Podcasts about Goenka

Episode #556: “I just find it so interesting that the Buddha actually talked about discussion as being a really important part of our Dhamma journey,” says Bruce Stewart, a longtime practitioner, former assistant teacher, and one of the early builders of the Goenka Vipassana meditation tradition in North America. In this second appearance on this platform, he addresses the concerns that caused him to question key aspects of the organization, which culminated in his being barred from even visiting centers in the tradition. Drawing on decades of committed involvement, including being appointed a Senior Teacher (Achariya), Stewart reflects on the challenges that have emerged as the Goenka tradition became a large, global institution. He became particularly concerned with what he calls the tradition's purity and prophecy narratives—beliefs about the unique authenticity and historical mission of the Goenka tradition that have become difficult to question now that they are embedded in organizational culture. Over time, he also observed that some teachers and students alike privately expressed a variety of concerns while hesitating to raise them publicly, leading him to wonder whether, ironically, a culture that encourages self-observation was itself uncomfortable with institutional self-examination. Those concerns deepened through a project in which Stewart and others gathered feedback from seventy experienced practitioners, and conducted extensive video interviews with a small group of them. After nearly a year of preparation, the findings were presented to Senior Teachers, but the response was largely negative. For Stewart, this raised a broader question about whether institutions can remain open to information that challenges established assumptions. He also began questioning whether the tradition's success in spreading meditation had outpaced the development of teacher training, individualized guidance, and mechanisms for learning from criticism. At the same time, Stewart's study of Early Buddhist Texts began to widen his understanding of Buddhism beyond the Goenka lineage, and raised some theoretical questions about the accuracy of some of Goenka's interpretations concerning the technique itself. Although he remains grateful for the practice and the community he helped build, he ultimately stepped down from leadership and later found himself barred from centers in the tradition. Even so, he remains hopeful that future generations can preserve what is valuable while becoming more open to honest dialogue, historical inquiry, and critical reflection.

Episode #554: Bruce Stewart, an early Western student and teacher in the S.N. Goenka Vipassana tradition, reflects on a lifelong search for spiritual meaning driven by curiosity, wonder, and a desire to understand life more deeply. The sudden death of his younger sister prompted early questions about life's meaning, while stories from traveling hippies kindled a desire to explore the wider world. Leaving New Zealand, Stewart worked his passage to Europe on a cargo ship and spent several adventurous years traveling through Europe and Africa and immersing himself in the hippie counterculture. Eventually Stewart found his way to a Sivananda ashram in Canada, where his spiritual interests were given structure. There he met his future wife, Maureen. Together they returned to New Zealand and founded one of the country's first yoga centers, creating a vibrant community centered on yoga, vegetarianism, retreats, and alternative culture. Later, Stewart took a vipassana course with John Coleman, a student of U Ba Khin; the experience was life-changing. Soon after, he and Maureen dissolved their yoga center and traveled to India to became involved with the fledgling Vipassana center at Dhamma Giri in Igatpuri, where they worked closely with S.N. Goenka. As the movement expanded, Stewart and Maureen were heavily involved in helping the tradition take root in the U.S. Yet over time, he became increasingly uneasy with organizational culture, leadership styles, and narratives of purity and authority. Historical study and deeper inquiry eventually led him to question long-held assumptions, and eventually his decision to broaden his practice and step down from his Senior Teacher responsibilities. Still, he remains grateful for the practice and its benefits, viewing his spiritual life as a series of valuable stages that collectively formed a rich, demanding, and deeply meaningful journey.

Ngày hôm nay, BV xin chia sẻ tới các bạn một cuốn sách mà mình tin rằng: nếu bạn đang có thôi thúc tìm cho bản thân một con đường để thay đổi, để thoát khỏi khổ đau, bạn nhất định cần đọc trong đời. Đó là cuốn “Nghệ thuật sống: Thiền Vipassana" (The Art of Living). Cuốn sách này giới thiệu về phương pháp Vipassana theo sự giảng dạy của Thiền sư S. N. Goenka.  S. N. Goenka là một trong những vị thầy về thiền Vipassana có ảnh hưởng lớn nhất trong thời hiện đại. Ông được thế giới ghi nhận là người phục hưng và phổ biến rộng rãi kỹ thuật thiền này trên toàn thế giới, giúp hàng triệu người đạt được sự bình an nội tâm và chuyển hoá đau khổ nơi thân tâm.  Cuốn sách này là một trong những tác phẩm nổi tiếng nhất của ông. Nó đặc biệt ở chỗ trình bày giáo lý Đức Phật một cách đơn giản, rõ ràng, nhưng rất logic, giúp bạn có sự hiểu biết về bản chất của phương pháp Vipassana. Từ đó, có thể thiết lập một lộ trình tu tập toàn diện cho bản thân, để từng bước giải thoát chính mình khỏi những đau khổ, tổn thương và vô minh. Mời bạn lắng nghe!-------------------------Nếu bạn muốn mua sách giấy để đọc, có thể ủng hộ Better Version bằng cách mua qua đường link này nhé, cám ơn các bạn! ❤️ Link tổng hợp các cuốn sách trong tất cả video: https://beacons.ai/betterversion.vn/books ❤️ ỦNG HỘ KÊNH TẠI: https://beacons.ai/betterversion.donate

Episode #550: “There was something inside of me that was calling me,” says Jerry Roy, a long-time Vipassana meditator and early student in the Goenka tradition. “Not a thought, but something pulling me.” He argues that liberation comes not from rigid adherence to technique or authority, but from direct understanding of the mind—especially craving and aversion. Raised in a Jewish household, Roy felt pressure to conform to a shared identity he experienced as restrictive. He rejected its religious element early, identifying instead as a “cultural Jew,” and developed a lasting determination not to live “in a box.” That impulse aligned with the 1960s counterculture, where he immersed himself in experimentation and activism. Psychedelics presented a spiritual potentiality, yet, as he later reflects, “It opened a door, but it didn't show me how to walk through the door.” Disillusionment with activism, along with the suicide of a housemate, pushed him toward a deeper inquiry into suffering. That search led him to India. He rejected both the hedonistic hippie scenes and guru-centered traditions he came across, but then discovered Vipassana meditation as taught by S.N. Goenka. “I realized that I had found what I was looking for,” he says. He became deeply involved in the tradition, valuing its discipline and accessibility. Over time, however, he began to see increasing rigidity within the organization, especially after his divorce led to a feeling of being excluded from the community. His practice also continued to evolve beyond the strict technique of the Goenka tradition, towards more continuous awareness. “The practice is not a technique,” he explains. “The practice is being present in the moment.” Today, Roy emphasizes direct experience over doctrine. “All you need to do is understand the root cause of suffering, which is craving and aversion.”

Episode #548: Sunda Khin shares a remarkable family journey through contemporary Burmese history. She starts with her father, U Chan Htoon, who suggested that a young Indian businessman named S.N. Goenka learn meditation from Sayagyi U Ba Khin to cure his migraines. Growing up as the daughter of the country's first Supreme Court Justice, she recalls spending time in General Ne Win's home during the "Caretaker Government" years. Ne Win's coup in 1962 marked a shift, leading to economic turmoil and loss of civil liberties, including the arrest of her father. As a means for explaining the many challenges that have befallen her country since 1958, she explains the Burmese Buddhist concept of "tha gyarr thar tha nar," which is a Burmese prophecy that signifies the end of the Buddha's protective period after 2,500 years.Sunda Khin shares several international situations that her father was involved with. The most complex of these was when South Vietnamese members of the World Fellowship of Buddhists (WFB) demanded the organization stand up against Ngo Dinh Diem's discrimination of the country's Buddhist minority. The US was concerned that this move could weaken their ally against rising Communist influence in the region, and indeed, that the influential WFB might be falling under Communist control. U Chan Htoon was making some headway is mediating this crisis, but unfortunately, before it could be resolved, Ne Win had him arrested, perhaps out of a political fear of his popularity and influence.Sunda Khin also describes her father's rather unexpected acquisition of a lakefront property, which was later inherited by Aung San Suu Kyi, and where she endured decades of house arrest.And she discusses her childhood friendship with Louisa Bensen, who transformed from a beauty queen to a Karen insurgent leader, and their involvement together in the democracy movement many years later.“A lot of things have happened, but I have a lot of hope for things to change,” she says regarding the current resistance movement. “I might not see it right now, or before I die, but I'mhoping that it will change and that the people will be able to have their own government and their freedom. That is my hope.”

Episode #542: Max Ante, a former deeply committed practitioner of the Goenka Vipassana tradition, describes a spiritual journey shaped by a relentless desire to understand reality directly, regardless of where that search might lead. From early in his practice, he committed fully to a structured path that promised liberation through disciplined meditation, organizing his life, relationships, and sense of purpose around that goal. Early on in his practice, he traveled to Myanmar on a pilgrimage led by Goenka, where he received permission to become a monk. The experience was immersive and meaningful, offering a glimpse into a life fully dedicated to spiritual practice. Yet it also revealed the intensity and demands of that path, and he recognized that he could not sustain that level of renunciation. Over time, his confidence in the system began to erode. And as he encountered alternative interpretations of Buddhist teachings, his doubts expanded beyond specific ideas into a broader uncertainty about how to understand his life. He came to feel that he had internalized a system that had overridden his own independent judgment, resulting in this departure from that tradition. However, without the structure that had defined his identity and progress, he had no clear direction. He turned to other sources, including the writings of Jed McKenna, which challenged the assumption that there is a stable self that progresses along the path. Ante's inquiry eventually extended beyond meditation, to a culminating psychedelic experience in Mexico that fractured his sense of identity, and reinforced his growing view that no fixed system could fully resolve the question he was pursuing. He continues to meditate and live ethically, but without grounding these practices in a prescribed framework. He now approaches his life as an open-ended process, no longer guided by a single system or final answer.

