above link, or here, for audio.) Continuing discussion of Patanjali's Yoga Sutras (Alex Scott commentary), common-ground with Gautama's Pali Buddha-Dhamma & and Chuang Tzu's aphorism: "power gathers where there is stillness." Patanjali's core yoga teachings & the Buddhist Three Foundations (sila, samadhi, prajna), with

Episode 0814 - Patanjali & Buddha-Dhamma, VII (Click on the above link, or here, for audio.) Continuing discussion of Patanjali's Yoga Sutras (Alex Scott commentary), common-ground with Gautama's Pali Buddha-Dhamma & and Chuang Tzu's aphorism: "power gathers where there is stillness." Patanjali's core yoga teachings & the Buddhist Three Foundations (sila, samadhi, prajna), with focus

Episode 0809 - Patanjali & Buddha-Dhamma, V (Click on the above link, or here, for audio.) Continuing discussion of Patanjali's Yoga Sutras (Alex Scott commentary), common-ground with Gautama's Pali Buddha-Dhamma & and Chuang Tzu's aphorism: "power gathers where there is stillness." Patanjali's core yoga teachings & the Buddhist Three Foundations (sila,samadhi, prajna), with focus on the ways of

Epsiode 0811 - Patanjali & Buddha-Dhamma, VI (Click on the above link, or here, for audio.) Continuing discussion of Patanjali's Yoga Sutras (Alex Scott commentary), common-ground with Gautama's Pali Buddha-Dhamma & and Chuang Tzu's aphorism: "power gathers where there is stillness." Patanjali's core yoga teachings & the Buddhist Three Foundations (sila, samadhi, prajna), with focus on the ways

Episode 0808 - Patanjali & Buddha-Dhamma, IV (Click on the above link, or here, for audio.) Continuing discussion of Patanjali's Yoga Sutras (Alex Scott commentary), common-ground with Gautama's Pali Buddha-Dhamma & and Chuang Tzu's aphorism: "power gathers where there is stillness." Patanjali's core yoga teachings & the Buddhist Three Foundations (sila, samadhi, prajna), with focus on the

Episode 0805 - Patanjali & Buddha-Dhamma, III (Click on the above link, or here, for audio.) Continuing discussion of Patanjali's Yoga Sutras (Alex Scott commentary), common-ground with Gautama's Pali Buddha-Dhamma & and Chuang Tzu's aphorism: "power gathers where there is stillness." Patanjali's core yoga teachings & the Buddhist Three Foundations (sila, samadhi, prajna), with focus on the ways

Episode 0803 - Patanjali & Buddha-Dhamma, II (WWIII update) (Click on the above link, or here, for audio.)Update on global conditions and World War III, with continuing discussion of Patanjali's Yoga Sutras (Alex Scott commentary), and common-ground with Gautama's Pali Buddha-Dhamma -- associated with Chuang Tzu's aphorism: "power gathers where there is stillness." Patanjali's core teaching &

Jovian is an Indonesian living in Taiwan, who is deeply immersed in the American pop culture through the power of the internet. His background in tourism helps him with problem solving and talking too people, he has learnt English from watching MTV, got one of his first jobs because he was browsing Reddit and he is now the CEO of Castro, the podcast app. Jovian is a magnet for opportunities, which apparently come to him simply because he just assumes that people are nice.

Episode 0801 - Patanjali, Buddha-Dhamma & Stillness, I (Click on the above link, or here, for audio.) Introductory discussion of Patanjali's Yoga Sutras (Alex Scott's commentary), and the common-ground with Gautama's Pali Buddha-Dhamma -- associated with Chuang Tzu's aphorism: "power gathers where there is stillness." Patanjali's core teaching & the Buddhist Three Foundations (sila, samadhi,

“Hatred does not cease by hatred,  but only by love; this is the eternal rule.” ― Siddhārtha Gautama, The Dhammapada: The Sayings of the Buddha   In yesterday's dharma talk, Koshin Sensei reminds us of our shared human connection. He invites us to weave together the complexities of the Israeli-Palestinian violence, as we are all threads […] The post Hatred Does Not Cease by Hatred | Koshin Paley Ellison appeared first on New York Zen Center for Contemplative Care.

Sidarta Gautama e Osho - Planetas de exílio, astro intruso acelerou, obsessões espirituais

SIDARTA GAUTAMA VAI REENCARNAR NO BRASIL YouTube : CASA PLATAFORMA DE ORAÇÃO DA LUZ PARA O DESPERTAR

SIDARTA GAUTAMA / Vou reencarnar no RJ para a era da luz. YouTube: Casa Plataforma de Oração

