Podcasts about hindu

In today's episode of The Atheist Experience, Secular Rarity, Godless Engineer, and Kelley Laughlin tackle miracle claims, biblical slavery, and the cultural legacy of colonialism.Larry in Poland insists that miracles at Fatima and Coptic churches prove God exists. The hosts challenge him on mass hallucinations versus actual miracles and compare his claims to Hindu miracle reports. When pressed on animal consciousness and pain, Larry struggles to defend his positions. Why should we accept Catholic miracles but reject all others?Jim in MO calls with a tongue-in-cheek argument for Carlinian sun worship based on George Carlin's comedy bit. He explains it's a parody showing how absurd belief systems can be. The hosts agree it's satire, not serious theology, and appreciate the humor.David in TX asks what if both camps are correct about God's existence. The hosts explain the law of non-contradiction: God either exists or doesn't. David struggles to engage seriously and lists his pronouns as human being, leading to a tense exchange. Can something both exist and not exist?JayFame in TX, a former Satanist turned believer, claims he saw two angels while incarcerated. The hosts challenge him on biblical slavery passages in Exodus 21:7 and ask him to distinguish satanic from godly acts. Jay deflects, preaches, and cannot defend scripture. What makes selling your daughter into slavery moral?Jesse in MI, an atheist of indigenous and Latino heritage, shares frustration about being a minority in his own culture due to Christianity's colonial legacy. The hosts offer support, discuss resources like Recovering From Religion and therapy, and encourage community involvement and activism.Thank you for joining us this week! We will see you next time!Become a supporter of this podcast: https://www.spreaker.com/podcast/the-atheist-experience--3254896/support.

In Part 5 of the Varela Contemplative Science Retreat, John Dunne returns for his second talk of the program, tracing “mystical experience” to its roots as a 19th-century, largely American invention — one with no real equivalent in Buddhist, Hindu, or indigenous traditions. He walks through the influential accounts of William James and W.T. Stace, whose model of a universal, unitive, inward… Source

A frantic search is underway for more than 1,300 people missing after catastrophic flooding swamped a China-Nepal border region Wednesday, dozens of Americans are among the at least 700 foreigners unaccounted for. Anderson talks with an American doctor, whose parents had traveled to the region for a Hindu pilgrimage and are now unaccounted for, along with their entire tour group. Learn more about your ad choices. Visit podcastchoices.com/adchoices

On Wednesday's Mark Levin Show, there's deep frustration, shared by many Americans, over government officials who voice concerns about figures like Abdul El-Sayed, and Hasan Piker yet take no real action against them. We're not discussing freedom of religion but rather individuals who seek to destroy the country, promote violence, attack the Constitution and Declaration of Independence, and undermine the system—primarily first- and second-generation Islamists, some of them naturalized citizens or children of birthright citizenship (like Piker). The Washington ruling class lacks the will to defend law-abiding American patriots, with Democrats protecting such individuals for their votes and others remaining intimidated by accusations of Islamophobia. Later, a Democrat nobody's heard of, Rep Johnny Olszewski, declares that impeachment of President Trump a top priority if Democrats take the House. Democrats are weaponizing impeachment for pure politics against a president who won a record popular vote, Electoral College total, and every swing state, rather than addressing genuine constitutional violations. Also, NYC Mayor Zohran Mamdani opposes a private Manhattan event featuring the leader of India's Hindu nationalist group (the RSS, ideological parent of the ruling party and linked to Prime Minister Modi). This is part of a pattern of his hostility toward Jews, Italians, and now Indians.  Mamdani a bigot who trashes PM Modi the same way leftists trash PM Netanyahu.  Later, Hasan Piker's recent remarks linking American Jews' support for Israel to potential violence against them, while blaming AIPAC for Democratic backlash, have drawn condemnations from several Democratic lawmakers. AIPAC is a transparent American PAC funded by Americans—unlike foreign influence from places such as Qatar or Turkey. Finally, Sen Dan Sullivan calls in to discuss his Senate election against Mary Peltola, who is a far-left liberal whose two terms in Congress produced zero bills signed into law. Sullivan called Alaska's ranked-choice voting system a manipulable scam put on the ballot to elect liberals - don't fall for it. Learn more about your ad choices. Visit podcastchoices.com/adchoices