“Wisdom is a little bit more than just knowledge or experience; it’s a felt sense of truth and what reality is, and it’s a very tricky thing, because no one really has the final say on some of these things.” – Tyson Fok  When philosopher, designer, innovative creator, and Hoffman Process grad, Tyson Fok, tells his story, he weaves together his life experiences with his joyful pursuit of wisdom, an open sense of wonder, and a deeper quest for understanding. In doing so, he reveals a thoughtful retelling of a dynamic life path. There are many powerful threads to this conversation with Tyson and Sadie. What stands out is Tyson’s way of navigating the world and relationships with his fellow human beings. Since he was young, Tyson has explored his curiosity and sense of wonder. The question of ‘Why?’ has been at the heart of this exploration. He came to the Hoffman Process in 2019, having completed a ten-day silent retreat prior. Tyson touches on multiple outcomes from his Process. One is a deeper relationship with his wife. Another is the desire to leave awareness hell and venture into an active exploration of turning his ideas into reality. And a third is a profound understanding of his parents’ stories, separate and together, which helped him express his appreciation and love for them. Tyson shares, “My mother is an immigrant from Macau. My father’s family is from Hong Kong. And it’s such a different reality than what I grew up with. And to understand their story, where they came from, has given me just a whole different level of appreciation of my life. That was a huge shift for me that came out of Hoffman.” After the Process, and during COVID, Tyson decided to start a podcast. Eventually, his podcast morphed into what it is now, Mixtape Memories. The podcast has blossomed into a physical card game and an app. We hope you enjoy this wise and wonderful exploration of the question of ‘Why?’ with Tyson and Sadie. Listen on Apple Podcasts Listen on Spotify More about Tyson Fok: Tyson Fok is an interior designer, podcast host, and creative producer working at the intersection of space, story, and human connection. His design practice centers on creating environments that are not only visually compelling, but deeply aligned with the lives people want to live—spaces that function as both backdrop and catalyst for meaningful experience. He is the creator of Mixtape Memories, an ongoing storytelling project that explores identity through the music that shapes us. Through its podcast, Songversation card game, and companion app, the project invites people to reflect on their lives through song—transforming personal memory into a shared language of connection. Across his work, Tyson is driven by a core question: how do we design for a more intentional, connected life? This inquiry extends beyond interiors into the gatherings and communities he builds. As a community and event organizer, he creates spaces—both physical and social—where people can engage more honestly with themselves and each other, often blending elements of storytelling, design, and facilitated conversation. His approach is interdisciplinary but precise: remove noise, surface what matters, and design environments—whether a room, a conversation, or an experience—that make those priorities tangible and actionable. Follow Tyson on Instagram. As mentioned in this episode: The Mormon Church The Boy Scouts, now called Scouting America Japanese Buddhist Temple in Sebastopol, California 10-Day Meditation Retreat: This is usually a reference to a Vipassana Meditation retreat taught by S.N. Goenka. Awareness Hell: At the Hoffman Process, when we’re in awareness hell, we know we are aware of our patterns and the things we do we wish we didn't do, but we are still unable to change. We understand, but feel stuck in this place of hell, even though our awareness keeps expanding.  To get out of awareness hell, our work to grow and transform must include three additional steps for change to take place. These three steps are Expression, Compassion, and New Ways of Being. All four make up the Cycle of Transformation. Mixtape Memories: Mixtape Memories is an ongoing storytelling project that explores identity through the music that shapes us. This is Water, David Foster Wallace’s Commencement Speech A Songversation Game Mixtape Memories App 1980’s Culture Mixtape MTV Macau Hong Kong Peace Piece, by Bill Evans •   Listen to Peace Piece  

Hard to detect and almost impossible to treat, pancreatic cancer has long been one of medicine's most ruthless killers. For decades, it's been the cancer that science couldn't crack. But that might be starting to change. Recently, cancer researchers have announced a series of breakthroughs that, taken together, sound almost too good to be true: a drug that targets the “undruggable” gene behind most pancreatic tumors, a personalized mRNA vaccine that teaches the immune system to recognize pancreatic cancer as an enemy, and, now, an AI program that can spot the elusive disease years before doctors typically find it. So is this breakthrough a real turning point? Or another case of medical hype outrunning reality? On today's episode, Dr. Ajit Goenka of the Mayo Clinic joins Derek to walk through the science behind the latest advances in cancer detection and what they could mean for the future of health care. They discuss Dr. Goenka's new research using artificial intelligence to detect pancreatic cancer earlier than ever before … and whether machines might soon see what doctors can't. Subscribe to our YouTube channel here: https://www.youtube.com/@PlainEnglishwithDerekThompson If you have questions, observations, or ideas for future episodes, email us at PlainEnglish@Spotify.com. Host: Derek Thompson Guest: Dr. Ajit Goenka Producer: Devon Baroldi Additional Production Support: Ben Glicksman Learn more about your ad choices. Visit podcastchoices.com/adchoices

Episode #529: Daniel Dodd is one of the two center teachers at Dhamma Patapa, a Vipassana meditation center in Georgia in the tradition of S.N. Goenka. Alongside his work as a meditation practitioner and teacher, he has built a career in community organizing, nonprofit leadership, and federal service focused on low-income communities. But it has not been an easy journey. Dodd was born in Brazil to a Colombian mother and an American father. The family later moved to the United States, and much of his childhood unfolded in rural Maine after his parents separated. His mother raised three children on a homestead without plumbing, where daily life required endurance and adaptability. His adolescence and early adulthood were marked by confusion and drift: He struggled in school, barely graduating, and began drinking and smoking marijuana, uncertain about his future, an angry and agitated young man. A period teaching English in Bogotá during Colombia's violent drug-war years broadened his outlook but did not resolve deeper internal struggles. After a painful breakup left him feeling unmoored, he took a ten-day Vipassana retreat. The experience proved transformative, and meditation gradually became the organizing center of his life. Rather than turning away from society, the practice deepened his awareness of suffering's personal and social dimensions. That perspective guided his later work organizing low-income communities and eventually serving at the Consumer Financial Protection Bureau. For Dodd, meditation does not remove concern about injustice; it changes how that concern is carried. As he reflects near the end of the conversation, “We're all kind of trying to figure these things out and become better people as we're sitting and living our lives.”

Episode #524: Max Ante's story begins not with a gradual curiosity, but with a sudden rupture. At twenty, after a series of chance encounters, he found himself on a ten-day Vipassana retreat in the Goenka tradition—an experience that would reorder his life almost overnight. The stillness he encountered at the end of that course carried an authority that eclipsed everything that came before. Ambitions, identity, relationships—all of it fell away in the face of something that felt more real, more urgent, more true. What followed was not casual interest, but total commitment. Max structured his life entirely around the practice, meditating daily, sitting increasingly long retreats, and traveling internationally to deepen his experience. Liberation from suffering became his central aim, grounded in what he believed was direct insight into the nature of reality. The framework was complete, self-reinforcing, and supported by a community that validated both his experiences and his interpretations of them. Over time, this commitment extended into every aspect of his life. Relationships, work, and personal decisions were filtered through the logic of the practice. Challenges—whether emotional, psychological, or relational—were met with more meditation, under the assumption that the technique itself was sufficient. But instead of resolving these tensions, many quietly accumulated beneath the surface. Years later, cracks began to appear. Personal loss, unresolved strain, and contradictions within the tradition itself forced Max to reexamine what he had taken as unquestionable. He began to see how the system had shaped not only his experiences, but his interpretation of them—closing off alternative ways of understanding his own life. Looking back, Max holds a complex view. The practice gave him discipline, clarity, and access to profound inner states. But it also narrowed his world, guiding decisions in ways that, in retrospect, limited his autonomy. In his current view, the issue is not the practice itself, but the degree of authority he had given it. He emphasizes that systems become self-reinforcing when they define both the experience and the “correct” interpretation of that experience, leaving little room for critical thinking.

During this talk, Peter describes how his recently completed 6 full days of self-retreat involved integrating Analayo’s excellent “Mindfulness of Breathing” book with the meditative training protocol called vedanupassana as taught by S. N. Goenka.  Part of his preparation for this retreat involved using ChatGPT to support the integrative process, and these documents are also posted here to provide additional information for research.  Peter doesn’t wholeheartedly agree with the descriptions provided by ChatGPT, but the documents below provide a useful reference resource.  As the Buddha said, we must work out our own salvation diligently: This supports integrating the two practices:  Integrating Anapanasati with Body Scan on Retreat and at Home This describes the whole-body experience developed by body scanning as body scanning practice matures:  Bhanga This describes what happens physiologically as body scanning practice matures:  Physiology of Tingling with Body Scan This describes the subjective experience of anicca, the transitory and impermanent characteristics that can be investigated during body scanning:  Goenka subjective evidence of anicca

Episode #519: Friedgard Lottermoser, a German student of Sayagyi U Ba Khin, describes the unique character of meditation at the International Meditation Center (IMC) in Rangoon between 1959 and 1971. Unlike the large,standardized courses later developed by S. N. Goenka, U Ba Khin taught only one ten-day course a month to small groups. Each student received individualized instruction based on temperament and background. “He went by feeling,” Friedgard recalls, noting that he could sense a student's meditative progress even from afar. She contrasts U Ba Khin's flexibility and adaptability with Goenka's standardized system of recorded discourses and fixed schedules centered on a single technique. When political restrictions prevented U Ba Khin from traveling abroad after Ne Win's 1962 coup, he could not realize his own dream of teaching dhamma outside Burma. So he trained several non-Burmese teachers to undertake this mission, as well as Goenka, who as an Indian businessman was able to obtain a passport. In particular, Goenka's organizational talent and charisma transformed meditation into a vast global network. Yet Friedgard stresses that U Ba Khin never intended his teaching to be wholly standardized; he expected these teaching disciples to adapt the practice to their own cultures. In explaining the technique, Friedgard cites a pamphlet, The Essentials of Buddha Dharma in Meditative Practice, written by U Ba Khin where he outlines ten stages of vipassanā insight. These range from theoretical understanding (samasana) to deep dissolution (bhaṅga) and ultimately to detachment and realization. Unlike Goenka, he placed less emphasis on equanimity and more on “continuity of awareness—anicca with feeling.” Friedgard also goes into great detail about her friendship with Ruth Denison, an U Ba Khin disciple who adapted vipassanā for Western students through movement and mindful walking. Though Denison and her teaching approach was controversial in the conservative, Burmese Buddhist community at IMC, Friedgard believes U Ba Khin would have understood such adaptations. His genius, she says, lay not only in teaching meditation but in trusting that each culture must find its own expression of the Dhamma.

Episode #514: Richmond Heath, an Australian physiotherapist, longtime vipassana meditator and senior trainer in tension and Trauma Releasing Exercises (TRE) discusses the involuntary movements that arise for some people in meditation. He argues they are not signs of dysfunction, but rather expressions of underlying bodily processes. It's how a person relates to them that matters most. In his late twenties, Heath developed chronic pain that resisted conventional treatment and forced him to abandon the physical activity that had once grounded him. Turning to vipassana meditation in the tradition of S.N. Goenka, he encountered intense discomfort but discovered that pain was partly a reaction layered onto sensation. By observing it rather than resisting it, its character changed, opening a new way of relating to the body. As his practice deepened, spontaneous movements began to arise. These ranged from subtle shifts to complex, fluid postures that felt unexpectedly free rather than painful. Because he was not consciously producing them, he experienced them as something happening through the body rather than something he was doing. Yet neither medical nor meditative frameworks could account for it. His vipassana teachers discouraged the movements, and eventually he was asked to leave a retreat; medicine, in turn, tended to framed them as manifestations of pathology. Despite this, he trusted his experience and continued observing. He later described these as “neurogenic movements” and came to understand them as part of a broader rhythm of activation and release. While initially interpreting them as trauma discharge, he expanded this view, noting similar patterns in early development, cultural practices, and states of heightened energy. This led him to conclude that no single framework fully explains the phenomenon. Encounters with Aboriginal elder Jack Beatson and later TRE provided validation and context. TRE, which deliberately elicits similar movements, confirmed that such responses can be accessed intentionally, but also reinforced that they function best when not controlled. Heath emphasizes discernment: the same process can regulate or destabilize depending on how it feels. His guiding question—“are you okay, and is it working for you?”—extends beyond meditation to everyday experiences, reframing reactions like panic as part of the body's attempts to adjust. Even in extreme conditions, such as conflict zones, these processes may offer limited but meaningful relief. Ultimately, Heath maintains an openness to interpretation, grounded in a simple principle that the Aboriginal elder told him: “Enjoy the ride!”