We are back looking at Buddhism in the archipelago, this time in the reign of Nunakura Futodamashiki, aka Bidatsu. For references and more, check out our blog page at: https://sengokudaimyo.com/podcast/episode-88   Rough Transcript: Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua, and this is Episode 88: Let's Give This Buddhism Thing Another Try. This episode we are going to return to the story of Buddhism in the archipelago—specifically what was going on into the next reign.  And what a fortuitous episode to do it on as well.  For those who aren't aware, “8” is an auspicious number in Buddhism, so I figure for episode 88, this makes for a decent topic. Now back in Episode 86, we saw the death of Ame Kunioshi, aka Kimmei Tennou, in 576 CE, just as a delegation of envoys arrived from Goguryeo.  As we noted at the time, Nunakura Futodamashiki no Mikoto, aka Bidatsu Tennou, succeeded him to the throne.  You may recall that Nunakura was the second son of Ame Kunioshi and his Queen, Ishihime.  His older brother, Yata no Tamakatsu no Ohoye appears to have been the Crown Prince, but then he passed away, and so Nunakura was raised up in his stead. In many ways, Nunakura represents the Old Guard at this time.  The Chronicles make it clear that he is a classical heir, descended through multiple royal lineages.  His father, Ame Kunioshi, was of course the latest in the lineage descending from Wohodo no Ohokimi, aka Keitai Tennou, while his mother, Ishihime, was the daughter of Takewo Hiro Kunioshi Tate, aka Senka Tennou, Ame Kunioshi's brother by another mother—quite literally.   In fact, one wonders if the reason for Magari no Ohine and Takewo, aka Ankan and Senka Tennou, even being mentioned as sovereigns in the Chronicles may have been because of the way that they therefore legitimized Nunakura's own reign, as some scholars have suggested that they really may not have ruled at all, and that really it was all Ame Kunioshi during that entire period that their reigns covered.  After all, most of the sovereigns up to this point have been descended through multiple royal lineages, and even Magari no Ohine and Takewo's reigns were depicted as though they were simply regents, holding the seat for their younger and more legitimate brother. Nunakura held fast to the old traditions in another way, too: We are pointedly told in the Nihon Shoki that, though he was of good character, he was not a Buddhist.  This is perhaps a curious statement to make—after all, none of the previous sovereigns have really been Buddhist, either—but then this is the first sovereign to take the throne since the archipelago had been exposed to Buddhist teachings, at least according to the narrative. From our perspective today, that doesn't seem all that strange.  Buddhism had just come to the archipelago and, honestly, it hadn't made that much of a splash from what we can tell.  Back in Episode 85, Soga no Iname had set up a temple and started worshipping an image that had come from the continent, but that initial attempt was sabotaged by others, including Mononobe no Okoshi.  The old families were, of course, rather invested in the system of rituals around their local kami and the socio-political power they derived from being in charge of those same rituals. Soga no Iname had passed away towards the end of the previous reign, and his son, Umako, took up the mantle as head of the Soga family, and his father's position as Oho-omi.  Meanwhile, Mononobe no Okoshi had also passed away, and it seems that at the head of the Mononobe family as a man by the name of Yuge no Moriya, who was confirmed in his position as Ohomuraji by the new sovereign—or at least that is what the Nihon Shoki tells us, and it may be because of his prominence in the story to come.  The Sendai Kuji Hongi claims that it was Moriya's brother, Ohoichi no  Mikari, who was made Ohomuraji, but there is little else.  Regardless of whether it was Moriya or Mikari, the power dynamics between the Soga and Mononobe families were still in a similar to the previous reign, just in new hands. Now, for all that the Chronicles stress how much Nunakura was not a Buddhist, neither was he particularly nativist.  He enjoyed the Classics that were being imported from the mainland, and presumably was able to read in the continental fashion.  He was also interested in ensuring good relations with the Korean peninsula—with both Yamato's traditional ally of Baekje, but also with the growing kingdom of Silla.  Still, Buddhism was off the table for him. For the most part his reign started similar to any other.  After coming to the throne, in 572, he confirmed his wife as Queen, with his mother being hailed as the Queen Mother.  He also set up his own palace site at Ohowi in Kudara, in the land of Kawachi.  Interestingly this appears to place him outside of the Nara basin—certainly outside of the lands of the Soga.  However, the area that he settled in, Kudara, is interesting because that is the same reading given to the characters for “Baekje”.  In fact the kanji, or Sinitic characters, that they use are the same as “Baekje”, and if you didn't know otherwise you would likely read them as something like “Byakuzai”.  However, just as many characters for the Han and Tang dynasties are read as “Kara”, likely referencing the fact that things came to the archipelago through the Kara states, the name for Baekje was rendered as “Kudara”. And to be honest, I've never seen a good reason why the characters came to be read this way, or even whether or not that was the reading when the Chronicles were compiled.  Certainly it was the authoritative reading later on, and there are plenty of placenames that use that reading as “Kudara”.  Still, I'm not absolutely certain when that reading became common, but that is how these kanji are often pronounced, today, for whatever reason. Now just because Nunakura wasn't a Buddhist didn't mean that Buddhism wasn't still making inroads into the islands.  And while the Soga family would stand at the forefront of Buddhist proselytization, our first actor is actually a little different, and largely forgotten, from what I can tell.  His name was Ohowake no Miko, or the royal prince Ohowake. This name doesn't do a lot to help us identify him.  He's a royal prince, meaning he had a direct claim to the royal lineage, born to one of the sovereigns or their progeny.  “Oho” means “Big”, or “Elder”, and “Wake”, well, that's a bit more complicated.  Based on the way it is used in older names it would appear to be a title or honorific of some kind.  Traditional Japanese etymology claims that it comes from the fact that “Wake” comes from “Wakeru”, to break, cut off, or separate.  So basically they come from a line that has been “cut off” from the royal lineage, but they still have royal blood.  This seems a little suspect to me, personally.  I do wonder if it could be related to the term “Waka”, which also shows up a lot in names, but that is a stretch.  Instead, I think it may be an old title, or kabane, for a person of not insignificant rank.  Still, it isn't clear what is meant, and even then, this is a pretty generic name that doesn't tell us much about who this guy actually was.  One theory is that this is another name for someone mentioned elsewhere in the Chronicles, perhaps even one on the later sovereigns.  People at the time that the Chronicles were written knew who it referred to, but it is much harder to piece together, today.  Another suggestion is that this “Ohowake” was someone who was otherwise written out of the history for some reason—all except for here.  Of course, why they were written out one could only fathom a guess.  Finally, there is the thought that the name could be misspelled.  Back in the time of hand copying, over thousands of copies it would be easy to slip up once or twice in the thousands of characters they had written, already.  Later scribes then faithfully copied the mistake, and suddenly a new name is born.  Even then, though, I'm not sure we could make a good guess as to who this really was. What we do know is that in 577, this royal prince known only as “Ohowake” in the Chronicles went to Baekje, presumably as an ambassador for Yamato, and returned with religious books and six individuals, including monks, a nun, an architect, and a Buddhist image maker.   It is significant, that what this royal prince brought back was more than just books this time.  Now, there were artisans being imported who could actually make Buddhist statues and temples here in the islands.  They would have known how those temples were built, the significance of the layout, how the wooden beams were carved, and even how the distinctive rooftiles were made.  And this wasn't just different craft techniques - there were rules for how a temple was supposed to be constructed, the different buildings, even the relics to be buried underneath a building to help make it sacred.  Likewise the images also followed particular rules.  Whether it was the image of the Buddha, or of one of the many accompanying deities, it wasn't enough to be a stone carver or a woodworker—Buddhist imagery was its own thing.  All of this was very different from other artforms and architecture in the archipelago at the time.  It is also telling that Ohowake brought back monks and a nun.  Specifically they had brought monks who specialized in various practices, including meditation and mantra recitation.  You may recall that earlier the people of the archipelago had received images and texts, and it seems that Soga no Iname was trying to piece together what to do based on the texts—likely interpreting all of it through the eyes of the local religious practices of the time.  An ordained monk and an ordained nun, however, would have known the proper rituals and how they were to be conducted.  But almost more importantly, you needed Buddhist monks and nuns to make other Buddhist monks and nuns —although technically you typically need more than that, you should have a Sangha, a Buddhist community.  