We're back with the fourth episode in our series in which we're working our way through Pam's book, The Unschooling Journey: A Field Guide. Today, we're continuing our exploration of the deschooling phase of the journey with stage eight: Accepting the Value of All Experiences. We’ve questioned our beliefs about learning and about parenting. Now we're moving beyond judgement. As our understanding of this new world of unschooling grows, we are drawn to digging deeper. Using the lens of unschooling, we're exploring what it means to be a human being living fully in the world, with all of the ups and downs. We had a great time diving in. We hope you find this episode helpful on your unschooling journey! Watch the video of our conversation on YouTube. THINGS WE MENTION IN THIS EPISODE Learn more about Pam's book, The Unschooling Journey: A Field Guide. We invite you to join us in the Living Joyfully Network, a warm and welcoming online community of like-hearted parents. It's a non-judgmental space where you can steep in these unconventional ideas around parenting, relationships, and learning, and explore what they might look like day-to-day in your uniquely wonderful family. We offer a free month trial so you can see if it's a good fit for you. Click here to join us. Sign up to our mailing list on Substack to receive our email newsletters as well as new articles about learning, parenting, and so much more! Check out our website, livingjoyfully.ca for more information about exploring unschooling and navigating relationships. EPISODE TRANSCRIPT PAM: Hello, everyone. I’m Pam Laricchia from Living Joyfully. And I am joined today by my co-hosts Anna Brown and Erika Ellis. ANNA, ERIKA: Hello. PAM: And we are back with another episode in our A Field Guide series. We are working our way through my book, The Unschooling Journey: A Field Guide, which is framed around the hero’s journey and is a weave of myths, contemporary stories and tales from my own journey. We are now deep in the deschooling phase. In the last episode of this series, episode 413, we dug into some of the popular conventional paradigms about parenting, and we found more truths buried there. And as we continue our journey on the road of trials, we’re exploring the idea of accepting the value of all experiences. If you’re newer to unschooling, and this is your first time exploring these truths, you’re likely dancing with these ideas intellectually to understand what they mean and some of their further reaching implications. If you’ve been unschooling for a while and feel like you already intellectually embrace these ideas and have been bringing them into your family’s lives, now’s the time to peel back some more layers to build more connections and context around them, strengthening your web of understanding with your personal experiences, building your wisdom as you move towards believing them in your bones as your own truth. Now we are well into the deschooling phase. In the last two stages, we challenged those conventional pieces of wisdom around learning, like embracing curiosity rather than following curriculum, and parenting, replacing control with connection as our relationship dynamic with our kids. These stages often have lots of twists and turns as we bring these ideas into life, life into our family, and see how things unfold, right? Again, not about right or wrong. We’re gaining experience, we’re seeing how things happen. So this episode, which is stage eight of the journey, we’re exploring the idea of accepting the value of all experiences. In other words, we’re moving beyond judgment. Now here we go. As our understanding of this new world of unschooling grows, we are drawn to digging deeper. Using the lens of unschooling, we’re exploring what it means to be a human being living fully in the world. So Joseph Campbell calls this stage the meeting with the goddess. So in myths and stories, the hero must be spiritually prepared to meet this revered goddess, the universal mother, who represents the whole cycle of life. To meet her in her true form is to rise to her challenge and be able to contemplate the entire birth death cycle that she presents with equanimity with calmness and composure, the ups and the downs, the good and the bad, cosmic creation and destruction, to be able to hold both of these seemingly opposing ideas, opposites in your mind with comparable appreciation. So in the book, I shared that Kali from Hindu mythology is a great example of the kind of goddess you might meet in this stage. As a goddess of time, creation and destruction, she represents both the benevolence of a caring, comforting mother, and the fury of an aggressive punishing one, as well as the expanse of time that contains them both. So, when we look at Kali’s right side, we see good and on the left, we see bad. That’s what she represents. And when we are ready to grasp the truth that lies at the heart of this stage, we see her full nature, both. We see her in full. And we’ve been preparing to meet our Kali with all that we’ve learned so far on our unschooling journey. Like how on earth are we going to link those together? Here we go. We started to see the connections play out between our new perspective on things like we talked about in the last Field Guide episode, like why quitting things isn’t bad, right? Why saying yes more to our kids isn’t bad. Why are kids seemingly doing nothing is not bad. We’ve noticed times when we didn’t stop our child from making a choice that we feared might go badly. And they went on to happily engage with the activity. So by giving our days the time to unfold more naturally, we’ve seen new and interesting things take root in the wake of destruction and upset many times. From a fallen block tower springs a taller, sturdier one. From highly anticipated plans falling through emerges, say, a spontaneous trip to the park, or a cuddly movie day, which turns out to be just what was needed. Without knowing it, we have been thoroughly preparing ourselves for this meeting. And for me, I think the key shift has been your mantra, Anna, there’s plenty of time. The trick was giving moments more time and space to unfold. That allowed me to see how seemingly good and bad moments actually weave together that they’re not like just separate single incidents. They’re not like these distinct events where I can tell you that like, oh, we had five good moments today and seven bad moments. So that was a losing day, or if they were the opposite, that was a winning day, right? To see the fuller, bigger picture, see how this is our life and, and the good and bad were weaving together. But that block tower one is just something I remember, you know, one kid running up and knocking it over. And like just those pieces, think of your own stories in your own life. Think back to when you’ve seen those things go from, from bad something upsetting to working out well, and vice versa. It’s all so very interesting, I think. ANNA: Yeah, it is. And I think Kali is such an interesting representation for this phase, because many people are very afraid to get Kali in a reading because they associate her with destruction. But yes, both pieces are there, creation and destruction. And it fits here so well, because how I see that destruction part is really just a sweeping away of old paradigms, creating a clean slate, allowing us to build a stronger foundation when that tower of our ideas are knocked down, and a new framework to support where we are now with all of this new information that we’re taking in. And it really can’t be built on top of the old. We can take what we’ve learned with us. So it’s not that we’re leaving everything behind. But letting go of the fear around letting go of the old and embracing a new paradigm allows us to fully open to all it can bring us. And a lot of discomfort comes, I think, in straddling the old and new, because we aren’t actually fully in either at that point. And releasing judgment was such a key part of my journey. You know, in my 20s, I loved a good debate and was quite adept at it. And as I started to value connection over winning, I realized how disconnecting the judgment was. I will never know what’s best for another person, even my child. So any judgment of them or their actions actually just keeps me from learning about them, who they are, how they want to move through the world, what their priorities are. And honestly, it keeps my own learning stagnant. If I’m so sure I know what’s best, how do I see a new way, a way that might serve me better in this moment where I am right now. And I love the tally piece that you mentioned because I think it’s a really slippery slope. If we are focused on categorizing the day or the event as good or bad, we’re missing the nuance that exists in every day, every event, because there’s always going to be both, they exist together. And while our brain can like this idea of categorizing as a shortcut, it really takes us out of being present in each moment. And it can end up dictating our emotions around it. So have we had a good week? Okay, then I can feel happy and feel good. I’m a great parent, we’ve done it this week. But then if this week has been bad, then there must be something wrong with me, and I should have done something differently. That type of judgment and kind of surface level ranking just doesn’t serve us personally or relationally. And it can really keep us stuck in this yucky cycle, instead of learning and growing together. And so that is something to watch for that like, oh, this was good and so now this means X, you know, whereas again, I think the idea of plenty of time really does help just let things unfold, and not getting attached to those pieces, we just learn so much more. ERIKA: Yes, I like this phase, because it really feels to me like having gained some perspective, and maybe some maturity, after making a whole lot of huge mental shifts and paradigm shifts we’ve been working through in the last few episodes. And so I just think life is so much more nuanced than there’s one right answer, or there’s one right way to do something. And I think we may absorb that message in school that there is a right answer or one right path. But it’s so much more real and true to living life in this world to be in this gray area, there are infinite possibilities, there are infinite paths, we’re not sure how it’s going to play out. And so I feel a lot more grounded and safe when I have that perspective, and I’m not clinging so strongly to this is good, this is bad. I also feel a lot more generous and nonjudgmental towards other people as well. Because I can recognize, we’re just all doing our best in each moment to meet our own needs and just figure out what’s going to work best for us. And we’re all different. And I don’t need to judge others. And I just feel like it’s a grounding place to be, when we get to this stage. PAM: Yeah. Oh, I love that. Okay, so the next aspect we want to explore around the idea of accepting the value of all experiences is moving beyond this is good and bad. So in the book, I share a quote that’s usually attributed to Alexander Graham Bell. When one door closes, another opens. But we often look so long and so regretfully upon the closed door that we do not see the one which has opened for us. I think that succinctly describes life before this encounter with the goddess, right? We don’t realize the connection between destruction and creation between good and bad on that continuum of time. So this is the wisdom that the stories of Kali and other cosmic mother goddesses are meant to convey, rather than being tossed around by the ups and downs of life, like that whole roller coaster image, we now see the value of and the connection between those moments. So as we’ve been paying attention on our journey, giving things time and space to unfold, which you hear us talking about all the time on the podcast, we’ve soon experienced the cycle and had time to learn that trying to rush through the down times doesn’t work. We can’t pry open a door that doesn’t want to give. We’ve learned that doesn’t mean passively sitting back and waiting. It means being attentive, just like from that quote, right? Maybe knocking on a door, wandering the hallway, noticing the door that’s slightly ajar, hearing the faint click of a doorknob being unlocked. Eventually, something happens and things move forward, maybe in unexpected ways. But in my experience, often in more interesting ways than we had first imagined. That was us looking at that door, that’s where we thought we were going. That’s where we thought things were going to be. But when we there’s just so many more ways that life can unfold. I actually really learned this more through observing my kids’ lives in action. So often, when I was able to stretch my comfort zones and follow them where they were eager to go, the door they wanted to go through, I saw them learning so much, both when things went well and when they didn’t. There’s that good/bad. I was humbled by how often my initial predictions were just flat out wrong. Thank goodness I kept them to myself because I wasn’t ready quite yet to admit how often I was wrong. But without me clouding their experience with my judgment, they could more clearly and directly learn what was most valuable to them in the moment, because that’s where their mind was. That’s where their whole body was. I want to be in this moment, and just see how it plays out. So as my wish to understand my children’s perspective, and choices grew, my need to judge them truly faded. And with that, so did so many of our conflicts, and our trust in each other grew. And again, remember that not judging isn’t about giving in or giving up or saying do whatever you want, right? It’s about engaging more deeply but with openness. The image that helps me is beginner’s mind. What can I learn here? That’s what this stage is encouraging us to discover. It’s about seeing the value of all aspects of life, moving through the bad moments with as much awareness as the good ones, not covering your eyes and trying to ignore them until they pass. Because, as you see, through all the ups and downs, all these moments are integral to our lives. They all mean something. They all help us learn something. ERIKA: Yeah, that’s a huge shift when we can stop labeling things as good and bad. It’s just more complicated than that. And I think our judging tends to influence what happens next. And so I don’t, I certainly don’t want to label my day as a bad day, especially at the beginning, which I do hear people do that sometimes. Because a day has all kinds of moments in it. And we don’t know what’s going to happen next. And by labeling it bad, I think we’re just setting ourselves up for well, now it is going to be bad because we said that. But we learned from it all. In some of the meditation courses I’ve participated in, I really came to understand and value that idea of equanimity. It’s a power that we can cultivate, to be able to just witness the turbulent nature of life and still see the bigger picture. It feels like not getting swept up by every little thing that’s happening. And it helps keep me going and moving towards the things that I want. Whereas if I am getting swept up, it makes it so I’m so overwhelmed that I can’t even face what’s happening or make decisions or move forward. And so I feel like if we can move away from judging ourselves, judging others, judging all the moments as good or bad, I think there’s just so much more potential and so many more possibilities in front of us. To me, it has a very spacious feeling. ANNA: Yeah, I really like that visual, witnessing the turbulent nature of life, but not getting swept away. I think that therein lies that practice of equanimity and just presence. I feel like the categorizing that I mentioned earlier keeps us from really appreciating the nuances of all the experiences. Each experience brings with it a wealth of knowledge and understanding about ourselves, about each other, about the world. And the idea of releasing good or bad always brings to mind for me the Taoist farmer story. I’ll post a better version in the show notes. But the idea is that there’s a farmer who has a series of events happen to his family at each event, the village wants to weigh in with, Oh, what bad luck you’re having? Or Oh, what good luck you’re having? And each time the farmer answers maybe. His horse runs away, bad luck. Maybe. His horse returns with six more wild horses. Good luck. Maybe. His son breaks his leg on a new horse. Bad luck. Maybe. His son doesn’t have to go to war when all the other young men do. Good luck. Maybe. As the story unfolds, you see how something first appears is never the whole of the story. And if we can step away from preconceived notions and judging everything as good or bad, it opens us to more nuances, to new paths, to new ideas. Even just bringing “maybe” into our mind when something happens can slow us down and help us widen our view. Because we get caught up with the quick snap judgment, and it creates this ripple that really narrows our focus, and keeps us from seeing the bigger picture. And that’s the thing with good or bad, it is just this narrowing of the focus. And so if instead, I acknowledge that what is happening just is, I’m more open to seeing the opportunities for growth and learning, I’m more open to actually experiencing it. And I guess that’s a big piece for me, because judging really takes us out of the moment and puts us back into our head. We’re categorizing, this is a problem, this is not good, this is bad, end of story. But there’s no end to the story. Each bit of life leads to another and weaves into this larger tapestry. And with openness and willingness, we can create this massive tapestry that keeps us learning and growing throughout our life. And once we understand that for ourselves, we can see that our kids are doing exactly the same. They are on their own unique journey, building their own unique, massive tapestry. PAM: I love that piece. And the word maybe could be so helpful if you’re navigating this stage right now. And just put a little card that says maybe somewhere where you see it. It’s just a little reminder that judging something in that moment, maybe you’re right but maybe not. Let’s let things unfold. Okay, so the next aspect we want to explore around the idea of accepting the value of all experiences is the epiphany moment. We’ve talked before about how we often understand things intellectually before we feel them as truth in our bones. And in the book, I liken the intellectual understanding as puzzle pieces we have floating around in our minds, right? They each make sense to us on an intuitive level, but they haven’t really quite solidly clicked into place. So as you begin this stage of moving beyond judgment, you may not yet have enough puzzle pieces to grasp what this not judging thing might look like in the bigger picture. And then at some point, the piece appears that kind of changes everything. The moment that sparks this epiphany, as with so many other insights on our unschooling journey, truly might be quite ordinary. It doesn’t need to be a special puzzle piece. It’s just the puzzle piece for you. This is the one, for some reason, that gives you the flash of insight. All of a sudden, you can see the picture you’re building, and how the pieces are going to fit together. So, the naivete, it’s so easy to write, less so much to say. But this naive urge to judge something becomes clear, and our understanding of the value of all experiences, good, bad, otherwise, medium, whatever word you’re using, or words you’re using to judge things, rises out of the confusing free-for-all that we first envisioned at the thought of moving beyond. If we’re not judging things, everything is just, everything’s good then? What does that mean? From this turning point, this epiphany, our perspective shifts. We stop desperately trying to avoid or escape bad moments. Understanding that they, while, absolutely not what we’ve hoped for, are just moments. And, as you often talk about, Anna, we grow to trust ourselves to handle whatever kind of moment comes our way. A deeper sense of confidence begins to take root, as we more mindfully engage in all the moments of our days. And, we more clearly see our children living this trust and confidence. I think it’s something humans are born knowing. But, we lose track of it growing up when we’re immersed in judgment, shame, and fear. And those being used to control us. Going back to that last episode of Control and Connection. And, it hits us now. We’ve got this puzzle piece. Life isn’t about trying to avoid the bad moments, so we can finally live our good lives. And, we’re just like, I want this good life. I want this good life. We have been living our full lives, our rich lives, all along. ANNA: I think there’s just such a beautiful freedom in recognizing that life is going to contain it all. It’s not about optimizing. It isn’t something we can control. There is not one path that will lead to everything being perfect. I think, as the Buddhists would say, the suffering is in the attachment to that outcome. And so, to me, it really plays out. If I’m gripping so tightly to control, thinking I can somehow make the right choice, and then everything will always be great, it feels so dysregulating when it doesn’t happen that way, when I’ve tried so hard, and then the mark has been missed. Again, that goal that we talked about a little bit earlier. If instead, I’m just open and curious, and greeting things as they come, be them obstacles or gifts, with the same open energy, I can stay regulated, and I can find the growth available to me in all of those areas, in both, in obstacles and the beautiful gifts of life. And that’s where I got to the place that you mentioned. The epiphany for me was seeing how well we worked together, how we survived whatever came our way. We had tools to get through it, and that doesn’t take away the sting of disappointment or loss when it happens, because it still can sting. But our relationships were solid. Nothing felt shaky there. And from that foundation, the bumps felt more manageable. So, instead of the acrobatics of trying to miss the bumps, my focus was on strengthening our connection and our communication, so that we could roll over the bumps together. That was something that I could actually influence. Attempting to stop the bumps never worked, no matter how hard I tried. It’s outside of my control, and it ends up taking me out of the moment, and I’m actually not using the time or energy to strengthen my relationships. I’m over here juggling and trying to do something perfectly. And I think this can be really hard at first, though, because we really have been taught that there are answers, that things fit nicely into good and bad and right and wrong. And so, when something so widely accepted, like school, isn’t working for your family, it can feel very intense. We become invested in finding the next right answer, but it’s not about that. Life is about nuance, growth, exploration. It’s messier and more unpredictable than that. But again, I think once we embrace that and understand what we can control, which is basically just how we show up and who we are, there is a freedom, a release that happens. It opens you up to see the beauty in all of it, the beauty and the value in all experiences. So, back to the theme. ERIKA: I love that, and I know it feels hard sometimes, because it really does feel like maybe I can control everything, and then I’ll know how it’s going to turn out, and it’ll all turn out perfectly. But life shows me that it doesn’t work like that. But that’s not failing. That’s just life. And so, I can connect with other people, because we all are sharing this human experience of all of these parts. Life has it all. And if someone in my life seems unable to see that for themselves, I know that’s just where they are on their own journey. I don’t have to pull them to where I am. Life has it all, the ups and the downs, and we’re just going to roll with it. If someone’s not ready for that, I can’t get them there. It’s one of those things that I think just has to click for us in time, and I guess that’s why we’re calling it the epiphany here. So, yeah, I love that. PAM: It has to click for us. I love that. I love that. And, okay, so this last aspect that we want to dive into is embracing the value of time. And just imagine, time is what we’ve been talking about to see how good and bad are actually linked together, and they don’t need to be judged. They’re things that happen. They’re things that have happened, and this led to this and maybe to this. Anyway, I had mentioned earlier that I think the key shift for me in understanding this stage of the journey was really in your mantra, Anna, there’s plenty of time. This is the piece that I wanted to bring out because there’s two aspects of time for me that came to me. One was giving moments more time and space to unfold. That’s what we’ve been talking about. Most often, we don’t need to solve moments, right? I don’t need to ride the high of good as long as I can, and I don’t need to fix the bad as fast as I can. That is just something that fades alongside the urge to judge them, that this is what comes with the epiphany. But the other was more time to ponder things. There’s a deeper level of understanding that comes with continuing to poke and prod our thoughts, to look at our ideas from this way and that way, up close, far away, sideways. Giving myself that time and space allowed me to see how seemingly good and bad moments actually weave together. It’s just the up and down and in and out of playing with things. It’s like, oh, it was so useful to me to recognize when I get stuck in something, right? I need to change how I’m looking at something. And truly, if you are persistent, you will reach deeper levels of understanding, moving from the comprehension, if this is kind of your first engagement with these kinds of ideas, that makes some sense to experience. Then you see these ideas in action. So often for us, it’s seeing them in action with our kids, right? And then to the truth, you’ve seen them play out multiple times in multiple circumstances, and you’re starting to see how they might actually apply to you as well. And this stage is just a great example of this. If discovering the truth around learning and parenting in the last two stages was akin to adding new landmarks to your map, this stage was about taking the time to explore them more fully, eventually revealing like the secluded trails that connect them. We also get our first taste of the fruits of this inner journey. Releasing that need to be constantly judging things is just so freeing. I mean, the curiosity that bubbles up from that, it was just life changing for me. Time is a priceless and integral part of both our journey to understand and embrace unschooling, but also the practice of unschooling itself forevermore. We’ve gone from intellectually understanding that life encompasses good and bad moments to experiencing the learning about the world and about ourselves that is found in both kinds of moments, to embracing the truth that all moments, good, bad, and all manner in between moments have value in our lives. We are learning through the ups and downs, through the good and bad. This is life or as Campbell describes it, which I thought was cool, the nature of being. Yeah, that lands for me. ERIKA: That’s beautiful. I love that. I can definitely find myself clinging to time when things are feeling good, and just wishing it would slow down. But really the only way to slow down time that I’ve found is to get really present, and take note of all the things that are happening in this moment. There are all kinds of feelings, experiences, things to see, people to be with. And so I don’t typically wish away time even when things are hard. I think it’s a human impulse to do that though, like I just wish this day was over. But I think my personality specifically tends to cling to time rather than hope it goes by faster. But I have found there’s plenty of time to be just such a soothing phrase. It’s a reminder for me to just relax, let go of my intensity about finding that solution or getting to a certain place. I mean, even physically getting to a place, we have to get to whatever, get to the party on time. And I love how we all hear Anna’s voice in our minds with that reminder. It really helps me move out of that kind of tunnel vision and to a more grounded place where I can see what’s actually in front of me and make decisions about what to do next. And even just taking a breath can be so helpful too, just to settle down my nervous system. There’s plenty of time. We’ve got this. And just let me be present in this moment. ANNA: Yeah. Oh my goodness. How many times do we remind each other that we’ve got this during any given week and that there’s plenty of time?! It really does calm my nervous system and sometimes it feels cheesy to type or hear. But it also calms my nervous system every time because it’s true because we have a history of having gotten it. And so I know we will keep doing it, but I do think it’s fun to think about time. It’s just such an interesting concept and it can drive so many feelings and behaviors, or I guess maybe more accurately our reactions and interplay with time drives the feelings and behavior, but understanding that helps us see the choice, right? So time can seem to be crawling and then it can fly by in a blink and can often feel out of our control. But I like the pieces that have been pulled out, like the idea of giving space to a moment, not needing to rush in with solutions or move quickly through it. I think we do that sometimes because we don’t like to sit in discomfort. But that discomfort has messages for us. It’s not a scary place. It can be a place of growth and we miss that if we’re rushing through it, just like we miss the joy present in those small moments, as well, if we’re always rushing ahead to the next thing. And the unfolding became such an important concept to me. I was a planner. I still am, but with a lighter, more playful grip. Allowing moments and days to unfold, I started to see this organic flow that was always present, a flow I had really missed in my tightly controlled timelines. And I started to feel a real difference in my body. The tightness that I was literally carrying as I was trying to plan and control all the things versus the softness, the openness in my body when we just allowed a day to unfold. And that learning could happen in a moment when I stopped talking and observed. These things were not easy for me. That is why ‘there’s plenty of time' is such an important mantra for me, because I could feel myself relax with that reminder. And it is not my natural state of being. I am wanting to do, do, do, maximize, go, do. There’s not enough time. But boy, it really helps ground me. And then the part you mentioned, Pam, about time to ponder, that was also really critical. I had to slow down and trust in the time to find the deeper layers, to better understand myself and the people around me. And it doesn’t happen overnight. It happens with an intentional commitment to take the time to feel the feelings, to dig into the layers, to understand the connections, the reactions, the context, the ideas that we’re holding on to. I don’t think you can grow, have growth without time to be in that space. And so what I learned about myself was that my kind of go, go, tight control and planning was really me trying to outrun some past trauma pieces and things I didn’t want to look at about myself, and maybe even about the world and the things around me. And slowing down felt really scary. But I really allowed myself space to feel the feelings and understand how my patterns from childhood were showing up now. And that was really the only way I could make changes and show up in new ways to be the person I wanted to be for my kids. So that shift is kind of what you’re talking about Pam, the ideas, they feel great, this kind of intellectual understanding. But it took me doing this slowed down work to really get to feel it in my bones and be able to act on it from my bones versus just this intellectual understanding. PAM: Yeah. Oh, and just to wrap things up, as I was writing the book and really thinking about the phases. I could see how those three ideas came together. That’s why I love choosing Kali, here’s a goddess who is time, creation, and destruction, those three things good, bad and unfolding, are just so integral to growing as a human being to understand what’s going on at some level. There are always more layers, as we talked about, but it’s just fascinating for me to see how these things so beautifully weave together as part of this tapestry. I love that image, too. Okay, so thanks so much to everyone for joining us. We hope you enjoyed this dive into the third stage of the de-schooling phase of our journey, as we explored the idea of accepting the value of all experiences. And we invite you to join us in the Living Joyfully Network to continue this conversation because we love talking about this stuff. It’s a warm and welcoming online community of like-hearted parents, a non-judgmental space where you can steep in these unconventional unschooling ideas, and just start to explore and talk about what they might look like day-to-day in your uniquely wonderful family. Your first month is free, so you can get a sense of whether the community is a good fit for you. We are excited to welcome you. To learn more and join us, just follow the link in the show notes or go to livingjoyfully.ca and choose Network in the menu. Wishing everyone a lovely day. Thanks so much, you guys. Bye.