Episode #511: Like many young Kiwis, Jarrod Newell wanted to see the world. Taking advantage of the special working holiday visas available in the United Kingdom, he traveled to London,where he participated in the city's wild, partying lifestyle. After saving some money, he would pick up and find some new place to visit, ultimately making his way across cities and even continents. While attending hippy festival in Greece, he met a girl who had just completed a ten-day vipassana retreat in the tradition of S.N. Goenka, and told him of an upcoming course in Crete, and Jarrod went there straight away. The course experience was brutal, but had a deep impact on him. After ten years, he finally returned home, and now a committed meditator, sat and served regularly at the local vipassana center. When Jarrod heard that Goenka would be leading a pilgrimage through Burma, he knew he had to go. As soon as he stepped off the plane in the Golden Land, he realized he was somewhere special. He was especially moved by his sitting in in a cave at Shwe Taung Oo in Monywa, where Ledi Sayadaw used to reside nearly a century ago. It was there that the idea of ordaining as a monk came to him, and Goenka eventually gave him his blessing to take robes. Now a monastic, he returned to Shwe Taung Oo Pagoda, where he decided to sit six, 10-day self-courses in the style of Goenka retreats, with just one day between each. As a monk, Jarrod was greeted with open arms and an open heart by nearly every Burmese person outside the military that he came in contact with, and on more than one occasion was invited to remain in whatever area he was in for life, with promises that all his needs would be looked after. However, in the end, he decided to disrobe, and returned to New Zealand via India, where he sat a 60-day course. When he was 32, Jarrod enrolled in medical school, and met his future wife with whom he had three daughters. He has a medical practice, and has opened a business. “I'm just very much a householder,” he notes. But the memories from his time in the Golden Land are never very far away for Jarrod, and the lessons from those years are precious.

Episode #500: “If my story offers anything, I really hope that it offers permission to question sincerely, to grow beyond structures that once served us and to hold both gratitude and discernment at the same time,” says Shelina Rose, a former Acharya in the S.N. Goenka Vipassana tradition. Having stepped away from that role a couple of years ago, she does not reject discipline or community. Instead, she argues that the sincerity that draws someone into a spiritual container can later require them to move beyond it. For her, maturity means shifting from dependency to autonomy without losing appreciation for what once helped. Born in Nairobi to an Indian Ismaili Muslim family and raised in London, Shelina studied medicine in Cardiff and trained as a general practitioner in London. A pivotal moment came while working on a pediatric burns ward, where she witnessed a mute child begin to heal only after expressing trauma through art. The experience convinced her of the deep link between mind and body. Despite professional success, she felt unfulfilled and left her job to travel to Australia. There she encountered Vipassana meditation. A powerful experience on her first ten-day course committed her fully to the path. She later studied Pāḷi in India, became an Assistant Teacher, then an Acharya, serving in senior roles across Europe. She remembers the presence of S.N. Goenka vividlyduring these years: “The energy of that man was giant.” Over time, however, she felt the culture discouraged inquiry. “You weren't really trained to think.” Her practice also plateaued; the technique, she says, “becomes a fossil after a while.” After long reflection, she left, losing community and security in the process. However, rebuilding through compassion and creative expression, she now emphasizes care, discernment, and growth. Her closing advice: “I encourage you to question and to continue to grow.”

Episode #497: “This is my life. Life is so precious, and I need to take responsibility for what I'm doing,” says Oliver Tanner, a long-term meditation practitioner and Buddhist scholar whose PhD focuses on early Buddhist textual studies. In his second appearance on the podcast, Tanner reflects on how his path has shifted from an emphasis on meditation techniques and intensive retreats, to sustained, daily practice based on the early teachings of the Buddha as presented in the suttas, all framed by a single concern: how to understand and respond to suffering honestly and clearly. Looking back on his earlier years, Tanner recounts his deep immersion in intensive meditation retreats within the Goenka tradition. At that stage of his life, his primary motivation was experiential transformation. Meditation offered him discipline, ethical grounding, and a direct encounter with his own mind, and he describes this period as profoundly beneficial. It provided stability and direction, demonstrating through lived experience that sustained effort could lead to meaningful change. He treats this phase not as something to outgrow or reject, but as an essential foundation that made later inquiry possible. Tanner affirms his conviction that the early teachings aim for independence in the Dhamma, which ultimately requires the practitioner to be willing to step outside the boundaries of their tradition as needed. And indeed, he felt an increasing need to understand what he was doing and why. While the techniques he practiced were transformative, they did not fully answer deeper questions about purpose. This led him to systematic study, first in Myanmar, where Abhidhamma and commentarial traditions were central and the suttas secondary, and then in Sri Lanka, where the emphasis shifted decisively to the suttas themselves. Encountering these texts directly, he experienced them not as abstract doctrine but as practical, existential guidance addressing suffering, behavior, and everyday life. In sum, he says that the early teachings reward careful attention and lived application rather than belief or loyalty in a particular tradition. “There's a treasure trove waiting in these teachings and such practical guidance is there to incorporate these teachings, not just as some special thing you do on retreat, but in your daily life.”

Send a textNathan Thompson is a devoted practitioner of Ashtanga yoga and Buddhism with a unique journey from addiction recovery to spiritual exploration. Originally from London, Nathan has immersed himself in the cultural and spiritual landscapes of Southeast Asia, residing in Laos while frequently engaging with the communities in Thailand and Cambodia. He hosts the podcast "Escaping Samsara," where he shares insights from his personal journey and interviews with spiritual teachers and practitioners. Nathan is known for his disciplined practice, open-minded exploration of different meditation techniques, and deep commitment to personal growth and mindfulness.Visit Nathan: https://escapingsamsara.substack.com/ IG: https://www.instagram.com/escsamsara/Key Takeaways:Nathan discusses his journey from addiction to spiritual awakening, highlighting the role of Goenka's meditation techniques.The real meaning of "Escaping Samsara" as an evolving concept and its connection to Nathan's experiences in both Theravada and Mahayana Buddhism.Impact of fatherhood on Nathan's spiritual path and its influence on his understanding of interconnectedness and compassion.Insights into the differences between Theravada and Mahayana Buddhism, especially regarding the concept of individual vs. collective liberation.Thanks for listening to this episode. Check out:

The 12 links of dependent origination from the Buddha and Goenka Vipassana are compared to the polyvagel theory from Stephen Porges and Peter Levine

Episode #486: Daniel M. Stuart, a Buddhist studies scholar and vipassana practitioner, rejoins the podcast to describe his growing interest in Dr. Leon Edward Wright, a Black Christian theologian whose brief but potent connection with Burmese meditation master U Ba Khin has been nearly erased from histories of modern Buddhism and mindfulness. Stuart uses Wright's story to illuminate a world where meditation, anti-colonial politics, ritual therapeutics, and visionary experience intertwined—far from the later scientific and universalist framing of the Goenka lineage. He situates Wright within Asia's anti-colonial landscape, where independence movements fostered solidarity across communities. These movements influenced Black intellectuals in the United States, and Wright, already thinking about race, empire, and religion, saw global traditions as resources for liberation. Part of his time to Burma thus appears as part of a broader search for tools to support oppressed communities. Stuart highlights how Wright's experiences fit within Burmese cosmology shaped by Ledi Sayadaw, in which modern medicine coexisted with protective chanting and ritual healing. U Ba Khin adapted this framework, diagnosing afflictions through elemental imbalances and energetic blockages. Wright's visionary experiences—light, fire, a hand offering a yellow rose—made sense to him through Christian symbolism, and Stuart notes that “it's not at all surprising if he had some of those experiences, that he would interpret them through the lens of his own tradition.” In contrast, Goenka leans publicly on a secular presentation, but his lineage emerged from a lineage whose earlier layers were steeped in an esoteric cosmology. Ledi framed meditation, healing, and protection within a universe populated by unseen beings, karmically charged diseases, elemental obstructions, and the ritual power of chanting—what he called methods for “warding off” afflictions. U Ba Khin adapted that worldview into a system that treated ailments through energetic diagnoses in addition to teaching meditation. Goenka, however, reframed phenomena once explained through cosmological forces as natural law, and teacher-mediated energetic work was eliminated in favor of promoting the concept of a “non-sectarian” technique. Yet the tradition's underlying course structure—chanting, the teacher's position, the atmosphere of protection—still reflects its origins. For Stuart, Wright exemplifies cross-racial and cross-religious solidarity: a Black diplomat and cultural attaché in newly independent Burma bringing meditation back to Black communities in the U.S. He concludes that “I do think he's an important figure that deserves more attention,” not only for his own story but for what it reveals about the complex origins of modern mindfulness.

Stephen Torrence joins Vince Fakhoury Horn to share his experience teaching generative AI in Bhutan and explore the audacious vision behind the Gelephu Mindfulness City — a million-person city being built by Bhutan's King to prove that mindfulness, technology, and economic development can coexist.

Occasionally, Peter provides an opportunity for open questions or comments about Buddhist doctrine or practice experiences.  During this talk there are comments about retreat experiences, specifically one organized through the teachings of S. N. Goenka.  There are also questions about practices such as full body scans.  Peter responds to a question regarding any similarities between Buddhist Madhyamaka concepts and Advaita Vedanta, a Hindu view on non-self.

Comments/ideas: asiaclimatefinpod@outlook.comUnlock the secrets of solar bankability in this episode with Harsh Goenka from Solargis, a leading solar data and software provider. We explore how high-quality satellite data and AI-driven forecasting reduce investment risk and manage weather variability. Discover how precise resource assessment helps grid operators transition from coal to reliable, base-load renewable energy by optimising battery storage. Learn why accurate solar data is the essential "fuel" for scaling climate finance and navigating extreme weather risks like hailstorms in emerging markets.ABOUT HARSH: Harsh Goenka is the Regional Sales Director for Europe and APAC at Solargis. An engineer by training, Harsh brings over a decade of expertise in the renewable energy sector, specialising in bridging the gap between technical solar engineering and financial risk assessment. Prior to his current leadership role, he was instrumental in mentoring commercial teams and forging strategic partnerships with major institutional investors and IPPs globally. He remains committed to advancing data-driven decision-making to accelerate the global transition to clean energy.HOST, PRODUCTION, ARTWORK: Joseph Jacobelli | MUSIC: Ep76 onward excerpts from Vivaldi's La Follia, played by Luca Jacobelli.

In this episode, filmed on location in Kathmandu, Nepal, I am joined by Buddhist nun Guruma Dhamma Vijaya. Guruma recalls her childhood in Kathmandu Valley, the religious life of her Newar Vajrayāna family, and why she turned to Theravāda Buddhism and took ordination as a nun. Guruma recounts her extensive training in Mahasi and Goenka meditation styles, compares tantric techniques to ānāpānassati, and offers her understanding of the essence of Buddhist teaching. Guruma details her educational journey, describes her life-changing encounter with feminism while studying in the USA, and tells the story of obtaining a PhD on the subject of Buddhist Feminism. … Video version: https://www.guruviking.com/podcast/ep344-nepali-buddhist-nun-guruma-dhamma-vijaya Also available on Youtube, iTunes, & Spotify – search ‘Guru Viking Podcast'.
 … Topics include: 00:00 - Intro 00:50 - Homage to Buddha, Dhamma, Saṅgha 01:54 - Blessing and welcome 02:33 - Question etiquette in different cultures 03:17 - Guruma's Newar childhood in Kathmandu Valley 06:11 - Guruma's education pathway to PhD 06:36 - Family dynamics 07:30 - First meeting with Buddhist nuns 09:46 - From Vajrayāna to Theravāda 11:12 - Desire to be a nun 12:48 - Attending a teaching by the Dalai Lama in Bodhgaya 13:54 - The loss of the bhikkhunī ordination lineage 14:28 - Becoming a nun 17:54 - 4 years of study in Taiwan 19:20 - Meditation and further studies in Burma and India 20:02 - Studying meditation under Mahasi Sayadaw and S.N. Goenka 26:37 - Mahasi vs Goenka 27:37 - 4 points of Goenka meditation 29:10 - Ānāpānassati meditation is the Buddha's teaching 29:55 - Guruma's practie 30:51 - Vajrayāna vs Theravāda 36:27 - Body mantras and Vajrayāna threats 39:15 - Choosing Ānāpānassati over Vajrayāna 43:23 - Freedom from suffering 45:38 - The essence of Buddhist teaching 47:25 - Encountering feminism 54:58 - Messy status of nuns in Nepal 01:03:02 - Theravāda revival 01:05:39 - Tragic reason why Guruma's teacher became a nun 01:08:14 - Buddhist pilgrimage sites 01:08:54 - Life is precious and exhortation to practice 01:1341 - Dedication prayer and blessing … Kathmandu Interviews playlist: - https://youtube.com/playlist?list=PLlkzlKFgdknwvU82dU487LhF_mF4AkGek&si=4U8rRVEHKA4Z28oF Find out more about Guruma here: - http://tartaruspress.com/russell-rampa.html - https://www.arthurmachen.org.uk/ For more interviews, videos, and more visit: - https://www.guruviking.com Music ‘Deva Dasi' by Steve James

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

This is a Pariyatti Presents... event recorded May 4th, 2025 with Paul R. Fleischman, interviewed by Kory Goldberg, titled 'The Psychological and Social Wellsprings of Vipassana'. This is part one of 'The Power of Small Changes' interview series. Paul R. Fleischman May 4, 2025 1 hour 45 minutes Watch the video or download the audio. Download Audio (48MB) Video copyright, 2025 Pariyatti View the archive of all Pariyatti Presents... Events. More by Dr. Paul R. Fleischman at store.pariyatti.org/paul_fleischman. Kory Goldberg's & Michelle Décary's 'Along the Path': store.pariyatti.org/along-the-path-3. View more books and audio resources available at the online Pariyatti bookstore.