While traditions vary, it would seem that you need at least four monks to make a Sangha, and some traditions require at least ten —and I presume the same or more for women.   Whether or not they could authoritatively conduct all of the rites, the monk and the nun could, one assumes, teach how they were supposed to be done.   These newcomers appear to have been ensconced at a place called Ohowake-ji, or Ohowake temple, in Naniwa.  Some suggest that this may be in error and that “Ohowake” was a typo for “Ohogori”, an official residence for envoys traveling to and from Japan.  If this latter is true, then much like Soga no Iname had turned his house into a temple, these Buddhist teachers may have been staying at the Ohogoori-ji, and there was a scribal error of “Wake” for “Goori”.  This theory also notes that the word “Ji”, or “Tera” in the kun'yomi reading, originally meant an official government building, but gradually shifted to referring to Buddhist temples as Buddhism made its way across the desert, through Yellow River and Yangzi river valleys. By the time it made it to the Korean peninsula and across the strait to the Japanese archipelago, Buddhist temples were all using the suffix “-Ji”.  The problem with this theory is that we don't really see the character “ji” or “tera” used in the government building sense in other instances from this time, and so it seems a bit of a stretch to suggest that is what is going on here.  Personally, I envision that they did stand up a temple, though the actual location and design—let alone the artifacts within—have been lost to time.  Ohowake's import of Buddhist expertise wasn't it for Buddhism during Nunakura's reign, however, as things continued to trickle in.  In 579, for example, Silla envoys brought a Buddhist image, indicating that they, too, had taken an interest in this foreign religion, and they were using it as part of their diplomacy.  This may have been a further reason to pressure Yamato to at least look into the religion and join the larger world of Buddhist countries, but it doesn't seem to have swayed the sovereign—at least not in any obvious way. Five years after the gift from Silla, in 584, Soga no Iname's son and heir, Soga no Umako, decided to give this interesting new religion another go.  The atmosphere by this point was a little different: still not entirely hospitable, but there had clearly been more and more interest in Buddhism since its first arrival fifty years before.  In addition to the growing acceptance of this foreign religion, however, there were some key political aspects as well that may point to why Soga no Umako decided to act. You see, Nunakura, at the start of his reign, had been married to a woman named Hirohime, who was the daughter of Okinaga no Mate no Miko.  The Okinaga family doesn't get quite as much press as others, but seems to have been relatively powerful; and let's not forget that there was a sovereign, Okinaga Tarashi Hime, aka Jinguu Tennou.  They had not only supplied Hirohime as a daughter to the current sovereign, but their name is found in the lists of people who had produced wives of the sovereign going back for several generations.  Hirohime was the queen, and no doubt one of her progeny was expected to eventually come to the throne and rule as sovereign.  However, in 576, just five years into Nunakura's reign, Hirohime passed away.  This tragic event nonetheless left a bit of a political void in the form of the Queen, whose offspring would no doubt possess some serious political chops, whether or not they actually ruled.  Fortunately for the Soga, they had an answer: Toyomike Kashikiya Hime, the daughter of Amekunioshi and Kitashi Hime, which made her half-sister to Nunakura, but more than that, it made her the niece of none other than Soga no Umako, since her mother was also a child of Soga no Iname.  And without spoiling too much, put a pin in her name—we will definitely be coming back to her in later episodes.   It is unclear whether Kashikiya Hime was already one of Nunakura's  consorts or if she was instead promoted directly to queen, based on the way the Chronicle talks about it, but Queen she did become.  We are told that she was taken up at the “urging of the court”, and probably by certain prominent figures therein, and so the Soga's plan to marry their daughters into the royal lineage and thus use blood ties to more closely bind themselves to the central authority appears to have been working. This also meant that as Umako tried once again to get Buddhism off the ground, he now had a supposedly friendly figure in the royal bedchamber, who could help whisper in the sovereign's ear.  So he had, presumably, a little more clout than his father had when he had tried to set up a temple. To start things off, Soga no Umako had heard about two Buddha images in the archipelago, and he went about acquiring them.  The first was a stone image of Miroku, aka Maitreya, the future Buddha who was said to come in another four to nine thousand years to remind people of the Dharma once again.  This had been brought from Baekje by an immigrant known to us as Kafuka no Omi.  The other was an image of the Buddha, presumably Gautama, the historical Buddha, in the possession of one Saheki no Muraji. With these images in his possession, Soga no Umako went looking for someone with previous knowledge of Buddhist practices to assist.  To do this he enlisted the help of Kurabe no Sukuri no Shiba Tattou, along with others.  Tattou is traditionally thought to have come from the continent, possibly as early as 522 CE, about 63 years earlier.  The Fuso Ryakki, compiled in the eleventh century, claims he came from the “Great Tang”, even though that dynasty had yet to have been established, and that he had immigrated to the country of Yamato, where he built a grass hut and installed an image of the Buddha.  While this is likely a bit of exaggeration on the part of the ancient chroniclers, to make Tattou seem like the perfect Buddhist resource, it is likely that Tattou did come from the continent or was a descendant in the first or second generation, and that he had some knowledge about the religion.  This made him perfect for Soga no Umako, who needed someone who knew what to look for in others who might be able to assist him in once again setting up a temple of his own. Sure enough, Tattou found someone: a former monk from Goguryeo, named Ebin in Japan, now living in Harima, who had gone back to being a layperson.  This is not as unusual as it may seem, as there are many reasons that someone might leave the monkhood, and even later return back to it.  Whether or not he was currently an ordained and practicing monk, Ebin would have known the rites and how to proceed. Here I would note that it seems a bit odd that Umako would have searched high and low throughout the immigrant community if the temple of Ohowake was still there in Naniwa.  Why didn't they just ask someone from that temple to come and get things kickstarted for them?  Unfortunately, we don't know, though it is possible that the temple of Ohowake had already failed for some reason. And so the former monk, Ebin, was brought on board Umako's little project, and there are some sources that suggest there was a nun as well, known as Houmei, but I didn't notice her name in the Nihon Shoki.  Ebin—and possibly Houmei—were first told to instruct none other than Tattou's own daughter, Shima, or possibly Shimane, to become a Buddhist nun.  This may have been at least in part because Tattou's family clearly already had some familiarity with Buddhism, and there may have also been some linguistic advantages depending on the languages they knew and spoke—especially as much of what had come over was probably written in Sinic characters. Shima was given the Buddhist name of Zenshin, or more appropriately Zenshin-ni.  This was another common practice, at least in East Asia, where new initiates would take a Buddhist—or more appropriately a Dharma—name when they were ordained.  We'll see this a lot, and you have no doubt encountered such names elsewhere.  They are typically made up of two kanji, or Sinitic characters, and pronounced with the On'yomi reading.  The name is often given by a teacher and emphasizes some Buddhist virtue or teaching that is considered particularly apt.  In this case “Zenshin” would appear to mean something like “Auspicious Belief”. Two other women were taken on as students—or possibly as servants, or just junior nuns—along with Zenshin.  They were Toyome, daughter of Ayabito no Hoshi, who became Zenzou, which would seem to indicate “Meditative Storehouse”; and Ishime, daughter of Nishigori no Tsubo, who became Ezen, or something like “Blessed Fortune”. With three nuns, Soga no Umako built a Buddhist Temple onto the east side of his home where he enshrined the stone image of Miroku, or Maitreya, the future Buddha, and he had the three newly minted nuns worship there while Shiba Tattou and Hida no Atahe provided them support and sustenance. Although they were ordained and worshipping a Buddhist image, it is interesting that Umako chose women to become nuns, rather than monks.  There is some thought that, for all of the Buddhist instruction, Umako was still following a popular indigenous model of worship, where the three women were essentially acting in place of female shamans, a tradition that would appear to have been common on the archipelago all the way back to Queen Himiko, and hinted at in various places within the Chronicles, including the very stories of the kami themselves.  One also questions just how much the women knew regarding Buddhist practice, despite having a teacher who was formerly a monk.  There are some suggestions that the women themselves were rather young, with one note claiming that Zenshin was only twelve years old when she was ordained—hardly an age where one expects her to be leading, let alone teaching, about a foreign religion from another country. Furthermore, the terms used surrounding the nuns' “worship” also leads one to wonder.  