In pre-independence India, activist B.R. Ambedkar said India would never be free unless caste was eradicated. Today, India is rife with an aggressive majoritarianism that sees India as a Hindu nation. Could Ambedkar have saved India from its fate? *This episode is part two in a two-part series. It originally aired on Oct. 6, 2020.

Gandhi envisioned a free India as a place of communal harmony where each person understood duty and sacrifice. Today, India is rife with an aggressive majoritarianism that sees India as a Hindu nation. IDEAS explores if Gandhi's vision was ever enough and asks if Gandhi and his values still have a place in today's idea of India? *This episode originally aired on Oct. 5, 2020.

This year, residents in several Indian cities -from Mumbai to Bengaluru - have experienced a shortage in water supply. India's big cities are expanding in terms of size and population. This has also meant a strain on existing resources such as land and water. We have already seen cities such as Bengaluru attempting to implement restrictions on use of potable water for non-potable purposes. But do our cities need more than that to ensure water security for the future? How water stressed are Indian cities? Guest: Priyanka Jamwal, Programme Leader and Senior Fellow, Water and Society Programme, ATREE Raj Bhagat, Senior Program Manager, Geo Analytics for Sustainable Cities & Transport program, WRI India Host: K. C. Deepika, City Editor, The Hindu, Bengaluru Producer: Shiksha Jural Learn more about your ad choices. Visit megaphone.fm/adchoices

Leila Gabel is torn between two very different religions, the Jewish beliefs of her family and the Hindu beliefs of her favorite aunt. Is reincarnation the answer to her troubled life? Is there really a God who will love her unconditionally? Don't miss Part One of her powerful story on the next Unshackled!  

It's Mailbag Friday! You've got questions, we've got answers. Segment 1 • Can a Christian celebrate Indian holidays like Diwali, even if the Hindu religious elements aren't emphasized? — Troy • Why don't you baptize babies? — Anonymous Segment 2 • How can I stop being controlled by other people's opinions and find my identity in Christ? — JD Segment 3 • What should I do if I want to serve more at church but keep getting overlooked? — Anonymous • Is it appropriate to dance with someone who isn't your spouse? — Jana Segment 4 • How do I respect my husband when I feel like there's nothing about him to respect? — Nancy • What is your view of the baptism of the Holy Spirit? — Jeremy ___ Thanks for listening! Wretched Radio would not be possible without the financial support of our Gospel Partners. If you would like to support Wretched Radio we would be extremely grateful. VISIT https://fortisinstitute.org/donate/ If you are already a Gospel Partner we couldn't be more thankful for you if we tried!

Chapal Rani was one of India's most famous performers of jatra, Bengal's popular theater. Traditionally, all the roles, including female roles, were played by men—and Chapal Rani was perhaps the most prominent performer of women on the stage. He's also the subject of a new book from Sandip Roy, titled Chapal Rani, the Last Queen of Bengal. Roy, who joins us the show today, tells the story of Chapal Rani's life, from stardom to obscurity and later rediscovery; how Chapal Rani would transform himself every night onstage; and how jatra changes how we talk about gender and performance. Sandip Roy is a writer, columnist, and podcaster currently living in Kolkata. He is a columnist for Mint Lounge, The Hindu, and the host of the Sandip Roy Show on Indian Express. His work has appeared in The New York Times, BBC, The San Francisco Chronicle, NPR, Huffington Post, Conde Nast Traveller, among other publications. For over a decade, Roy was editor of Trikone, the world's oldest magazine on LGBTQ+ South Asian issues. He is the author of the novel Don't Let Him Know. You can find more reviews, excerpts, interviews, and essays at The Asian Review of Books, including its review of Chapal Rani, the Last Queen of Bengal. Follow on Twitter at @BookReviewsAsia. Nicholas Gordon is an editor for a global magazine, and a reviewer for the Asian Review of Books. He can be found on Twitter at @nickrigordon. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/asian-review

In this bonus episode of the In Focus podcast we have an excerpt from Global Faultlines, the Hindu's international affairs podcast. Yemen is no longer just the site of a devastating civil war. The Houthis have emerged as a powerful regional actor, capable of threatening Saudi Arabia, Israel and one of the world's most important maritime trade routes. In this episode, we examine how the Houthis transformed from a domestic insurgency into a regional military force, how the Gaza war expanded their role, and why Yemen has now become a new front in the Iran war. We look at the Houthis' relationship with Iran, the strategic importance of the Red Sea and Bab el-Mandeb, the renewed confrontation with Saudi Arabia, and what the escalation means for Yemen's already catastrophic humanitarian crisis. Can Yemen still find a political settlement, or has the rise of the Houthis permanently changed the balance of power in West Asia? Expert: Stanly Johny, International Affairs Editor, The Hindu Research, Editing and Production: Sharmada Venkatasubramanian Camera: Shivaraj S Learn more about your ad choices. Visit megaphone.fm/adchoices

Israeli settlers have been clashing more and more with Palestinians in the West Bank, often with government backing. We examine the forces at play in what could soon be yet another battlefront. India's proliferating civil codes are creating insuperable legal contradictions for a multi-faith people. And answering some letters addressed to our “agony uncle” columnist. Guests and host:Anshel Pfeffer, Israel correspondentKira Huju, Asia correspondentAndrew Palmer, executive editorJason Palmer (no relation), co-host of “The Intelligence”Rosie Blau, co-host of “The Intelligence”Topics covered: West Bank, Palestinians, Israeli settlers, Israel electionIndia, civil codes, Hindu nationalismmanagement, adviceListen to what matters most, from global politics and business to science and technology—subscribe to The Economist. Hosted on Acast. See acast.com/privacy for more information.