Episode #454: In our third episode with U Jāgara, a Canadian monk, he reflects on his journey through decades of meditation practice and teaching, focusing on the adaptation of Burmese meditation traditions to contemporary contexts. Following earlier discussions that explored his formative years and monastic journey, this conversation delves into the figures, methodologies, and insights that have shaped his path. U Jāgara's experiences with prominent teachers like Pa-Auk Sayadaw highlight the intricacies of meditation practices. Pa-Auk's teachings, rooted in the Visuddhimagga, emphasize samathā (concentration) as a precursor to vipassana (insight), offering practitioners a detailed analysis of experiential reality through the four elements. However, the demanding nature of these practices has often limited progress to a small percentage of practitioners. U Jāgara observes the initial mixed reception of Pa-Auk's application of samathā, noting both its transformative potential and its challenges within the broader context of Burmese meditation history. As Pa-Auk's methods gained international recognition, U Jāgara worked to adapt these teachings for Western audiences. Tailored guidance became central to U Jāgara's teaching methodology as he addressed the frustrations of students struggling with its rigor, demonstrating how adjustments could unlock their transformative potential. But his flexibility provoked tensions in some practitioners from different traditions, including Goenka's students who expressed concerns about any changes to established techniques. He also touches upon the delicate balance between preserving tradition and fostering accessibility. Ultimately, U Jāgara has chosen to take an independent path, and advocates for adaptable practices that remain faithful to the Dhamma's core principles. "Truth is universal,” he says. “Truth also is beyond any kind of cultural values. Having understood [the Dhamma] in the ways that a culture has maintained it, it enables you to shape it into another culture or in a frame that is going to be slightly different than the original one, but still with the same roots, with the same kind of material content, but not necessarily with the same language and expressions and social kind of conventions."

BONUS: When AI Knows Your Emotional Triggers Better Than You Do — Navigating Mindfulness in the AI Age In this thought-provoking conversation, former computer engineer and mindfulness leader Mo Edjlali explores how AI is reshaping human meaning, attention, and decision-making. We examine the critical question: what happens when AI knows your emotional triggers better than you know yourself? Mo shares insights on remaining sovereign over our attention, avoiding dependency in both mindfulness and technology, and preparing for a world where AI may outperform us in nearly every domain. From Technology Pioneer to Mindfulness Leader "I've been very heavily influenced by technology, computer engineering, software development. I introduced DevOps to the federal government. But I have never seen anything change the way in which human beings work together like Agile." — Mo Edjlali   Mo's journey began in the tech world — graduating in 1998, he was on the front line of the internet explosion. He remembers the days before the internet, watched online multiplayer games emerge in 1994, and worked on some of the most complicated tech projects in federal government. Technology felt almost like magic, advancing at a logarithmic rate faster than anything else. But when Mo discovered mindfulness practices 12-15 years ago, he found something equally transformative: actual exercises to develop emotional intelligence and soft skills that the tech world talked about but never taught. Mindfulness provided logical, practical methods that didn't require "woo-woo" beliefs — just practice that fundamentally changed his relationship with his mind. This dual perspective — tech innovator and mindfulness teacher — gives Mo a unique lens for understanding where we're headed. The Shift from Liberation to Dependency "I was fortunate enough, the teachers I was exposed to, the mentality was very much: you're gonna learn how to meditate on your own, in silence. There is no guru. There is no cult of personality." — Mo Edjlali   Mo identifies a dangerous drift in the mindfulness movement: from teaching independence to creating dependency. His early training, particularly a Vipassana retreat led by S.N. Goenka, modeled true liberation — you show up for 10 days, pay nothing, receive food and lodging, learn to meditate, then donate what you can at the end. Critically, you leave being able to meditate on your own without worshiping a teacher or subscribing to guided meditations. But today's commercialized mindfulness often creates the opposite: powerful figures leading fiefdoms, consumers taught to listen to guided meditations rather than meditate independently. This dependency model mirrors exactly what's happening with AI — systems designed to make us rely on them rather than empower our own capabilities. Recognizing this parallel is essential for navigating both fields wisely. AI as a New Human Age, Not Just Another Tool "With AI, this is different. This isn't like mobile computing, this isn't like the internet. We're entering a new age. We had the Bronze Age, the Iron Age, the Industrial Age. When you enter a new age, it's almost like knocking the chess board over, flipping the pieces upside down. We're playing a new game." — Mo Edjlali   Mo frames AI not as another technology upgrade but as the beginning of an entirely new human age. In a new age, everything shifts: currency, economies, government, technology, even religions. The documentary about the Bronze Age collapse taught him that when ages turn over, the old rules no longer apply. This perspective explains why AI feels fundamentally different from previous innovations. ChatGPT 2.0 was interesting; ChatGPT 3 blew Mo's mind and made him realize we're witnessing something unprecedented. While he's optimistic about the potential for sustainable abundance and extraordinary breakthroughs, he's also aware we're entering both the most exciting and most frightening time to be alive. Everything we learned in high school might be proven wrong as AI rewrites human knowledge, translates animal languages, extends longevity, and achieves things we can't even imagine. The Mental Health Tsunami and Loss of Purpose "If we do enter the age of abundance, where AI could do anything that human beings could do and do it better, suddenly the system we have set up — where our purpose is often tied to our income and our job — suddenly, we don't need to work. So what is our purpose?" — Mo Edjlali   Mo offers a provocative vision of the future: a world where people might pay for jobs rather than get paid to work. It sounds crazy until you realize it's already happening — people pay $100,000-$200,000 for college just to get a job, politicians spend millions to get elected. If AI handles most work and we enter an age of abundance, jobs won't be about survival or income — they'll be about meaning, identity, and social connection. This creates three major crises Mo sees accelerating: attacks on our focus and attention (technology hijacking our awareness), polarization (forcing black-and-white thinking), and isolation (pushing us toward solo experiences). The mental health tsunami is coming as people struggle to find purpose in a world where AI outperforms them in domain after domain. The jobs will change, the value systems will shift, and those without tools for navigating this transformation will suffer most. When AI Reads Your Mind "Researchers at Duke University had hooked up fMRI brain scanning technology and took that data and fed it into GPT 2. They were able to translate brain signals into written narrative. So the implications are that we could read people's minds using AI." — Mo Edjlali   The future Mo describes isn't science fiction — it's already beginning. Three years ago, researchers used early GPT to translate brain signals into written text by scanning people's minds with fMRI and training AI on the patterns. Today, AI knows a lot about heavy users like Mo through chat conversations. Tomorrow, AI will have video input of everything we see, sensory input from our biometrics (pulse, heart rate, health indicators), and potentially direct connection to our minds. This symbiotic relationship is coming whether we're ready or not. Mo demonstrates this with a personal experiment: he asked his AI to tell him about himself, describe his personality, identify his strengths, and most powerfully — reveal his blind spots. The AI's response was outstanding, better than what any human (even his therapist or himself) could have articulated. This is the reality we're moving toward: AI that knows our emotional triggers, blind spots, and patterns better than we do ourselves. Using AI as a Mirror for Self-Discovery "I asked my AI, 'What are my blind spots?' Human beings usually won't always tell you what your blind spots are, they might not see them. A therapist might not exactly see them. But the AI has... I've had the most intimate kind of conversations about everything. And the response was outstanding." — Mo Edjlali   Mo's approach to AI is both pragmatic and experimental. He uses it extensively — at the level of teenagers and early college students who are on it all the time. But rather than just using AI as a tool, he treats it as a mirror for understanding himself. Asking AI to identify your blind spots is a powerful exercise because AI has observed all your conversations, patterns, and tendencies without the human limitations of forgetfulness or social politeness. Vasco shares a similar experience using AI as a therapy companion — not replacing his human therapist, but preparing for sessions and processing afterward. This reveals an essential truth: most of us don't understand ourselves that well. We're blind navigators using an increasingly powerful tool. The question isn't whether AI will know us better than we know ourselves — that's already happening. The question is how we use that knowledge wisely. The Danger of AI Hijacking Our Agency "There's this real danger. I saw that South Park episode about ChatGPT where his wife is like, 'Come on, put the AI down, talk to me,' and he's got this crazy business idea, and the AI keeps encouraging him along. It's a point where he's relying way too heavily on the AI and making really poor decisions." — Mo Edjlali   Not all AI use is beneficial. Mo candidly admits his own mistakes — sometimes leaning into AI feedback over his actual users' feedback for his Meditate Together app because "I like what the AI is saying." This mirrors the South Park episode's warning about AI dependency, where the character's AI encourages increasingly poor decisions while his relationships suffer. Social media demonstrates this danger at scale: AI algorithms tuned to steal our attention and hijack our agency, preventing us from thinking about what truly matters — relationships and human connection. Mo shares a disturbing story about Zoom bombers disrupting Meditate Together sessions, filming it, posting it on YouTube where it got 90,000 views, with comments thanking the disruptors for "making my day better." Technology created a cannibalistic dynamic where teenagers watched videos of their mothers, aunts, and grandmothers being harassed during meditation. When Mo tried to contact Google, the company's incentive structure prioritized views and revenue over human decency. Technology combined with capitalism creates these dangerous momentum toward monetizing attention at any cost. Remaining Sovereign Over Your Attention "Traditionally, mindfulness does an extraordinary job, if you practice right, to help you regain your agency of your focus and concentration. It takes practice. But reading is now becoming a concentration practice. It's an actual practice." — Mo Edjlali   Mo identifies three major symptoms affecting us: attacks on focus/attention, polarization into black-and-white thinking, and isolation. Mindfulness practices directly counter all three — but only if practiced correctly. Training attention, focus, and concentration requires actual practice, not just listening to guided meditations. Mo offers practical strategies: reading as concentration practice (asking "does anyone read anymore?" recognizing that sustained reading now requires deliberate effort), turning off AirPods while jogging or driving to find silence, spending time alone with your thoughts, and recognizing that we were given extraordinary power (smartphones) with zero training on how to be aware of it. Older generations remember having to rewind VHS tapes — forced moments of patience and stillness that no longer exist. We need to deliberately recreate those spaces where we're not constantly consuming entertainment and input. Dialectic Thinking: Beyond Polarization "I saw someone the other day wear a shirt that said, 'I'm perfect the way I am.' That's one-dimensional thinking. Two-dimensional thinking is: you're perfect the way that you are, and you could be a little better." — Mo Edjlali   Mo's book OpenMBSR specifically addresses polarization by introducing dialectic thinking — the ability to hold paradoxes and seeming contradictions simultaneously. Social media and algorithms push us toward one-dimensional, black-and-white thinking: good/bad, right/wrong, with me/against me. But reality is far more nuanced. The ability to think "I'm perfect as I am AND I can improve" or "AI is extraordinary AND dangerous" is essential for navigating complexity. This mirrors the tech world's embrace of continuous improvement in Agile — accepting where you are while always pushing for better. Chess players learned this years ago when AI defeated humans — they didn't freak out, they accepted it and adapted. Now AI in chess doesn't just give answers; it helps humans understand how it arrived at those answers. This partnership model, where AI coaches us through complexity rather than simply replacing us, represents the healthiest path forward. Building Community, Not Dependency "When people think to meditate, unfortunately, they think, I have to do this by myself and listen to guided meditation. I'm saying no. Do it in silence. If you listen to guided meditation, listen to guided meditation that teaches you how to meditate in silence. And do it with other people, with intentional community." — Mo Edjlali   Mo's OpenMBSR initiative explicitly borrows from the Agile movement's success: grassroots, community-centric, open source, transparent. Rather than creating fiefdoms around cult personalities, he wants mindfulness to spread organically through communities helping communities. This directly counters the isolation trend that technology accelerates. Meditate Together exists specifically to create spaces where people meditate with other human beings around the world, with volunteer hosts holding sessions. The model isn't about dependency on a teacher or platform — it's about building connection and shared practice. This aligns perfectly with how the tech world revolutionized collaborative work through Agile and Scrum: transparent, iterative, valuing individuals and interactions. The question for both mindfulness and AI adoption is whether we'll create systems that empower independence and community, or ones that foster dependency and isolation. Preparing for a World Where AI Outperforms Humans "AI is going to need to kind of coach us and ease us into it, right? There's some really dark, ugly things about ourselves that could be jarring without it being properly shared, exposed, and explained." — Mo Edjlali   Looking at his children, Mo wonders what tools they'll need in a world where AI may outperform humans in nearly every domain. The answer isn't trying to compete with AI in calculation, memory, or analysis — that battle is already lost. Instead, the essential human skills become self-awareness, emotional intelligence, dialectic thinking, community building, and maintaining agency over attention and decision-making. AI will need to become a coach, helping humans understand not just answers but how it arrived at those answers. This requires AI development that prioritizes human growth over profit maximization. It also requires humans willing to do the hard work of understanding themselves — confronting blind spots, managing emotional triggers, practicing concentration, and building genuine relationships. The mental health tsunami Mo predicts isn't inevitable if we prepare now by teaching these skills widely, building community-centric systems, and designing AI that empowers rather than replaces human wisdom and connection.   About Mo Edjlali   Mo Edjlali is a former computer engineer, and also the founder and CEO of Mindful Leader, the world's largest provider of Mindfulness-Based Stress Reduction training. Mo's new book Open MBSR: Reimagining the Future of Mindfulness explores how ancient practices can help us navigate the AI revolution with awareness and resilience.   You can learn more about Mo and his work at MindfulLeader.org, check out Meditate Together, and read his articles on AI's Mind-Reading Breakthrough and AI: Not Another Tool, but a New Human Age.