The word used is “sai” or “matsuri”, which is sometimes translated as “maigre faire”, or abstinence, but here likely refers to some kind of meal or feast.  This was possibly a Buddhist vegetarian feast, though the idea of a feast as worship seems to dovetail nicely once again into the local practices surrounding kami worship as well. From this first meal, Tattou supposedly found a “relic”, by which would seem to be meant a relic of the Buddha.  Now what a relic of the Buddha was doing in the Japanese islands, so far away from the Indian subcontinent, might seem to be a pertinent question, but that is where you would be wrong.  You see, according to some traditions, the body of the Buddha had transformed through miraculous processes into hard crystal or glass stones, which themselves had made their way across the world.  This was fortunate for Buddhists, who therefore didn't need to send away for fresh relics from India every time they needed to found a new temple, they just had to find appropriate relics where they were. To test the relics—we aren't given much more of a description of what they were—Soga no Umako took a giant iron maul and brought that hammer down on the relic Tattou had found.  However, rather than the relic shattering, the iron maul broke, instead, along with the block of iron they had put underneath of it.  After testing its strength, the relic was placed in water, where it would float or sink depending on what was desired.  These supposedly proved that the relic was holy, and so it was used to inaugurate a new pagoda.  The pagoda was built on top of the Hill of Ohono, or large field, and we are told that they had the nuns conduct another ritual feast prior to placing the relic in the top of the pagoda, recalling the purpose of the pagoda as the replacement for the stupa, the repository for relics of the Buddha at a temple complex. In the background of all of this, Yamato was apparently experiencing their own epidemic.  We are told that pestilence was in the land, and Soga no Umako himself became ill.  Trying to ascertain the cause of his own illness, Umako enlisted a diviner, who told him that the pestilence was a curse sent by the Buddha worshipped by Soga no Umako's father, Soga no Iname.  Once again we see the Buddha being treated more like a kami.  After all, why would the one who came to save all sentient beings curse someone?  And yet they did seem to believe that this curse was due to the way that the previous temple that Iname had set up had been torn down and the image tossed, unceremoniously, into the Yodo river. And since the cause of the pestilence had been determined by a diviner, apparently that was enough to get Nunakura on board.  Whether or not he personally worshipped the Buddha, he allowed Umako to worship the image so that he could appease his father's gods and hopefully recover. Shortly thereafter—less than a week later, if the dates are to be believed—we start to really get a sense of déjà vu, as Mononobe no Yugehi no Moriya, son of Mononobe no Okoshi and the current Ohomuraji of the Mononobe family, remonstrated Nunakura over this whole Buddhism thing.  Just as Okoshi had done decades previously, Moriya claimed that the whole reason that there was an epidemic in the first place was because they had once again welcomed Buddhism into the land, and that they needed to put a stop to it.  Nunakura was swayed by his arguments, and he took back what he had said and issued an edict that demanded that the worship of Buddhism cease. Here we see, once again, the destruction of the Buddhist temple, but this time around we are given much greater detail.  For one thing, Moirya seems to have taken rather a lot of pride in this.  He went to the temple with his men, sat down in a chair, and from there he oversaw the destruction of the pagoda, the temple, and even the stone image.  Whatever couldn't be destroyed was taken to the Naniwa canal and thrown into the waters. As he did all of this, the Chroniclers record that there was wind and rain, but no clouds, not quite unlike the idea of a fox's wedding—an interesting phenomenon where you can have the sun, usually in the morning or late afternoon, shining at the same time that rainclouds overhead are opening up the heavens are pouring down. Moriya simply donned a raincoat, and then he upbraided Soga no Umako and all of his followers, trying to shame them.  He then had Sukune call forward the various nuns, who were stripped of their “three garments”, a term for the traditional Buddhist robes, although in East Asia this was eventually replaced with the single kesa over several lower garments, to help fend off the cold.  Here it is unclear if just a kesa is meant, or if they were dressed in an attempt at clothing from the Indian continent.  The nuns were then imprisoned and flogged at the roadside station of Tsubaki no Ichi, otherwise known as the Tsubaki Market. Despite thus cleansing the land of Buddhist influence for the second time, the pestilence didn't stop, and people continued to grow ill and die.  In fact, there was an embassy planned to talk about the Nimna situation once again, but both the sovereign, Nunakura, as well as Mononobe no Moriya himself, became ill and were afflicted with sores.  Once again, the land was plagued and people were dying.  According to the Chroniclers, who were, of course, writing after the fact in a well-established Buddhist state, the people started to privately complain that clearly Buddhism hadn't been the problem.  In fact, perhaps Soga no Umako's diviner had been correct all along and the plague was actually because they *hadn't* accepted Buddhism, rather than a punishment for neglecting the local kami. A few months later, Soga no Umako sent another message to the sovereign.  He was still ill, and hadn't recovered, even with Moriya “purging” the influences of Buddhism.  Umako claimed that the only things that would cure him were the Three Precious Things, which is to say the Sanzou, or the Three Treasures of Buddhism:  The Buddha, Dharma, and Sangha.  Based on the severity of the disease, Nunakura authorized him to worship privately, and the nuns were allowed to assist him.  He rebuilt the temple and he provided for the nuns, himself.  Eventually, Umako recovered, but unfortunately, the sovereign did not.  Nunakura Futodamashiki, aka Bidatsu Tennou, died in 585, laid low by the plague that had swept through the land. At the funeral, the politics were on full display.  Soga no Umako had no love lost for Mononobe no Moriya, nor vice versa.  As Umako was delivering a speech, Moriya made a comment that with his extremely long sword at his side, Umako looked like a fat little sparrow that had been pierced through by a hunting shaft.  Meanwhile, Umako noted that Moriya was shaking as he gave his speech—whether from emotion, nerves, or something else we don't know—and so Umako suggested hanging bells on him, so that they would jingle as he shook.  From this rap battle on out, the feud between the Mononobe and the Soga would only grow. There is another account of all of this, buried amongst everything else, that claims that Mononobe no Moriya, Ohomiwa no Sakahe no Kimi, and Nakatomi no Iware no Muraji all conspired together to destroy the Buddhist religion.  They wanted to burn the temple and pagoda that Soga no Umako had built, but Umako opposed the project and would not allow it, or so we are told.  Here it is unclear if we are talking about the previous temple or the rebuilt one, but the names here are interesting.  Of course we know that the Soga and the Mononobe were going at it, and the inclusion of Nakatomi no Iware simply picks up the previous alliance between the Mononobe and Nakatomi, both of whom had been active during the assault on Soga Iname's temple.  Lastly, though, there is Ohomiwa no Sakahe no Kimi, which is interesting.  This figure would appear to be from the Ohomiwa family and region, likely drawing some amount of respect from their connection with Mt. Miwa itself, and the ancient worship that went on there.  So, in this version there really is a triple threat of “the old guard” banding together to resist this newfangled foreign faith. Incidentally, this same figure, Ohomiwa no Sakahe no Kimi, also appears just after the death of Nunakura, when Prince Anahobe figured he could just waltz in and take the throne on the assumption that he was owed it by birth.  He was a half-brother to Nunakura, son of Ame Kunioshi and his mother, Wonanegimi, who was another daughter of Soga no Iname.  Anahobe was therefore nephew to Umako, and perhaps that is one of the reasons he thought he could just waltz in and take his seat at the head of government.  But Prince Anahobe was foiled by none other than Ohomiwa no Sakahe, who posted a guard around the palace and made sure that nobody defiled it until a new sovereign had been identified by the court.  Anahobe voiced his complaint that Ohomiwa was protecting the court of a “dead king”, and that they should instead come to the court of a “living king”—presumably he meant his own. But that will take us past this point, and there are still some other details of Nunakura or Bidatsu's reign I want to touch on, such as his dealings on the continent, but here we can see how Buddhism and the feud between the Soga and the Mononobe was in full swing, and that will definitely play a large part in future episodes.  In addition, we'll see how this time, Umako wouldn't take things lying down.  He was going to get this Buddhism thing to stick one way or the other, and we'll see what happens when he finally founds the first permanent temple in Japan; a temple that, while perhaps not as grand as it once was, continues to operate into the modern day. Until then, thank you for listening and for all of your support.  If you like what we are doing, tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website, SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to Tweet at us at @SengokuPodcast, or reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.