Israeli settlers have been clashing more and more with Palestinians in the West Bank, often with government backing. We examine the forces at play in what could soon be yet another battlefront. India's proliferating civil codes are creating insuperable legal contradictions for a multi-faith people. And answering some letters addressed to our “agony uncle” columnist. Guests and host:Anshel Pfeffer, Israel correspondentKira Huju, Asia correspondentAndrew Palmer, executive editorJason Palmer (no relation), co-host of “The Intelligence”Rosie Blau, co-host of “The Intelligence”Topics covered: West Bank, Palestinians, Israeli settlers, Israel electionIndia, civil codes, Hindu nationalismmanagement, adviceListen to what matters most, from global politics and business to science and technology—subscribe to The Economist. Hosted on Acast. See acast.com/privacy for more information.

This week on Sinica, I sit down with the writer Pallavi Aiyar — at her own dining table in Beijing, where in recent months I've been the lucky beneficiary of her and her husband Julio's legendary hospitality. Pallavi first arrived in Beijing in 2002 to teach at the Beijing Broadcasting Institute and went on to spend the better part of a decade as The Hindu's China correspondent — for much of that time, the only Chinese-speaking Indian foreign correspondent in the country. That period produced Smoke and Mirrors: An Experience of China, still one of the very few sustained attempts to look at China through Indian eyes. After 16 years away — years spent in Brussels, Jakarta, Tokyo, and Madrid — she's back in Beijing, and turning her gaze inward with her latest book, Travels in the Other Place: Pursuing the Self in Eight Acts. She writes the wonderful Substack The Global Jigsaw, which I recommend without reservation.Our conversation is built around her recent essay for Noema Magazine, “The Real Problem Underlying India-China Tensions,” which argues that the deepest problem in the relationship isn't the border or the trade imbalance but the distorting lenses through which each side reads the other: China reads India through the lens of colonial subordination, while India reads China through the lens of betrayal. We talk about the ugly etymology of an ethnic slur, the partial historical memories each country mistakes for the whole picture, her serialized interviews with the Chinese India-watcher Mao Keji, the aporia-inducing impossibility of explaining either country to outsiders — and how her answer to the question she first posed in 2008, “Would I rather be born Indian or Chinese?”, has changed, painfully, in the years since.4:35 – Beijing, 2002: an ad in That's Beijing, gandhi@hotmail.com, and becoming The Hindu's correspondent10:03 – “Beijing and I grew up together”: the aughts as a shared coming-of-age12:16 – The asymmetry of obsession: why India watches China, but not the reverse16:39 – The unacknowledged third vertex: Western discursive power in the India-China relationship18:08 – Back after 16 years: the Liangma River, blue skies, and the panopticon21:35 – Walks in the park and the “buddy system”: what access looks like now25:43 – Where did all the foreigners go?29:59 – The scene at CCG: candor, offense, and the register of truth33:10 – “Asan”: the etymology of a slur, Sikh policemen, opium fortunes, and China's colonial lens40:10 – 1962 and India's betrayal lens42:15 – Aporia: the foolhardy task of explaining India or China47:22 – Shame and indignation: explaining a place you love versus a place you merely know52:29 – The big question, 2008: born Indian or Chinese?55:44 – The 2026 answer: “It hurts”1:00:08 – Kaiser pushes back: cherry-picked comparisons, and can this essay's very existence complicate its conclusions?1:04:43 – Twin nations of the exam1:06:57 – Cognitive empathy: what it would take for ordinary Indians and Chinese to actually see each otherPaying It ForwardYaqi Li, a young Chinese international relations scholar recently returned to China after a year in Singapore — Pallavi admires the rare self-reflectiveness of his memoir-inflected IR writing on his Substack, New China Literacy, and notes that he makes an interesting case for AI-assisted writing as a way for second- and third-language English speakers to find their voice.RecommendationsPallavi: Flashlight by Susan Choi — a novel spanning Japan, the U.S., and North Korea, built around the North Korean abductions of Japanese citizens in the 1970s. Also This Is Where the Serpent Lives by Daniyal Mueenuddin — the first novel from her favorite Pakistani writer, a sprawling, Chekhovian portrait of feudalism and politics in modern Pakistan.Kaiser: Crossing to Safety by Wallace Stegner — beautiful at the sentence level, painted on a small canvas: two couples who meet as young academics at the University of Wisconsin–Madison, and their friendship across the decades. Emotionally rich despite the absence of grand drama.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

AP correspondent Charles de Ledesma reports a stampede at a Hindu temple in India's Bihar state leaves seven dead and over a dozen injured.

See the full Nai people group profile here https://joshuaproject.net/people_groups/17745 

See the full Kumhiar people group profile here https://joshuaproject.net/people_groups/17320/IN 

A listener asks Dr. William Lane Craig how Christianity's dependence on a historical resurrection (unlike Hinduism's Krishna) can be defended, then raises three questions that arise in evangelism: that "eternal life" can't be historically verified, that the NT accounts were written too late to trust, and that no clear OT prophecy points to a risen Messiah. Dr. Craig affirms Anil's core insight, that Christianity's rootedness in history is a strength, not a weakness, while showing that the empty tomb, appearances, and disciples' transformation are historically well-attested, that historians still trust ancient biographies (like those of Alexander the Great) written centuries after their subjects' deaths, and that the disciples' unexpected belief in the resurrection is itself evidence for it, precisely because it ran against Jewish expectations.

Nik's Links: https://linktr.ee/realbignikNik Keswani joins JT for a conversation about one of the most unlikely journeys to Jesus Christ.Before becoming known for his Christian content, Nik grew up practicing Hinduism, endured an incredibly difficult childhood filled with serious medical issues, became a massive star on Vine, moved to Los Angeles, and found himself immersed in the world of fame, money, partying and Hollywood culture.But the deeper Nik went into the rabbit hole—researching the occult, secret societies and the spiritual darkness behind the world around him—the more he began questioning everything he thought he knew about God.Eventually, that search led him somewhere he never expected: Jesus Christ.JT and Nik discuss his testimony, his experiences in Hollywood, the occult, spiritual warfare, fallen angels, the Nephilim, Hindu and Greek mythology, the Book of Enoch and other ancient texts, problems within the modern American church, Protestantism, Catholicism and Orthodoxy, Zionism, and why so many people who begin searching for the truth eventually find themselves confronting the claims of Jesus.This conversation goes deep.If you enjoy the podcast, please LIKE, SUBSCRIBE and SHARE.For early and uncensored episodes, check out the JT Follows JC Patreon. Become a supporter of this podcast: https://www.spreaker.com/podcast/jt-s-mix-tape--6579902/support.Please support our sponsor Modern Roots Life: https://modernrootslife.com/?bg_ref=rVWsBoOfcFPatreon: https://patreon.com/JT_Follows_JC?utm_medium=unknown&utm_source=join_link&utm_campaign=creatorshare_creator&utm_content=copyLinkJESUS SAID THERE WOULD BE HATERS: https://jtfollowsjc.com/product-category/mens-shirts/JT's Hats: https://jtfollowsjc.com/product-category/hats/Coaching Program: https://www.echoesoftruthnetwork.com/joinTelegram Group: https://t.me/jtsmixtapeNew Trucker Hat: https://www.shopmmca.com/shop/p/jt-follows-jc-hat

God's Own Land: Sacred Landscape, Pilgrim Economy and Religious Change in the Ganga Himalaya (Lever Press, 2026) follows the tectonic shift from traditional religious pilgrimage in the early twentieth-century to contemporary pilgrim tourism, in which ever-burgeoning visitor numbers have brought both benefits and challenges to the Garhwal region of India—the source of Hindu India's sacred river, the Ganges. Despite Hinduism's regional and sectarian variation, India's Garhwal Himalaya region is one the most sacred places to Hindus, drawing pilgrims across sectarian lines from throughout the subcontinent and the world. This sacred land—dev bhumi or “land of the gods”—appears in foundational Hindu stories describing the presence and activity of gods, goddesses, saints, and cultural heroes.This study from James G. Lochtefeld draws out Hindu convictions regarding the Garhwal's eternal and continuing sanctity as a holy region, based on the premise of an “imagined landscape.” This region is strongly associated with divine activity and yet this landscape is also a real place with a real history inhabited by real people, who have historically been poor because of the challenges created by the region's geography. Juxtaposing the history of the region with its construction in the Hindu imaginary, this multidisciplinary study unpacks the nuanced image of the region, its religious significance, and the impacts of pilgrimages on the community through textual, historical, and ethnographic methods. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

God's Own Land: Sacred Landscape, Pilgrim Economy and Religious Change in the Ganga Himalaya (Lever Press, 2026) follows the tectonic shift from traditional religious pilgrimage in the early twentieth-century to contemporary pilgrim tourism, in which ever-burgeoning visitor numbers have brought both benefits and challenges to the Garhwal region of India—the source of Hindu India's sacred river, the Ganges. Despite Hinduism's regional and sectarian variation, India's Garhwal Himalaya region is one the most sacred places to Hindus, drawing pilgrims across sectarian lines from throughout the subcontinent and the world. This sacred land—dev bhumi or “land of the gods”—appears in foundational Hindu stories describing the presence and activity of gods, goddesses, saints, and cultural heroes.This study from James G. Lochtefeld draws out Hindu convictions regarding the Garhwal's eternal and continuing sanctity as a holy region, based on the premise of an “imagined landscape.” This region is strongly associated with divine activity and yet this landscape is also a real place with a real history inhabited by real people, who have historically been poor because of the challenges created by the region's geography. Juxtaposing the history of the region with its construction in the Hindu imaginary, this multidisciplinary study unpacks the nuanced image of the region, its religious significance, and the impacts of pilgrimages on the community through textual, historical, and ethnographic methods. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/south-asian-studies

God's Own Land: Sacred Landscape, Pilgrim Economy and Religious Change in the Ganga Himalaya (Lever Press, 2026) follows the tectonic shift from traditional religious pilgrimage in the early twentieth-century to contemporary pilgrim tourism, in which ever-burgeoning visitor numbers have brought both benefits and challenges to the Garhwal region of India—the source of Hindu India's sacred river, the Ganges. Despite Hinduism's regional and sectarian variation, India's Garhwal Himalaya region is one the most sacred places to Hindus, drawing pilgrims across sectarian lines from throughout the subcontinent and the world. This sacred land—dev bhumi or “land of the gods”—appears in foundational Hindu stories describing the presence and activity of gods, goddesses, saints, and cultural heroes.This study from James G. Lochtefeld draws out Hindu convictions regarding the Garhwal's eternal and continuing sanctity as a holy region, based on the premise of an “imagined landscape.” This region is strongly associated with divine activity and yet this landscape is also a real place with a real history inhabited by real people, who have historically been poor because of the challenges created by the region's geography. Juxtaposing the history of the region with its construction in the Hindu imaginary, this multidisciplinary study unpacks the nuanced image of the region, its religious significance, and the impacts of pilgrimages on the community through textual, historical, and ethnographic methods. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/indian-religions