Episode #438: Jonathan Crowley shares his journey as a practitioner and teacher in the Goenka Vipassana tradition, highlighting the conflicts that eventually led him to step away after 35 years of dedication. He describes his gradual disillusionment with the organization's rigidity, particularly its failure to address structural racism in the aftermath of the George Floyd killing—unlike many other spiritual organizations, which undertook meaningful changes. Alongside his wife, Jonathan wrote to the North American Acharyas, advocating for meaningful engagement on racial issues and emphasizing that the teachings of the Buddha support addressing social injustices. Their letter called for transparency, change, and inclusivity, yet received only two responses, one of which was completely dismissive, which further isolated them. Jonathan also questioned the tradition's claim that their Vipassana technique was the only method preserving the “pristine purity” of the Buddha's teachings: a very questionable claim, at best, which he feels fosters an environment resistant to change or critique. The emphasis on purity, combined with a fear of deviation from the prescribed path, discourageseven Senior Teachers from asking questions, voicing doubts or exploring new ideas. Jonathan felt that this rigidity ultimately hindered his spiritual growth. As he experienced deeper states of meditation, he realized the tradition's approach was too narrow, with no space for discussing experiences outside the standard teachings. This further compounded his sense of frustration and alienation. Leaving the tradition was painful for Jonathan, given his respect for Goenka and the community's significance in his life. He struggled with feelings of loss and confusion, recognizing that while the practice had transformed him, the organizational structure was now limiting his growth. Despite this, he maintains a deep appreciation for the tradition and Goenka, acknowledging their role in his spiritual journey while also embracing new paths in Dhamma that align with his continued evolution.“I am wanting to hold this deep reverence, appreciation, gratitude and a deep sense of benefit that I have received from Goenkaji and from the tradition; with a need to speak out and to be critical, and to hope that the organization will become a more open system and invite civil discourse and dialog and conversation and questioning, and not think that that's going to be a threat to the path of Dhamma.”

Episode #433: Raul Saldana's journey began in Guadalajara, Mexico, where he grew up in a Catholic household. As a teenager, he questioned the rigidity of Catholicism and turned to nature, finding inspiration in the vastness of the outdoors. Music also became a powerful part of his life, leading him into diverse spiritual practices. In his twenties, Raul joined an ecological community and was introduced to Native American rituals like the Vision Quest; he later explored Sufism, Hindu meditation, and, ultimately, Buddhist practice, which provided the answers he sought. Under the guidance of S.N. Goenka, Vipassanā became a major turning point for Raul, fostering personal insight without blind faith. During a world music tour that stopped in Macau for a performance, Raul met his future wife, Heidi, and they together they became serious Vipassanā meditators. They traveled to Myanmar for deeper spiritual exploration. There, they began to practice under Sayagaw U Tejaniya. Raul felt pulled to become a monk, and ordained (and then disrobed) three times before finally choosing to remain a monk after the fourth ordination. He is now Bhikkhu Rahula; his wife supports his decision, though it changed their relationship in many ways. Their partnership has shifted from marriage to one of spiritual camaraderie, with Heidi continuing as a lay practitioner. Bhikkhu Rahula's current plans include the establishment of Paññābhūmi Monastery in Mexico, a center aimed at sharing Dhamma practice and teachings. “What happens with Buddhism, this faith, I could hold it! Otherwise, I would have run away very quickly. I love it. Buddhism does a different approach: It tells you the reason from A to B, cause-and-effect, cause-and-effect, cause-and-effect, and you arrive here. Finish! With the faith that arises from it, it is because of the understanding. Faith has no questions anymore. Faith is not vague. Faith is based on the fact. Man, do I love that faith, because that is powerful.”

Episode #429: Emmanuel Flores' journey into meditation began at the age of nine in Rio de Janeiro, seated before a candle. His formative years were marked by a quest for positivity, but without a solid practice. This changed at 20, when a friend's recommendation led him to a vipassana meditation course in the tradition of S.N. Goenka. This course was transformative, and sparked an interest in the histories of Ledi Sayadaw, Saya Thet Gyi, and Sayagyi U Ba Khin. Emmanuel's fascination with Burma's spiritual heritage deepened, and he decided to travel to the Golden Land, staying with an uncle who had just been appointed as the Brazilian Ambassador. After a course at Dhamma Joti, Emmanuel chose to ordain. He felt a special gravitas and protection once he put on the robes, which intensified his conscientiousness and dedication to the practice. Guidance from an elder monk expanded Emmanuel's understanding, stressing the importance of scriptural wisdom alongside meditation. His teacher's memorization of the teachings inspired Emmanuel to internalize the Dhamma himself. The 2021 coup was a jarring contrast to his spiritual growth, the distress of his teacher conveying the gravity of the situation. Although Emmanuel left later that year, his warm memories of his time in the Golden Land remain strong. “I'm left with a thankful feeling, with lots of love towards all the people of Burma that I met, because it enriched my life, and it enriched my practice!When practicing mettā, I always try to remember them… Burma is still in my mind, and I really wish I can go back there again, and learn from that place more.”

Podcast: This week on the show we feature a pre-recorded conversation with Donna McLaughlin, Mahamudra teacher in the Karma Kagyu tradition. Donna was first introduced to the Dharma in her teenage years. In 1970, having finished college, she travelled overland to India. After attending retreats in Bodhgaya with S. N. Goenka, she stayed at a Buddhist mission outside Delhi. Several people had already mentioned the name of Kalu Rinpoche to her, but it wasn't until she met Ken McLeod at that mission that she learned how to negotiate the logistical difficulties in getting to Darjeeling. In 1971, she made the journey to Kalu Rinpoche's monastery in Sonada, near Darjeeling. Her meeting with him was a turning point, solidifying her commitment to this branch of Buddhist practice. Along with other practices, Kalu Rinpoche encouraged her to study Mahamudra. Instruction and guidance was difficult to come by in those days and it was only with the 1986 publication of Tashi Namgyal's Mahamudra: The Quintessence of Mind and Meditation, that she appreciated the full scope and range of Mahamudra teaching. In the 1980's, she attended two Mahamudra retreats with Ken McLeod. She then attended four more Mahamudra retreats with Thrangu Rinpoche, a senior scholar and meditation master in the Karma Kagyu tradition. In the course of these retreats, he became her principal teacher. Her transcriptions of the teachings he gave at those retreats were later published under the title Essentials of Mahamudra. In 1990, with Thrangu Rinpoche's blessing, she and Peter Barth, another student of Thrangu Rinpoche, co-taught a Mahamudra study group for four years in Sonoma County, California. In 1996 she joined with Lama Palden, a graduate of the three-year retreat, to establish the Sukhasiddhi Foundation in Marin County, California. There she continued to teach Mahamudra. In 2006, Thrangu Rinpoche suggested she teach under his auspices in Sonoma County as part of the Vajra Vidya or Indestructible Heart Wisdom network. To this day, she continues to teach and guide students in this practice. More information about Donna McLaughlin's work can be found at:   The Practice of Mahamudra website: www.mahamudra-practice.com.