Episode 0765 - Knowing, Harmony & Incompatibility (Click on the above link, or here, for audio.)Comments on the Appaṭividitā Sutta (i.e., "Unpenetrated"), Gautama's reply to a deva regarding those who have & haven't penetrated "true realities." Interpersonal conflict & confused motivation, terminal irreconcilability & human-majority wrong view, levels of truth and spiritual realization, the

This episode is taken from a series of lectures given by Dr Swami Shankardev to a yoga group in 2005. It focuses on tantra. He briefly describes the difference between yoga and tantra and how tantra fits into the profound philosophical systems of India. Out of the myriad systems that arose over the millennia, 6 systems, called the shad darshana, became the most famous. The six systems are Gautama's Nyāya, Kanāda's Vaisheshika, Kapila's Sāmkhya, Patanjali's yoga sutras, Jaimini's Pūrva Mīmāmsā, and Bādarāyana's Uttara Mīmāmsā, which is also called Vedānta. Tantra lies outside of these six. It is a vast sprawling amorphous system that enables you to liberate energy to expand your consciousness so that you see that everything in existence has consciousness at its center. The tools of tantra are mantra and yantra, name and form. By vibrating matter with a mantra, a name of the divine, the power within a sacred form or symbol, a yantra, is liberated. The world is seen to shine with divine radiance. You become a seer. Consciousness' is then experienced as the eternally unchanging reality, all-knowing and full of bliss.Subscribe to our eNewsletter and receive substantial discounts on products https://bigshakti.comBig Shakti podcast https://bigshakti.com/podcast/For more information on Big Shakti meditations, go to https://bigshakti.com/meditations/For more information on Big Shakti's Yoga and Meditation Courses, go to https://bigshakti.com/courses/For information regarding Jayne Stevenson's intuitive healing and dream therapy practice, go to https://bigshakti.com/about/jayne-stevenson/For information regarding Dr Swami Shankardev's medical and psychotherapy practice, go to https://bigshakti.com/about/dr-swami-shankardev-saraswati/Big Shakti's YouTube Channel https://www.youtube.com/@BigShakti