God's Own Land: Sacred Landscape, Pilgrim Economy and Religious Change in the Ganga Himalaya (Lever Press, 2026) follows the tectonic shift from traditional religious pilgrimage in the early twentieth-century to contemporary pilgrim tourism, in which ever-burgeoning visitor numbers have brought both benefits and challenges to the Garhwal region of India—the source of Hindu India's sacred river, the Ganges. Despite Hinduism's regional and sectarian variation, India's Garhwal Himalaya region is one the most sacred places to Hindus, drawing pilgrims across sectarian lines from throughout the subcontinent and the world. This sacred land—dev bhumi or “land of the gods”—appears in foundational Hindu stories describing the presence and activity of gods, goddesses, saints, and cultural heroes.This study from James G. Lochtefeld draws out Hindu convictions regarding the Garhwal's eternal and continuing sanctity as a holy region, based on the premise of an “imagined landscape.” This region is strongly associated with divine activity and yet this landscape is also a real place with a real history inhabited by real people, who have historically been poor because of the challenges created by the region's geography. Juxtaposing the history of the region with its construction in the Hindu imaginary, this multidisciplinary study unpacks the nuanced image of the region, its religious significance, and the impacts of pilgrimages on the community through textual, historical, and ethnographic methods. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

An 18-year-old Christian woman disappeared after leaving for a sewing class in Pakistan. Weeks later, she was found in an Islamic school, her name changed, her religion officially changed, and a judge refused to return her to her family despite serious concerns she may have been acting under fear and coercion.In this powerful episode of Into the Supernatural, Billy Hallowell and Jen Lilley speak with Joel Veldkamp of Christian Solidarity International about Neha's heartbreaking case, the broader crisis of forced conversions and marriages affecting Christian and Hindu girls in Pakistan, and what people around the world can do to help. The conversation also shares a remarkable rescue story that offers hope amid the darkness.Be sure to like, subscribe, and share this episode with someone who needs encouragement today.SPONSOR: Want to help the persecuted church across the globe? Christian Solidarity International is doing absolutely incredible work. Check it out and give to save fellow believers here: https://csi-usa.org/hallowell/#SpiritualWarfare #Christian #Jesus #Faith #Deliverance #Bible #IntoTheSupernatural #JenLilley #ChristianPodcast

Scripture Reference: 1 Corinthians 8:1-13Big Idea: A maturing church lets love for the people of Christ govern its liberties in Christ Application:Are you one of the people of Christ?When you are exercising your Christian liberties, do you consider the consciences of others?Q1. It seems to me that one of the main concepts in Chapter 8 is moral taint, an indirect acquisition of guilt through association or support of an immoral act. There is a lot of debate right now about if/how we can become “tainted”. When do we cross the line? For example, attending an LGBTQ wedding? Attending a regular wedding of someone wrongly divorced? Using technology/medicine discovered through immoral means? Living on land or inheriting property gained through immoral means?Q2. The concept of conscience is interesting when I consider my personal experience. For example, I grew up in a church were no one raised there hands and I grew up in a house where alcohol was never consumed. As an adult, both of those things “feel” wrong/bad even though I intellectually know they aren't sinful. What does that mean for me? Where is the interplay between my conscience and my comfort? Q3. You alluded to the Spirit working through our conscience. How can we discern between our conscience and the Holy Spirit. Is this an important distinction?Q4. I have a question about today's passage. It's a bit adjacent to the main point and includes a very specific scenario, so I don't know if you want to include all of it in the podcast, but I'm very curious (and have been waiting this whole sermon series for us to get to chapter 8 so I can ask). I've heard it taught that the Jerusalem Council (Acts 15) took place after Paul wrote 1 Corinthians, so therefore the instructions for gentiles to abstain from meat sacrificed to idols overrides Paul's teaching here. The person who told me that said that therefore, Christians today should avoid anything that has origins in another religion, including seeing chiropractors, getting massages, doing yoga-based workouts, etc. I'm curious what your thoughts are on that. Prior to hearing this teaching, I would do “Christian yoga” workouts, which use yoga poses but incorporate prayer and Scripture meditations instead throughout. I saw that as a way of redeeming the healthy aspects of yoga without participating in the religious aspects, but ever since hearing this teaching, I stopped in case I was wrong.Q5. Thank you for the message this morning. I appreciated how clearly love dominating in the gray while still adhering to truth came through. I did want to highlight that 1 mile from our church is a Hindu temple. This is what Google had to say about attendance there: As of June 2026, approximately 4,700 people regularly visit the Hindu Temple of Dayton in Beavercreek, Ohio. The congregation has grown significantly from its early days of 150 to 200 families. [1, 2, 3] For those, nearly 5,000 people, food sacrificed to idols is a very real issue. I just thought it was important to highlight that, if there are brothers and sisters in our Body that face that specific issue in ways that are a normal part of the worldview in which they may have been raised. I faced this issue specifically as a missionary while living in Zambia and befriending my Hindu neighbors. This is an issue members of our Body could face if invited to a Hindu home for a meal. Wouldn't it be wonderful if this issue became a more “normal” problem/opportunity for us! Q6. In our sermon we talked about limiting our freedom out of love for a weaker brother. But how do we distinguish between genuinely laying down our rights out of love versus just conforming out of a fear of judgment? At what point does trying not to be a 'stumbling block' cross the line into people-pleasing or enabling legalism?Thank you for listening and sending in your questions. As a reminder you can send your questions to SermonQuestions@ubcbeavercreek.com and we will see you next week.

Set the context for a joyful, exuberant day with a short, powerful message from Sadhguru. Explore a range of subjects with Sadhguru, discover how every aspect of life can be a stepping stone, and learn to make the most of the potential that a human being embodies.  Conscious Planet: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.consciousplanet.org⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Sadhguru App (Download): ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://onelink.to/sadhguru__app⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Official Sadhguru Website: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://isha.sadhguru.org⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Sadhguru Exclusive: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://isha.sadhguru.org/in/en/sadhguru-exclusive⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Inner Engineering Link: isha.co/ieo-podcast Yogi, mystic and visionary, Sadhguru is a spiritual master with a difference. An arresting blend of profundity and pragmatism, his life and work serves as a reminder that yoga is a contemporary science, vitally relevant to our times. Learn more about your ad choices. Visit megaphone.fm/adchoices

Set the context for a joyful, exuberant day with a short, powerful message from Sadhguru. Explore a range of subjects with Sadhguru, discover how every aspect of life can be a stepping stone, and learn to make the most of the potential that a human being embodies.  Conscious Planet: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.consciousplanet.org⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Sadhguru App (Download): ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://onelink.to/sadhguru__app⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Official Sadhguru Website: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://isha.sadhguru.org⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Sadhguru Exclusive: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://isha.sadhguru.org/in/en/sadhguru-exclusive⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Inner Engineering Link: isha.co/ieo-podcast Yogi, mystic and visionary, Sadhguru is a spiritual master with a difference. An arresting blend of profundity and pragmatism, his life and work serves as a reminder that yoga is a contemporary science, vitally relevant to our times. Learn more about your ad choices. Visit megaphone.fm/adchoices

See the full Barwala people group profile here https://joshuaproject.net/people_groups/16339/IN 

Hindu nationalism is transforming India as an increasingly dominant ideology and political force. But it is also a global phenomenon, with sections of India's vast and influential diaspora drawn to, or actively supporting, right-wing Hindu nationalism. Indians overseas can be seen as an important, even inextricable, aspect of the movement. This is not a new dynamic—diasporic Hindutva has grown over many decades. Hindu Nationalism in the Indian Diaspora: Transnational Politics and British Multiculturalism (Oxford University Press, 2024) explores how and why the movement became popular among India's diaspora from the second half of the twentieth century. It shows that Hindutva ideology and its plethora of organizations have a distinctive resonance and way of operating overseas; the movement and its ideas perform significant, particular functions for diaspora communities.Edward T.G. Anderson argues that transnational Hindutva cannot simply be viewed as an export: this phenomenon has evolved and been shaped into an important aspect of diasporic identity, a way for people to connect with their homeland. He also sheds light on the impact of conservative Indian politics on British multiculturalism, migrant politics and relations between various minority communities. Sachin Nikarge has extensively worked in consultative capacity with prominent foreign/diplomatic missions across both ‘hard' as well as ‘soft' power domains. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Hindu nationalism is transforming India as an increasingly dominant ideology and political force. But it is also a global phenomenon, with sections of India's vast and influential diaspora drawn to, or actively supporting, right-wing Hindu nationalism. Indians overseas can be seen as an important, even inextricable, aspect of the movement. This is not a new dynamic—diasporic Hindutva has grown over many decades. Hindu Nationalism in the Indian Diaspora: Transnational Politics and British Multiculturalism (Oxford University Press, 2024) explores how and why the movement became popular among India's diaspora from the second half of the twentieth century. It shows that Hindutva ideology and its plethora of organizations have a distinctive resonance and way of operating overseas; the movement and its ideas perform significant, particular functions for diaspora communities.Edward T.G. Anderson argues that transnational Hindutva cannot simply be viewed as an export: this phenomenon has evolved and been shaped into an important aspect of diasporic identity, a way for people to connect with their homeland. He also sheds light on the impact of conservative Indian politics on British multiculturalism, migrant politics and relations between various minority communities. Sachin Nikarge has extensively worked in consultative capacity with prominent foreign/diplomatic missions across both ‘hard' as well as ‘soft' power domains. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/south-asian-studies

Hindu nationalism is transforming India as an increasingly dominant ideology and political force. But it is also a global phenomenon, with sections of India's vast and influential diaspora drawn to, or actively supporting, right-wing Hindu nationalism. Indians overseas can be seen as an important, even inextricable, aspect of the movement. This is not a new dynamic—diasporic Hindutva has grown over many decades. Hindu Nationalism in the Indian Diaspora: Transnational Politics and British Multiculturalism (Oxford University Press, 2024) explores how and why the movement became popular among India's diaspora from the second half of the twentieth century. It shows that Hindutva ideology and its plethora of organizations have a distinctive resonance and way of operating overseas; the movement and its ideas perform significant, particular functions for diaspora communities.Edward T.G. Anderson argues that transnational Hindutva cannot simply be viewed as an export: this phenomenon has evolved and been shaped into an important aspect of diasporic identity, a way for people to connect with their homeland. He also sheds light on the impact of conservative Indian politics on British multiculturalism, migrant politics and relations between various minority communities. Sachin Nikarge has extensively worked in consultative capacity with prominent foreign/diplomatic missions across both ‘hard' as well as ‘soft' power domains. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/indian-religions