Episode #427: Daniel M. Stuart describes his newest work, Insight in Perspective, as the product of decades of scholarship and meditative practice, aimed at practitioners and academics alike. The book, a follow-up to his earlier Emissary of Insight, examines the historical and cultural formation of the S. N. Goenka Vipassana lineage. He says it began as a short academic critique, but grew into a comprehensive study seeking to bridge lived religious experience and historical analysis. Stuart situates his work partly in dialogue with Eric Braun's The Birth of Insight, which links modern Vipassana to “Buddhist modernism,” a rationalized response to colonialism and ongoing Western influence. While acknowledging the general acceptance of Braun's influence, Stuart contends that this model is too narrow, overlooking the hybrid, lay-based traditions that complicate the monastic-centered story. Figures such as U Ba Khin and Goenka, he argues, cannot be reduced to the rational and secular; their teachings blend the scientific, the mystical, and the cosmological. Stuart identifies a central tension between scholarly critique and devotional participation, describing the scholar-practitioner's task as being willing “to complicate things” with remaining loyal to the tradition. But it's not easy uncovering all the threads of this complex story. For example, he notes that many witnesses to early Goenka history have remained silent, while other informants, such as Friedgard Lottermoser, only shared guardedly, out of a wish to protect what they saw as esoteric knowledge. Stuart challenges Western scholars like Braun for “thinning out” the richness of Burmese Buddhism by forcing it into modernist categories, which also results in erasure. He emphasizes that elements like spirit consultation, protective rituals, and supernormal powers are not anomalies but continuations of Burmese cosmology, and still exist today in many “modern” mindfulness traditions. While Goenka's public-facing dialog emphasizes the rational and secular nature of the practice, meditation hall arrangements, and the playing of protective chants such as the Patthāna, at Goenka centers, reveal a much more rich and complex reality. For Stuart, modernization in this context means reorganization, not disenchantment. The global Vipassana movement, he concludes, was not born of one or two events, but emerged through an evolving genealogy, one that joins textual scholarship, colonial encounters, lay experimentation, and enduring cosmological belief into a single, multifaceted birth of insight.

Episode #415: U Jāgara's spiritual journey is a fascinating exploration of monastic life, creativity, and the transformative power of the Dhamma. Born in Quebec, his introduction to meditation set him on a path that would span traditions and continents. His spiritual journey was initially shaped by his time in the Goenka tradition, where he valued the rigor and structure of its method. He later practiced Mahasi Sayadaw's teachings in Yangon, which introduced him to the nuanced and adaptive approaches of Burmese monastic practice. Then in Sri Lanka, he immersed himself in rich Theravādatraditions of scholarship and meditation that expanded his understanding of the Dhamma, affording him both intellectual depth and the opportunity to live a solitary monastic life for a time. Appointed as a teacher within the Goenka tradition, U Jāgara eventually grappled with the organization's growing rigidity. For example, he felt that the pre-recorded discourses limited the opportunity for creative and responsive teaching. He also noted how the exclusion of alternative meditation techniques narrowed practitioners' understanding of the Dhamma's diversity. In addition, he strongly believed that the discouragement of interaction with monks and traditional Buddhist rituals created a sense of separation from the broader, Buddhist spiritual community. Though valuing its teachings, he transitioned away from the Goenka organization, seeking a more integrative approach to the Dhamma,. A transformative chapter unfolded for U Jāgara when he left monastic life temporarily to explore lay life in France. Balancing personal aspirations with the needs of others, he gained insights into the richness of human relationships, responsibilities, and shared growth. Yet, the call to monastic life drew him back to Myanmar, where Pa Auk Sayadaw's individualized and methodical guidance reshaped his meditation practice. Under this mentorship, U Jāgara refined his focus on jhāna meditation, achieving profound clarity and insights.“We have to remind ourselves that the monastic life is not for everybody, and it's a question of choice. It's much better if you if you are able to be monastic, and it's cool because you don't have responsibilities, and you just devote yourself to the Dhamma! But it does not, by itself, integrate the lay life, and lay life can be very rich.”

Episode #403: Annai had always been attracted to spirituality. Growing up in a devout Catholic family in Barcelona, she preferred spending time in church while her friends only wanted to watch TV, and even began asking how she could one day become a Catholic nun. Eventually she found her way to Dhamma Neru, a vipassana meditation center in Spain the tradition of S.N. Goenka. She found the course extremely difficult and cried every day. However, in the end, she realized this was a path she wanted to dedicate herself to, and so decided to venture to India, where she took the 8-month Pāḷi course offered at Dhamma Giri. After the Pāḷi course, Annai happened to meet Venerable Canda, who told her about her teacher The Phyu Taw Ya Sayadaw in Burma. Playing his chanting for Annai, she was deeply moved and felt compelled to travel to Myanmar to meet him. Annai meditated at the Yangon-based monastery for five months—even drawing inspiration from Webu Sayadaw and foregoing sleep. Seeing her progress, the Sayadaw gave her permission to meditate for long periods under a large tree in the forest. Annai was also fascinated hearing her Sayadaw's stories about practicing in Maha Myaing Forest near the Indian border, where he had a branch monastery. Yet there were many obstacles in her being able to go here, as women were rarely allowed remote practice possibilities, and foreigners weren't even allowed in this part of the country. But somehow Annai was able to break through this red tape, and reaching the forest, took a vow of silence for one year. Still, it was a totally new experience for her, from snakes in her kuti, to armies of termites, to hearing the sound of elephants in the distance, to the playful monkeys. Moreover, whether large or small, each wild animal and insect was a possible threat, and there were spirits in the forest as well, but Annai soon realized that the best way to confront them all was to develop stronger mettā. Eventually, after six years in total in Myanmar, Annai returned to Spain, where she planned to re-engage with the vipassana community of S.N. Goenka. Although she had pursued a rather diverse meditative experience, she always felt close to her first real teacher. Yet Annai found her deep meditation practice put her at odds with the tradition's guidelines, and so instead decided to develop a monastery which could support yogis in the dynamic, varied kinds of ways she, herself, had experienced in Myanmar. This led to the establishment of Sarana Vihara near the Montseny National Park, outside of Barcelona. She decided that if people there could not go to Myanmar, she would bring some part of Myanmar to them. Of course, her strong memories of her time in Myanmar continue to inspire her current work. “It was overwhelming: the generosity, the care, the support of the people [there].”

Vince Fakhoury Horn: I was thinking about where to start with the 9th Jhāna, and I think the first thing to say is that the 9th Jhāna is not a state. So why in the world are we within a community of practice called The Jhāna Community, which is explicitly aimed at developing and cultivating certain states of mind, or states of consciousness, why would we be focusing on something which is not a state?Let me let me share a little bit where this term came from. So I'm borrowing this term from a researcher who I spoke to some months ago. This is a researcher working on a project studying advanced meditation. They were asking me about my experience with jhāna's and then asked, “Do you have any experience with anything that would be considered like a 9th Jhāna, or anything beyond the eight traditional jhānas.” And I had to think about that because I'd never heard the term, “the 9th jhāna.” I'd heard other things, weird things, but I hadn't heard that one before, so I thought about it and I was like, “Well, I guess the only thing I would describe as the 9th jhāna is just sort of resting in awareness, or just being open and not doing anything, just being”, what I would normally in my own models call Awareness Meditation, and that is the spirit of this exploration today.Want to explore the 9th jhāna with Vince Horn? Join him for another round of The 9th Jhāna in The Jhāna Community beginning September 30th, 2025. The 9th Jhāna is an exploration of how to explore these states of consciousness that arise in meditation naturally and organically when the mind and body are settled, through the doorway of a very different kind of meditation object, which is not an object at all. We take awareness as our “object.”Of course, awareness can't take itself as an object, right? If you could take awareness as an object, that wouldn't be awareness. It'd be some experience. With the 9th jhāna we're learning how to rest in awareness, to be aware of awareness. And there are lots of ways to do that, and there's lots of ways to think about that. So today I wanted to kind of just share a few different frames with you, uh, as an attempt to frame the unframeable. Awareness isn't something which we can frame properly because it's not an experience, or it's not a thing, or state. But we still have to talk about it. Because it's like the whole point of the Buddhist meditative tradition in a certain way. So how can we talk about something that doesn't fit into the normal categories of how we think about reality? One way I think we have to talk about this, and this is a longstanding conversation in the Buddhist contemplative tradition, is we have to talk about how we enter into this awareness of awareness. And there's a longstanding debate here between what in the Buddhist tradition they call the Sudden and Gradual schools. They're not actual real schools, okay. In fact, they're probably not really actual people who really believe either one of these extreme positions anymore.But, over thousands of years, you could say a dialogue has been happening across these different lines of looking at how the path unfolds. And one of the so-called schools says that the path is a gradual process, it's something that you develop through time. In a book called One Dharma by a Teacher named Joseph Goldstein, he does his best to try to make sense of these different approaches and he describes this kind of approach where you're gradually developing stage by stage or step by step. He calls this the Building From Below orientation. But there's also, as he describes it, a way to Swoop From Above with Awareness. You don't necessarily have to spend 20 years and you know, five Goenka retreats, or whatever the amount of stuff that you did, before you realized the basic truth about awareness, which is: good luck trying to not be aware. Ken Wilber, one of my early mentors, he used to always point to awareness, he'd say, “Try to stop being aware of my voice.” And Ken talks a lot [laughs] and he'd just keep talking, talking, talking about how you can't not be aware. And it's true, it's hard to shut awareness off.So here, how do we actually, suddenly realize that we're already aware? This is the Sudden School, which Joseph Goldstein described as Sweeping from Above. You could just realize it's already done. You're already aware, you're already awake. Sri Nisargadatta Maharaj, in a book called I Am That he said, “To be aware is to be awake. Unaware means asleep. You are aware anyhow, you need not try to be. What you need is to be aware of being aware. Be aware deliberately and consciously, broaden and deepen the field of awareness. You are always conscious of the mind, but you are not aware of yourself as being conscious.”I like this way of describing awareness practice, because in a way, he's integrating these two, the sudden and gradual approaches. He's not prioritizing one over the other. He's saying both are true. You're always conscious, right? So consciousness is always present, but you're not always aware that you're aware. You're not always conscious of your consciousness. And so there, that's the practice is being aware of being aware. That's it. That's what we're doing here. B. Alan Wallace in The Attention Revolution, another awesome Dharma book, that touches on awareness as a doorway into jhāna, he says, “In awareness of awareness, there is no intentional directing of attention. You simply rest in that flow of knowing, and from time to time gently recognize that you are aware.”I wish it were more complicated than that, sometimes I wish I could just lay it out like kind of like Daniel Ingram did in his book, Mastering the Core Teachings of the Buddha, and just give you the full, 400 page diagram detail of how to get into awareness. And I'm sure that book exists, and that might be a useful exercise. But for me, the practice is quite simple. And unfortunately, the thinking mind will tend to make this more complex than it is, and that tends to be one of the biggest obstacles that I've noticed in using awareness as a tool for entering into jhāna. So this is one way to look at what we're doing here with the 9th Jhāna. How is it that we're coming into this awareness? Gradually or all of a sudden. Another way of looking at awareness practice, I think that's very important is that if you are taking a gradual approach, if you feel like there's some kind of movement or development or progression through time, what I've noticed is that that progression often takes one of two forms, and this seems to largely depend on the person and the tradition that they're practicing in.One of the ways, in the Christian contemplative tradition, they call this Via Negativa. In the Hindu tradition, they call this Advaita, which is you take all of the experiences that are rising and you recognize that you are not any of those, because they're objects, because they're arising, because you can know them. That means they arise in time that they're changing, and they will vanish. This is the basic truth of vipassana, right? Mindfulness. Yeah, so we can recognize that and we recognize anything that we can be aware of is not ultimately who we are. This is the process of, Neti Neti, as it's said in Sanskrit, “Not this, Not this.”With this approach you're backing away from the untruth. You're backing away from everything that is not you. You're letting go of all those objects and just resting in awareness that's devoid of any characteristics. Devoid. That's important. This is the path of the void. Not this. Via Negativa. Then on the other side though, you have the opposite path, Via Positiva. “This too, This too.” Nothing is excluded. Anything that arises that appears to be apart from you, you include it in awareness. You fold it back into awareness and see that thing that I thought was out there, over here, this too! Shunryū Suzuki Roshi in Zen Mind, Beginner's Mind, he says, “That everything is included within your mind is the essence of mind.” So, here we're recognizing that everything that arises in the mind is the essence of mind.Another quote from Sri Nisargadatta Maharaj, in I Am That:“The mind produces thoughts ceaselessly, even when you do not look at them. When you know what is going on in your mind, you call it consciousness. That is your waking state–your consciousness shifts from sensation to sensation, from perception to perception, from idea to idea, in endless succession. Then comes awareness, the direct insight into the whole of consciousness, the totality of the mind. The mind is like a river, flowing ceaselessly in the bed of the body; you identify yourself for a moment with some particular ripple and call it: ‘my thought'. All you are conscious of is your mind; awareness is the cognizance of consciousness as a whole.”Awareness is the cognizance of consciousness as a whole. Again, we'll use this as our kind of broad definition for what it is that we're meditating on. And of course we don't meditate on awareness. We meditate as awareness. There's no way to take awareness as an object. You can only be that awareness.So how do you be aware? Well, you're already aware. How do you not be aware? That might be a more interesting question. How do we not be aware? How do we avoid this moment?So these are two approaches, “Not this, Not this” (via negativa) and “This too, This too.” (via positiva), are both are valid ways to realize Awareness. I remember the first time I really heard this spoken by someone I respected, it was a teacher at Naropa University. I was in this class called Contemplative Hinduism and learning about the different contemplative approaches in the Hindu tradition. My teacher was a woman named Sreedevi Bringi, and she grew up in India and her family, and her family was close friends with Jiddu Krishnamurti, so she grew up, hanging out with Krishnamurti in her family house. Okay, that should give you a little sense of her background.She said in India there are two basic approaches, and she described it in pretty much the same way I just described them to you, except she said with the Neti, Neti approach, she said in India we call this Advaita Vedanta, radical non-duality. And the other approach “This too, This too”, we call that Tantra. Vedanta and Tantra. And she said both of these are valid approaches. At the time that I heard that, it was really useful, because I'd taken the Via Negativa approach and I thought, “Well, this must be the only way.” I noticed in the beginning when everyone was sharing about your background, I should have probably asked when your first Goenka retreat was, because almost everyone here seems to have experienced that. And that very much is the Via Negativa approach, where you're just breaking down, deconstructing your experience, disidentifying, you could say dissociating from whatever arises. So this is also, I think, an important frame for understanding the 9th Jhāna, that there are different ways in, that are either about backing away from identification with anything, or moving toward identification with everything. Ultimately, I would suggest these lead to the same realizations. And then finally, I want to throw this last frame out to you, which is the Several Ways to Meditate framework. This is a framework that my wife, Emily Horn and I developed over many years now to kind of describe the various approaches to meditation that we have practiced, and we teach, to provide a schema for understanding all the different possible ways there are to do this, and how they connect and relate to each other.If you think for a moment of a hexagram, starting off with a very simple six-sided object. If you look at that hexagram, you can see that there's six points in the hexagram, and each of those points is a style of meditation or a way to meditate. You have Concentration Meditation, bringing attention to a single point. Mindfulness, where we're noticing sensations as they change. Heartfulness, inclining the mind toward opening the heart. Inquiry Meditation where we're using a question as a prompt for discovery, like "What is awareness?" or "Who is aware?" Then you have Imaginal Meditation where you're using internal imagery or other internal senses to kind of put yourself in a position, that you can only imagine, where you're more whole and integrated. And then finally we have Embodiment Meditation where you're working on inhabiting the body. Now obviously there's a lot of overlaps between these styles. It's not that they're completely separate. In fact, they do connect. And if you imagine this hexagram, every point connecting up to a single point, like a pyramid, except this is a hexagramic pyramid. That single point at the top, the apex, is Awareness. Awareness is the only way of meditating that doesn't have a focus. It's the only style of meditation where there's nothing to do, and thus awareness doesn't contradict any of these other styles of practice. You might be missing that you're aware while you're furiously meditating on your breath or something, you might actually miss that, really it's true. But you can be aware and breathe at the same time. Awareness is compatible with everything, and it's the common denominator of all these styles. It's the point that transcends and includes all these different ways to meditate. So in that sense, it's a kind of special approach. And because of that you can use any of those other styles of meditation, in combination with the intention to be aware of awareness, and you can practice that as a doorway into the 9th jhāna. So you can practice Mindful Awareness, you can use techniques that intentionally bring in mindfulness, and also point toward awareness. Or you could do a kind of inquiry into awareness. You could use inquiry meditation to, to hone in on the nature of awareness through asking questions. “What is aware of this experience right now?” Can you find that? You can just sit and be in your body. Embodied awareness. You can take awareness as your concentration object. Shamatha without a sign, which was mentioned earlier. You could move through the jhānas naturally and organically as you just rest in awareness, concentrated awareness. So I mention this model because I'm going to be pulling from a lot of these different techniques over the course of the next 12 weeks. And my hope is that by exploring this from different angles, you can find the approaches to awareness that work for you, to let you in, that are access points for you that are reliable and which you can deepen through. And my experience is sometimes people will find that access point in one place, and it might not be a Goenka retreat, it might be somewhere else. So, here I want to provide as many access points as possible while also continuing to keep the focus centered on the 9th Jhāna.Practice the 9th Jhāna in The Jhāna Community with Vince Fakhoury Horn. Next group starts on September 30th, 2025. Get full access to Buddhist Geeks at www.buddhistgeeks.org/subscribe