¿Quiénes son los maestros espirituales de la humanidad?Juan Jesús Vallejo nos habla en este episodio sobre los tres pesonajes historícos que han dejado huella en su paso por la humanidad y cómo su estilo de vida y espiritualidad han sido una guía para diferentes culturas en el mundo.Nos hace un acercamiento a la vida de Siddhārtha Gautama, Jesús de Nazareth y Mahoma. Conoce más detalles de estos tres maestros espirituales que hacen parte de nuestra historia. ¡Descubre más sobre la historia de la humanidad en este episodio fascinante!

Sadhguru tells us a story about why Gautama the Buddha sent his disciple to a prostitute's house. Conscious Planet: https://www.consciousplanet.orgSadhguru App (Download): https://onelink.to/sadhguru__appOfficial Sadhguru Website: https://isha.sadhguru.orgSadhguru Exclusive: https://isha.sadhguru.org/in/en/sadhguru-exclusiveYogi, mystic and visionary, Sadhguru is a spiritual master with a difference. An arresting blend of profundity and pragmatism, his life and work serves as a reminder that yoga is a contemporary science, vitally relevant to our times.See omnystudio.com/listener for privacy information.

Sadhguru tells us a story about why Gautama the Buddha sent his disciple to a prostitute's house. Conscious Planet: https://www.consciousplanet.orgSadhguru App (Download): https://onelink.to/sadhguru__appOfficial Sadhguru Website: https://isha.sadhguru.orgSadhguru Exclusive: https://isha.sadhguru.org/in/en/sadhguru-exclusiveYogi, mystic and visionary, Sadhguru is a spiritual master with a difference. An arresting blend of profundity and pragmatism, his life and work serves as a reminder that yoga is a contemporary science, vitally relevant to our times.See omnystudio.com/listener for privacy information.

Sadhguru tells us a story about why Gautama the Buddha sent his disciple to a prostitute's house. Conscious Planet: https://www.consciousplanet.orgSadhguru App (Download): https://onelink.to/sadhguru__appOfficial Sadhguru Website: https://isha.sadhguru.orgSadhguru Exclusive: https://isha.sadhguru.org/in/en/sadhguru-exclusiveYogi, mystic and visionary, Sadhguru is a spiritual master with a difference. An arresting blend of profundity and pragmatism, his life and work serves as a reminder that yoga is a contemporary science, vitally relevant to our times.See omnystudio.com/listener for privacy information.

Sadhguru tells us a story about why Gautama the Buddha sent his disciple to a prostitute's house. Conscious Planet: https://www.consciousplanet.orgSadhguru App (Download): https://onelink.to/sadhguru__appOfficial Sadhguru Website: https://isha.sadhguru.orgSadhguru Exclusive: https://isha.sadhguru.org/in/en/sadhguru-exclusiveYogi, mystic and visionary, Sadhguru is a spiritual master with a difference. An arresting blend of profundity and pragmatism, his life and work serves as a reminder that yoga is a contemporary science, vitally relevant to our times.See omnystudio.com/listener for privacy information.