Hindu nationalism is transforming India as an increasingly dominant ideology and political force. But it is also a global phenomenon, with sections of India's vast and influential diaspora drawn to, or actively supporting, right-wing Hindu nationalism. Indians overseas can be seen as an important, even inextricable, aspect of the movement. This is not a new dynamic—diasporic Hindutva has grown over many decades. Hindu Nationalism in the Indian Diaspora: Transnational Politics and British Multiculturalism (Oxford University Press, 2024) explores how and why the movement became popular among India's diaspora from the second half of the twentieth century. It shows that Hindutva ideology and its plethora of organizations have a distinctive resonance and way of operating overseas; the movement and its ideas perform significant, particular functions for diaspora communities.Edward T.G. Anderson argues that transnational Hindutva cannot simply be viewed as an export: this phenomenon has evolved and been shaped into an important aspect of diasporic identity, a way for people to connect with their homeland. He also sheds light on the impact of conservative Indian politics on British multiculturalism, migrant politics and relations between various minority communities. Sachin Nikarge has extensively worked in consultative capacity with prominent foreign/diplomatic missions across both ‘hard' as well as ‘soft' power domains. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/politics-and-polemics

The Swasthani Vrata Katha is the most widely read, recited, and listened to Hindu devotional text, especially of local indigenous origin, among Hindu laity in Nepal. Dedicated to and itself the physical embodiment of a local goddess named Swasthani, Nepali Hindus recite the Swasthani every year from cover to cover over the winter month of Magh (January–February). It is a collection of widely circulating Hindu myths about gods, demons, and divine dalliances that forefront Shiva, Sati, and Parvati but it is also a local folk story about women's real, everyday hardships and the rewards of attending to one's dharma and devotion to the goddess Swasthani. The Swasthani Vrata Katha: A Secret Vow to the Goddess (Oxford UP, 2026) is the first full-length English translation of the Swasthanifrom the original Nepali. Just like Parvati made Swasthani and her story known beyond the realm of the gods to the human realm, so, too, this translation makes them known beyond Nepal to a broad English-speaking audience. Open Access: here Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