A personal talk about gifts and teachings that Satyaraja has received from his Teachers, from the first retreat with S. N. Goenka in India early 1970's, to his first contact with Triratna and meeting Bhante Sangharakshita a few years later, to several very significant meetings with Bhante, and concluding with what his two kalyana mitras, Kamalashila and Padmavajra, have given and what they mean to him. Given at Stockholm Buddhist Center, 2025. *** This month's FBA Podcasts and Dharmabytes celebrate the one hundredth anniversary of Sangharakshita's birth, founder of the Triratna Buddhist Community and Order. Help us keep FBA Podcasts free for everyone! Donate now: https://freebuddhistaudio.com/donate Subscribe to our Free Buddhist Audio podcast: A full, curated, quality Dharma talk, every week. Apple Podcasts: https://podcasts.apple.com/us/podcast/dharmabytes-from-free-buddhist-audio/id416832097 Spotify: https://open.spotify.com/show/4UHPDj01UH6ptj8FObwBfB YouTube: https://www.youtube.com/@FreeBuddhistAudio1967  

Episode #387: “I think vipassana has always been a response to crisis, not just a quest for spiritual purity,” says Gustaaf Houtman, anthropologist and author of Traditions of Buddhist Practice in Burma and Mental Culture in Burmese Crisis Politics. Drawing on decades of research and immersion in the culture, Houtman connects meditation, language, politics, and cultural history, revealing a view of Burma's Buddhist traditions that resists Western simplifications. Houtman contrasts Western notions of religion—rooted in belief in abstract doctrines and separated from culture—with the Burmese concept of sāsana, the Buddha's dispensation, which is integrally embedded in historical and social life. He juxtaposes sāsana with bodha-batha, a term coined by the 19th century American missionary Adoniram Judson, which reframed Buddhism as a belief-based “-ism,” comparable to Christianity. This, Houtman argues, was not simply linguistic but ideological as well. In response, Burmese reformers emphasized Pāḷi terms like sāsana to defend Buddhism's historical and cultural depth, turning language into “a site of resistance” against Western cultural hegemony. This framework illuminates the importance of lineage in Burmese meditation. Unlike monastic ordination, which is formally documented, meditation instruction is informal and personal, requiring validation from respected teachers— and it rarely goes in a straight line. U Ba Khin's reliance on Webu Sayadaw's endorsement exemplifies how Burmese meditation culture depends on networks of trust and recognition. Houtman contrasts this complexity with S. N. Goenka's simplified lineage narrative, which, while pedagogically effective, erases the historical crises— British colonialism, military dictatorship, and cultural reform— that gave rise to vipassana. He links this history to Ledi Sayadaw, whose reforms empowered laypeople to sustain Buddhism during colonial rule, paving the way for later teachers like Mahasi Sayadaw and U Ba Khin. Meditation in Burma, Houtman emphasizes, has long been entwined with social and cultural life, politics, and survival, and is a source of cultural pride. Today, he supports exiled Burmese scholars through what he calls “academic activism,” insisting that understanding Burma requires joining its ongoing historical struggle. “If you stay with it, you will be drawn in. And if you're drawn in, you stay for the long haul.”

Episode #380: “I started meditation at a fairly young age,” begins scholar and author, Daniel Stuart. At nineteen, he traveled to India, disillusioned by the world he grew up in and searching for an alternative. What he discovered was vipassanā meditation as taught by S.N. Goenka, and for him it was “a quite revolutionary experience!” For Stuart, meditation was never confined to the cushion. His practice sparked questions about history, authenticity, and cultural context. This curiosity took him through India and Burma, into the study of Pāḷi and Hindi, and ultimately into academia, where he now bridges rigorous research with personal commitment. A “die-hard student” of S.N. Goenka, Stuart nonetheless insists on examining the lineage within its historical complexity, even when this has put him at odds with the community. Over time, Stuart has come to see that many teachings in the Goenka tradition emerged from Buddhism's historical evolution over time, not in an unbroken line unchanged since the time of the Buddha, as is claimed in the tradition. Yet for him, this does not diminish the value of the teachings; it reveals how Buddhist traditions adapt and remain meaningful. He contrasts this with what is called the “Protestant” view of authenticity by many Western meditators who equate purity and authenticity only with the original texts. Instead, Stuart sees Goenka's teaching as a pragmatic response to the cultural worlds and contexts he navigated. He says that embracing this complexity has only deepened his faith and his practice. “We live in this space in between,” Stuart says, “like ancient tradition and modernity… and that's where the whole game is.”

Send us a textRohil Jethmalani is an esteemed yoga instructor and meditation practitioner, currently residing in Bali, Indonesia. His journey in yoga began during his upbringing in India, where he was influenced by his yoga-practicing parents. Rohil holds a deep connection with various styles of yoga, including Hatha, Iyengar, and Ashtanga Vinyasa. Apart from asana, he has a profound experience in Vipassana meditation in the tradition of S.N. Goenka. As an educator, Rohil has taught at yoga teacher trainings around the world, sharing his knowledge of yoga philosophy and yoga history. Today, he runs Ashtanga retreats in Bali, blending personal development and yoga practices for a holistic experience.Visit Rohil at: https://shivatman.yoga/On IG: https://www.instagram.com/shivatman.yoga/?hl=enKey Takeaways:Rohil's Journey: Rohil shares his transition from a childhood steeped in yoga practice to being a renowned yoga instructor in Bali, intertwining his personal and professional evolution with yoga.Yoga Philosophy in Modern Life: Discussions center on how traditional yoga philosophies, like the five kleshas, can be introduced and integrated into contemporary understanding while maintaining their depth and authenticity.The Role of Technology in Yoga: Rohil speculates about how AI and technology may impact yoga teaching, highlighting the irreplaceable value of personal connections and experiential learning.Karma and Action: Rohil elaborates on karma, emphasizing its intrinsic manifestation in the actions themselves rather than a delayed cosmic reward or punishment.Thanks for listening to this episode. Check out:

Episode #356: Jonathan Crowley shares his experiences as an Assistant Teacher within the Vipassana Meditation Organization of SN Goenka. He participated in a culture that heavily prioritized rules and regulations over open and meaningful discussion about the practice itself. This lack of space for open dialogue, especially about the Dhamma, led Jonathan to feel that the organization was stifling inquiry and critical discourse. He was particularly concerned about the Organization's reluctance to engage with the Pali Canon apart from Goenka's idiosyncratic interpretations, or to address social justice issues, including race and privilege. More broadly, Jonathan felt that this avoidance of critical topics has led to an environment where questioning or expressing any difficulty with the practice is not just discouraged, but seen as a threat to the purity and integrity of the tradition. This culture of non-questioning, according to Jonathan, fosters a sense of cognitive dissonance in many practitioners, as they are expected to accept the teachings without critical engagement. Jonathan's growing discomfort with this environment led him to question his own involvement and sense of belonging. He found it increasingly difficult to reconcile his deep commitment to the practice with an environment that discourages a more holistic and critical engagement with the Dhamma. Despite the profound transformative experiences he had through the practice, the organization's approach to maintaining its perceived purity ultimately felt too restrictive. He concluded that while the organization's emphasis on tradition and non-questioning was intended to preserve the teachings, it actually hinders open exploration and critical thinking, which are crucial for a deeper understanding and application of the Dhamma in all aspects of life. “When you're involved as much as I was, you can't really leave the Organization with dignity,” he says sadly.