Episode 0754 - Self and the All (Click on the above link, or here, for audio.) Comments on the sense of self (Atma) & separative identity, consciousness (Vijnana) & 5th Skandha, and mundane vs. supramundane wisdom (Prajna). Non-dual knowing (Tat-Sat Chit), the All ("Creation") & Enlightenment -- based on from Gautama's teachings of Pali Buddha-Dhamma. Date: 1/25/23Additional references from Pali

Escuchamos parte del concierto que ofreció el saxofonista sevillano Gautama del Campo el pasado verano durante la programación del primer festival "Vejer flamenco". El repertorio forma parte de su último trabajo discográfico titulado "Salvaje moderado". Escuchar audio

Title: Purusha and Prakriti13th Chapter: Verses 19, 20, 21, 22These verses deal with the Samkhya school of Indian philosophy. There are two main schools of thoughts in Indian philosophy. (1) Theistic schools which accept Vedic testimony and (2) Atheistic schools, which do care much for Vedic testimony. The six theistic schools were the Mimamsakas of Jaimini, Vedanta (Uttara Mimamsa of Badarayana), the Samkhya philosophy of Kapila, the Yoga of Patanjali, the Nyaya school of Gautama, and the Vaisheshika school of Kanada. The six aetheistic schools include the four schools of Buddhism, the Jaina philosophy, and the Indian materialists, called Charvakas. Samkhya school is silent about God. It talks about evolution. Its original exponent was Kapila. Later, a karika was written by Isvara Krishna.There are two fundamental categories in Samkhya. (1) Purusha, which is self-effulgent, eternal and inactive. (2) Prakriti, which is active but non-effulgent. The evolutes of Prakriti are Mahatattvam or cosmic intelligence, Ahamkara or ego-sense, the mind, the five senses of perception, the five senses of action, the five subtle elements and the five gross elements.Patanjali Yoga Sutras are a practical application of Samkhya. When we practice spiritual disciplines such as Yamas and Niyamas, we start our journey backwards (involution) towards our true spiritual identity as Purusha.The main idea of Samkhya is this - the entire universe comes from Prakriti and exists in Prakriti. The moment we understand that we are higher than this psycho-physical mechanism, that our true nature is Purusha, the evolutionary cycle comes to an end for us.Vedanta accepts ideas of Samkhya, such as the evolutes of Prakriti and its wonderful analysis of the human mind. However, it does not accept the conclusions of Samkhya.19th verse: “Know that Purusha and Prakriti are beginningless. All these evolutes and changes come into existence as a result of evolution in Prakriti.”In Indian philosophy, there are two concepts of evolution and change. (1) Apparent change or Vivartavada refers to apparent change that can go back to its original state, such as a clay becoming a pot (2) Parinamavada refers to changes that are irreversible, such as an oil seed becoming oil. Vedanta says that the absolute reality appears to have become this world – it is only an apparent change.20th verse: “Purusha is the self-effulgent reality. It does not undergo any change. It is the presence of the Purusha that allows us to have experiences in this world. What we experience is the evolution of Prakriti in the form of three gunas.”Sattva guna manifests itself as wisdom and serenity. Rajo guna manifests itself as dynamism and ambition. Tamo guna manifests itself as laziness and jealousy.21st and 22nd verses: “Our body, thoughts, emotions are all parts of evolution from Prakriti. Within this psycho-physical mechanism, there is a divine spark, the Purusha, which is the witness – it is eternal and does not change. Our true identity is the Purusha.”In the Kathopanishad, Yama explains the science of realizing our true identity to Nachiketa. Nachiketa asks Yama for three boons: (1) Let my father not scold me when I return (2) Teach me rituals to get to heaven and (3) Teach me the reality beyond death. Yama then teaches Nachiketa how to transcend death. He teaches him how to transcend our physical identity and realize our true nature as the Atman, which is deathless, and which is present everywhere and in everything.Kathopanishad also compares human life to a journey on a chariot. Atman is the traveler on the chariot, body is the chariot, intellect is the driver, mind is the reins, senses are the horses, and the sense objects represent the path. Just as horses should not dictate terms to the rider, so also, sense organs should not dictate the terms to the mind.

A prick of the skin; the sorrow of grief; the inevitability of change; our dependence on the whim of the cosmos. Suffering bleeds into every aspect of our existence and, according to Siddhārtha Gautama (the Buddha), the anguish of our misfortune stems from our ignorance and confusion. If we were to see the world for how it really is – a place of impermanence, interdependence, and emptiness – then, according to Buddhism, we might free ourselves from illusion and discover the path to liberation and enlightenment. Today, this insight is shared by over half a billion people. Yet, most philosophy departments in Europe and America offer no courses in Buddhist philosophy and (within the leading journals) academic papers focusing on the central tenets of Buddhist philosophy of religion are vastly outweighed by their Abrahamic (and predominantly Christian) counterparts. Professor Jay Garfield, our guest for this episode, is the exception to this rule. Championing the globalisation of philosophy and reshaping perceptions of Buddhist scholarship, Professor Garfield is Chair of Philosophy at Smith College in Massachusetts, Visiting Professor at Harvard Divinity School, Professor at Melbourne University, and adjunct Professor at the Central Institute of Higher Tibetan Studies. Named amongst the 50 most influential philosophers of the past decade – with over 30 books and over 200 publications – it is safe to say that Professor Garfield is one of the leading exponents of Buddhist philosophy in contemporary academia. For Garfield, if philosophy won't diversify, then let's call it out for what it is: a colonial discipline that ignores the rich and relevant insights of non-Western thought. As philosophers, we cannot afford to ignore the metaphysical, ethical, epistemological, and existential insights of Buddhist scholarship. It's time to engage with Buddhism, and rid ourselves of our prejudices, ignorance, and confusion. Buddhism is a philosophy of the present, not a philosophy of the past, and it's time we treated it that way. This episode is produced in partnership with The Global Philosophy of Religion Project at University of Birmingham, led by Yujin Nagasawa and funded by the John Templeton Foundation. Contents Part I. The Nature of Reality Part II. Further Analysis and Discussion Links Jay Garfield, Personal Website. (Website) Jay Garfield, Engaging Buddhism. (Book) Jay Garfield, Practicing without a License. (Essay) Books by Jay Garfield. (Website)