A weekly magazine-style radio show featuring the voices and stories of Asians and Pacific Islanders from all corners of our community. The show is produced by a collective of media makers, deejays, and activists. For this episode of “Obbligato,” a show dedicated to AAPI classical musicians, composers, and scholars, host Isabel Li interviews Indian American composer Reena Esmail, who blends Hindustani musical themes with western classical compositional styles. Music in this episode: – This Love Between Us “Prayers for Unity”: II. [Sikhism] – Lacrimosa (from Malhaar: a Requiem for Water) – Terra infirma: IV. roaming the ghost forest Transcript Isabel Li: I'm Isabel Li, here for a new edition of “Obbligato,” which explores the AAPI community in the classical music world. Today, we're featuring the Indian American composer Reena Esmail and her unique compositions that blend Hindustani music with Western classical styles and how she writes music about religion, spirituality, and even environmentalism. Welcome, Reena, to Apex Express. Reena Esmail: Hey! It's so great to be here. IL: My first question for you is one that's probably a little bit loaded, but how do you identify and what's your story? RE: I don't know, it's interesting because I work in many different situations, and I think I always identify as the thing that isn't whatever the dominant situation is that I work in. Right? So it's like when I'm in America, I identify as an Indian American. When I'm in India, I identify as an American. When I'm working in Western classical music, I'm the person who knows stuff about Hindustani music. When I'm working in Hindustani music, I'm the person who knows stuff about Western music. So really. Actually, I think of identity not as a fixed thing, but as how you, um, delineate yourself, how you're unique in the situation you're in. You know, it's interesting because especially in the case of Asian Americans, Asia is such a broad thing, right? There are so many more East Asians in Western classical music than there are South Asians. Certainly in my generation. You know, I was surrounded by Chinese, Korean, some Japanese people who were always, you know, playing the piano when I was playing the piano. And, um, there really was not many other Indian people. And, you know, I'll, I'll actually say that even within India, um, you know, if you look at me in America, I'm just Indian. If you look at me in India, I have a very unusual lineage, which is that my dad is from the region of Gujarat and his family is Muslim. My mom is from the region of Goa and her family is Catholic. And so because of that, when I was expressing interest in music, My mom was the one who had more of kind of a musical knowledge in her family, even though there's no professional musicians in her family. So because Goa was colonized by Portugal, there is this element of Western classical music in Goan culture. And so because of that, my mom was like, oh, let's give her guitar lessons, let's give her piano lessons. And so that's how I landed up in Western classical music as opposed to doing Indian classical music. Um, so yeah, I kind of went through the Western classical scene. I was very interested in being a pianist. And, you know, I'm glad that I'm glad I'm a failed pianist in all honesty, because I see what my colleagues who are real, you know, professional pianists have to go through. And I just don't think I have what it takes to do that. It's really an intense job. Um, but when I was in high school, um, one of my theory teachers kind of said, hey, you know, you might be a composer. It seems like you think like a composer thinks, why don't you try composing and why don't you try writing things down? and one thing led to another. And basically a year and a half to two years after studying, I got one of a very few spots in the undergrad program in composition at Juilliard. And that was a point where my parents kind of said, okay, you know, we don't know a lot about the music world, but it seems like if she got into Juilliard, she's probably like somewhat good at this. Maybe we should kind of see how this goes. And, you know, from there on, I pursued composition. IL: And when and why did you start to study Indian classical music, which is a big element in your compositions now? RE: Yeah, absolutely. So I think it's interesting because in every generation, I've seen so much change in how the diaspora views itself. And certainly when I was growing up, you know, I know this is hard to believe, but there were not if you were an Indian going to school, you were kind of the only one. If you were an Indian music, you were kind of the only one. So there was this element where when I went to Juilliard, um, there were I to my knowledge, two Indians in the entire school, me and an actress who had actually come from Calcutta. And so people were trying to, you know, make conversation with me and they'd be like, well, you know, do you do stuff with Indian classical music? And I would just be like, no, I'm trying so hard to even write music for orchestra and, you know, string quartet and all the things that my peers are trying to do. Like, is that not enough? Because I'm Indian, I also have to be doing all this other stuff. And so I resisted it for a long time because I was just trying so hard to do one thing well. But then, you know, I think what, what made me kind of unique is that, you know, I stood out, I was Indian and then, you know, when I was young, that felt really cool. The older I got, the more I thought, well, you know, I know I'm from this culture that has incredible music and I know it when I hear it, I know nothing about it, and maybe I should actually pursue it. And so I really separately kind of started meeting Indian musicians who lived in New York, and I would just ask them questions, and I got to know them. And I realized that while we didn't share a type of music, we did share a culture and we did share a love of music because it is interesting that the culture of Indian classical music is actually quite similar to the culture of Western classical music. You know, you study with a teacher over a really long period of time. You're practicing for hours a day. The kind of personality that would love Western classical music would also love Indian classical music. And so I just made friends with some of these Indian classical musicians. And of course, being a composer, I thought, why don't I put them in my music? You know, how do I do that? And so it was really just curiosity that led me down that path. And for many years, that path was very separate. Because again, I know it's very hard to believe now, but there was a time where people really did not want these cultures to be combined, and people just really looked down on cultures that were not, you know, the dominant Western European classical culture. And so I kept them really separate. And even when I started combining them, people were like, oh, that's sweet. She does stuff with Indian music, you know? And it was really not taken seriously. It's only really in the last decade that people have been embracing other musical cultures. And I mean, how glad I am that that's happening. But it was very, very hard fought and very separate at first. IL: And on that note, how do you navigate the unique challenges of composing with both these cultures in mind, but also being situated in the United States, where people come from all different backgrounds? And how do you as a composer approach that in this context? RE: I mean, I think it's interesting because first of all, I am musically bilingual now, so I can. I went to India, I studied Indian classical music. Seriously. I still work with Indian classical musicians very closely. And so, you know, I can be working on a piece that has Indian classical musicians in it, and I can turn to them and immediately speak in their language and their musical language. And then I can turn to the Western musicians and speak in their musical language. So every single piece I write, especially the ones that involve Indian classical musicians. There is a way through those pieces, both through the Western lens and through the Indian lens. And so I think I'm working in a position where I actually do know how to speak both those languages. And when you do speak both those languages, you know, just the way that if you speak any two, you know, verbal languages, you would know that there are sounds that are cognates. And so you're like, oh, I say the sound. So maybe and it means one thing in one culture and one thing in another culture. But you know that that sound is the same. And so with musical language, you can actually use those musical cognates to connect across cultures by saying, just listen for this thing. And when you listen for this thing, interpret it through the lens of your own culture. So that's certainly how I work. But, you know, I mean, again, I want to say that's not the only way to work. I don't think that you have to be, you know, I mean, again, there's probably most people who are listening to this probably have one musical culture and then maybe they know much less about the other musical culture. That is also fine. You know, you don't need to be an expert in order to want to explore and, and love a thing that's just, you know, where I am because it's the, the center of my musical practice. IL: Well, let's hear a selection from Reena Esmail's oratorio, “This Love Between Us.” This is the second movement titled Sikhism. David Hill conducts Juilliard415 with the Yale Schola Cantorum. [MUSIC: This Love Between Us “Prayers for Unity”: II. Sikhism] IL: That was Sikhism, the second movement from the oratorio This Love Between Us by Reena Esmail, who is here in conversation with me today on KPFA for APEX Express. Something that I really found interesting in especially your work — and I'm sure this has been asked many times, but This Love Between Us: Prayers for Unity. This oratorio that you wrote, beautiful work where you use words from the seven major religions of India. And each movement of the choral work is also named after a different religion. In what ways did you adhere to or challenge norms of spiritual music? Because religion is so religion and music are so deeply tied together. How did you challenge those norms or how did you express those norms when you wrote this work? RE: You know, I think it's interesting because my own spiritual background is very kind of multi spiritual multi-faith. But like I said, my, my father is, is my father's side of the family is Muslim. My mom's side of the family is Catholic. My husband is Hindu. All of them grew up in a very singular practice in each of their religions. But for me, I grew up, you know, around my mom and my dad and then, you know, my husband later. And just there's a part of me that takes in the essence of each of these spiritual traditions. And, you know, I'm trying to kind of find what feels true to me in each of those places. And so to me, you know, this love between us is, is a place where I'm trying to essentially say, yes, we express things differently through whatever cultural, uh, history, that language or that that religion emerged through. And yet we're all trying to get at that same numinous thing. And, you know, I mean, I'm not saying, oh, all religions are the same. Definitely not. You know, there's, there's many different ways to practice things. And, you know, your unique way into your spirituality is your own. And that's, that's amazing. But also, we all kind of our cultures form religions for a certain reason, and it's because we want to try to understand things that are beyond ourselves. And so that's essentially what the piece is saying. So I know I'm sure there are purists who are like, you shouldn't be combining these things, but, you know, there's always going to be purists who do that and there's a role for that. But that's not really my role. So, I mean, I picked the pieces and I picked the religion specifically because of the numbers of people who practice that religion currently within India. And so it is like the largest, um, populations, you know, like Hinduism, Islam, Buddhism, all, all of those things. And then there's one little tiny religion, Zoroastrianism. And while they are not, there's not many of them within India. They are the ones who are practicing Western classical music in India. So people like Zubin Mehta and all, they are Parsis that are Zoroastrians. So I thought, you know, it's important to include them too, because it's a piece that involves a lot of Western classical musicians. IL: I'm wondering now, as a composer who's working with music of different languages and religions and origins and also evoking a lot of these spiritual truths that are pretty universal in nature. What is your view on the function of music? There's the platitude that music is a universal language. Do you how to what extent do you agree with that? RE: You know, yeah, it's hard to, to, um, to think of music as a universal language. But I think sometimes we, how can I say this? It's such a broad question. When we are working in a form that isn't completely narrative, it gives us a little more chance to get at things that don't have to follow logically after one another. They're just feelings that we're able to feel. And I like working even when there are words, you know, there are certainly words in all of these, these, uh, pieces in this love between us. But I feel like sometimes we just feel something within us. And, you know, I experience this a lot when I have a piece performed, people will come up to me and say like, oh, this made me feel like this. And then the next person will come up to me and say, oh, this made me feel exactly the opposite thing. And I, I really love that we can have those experiences. And, you know, recently it's been really interesting because people have been asking these questions like interviewers, you know, before performances will be like, well, what do you want the audience to feel? And I'm like, oh, I don't want to answer that question. I want you to feel whatever you feel. There's nothing right to feel. And often, I mean, I'm not the one to ask. I'm so close to the music because when I'm listening, I'm thinking like, okay, was that C sharp in tune? Okay, you know, that's what I'm feeling. And I certainly don't want them to feel that. So I don't know. I think it's, it's just exciting to see how when we get out of these, what we should do this and this is the right thing to do. And this is the only way to do it. Um, how do we behave? And there are so few spaces left where if we don't say exactly the right words at the right time to the right people, you know, if we don't have exactly the right opinions that everyone around us has, We are so condemned and music might be one of the last places that we're allowed to feel whatever's inside of us. IL: Mhm. That's really interesting to think about. I think art in general is very beautiful because it allows people to interpret it in many different ways. I think for your music, you really draw on cultural specificity in terms of Hindustani music. What advice would you give to other young composers or also maybe artists of different mediums in creating that balance between specificity and universality? RE: Yeah, I think the thing is that the way into a deep practice is specificity. You know, I know people have asked me like, oh, you've done stuff with Indian music. Are you going to do stuff with other music? And I'm like, gosh, there's still so much to explore. I could have like three lifetimes and still not explore everything I want to explore just in the relationship between Indian and Western classical music. I mean, goodness knows I have four degrees in Western classical music, and I still am barely scratching the surface of it. Right. So I kind of feel like specificity is important because it allows you to access depth. And yet, you know, when you are specific about a certain thing, um, like for instance, like a scholar who only speaks Italian, I mean, they're going to know more than someone who maybe speaks five words of each language, right? So they can transfer over at a higher level and make more sophisticated points and understand the world with a more universal lens if they've gone really deep on one thing. So I would say, you know, to young composers, to young musicians, pick one practice and know it really, really well and deeply become go as far as you possibly can and then, you know, try to see if you can find relations between your primary practice and a different practice. Um, and I mean, some people, you know, I know in this generation that's coming up, that's like in their teens and twenties, there are South Asian, uh, kids who are here whose parents have come from India that are learning Indian and Western classical music side by side. And I think that's great. I mean, that's awesome. But I would also say make sure you don't just learn halfway. Both of those things, you know, if you're going to learn them, if at least with one thing, try to go as absolutely far as you can. IL: Let's hear another example of Reena Esmail's bilingual musicality with her work, Malhaar: A Requiem for Water, which was recorded fairly recently. The vocalist is Graycen Gardner with the choir conducted by Amy Fogerson. [MUSIC: Lacrimosa (from Malhaar: a Requiem for Water)] IL: Composer Reena Esmail used Indian classical instruments in that work, titled Malhaar: A Requiem for water. The vocalist was Graycen Gardner, with the choir conducted by Amy Fogerson. Percussionist was Rohit Panchakshari. I'm Isabel Li in conversation with composer Reena Esmail on this edition of Apex Express here on KPFA 94.1 FM. So when you integrate Hindustani classical Hindustani music, Indian classical music and those instruments into your scores, did you happen to did you have to develop a way to translate the notation of those notes in Western classical music notation, or vice versa? RE: Yeah, it it begs the greater question of what is notation for? Right? Because notation is essentially a way for Western musicians who read notation to look at a thing and be able to associate sounds with that thing. And so when I'm notating for Western classical musicians, I'm saying, okay, what is a cellist typically seeing and what are they doing based on what they're seeing? And then how can I take that language that they know really well that they play in Bach suites, that they play in Elgar, Cello Concerto, whatever it is, how can I take that language and just move it, you know, a couple degrees outward so that they're able to express different things, right? And so it's very much a psychological thing. You know, it's not a science the way that we think of it as and we learn it as this, oh, you know, eighths and sixteenths, and they divide this way. There's a lot you can do just to make someone feel a certain way with notation. On the other hand, if I'm writing for a sitar or tabla, the question is what? What is the role of the notation? Because the role of the notation for tabla player who has only Hindustani training and doesn't read music. It's certainly not for the tabla player that I'm doing the notation. Usually what I'll do is sit down with the tabla player in a, you know, more Hindustani style and say, hey, this is what I want. I want you to have like six overtones of teental. It should be at this tempo, blah, blah, blah. And they're like, oh, got it. I see what you want me to do. Right? And so all you need to figure out is the alignment points with the Western classical musicians. And so then the notation I put in the score is not really for them. It's for a conductor, for the Western musicians to be able to understand what they are doing and to be able to cue them in and help them kind of be in dialogue to one another. So it's interesting because, I mean, these days now I'm finding that there are tabla players who are both Indian and Western classical trained, and they want a part, but parts are not a thing. When I first wrote This Love Between Us, there were no parts for the tabla and sitar player. I actually had a cue sheet that I would actually point to as they were going, so that they knew, you know, what the different cues were because a part, you know, counting rests and stuff is not going to help them at all. So I think it's mostly trying to understand how is someone perceiving something and how can you give them the information they need in the most seamless way possible so that you can express what you want to express? IL: I love how technical that entire rundown was. I also wanted to talk a bit about your work, Terra Infirma, which is pretty recent. I had the honor of attending the premiere of Terra Infirma, a harp concerto that you composed based on your experiences with the Los Angeles fires in January of 2025. Um, it was such a wonderful work. I personally really loved hearing how you musically depicted the progression of a wildfire from despair to hope. It's also not the first environment based piece that you've written. YYou've written, for example, Earth Speaks in 2015. How do you approach composing works that are so rooted in environmentalism? And of course, have, have the undertones of speaking to the larger climate crisis at hand? RE: The thing that is interesting is, you know, someone was asking me about that piece, you know, you, you're, they're asking like, how do you kind of deal with activism in your work? And I was saying like, you know, I don't really think of myself as an activist because I think these issues are so fundamental to all of us, right? It's like you turn on your tap and you're just afraid that there's only going to be so long before water stops coming up. That's not, um, it doesn't feel like activism. It just feels like, you know, fear and it feels like we're tapping into these human emotions where people are so worried about what's going to happen. We don't really know what to do. And I think, you know, with anything, most people who have fear about things, you're going to just clam up if you feel that it's too, um, too much to deal with. And it is I mean, the environmental crisis is so huge that I think most people are just clamming up. And I guess, you know, what is our role as musicians? I think it's maybe to have some moments where we're not just like on our phones, seeing pictures of things burn down and freaking out where we can actually take some time to just reflect and be with one another. Because if we're going to solve this, it's going to be together and we need to come to some kind of like calm understanding of what is happening. And so a lot of my pieces are not accusatory. They're not, you know, pointing a finger. They're not supposed to rile people up. They're supposed to actually depict that experience of what it feels like to really sit with a hard thing for a long time and come to terms with it and then figure out how to move forward. And that's certainly the case with Terra Infirma and certainly the case with my Requiem. Certainly the case with curiosity, like you were saying, it's from Earth Speaks, which is many years ago. And that piece actually talks about the, the Pasadena institution's. It was actually for an organization called Pasadena Master Chorale. They commissioned the work many years ago. And what's so funny is I now live in Pasadena. I live in Altadena, up in the hills. So it's I wasn't living here at the time, but it is, you know, a place where many scientific institutions like the U.S. Geological Survey, you know, JPL, Caltech, all these places that are really exploring the environment in important ways are based. And so the piece kind of honors that and honors how we can interact positively with our environment. We can get data, we can find ways to do things that are, I mean, beyond my understanding, you'd have to ask a scientist, but but I just love that that we're in this place that sees the environment as something to understand more deeply instead of something that's just going to turn on us at a certain point. IL: Certainly. And I'm really curious, because Terra Infirma is also a work that was paired with multimedia animation and performance. Was there anything in your compositional process that differed when you're collaborating across these different mediums? RE: Yeah. So it's interesting because so the, there was, there were projections that were happening. And also in addition to that, it was a harp concerto, but a harp concerto where the harpist was also playing percussion. And so there were some elements that were so different than what would be typically like if harpist was like, I want a concerto. You would just be like, okay, you know, she sits there, she plays these notes. They're in that one position. That's all fine. Um, there was so much more, you're right with this piece than with, um, with my normal pieces. Um, and to me it's both, how can I say this? There's, there's such a different way I have to think about it, but I think that way starts with collaboration. So Yolanda Kondonassis, the incredible harp player, and Camilla Tassi, who was the production designer. These are people I know well and I've had multiyear relationships with. And so when you're thinking about how to build something, you're totally aware of what their work is like. I knew kind of the not even what Camilla's projections were going to look like, but the way that they interact with things. We've done projects together before. And so I pretty much had the sense of how she was going to respond. And I knew what she needed to know in order for her to do her work and make things kind of match up with one another. And then also with Yolanda, a lot of the stuff I put in that was like harp and percussion together. It wasn't something that I was making her do, right? It were things that we came up with together. We've spent so long workshopping things in percussion studios in, um, you know, we've met in all these different cities and we're basically like banging things against a harp and doing, you know, just so much experimentation. So for every technique you see in the concerto, you, um, you basically there's like ten things that we didn't do that didn't put in. So you're really only seeing the best of all the kind of crazy stuff that we tried. So I do think the thing is that when you're trying to invent something new and you're trying to invent new styles and new techniques, I mean, you can think of anything, but you're trying to find the things that A practically work and B allow the performers and the artists to really express themselves. So I found that I was actually choreographing the piece before I was composing it, um, that I had to figure out, okay, where are these percussion setups going to be? What are the instruments that I want? Okay. Are these chimes going to be like over her head? Or is she going to have to reach really far to get them? Are they going to be near the low end of the harp? Things like that that seem so practical. But the difference between having to reach out far and slowly versus having to like, quickly swat something near your ear, right? It makes a different choreography. And so I thought that way first. And then I kind of put the notes and rhythms and melodies and stuff in. IL: Let's now hear a selection from Reena Esmail's Terra Infirma. This is the fourth movement titled “Roaming the Ghost Forest.” Yolanda Kondonassis is the harpist with the Interlochen Center for the Arts Orchestra. [MUSIC: Terra infirma: IV. roaming the ghost forest] IL: The harpist was Yolanda Kondonassis with the Interlochen Center for the Arts Orchestra, playing the fourth movement of Terra Infirma by composer Reena Esmail. I'm Isabel Leigh, and in this episode of Apex Express, I'm joined by Reena Esmail, the composer, in conversation about her music and her approach to making art. Something else that I really was fascinated with on your on your Instagram account. You actually made a post a while back that I found to be very powerful. It's pinned as the letter to the young artists' immigrant parents. It's such an empathetic message that I also really relate to as a daughter of immigrants in the arts. And you kind of argue that these children's pursuit of the arts is a tribute to their parents immigrant struggles. Um, what motivated you to write this letter? RE: You know, I'm so glad you asked about that because so much has changed since I wrote that letter in a really good way. You know, first of all, I will say that when I wrote that letter, if you weren't a child of, you know, like Asian immigrant parents, you. And actually, I think this is true for most immigrant parents who, you know, have kind of given up everything to move to America so that their kids can explore all these opportunities they wouldn't get in their country of origin. When I first wrote this letter, it was really just, I felt like I was saying something really new. And now I think what's really interesting is that we have both parents who understand this and, um, kind of almost this parody way of seeing what Asian parents are like. Right. For me, one thing that I, that just makes my heart sing is the comedy of Zarna Garg. I don't know if you know who she is, but she is like an Indian American comic and she plays this role of being like this very typical Indian parent. And I will say, my parents weren't really like this because again, they were two different religions and married one another. So they were already quite open minded. But like 99% of Indian parents and even my parents, sometimes they have this thing of like, well, ‘why are you going into this?' Like you should make money, you should do this stuff. And I feel like, um, since Zarna's comedy came into the world, it's such an easy way to just point a finger at that and say, hey, this is what we're really dealing with as Indian immigrants. And, you know, we all just laugh at it. And I find that, you know, sometimes my friends who are just, you know, white Americans who have been in this family has been in this country for many generations. They don't get it. But like anyone who's a child of immigrant is like, oh yes, I completely understand what she's saying. So we have that. And I think that's really healthy and awesome. And she's very talented. Um, and on the other hand, I found that when I was first going into music and I mean, I, you know, when I was 18 and I was going to go to Juilliard, my parents were certainly supportive and curious and wanted me to do whatever they thought I might be good at enough to make a living and didn't want to optimize for, oh, you need to earn the most money or you need to, etc. but most other Indians around us were like, oh my God, she's so smart. Why is she like wasting her life doing music? You know, that was kind of the dominant narrative. And so I had to become very good at explaining why. And imagine my complete disbelief when I would go to conservatory and meet people whose parents had encouraged them to do music. I was like, what is happening? Like, we're like, there'd be four siblings and all of them would be in the arts. And I was like, oh wait, you're not the black sheep of your family. Like, I mean, half of my family, I don't think really knows what I do still even. Right? And so to me, it was so important to provide some kind of context. And like you said, it's like to, to come to this country and be an immigrant and to come with a lot of skills, but to have to just work in silence for so many years with no congratulation, with no one just constantly propping you up. That is what being an artist is. And you know, it's only maybe the past 10 years of my career that I've even been visible to people. Before that, it was just me doing my thing and like, no one cared about it. It was not not glamorous at all. And for me, that's what built the kind of strength in me to be able to sustain the career that I have now. And so I think if it had been a little too easy, I don't know that I would be able to handle, um, the, what I have now. So I think what's great though is that the Indian parents of kids who are teenagers and in their twenties nowadays are not coming to me being like, oh my God, what do I do with this kid who wants to be a musician? I've failed as a parent. Which again, for those of you who are not Asian, this is totally a true thing out there. They will come to me and say, hey, look, my, my child doesn't wants to be a musician. I want to help them. I can't tell like, are they good at this? Where should they be? Can you help me understand things? And that is really what my parents did. And I will, you know, kind of go further to say — PBS did a special on me a number of years ago, and I insisted on putting my parents in this special because I wanted people to see what it looked like to have really encouraging Indian parents who, again, they weren't going in blind. They were. They would go to my teachers and be like, well, I mean, is she good? Can she do this? We don't know what these answers are. Can you help us understand? And they really relied on the right people to be able to help me get to places that they couldn't get, but they also weren't just immediately dismissive of it. And that's what allowed me to kind of have a massive advantage, because I didn't have to also go back to school and do a medical degree. Or like most of my my peers of my age actually did. So I wanted to put them on that special to actually show that that is possible. And I'm seeing more and more that it is. There are many more parents like that now. And oh my goodness, I love every one of them. IL: That's wonderful. When you look back at your compositional career and how everything has changed since then, how do you think your work has evolved? RE: Oh, so you mean like since I began being a composer? IL: Yeah. Or maybe in the past ten years, even. RE: Yeah. It's interesting because I think one of the big inflection points in my work was when I did my Fulbright in India. So before that, I really didn't know very much about Indian classical music. And then the year before that, I really started to get deeper and started to integrate my Indian and Western classical world with one another. And then, you know, I from 2011 to 2012, I went to India and what was so different was actually seeing the music in its culture and actually getting to participate as an Indian in India, studying Indian classical music. Right. Because there's no filter. You're not going through a Western filter. You're just there in this culture. And I know that many of my Indian teachers, they kind of had this attitude of like, look, we don't know what kind of music you were doing before, but we're so glad you're here and studying your own music. And this is great. And so there wasn't this sense of having to go through another culture to get to their, their music. And to me, that really changed things because I don't see myself as writing music. That's one through the conduit of the other. I just see it as two streams that are equally incredible and equally independent, and they just meet each other in these interesting places. IL: And looking ahead into the future, is there an ensemble or an artist who you haven't worked with before that you'd love to work with? Ooh. It's interesting because, like, almost everyone who comes to mind is not a musician. Um, I've worked with so many. I mean, truly, I've been so lucky to work with musicians like Gil and Orli Shaham. Yolanda Kondonassis. I'm writing a piece for Hilary Hahn and Matthias Goerne right now. It's I mean, just like literally anyone who I could ever ask to work with, I have. I don't know. I mean, to me, it's like, gosh, someone like Misty Copeland would be amazing. Like, you know, there are so many actors like the world of Indian/South Asians in comedy and in drama and stuff like that is just incredible. People like Mindy Kaling who have done incredible things to me, people like that are just going outside of just music would be fascinating to me. IL: Absolutely. And I will put a link to your website, as well as the links to the music that will also be aired on this in this episode on KPFA.org, so our listeners can learn more about you and your wonderful work. Well, Reena, thank you so much for your time and thank you for talking to me today. RE: Absolutely. The post APEX Express – 8.06.26 – Obbligato – In Conversation with Composer Reena Esmail appeared first on KPFA.