Epilogue: Manjushri's Burden from Journey of Insight Meditation by Eric Lerner I SET THE CHAIN SAW down on the stump of the tree which I had just felled and sat down on the log to drink from my canteen. It was the very same orange water bag I had purchased to take with me to India two years ago. I looked up through the bare November trees at the sun edging toward the apex of its low autumn arc. Then I looked at the piles of cordwood I'd accumulated along the road during the past months. There would certainly be enough for the stoves before the first snowfall. Satisfied, I picked up my saw and headed back to the house. ... by Eric Lerner 2025 20 minutes 58 seconds Listen to Streaming Audio Your browser does not support the audio element. Download Audio (10.2MB) Audio copyright, 2025 Pariyatti View the book, eBook and free PDF download. You can also find it at Amazon worldwide using this link: http://a-fwd.com/com=pariyatti-20&asin=B0CJL9SG5D. About Eric Lerner. View more books and audio resources available in the Pariyatti bookstore.

Ch. 14 - Time Past and Time Present from Journey of Insight Meditation by Eric Lerner DELHI HOT LIKE A KILN. I wandered through empty streets at midday making final connections. London like a plunge into ice water, only hours later. I stood shivering in the transit lounge, my thin wool shawl wrapped tight around my shoulders, my socks incongruous in Indian sandals, even more incongruous in white pajama clothes, amidst fur and leather coats, heavy sweaters and fat, flushed, liquor-stained faces. I was emaciated by comparison. Crash landing in Boston, hours late. Time sense destroyed. I slept last in Calcutta. A strange wakefulness haunted my body. Alert to ponderous events all around me, I followed my breath as a customs official began pawing through my bag. Suddenly he stopped and handed it back to me with an apologetic smile. I felt a rising thickness in my throat to get beyond that door. She would be waiting. At first she wasn't sure she could, but after letters back and forth, she'd finally agreed. ... by Eric Lerner 2025 34 minutes 47 seconds Listen to Streaming Audio Your browser does not support the audio element. Download Audio (16.8MB) Audio copyright, 2025 Pariyatti View the book, eBook and free PDF download. You can also find it at Amazon worldwide using this link: http://a-fwd.com/com=pariyatti-20&asin=B0CJL9SG5D. About Eric Lerner. View more books and audio resources available in the Pariyatti bookstore.

Ch. 13 - The Essence is Anicca from Journey of Insight Meditation by Eric Lerner THE TWO-BLADED FAN above my head cut ponderously through the thick, hot air. It was late April and the annual three-month heat wave was in full bloom in Madras. My own body temperature had gone amok with some indeterminate fever, and I'd spent the past three days in this hotel room waiting quietly for my illness to pass. It was a comfortable enough place to be sick, with its clean, white walls and stone floors, and outside, a balcony that overlooked gardened courtyards where huge trees reached up to the third tier of rooms. The dark and faintly musky atmosphere was almost Mediterranean. ... by Eric Lerner 2025 53 minutes 16 seconds Listen to Streaming Audio Your browser does not support the audio element. Download Audio (25.7MB) Audio copyright, 2025 Pariyatti View the book, eBook and free PDF download. You can also find it at Amazon worldwide using this link: http://a-fwd.com/com=pariyatti-20&asin=B0CJL9SG5D. About Eric Lerner. View more books and audio resources available in the Pariyatti bookstore.

Ch. 12 - The Great Blind Sea Turtle from Journey of Insight Meditation by Eric Lerner ON MY RETURN TO the monastery from my brief journey out into the world, I had been warmly greeted by the head monk, Nyayaka Maha Thera, and by my two friends Bhikkhus Sunno and Ratanapala, who were convinced that I had returned for good. It was quite a homecoming. I asked Sunno if he might like to take a walk out to my hut one afternoon and have some tea so we could talk. He was quite pleased by the invitation and promised to visit me soon. The days went by, though, and he didn't come. One day after lunch, I sent the young boy who served me food back into the meditation quarters to fetch Sunno. I didn't think it proper for me simply to wander in there unexpectedly. Sunno appeared with a big smile, and after apologizing for not being able to make it to my kuti, invited me to his quarters. ... by Eric Lerner 2025 39 minutes 01 seconds Listen to Streaming Audio Your browser does not support the audio element. Download Audio (18.8MB) Audio copyright, 2025 Pariyatti View the book, eBook and free PDF download. You can also find it at Amazon worldwide using this link: http://a-fwd.com/com=pariyatti-20&asin=B0CJL9SG5D. About Eric Lerner. View more books and audio resources available in the Pariyatti bookstore.

Ch. 11 - The Path of Power from Journey of Insight Meditation by Eric Lerner THE LIGHT OF GOD. Ishvara, the Lord. Divine Luminescence. Seen with the mind's eye only through a mind that can see. I stared with eyelids drawn immobile at an empty black background. The shimmering disk of cool brilliance was not an object but an event, which eyes cannot see. My attention stayed with my breath as it had for days, the tiny touch of my life against thin skin. The awareness on that single point was almost unbroken. That stillness of mind created the light, the light that cannot be seen, only known, until I felt the light, breathed light as a tingly, glowing star. ... by Eric Lerner 2025 24 minutes 23 seconds Listen to Streaming Audio Your browser does not support the audio element. Download Audio (11.8MB) Audio copyright, 2025 Pariyatti View the book, eBook and free PDF download. You can also find it at Amazon worldwide using this link: http://a-fwd.com/com=pariyatti-20&asin=B0CJL9SG5D. About Eric Lerner. View more books and audio resources available in the Pariyatti bookstore.

Ch. 10 - The Great Elder from Journey of Insight Meditation by Eric Lerner AFTER TWO WEEKS OF isolation in the forest, I left the monastery for a short time, mostly to find out about the possibility of returning to Burma. It had been rumored that tourist visas to that country were going to be extended longer than seven days. If so, I could return there soon, and possibly stay for as long as a month. The rumors proved false, however, and I was left with a very open end to my trip. There was no particular rush to get back to Burma now, since that would probably be the last stop on my way home. And I certainly wasn't ready to return home. ... by Eric Lerner 2025 24 minutes 24 seconds Listen to Streaming Audio Your browser does not support the audio element. Download Audio (11.8MB) Audio copyright, 2025 Pariyatti View the book, eBook and free PDF download. You can also find it at Amazon worldwide using this link: http://a-fwd.com/com=pariyatti-20&asin=B0CJL9SG5D. About Eric Lerner. View more books and audio resources available in the Pariyatti bookstore.

Ch. 9 - A Taste of Stillness from Journey of Insight Meditation by Eric Lerner ON THE MORNING OF the tenth day I interrupted my return to the hut following my breakfast to catch my breath on a high flat rock that afforded a view of the entire valley beneath the monastery. The dawn haze had burned off, revealing the neighboring valley, whose sharply edged checkerboard fields stood out in contrast to the surrounding jungle. Perhaps I romanticized by calling this place “jungle” when, in fact, farmland was everywhere. But there is so much unclaimed land in Ceylon that nowhere in the countryside are you so far from the uncultivated forests that you'd not have second thoughts about wandering off in broad daylight, much less in the dark. No cobras here, though, the monks told me. The mongooses made sure of that. One of them was staring at me from a rock higher up the path. His elongated, rodentlike body was covered with prickly fur that made him look as though he'd been dunked in motor oil. His snoutish face was kind of cute, though, and I'd often seen the monks feeding these animals in the courtyard, as a good turn, no doubt, for the animal's appetite for poisonous snakes. ... by Eric Lerner 2025 20 minutes 53 seconds Listen to Streaming Audio Your browser does not support the audio element. Download Audio (10.1MB) Audio copyright, 2025 Pariyatti View the book, eBook and free PDF download. You can also find it at Amazon worldwide using this link: http://a-fwd.com/com=pariyatti-20&asin=B0CJL9SG5D. About Eric Lerner. View more books and audio resources available in the Pariyatti bookstore.

Ch. 8 - Unmeasured Time from Journey of Insight Meditation by Eric Lerner THE ENTIRE ISLAND OF Ceylon has only eight million inhabitants, and as I stood idly waiting for a bus or walked through the streets of Colombo, the capital city, I no longer felt the constant psychic assault that I had been aware of in India. The most obvious difference, however, was that Ceylon was a Buddhist country. Even the most casual conversation easily turned to a common appreciation of the Dharma. There are probably no more Ceylonese who actually practice the heart of Buddha's teachings than there are real practitioners of any religion anywhere, but everyone I met at least understood the value of his teachings and was willing to support those who really did wish to pursue them. ... by Eric Lerner 2025 46 minutes 54 seconds Listen to Streaming Audio Your browser does not support the audio element. Download Audio (22.6MB) Audio copyright, 2025 Pariyatti View the book, eBook and free PDF download. You can also find it at Amazon worldwide using this link: http://a-fwd.com/com=pariyatti-20&asin=B0CJL9SG5D. About Eric Lerner. View more books and audio resources available in the Pariyatti bookstore.

Realizing Change: Sébastian Bernier's Story This a Pariyatti Presents... event of the Realizing Change Series: Sébastian Bernier's Story. Sébastian Bernier December 2, 2022 1 hour 4 minutes Watch the video or download the audio. Download Audio (31MB) Video copyright, 2022 Pariyatti View the archive of all Pariyatti Presents... Events. View more books and audio resources available at the online Pariyatti bookstore.

Ch. 7 - No Way Off This Path from Journey of Insight Meditation by Eric Lerner SIX OF US ARRIVED at the International Meditation Center in Rangoon late in the afternoon of the day the retreat in memory of U Ba Khin was to begin. A charming, middle-aged Burmese gentleman who produced movies for a living met us at the gate and immediately took us on a tour of the grounds. After all the build-up and expectation that had surrounded our trip, it was difficult to appreciate the fact that we were actually there. All we could do was gawk as we followed our host around. The most prominent feature of the Center was the arrangement of the meditation cells, the small individual rooms where one was expected to sit in darkness and silence for most of the day. They surrounded a large central pagoda that contained the shrine room where U Ba Khin himself had sat in meditation. Opening onto the shrine room were eight cells, which were also accessible by doors from the outside. ... by Eric Lerner 2025 29 minutes 48 seconds Listen to Streaming Audio Your browser does not support the audio element. Download Audio (13.7MB) Audio copyright, 2025 Pariyatti View the book, eBook and free PDF download. You can also find it at Amazon worldwide using this link: http://a-fwd.com/com=pariyatti-20&asin=B0CJL9SG5D. About Eric Lerner. View more books and audio resources available in the Pariyatti bookstore.