A prick of the skin; the sorrow of grief; the inevitability of change; our dependence on the whim of the cosmos. Suffering bleeds into every aspect of our existence and, according to Siddhārtha Gautama (the Buddha), the anguish of our misfortune stems from our ignorance and confusion. If we were to see the world for how it really is – a place of impermanence, interdependence, and emptiness – then, according to Buddhism, we might free ourselves from illusion and discover the path to liberation and enlightenment. Today, this insight is shared by over half a billion people. Yet, most philosophy departments in Europe and America offer no courses in Buddhist philosophy and (within the leading journals) academic papers focusing on the central tenets of Buddhist philosophy of religion are vastly outweighed by their Abrahamic (and predominantly Christian) counterparts. Professor Jay Garfield, our guest for this episode, is the exception to this rule. Championing the globalisation of philosophy and reshaping perceptions of Buddhist scholarship, Professor Garfield is Chair of Philosophy at Smith College in Massachusetts, Visiting Professor at Harvard Divinity School, Professor at Melbourne University, and adjunct Professor at the Central Institute of Higher Tibetan Studies. Named amongst the 50 most influential philosophers of the past decade – with over 30 books and over 200 publications – it is safe to say that Professor Garfield is one of the leading exponents of Buddhist philosophy in contemporary academia. For Garfield, if philosophy won't diversify, then let's call it out for what it is: a colonial discipline that ignores the rich and relevant insights of non-Western thought. As philosophers, we cannot afford to ignore the metaphysical, ethical, epistemological, and existential insights of Buddhist scholarship. It's time to engage with Buddhism, and rid ourselves of our prejudices, ignorance, and confusion. Buddhism is a philosophy of the present, not a philosophy of the past, and it's time we treated it that way. This episode is produced in partnership with The Global Philosophy of Religion Project at University of Birmingham, led by Yujin Nagasawa and funded by the John Templeton Foundation. Contents Part I. The Nature of Reality Part II. Further Analysis and Discussion Links Jay Garfield, Personal Website. (Website) Jay Garfield, Engaging Buddhism. (Book) Jay Garfield, Practicing without a License. (Essay) Books by Jay Garfield. (Website)

In this Teisho, given during August Zazenkai, 2022, Rinzan Osho examines The Hidden Lamp: Yasodhara's Path. Gautama left his pregnant wife behind to pursue the spiritual path. While he journeyed down blind alleys, Yasodhara, his wife, stayed behind. Ultimately, Gautama learned waht Yasodhara had known all along: the answer is here. Sit, let the moment gestate, and give birth to that which calls us forth and for which we must take responsibility.

In this Buddha Purnima special, we celebrate the birth, death and enlightenment of one of the world's greatest spiritual teachers, Gautama the Buddha by having a Q&A discussion on various themes in Buddhism, Hinduism, Christianity and spiritual life in general. 00:01:16 Is Buddha's Enlightenment and Sri Ramakrishna's Enlightenment the same?00:07:46 Nagarjuna's "Nirvana = Samsara"00:12:15 The Buddha as an Avatar of Vishnu?00:21:45 How is Advaita Vedanta different from Soliplism/Subjective Idealism?00:34:51 Westopher's Firm Footing00:50:30 Why Is There Suffering In The World?01:09:25 Dzogchen and Tantrik Buddhism with Orion01:45:50 What Is Bhuta Shuddhi, The Essence of Tantrik Puja? + Kundalini  01:56:03 How Stay Motivated On The Path02:03:29 "Let He Who Hath Ears Hear" (The Importance of Reviewing)If you'd like to come and have your question answered, LIVE lectures happen every Monday at 7pm PST on Zoom. It is open to the public. Use this link and I will see you there:https://www.zoom.us/j/7028380815For more videos, guided meditations and instruction, access to our lecture library, and to support this work, 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/U8zKP8yMrMOM Tat SatSupport the show

An Ascended Master is a great teacher, healer or prophet who has lived a human life and who is now in the realm of spirit. Siddhartha Gautama, the founder of Buddhism who later became known as “the Buddha,” lived during the 5th century B.C. Gautama was born into a wealthy family as a prince in present-day Nepal. Although he had an easy life, Gautama was moved by suffering in the world. •Contact: agentk21podcast@gmail.com -Music: agentk21music@gmail.com -Counseling: Fullcirclecounselingservice@gmail.com •Linktree- https://linktr.ee/agentk21podcast •Music Linktree - https://linktr.ee/Agentk21music?utm_source=linktree_profile_share •Counseling - https://www.keandranesmith.com/ •Donations - https://linktr.ee/agentk21podcast •Music Lessons Website - https://agentk21music.wixsite.com/mysite •”NEW” - Merchandise Store - https://1111-podcast.creator-spring.com •Social Media: @agentk21podcast (IG); @agentk21 (Twitter) •YouTube Channel: https://youtube.com/channel/UCVMPPFBImTwvXpbx-ndg-ZQ •Introduction music: https://soundcloud.com/agentk21/interlude - Interlude by @Agentk21music (IG).