Interview starts at 25:50   Unveiling Netism: Ancient Cycles, Consciousness, and Cosmic Connections Join us as we explore Nora Spinnor's groundbreaking philosophy of netism, emphasizing ancient interconnectedness, cosmic cycles, and the science behind spiritual energies. Discover how modern science, ancient civilizations, and consciousness intertwine in this stimulating discussion. Nora Spinnor is the author of The Young Man and the Sage and The Twelve Pillars of Atum. Her work and research explores consciousness, lost history, and Netism, a framework built around the proposition that the individual mind participates in a larger field of relationship and information. She examines how fragments of older philosophical and cosmological systems may survive catastrophe, cultural suppression, and the loss of written language.  https://netism.org/ Key Topics: The core principles of netism: interconnected fields, consciousness, and ancient wisdom The significance of ancient civilizations such as Egypt, Maya, and India in understanding unified consciousness The cycle of civilizations: great cataclysms, the Younger Dryas impact, and the history of advanced human societies The role of sacred geometry, resonance, and energy fields in architecture and technology The influence of planetary cycles, ley lines, and planetary energy on ancient structures Evidence of megafauna, giants, and ancient bloodlines in human history The suppression and rediscovery of lost technologies and knowledge The concept of collective currents and the ongoing spiritual and scientific awakening The future trajectories of human consciousness, technology, and planetary renewal   Become a Lord or Lady with 1k donations over time. 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Enjoy this descent into the heartspace where Krishna Das connects us to our true nature of pure awareness and unity with God. This week on Pilgrim Heart, Krishna Das explores:Different translations of the Ramayana Bhakti and repetition of the name as one of the easiest paths to follow Descending deeply into the mind and heartHow Maharaj-ji instructed Krishna Das to wear red Union with god alongside worldly enjoymentsRemembering to orient ourselves to our true nature Watching the breath, separating breathing from awareness of breathing “The eye receives information from the outside world. But, the eye has no consciousness—it's a physical thing. What has consciousness is our true nature, which is aware of all the sense input that comes in. Who we truly are underneath all our thoughts, emotions, objects of experience, we are that awareness.” –Krishna DasAbout Krishna Das:Layering traditional Hindu kirtan with instantly accessible melodies and modern instrumentation, Grammy nominee Krishna Das has been called yoga's “rock star.” With a remarkably soulful voice that touches the deepest chord in even the most casual listener, Krishna Das – known to friends, family, and fans as simply KD – has taken the call-and-response chanting out of yoga centers and into concert halls, becoming a worldwide icon and the best-selling chant artist of all time. His album ‘Live Ananda' (released January 2012) was nominated for a Grammy in the Best New Age album category.KD spent the late '60s traveling across the country as a student of Ram Dass, and in August 1970, he finally made the journey to India, which led him to Ram Dass' own beloved guru, Neem Karoli Baba, known to most as Maharaj-ji. Krishna Das now travels the world sharing his kirtan practice and wonderful stories of his life, of Maharaji-ji, of his life on the Path and discusses bringing chanting into our lives through retreats and workshops. To date, KD has released 15 well-received albums, most recently Trust in the Heart released in October 2017.MORE INFORMATION and OFFERINGS VISIT: https://krishnadas.com/ KRISHNA DAS ON SOCIAL: FACEBOOK: facebook.com/KrishnaDasMusic INSTAGRAM: instagram.com/krishnadasmusic YOUTUBE: / krishnadasmusic X: @krishnadas #KrishnaDasSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

哈根達斯比利時巧克力系列，匠心選用72%可可含量的比利時巧克力，那綿密的冰淇淋口感，再加上薄脆的巧克力脆片，苦甜交織，完美呈現黑巧克力的濃郁香醇，是專屬成熟大人系的奢華風味。 https://fstry.pse.is/9emmlz —— 以上為 Firstory Podcast 廣告 —— 這是重點複習版，完整單集 (30 分鐘+) 在這裡

Are you: - Interested in mission and wondering what it really means for you and your family, and if you have what it takes? - Curious to know how one may start and sustain a ministry in resource-limited settings in a foreign country from scratch with no money, no team, and no knowledge about far too many things? - Looking for practical tools and resources to prepare for mission? Through the years, God has overwhelmed the Samoutou family with His tremendous grace, provision, and protection. Joyce will be the first to tell you how many humble pies she has eaten and lessons she has learnt along the way - from practicing medicine in a way that her training had not prepared her for, being far away from family and the world she knew, running a charity, leading a team, handling tricky and scary situations, raising a family, and getting over herself. She has also picked up several practical tips and tools along the way that can be helpful to those considering or having already embarked on overseas missions. In this session, participants will, through the firsthand experience of a missionary-medic- homeschooling parent who co-founded an international ministry: - Learn what is involved in starting, fundraising, and running an international non-profit medical organization in resource-limited settings, the challenges as well as useful practical suggestions in overcoming them. - Be encouraged and empowered to embark and thrive on long-term missions as health professionals, spouses, and parents with ageing parents back home. - Have an opportunity to ask questions that they have always wanted to ask a missionary who is happy to share with humor, candor, and vulnerability.

The Three Quivering Questions of Modern Society:How can I achieve my goals with less effort?How can I achieve my goals in less time?How and where can I find pleasure?These are the “How to…” questions.(I call them the Quivering Questions because they contain an anxious energy similar to that of an addict looking for his or her next “fix.”)Shortcuts, pro tips, life hacks, and insider secrets are snippets that exist to tell you “How to…”Schools, seminars, master mind groups, and countless consultants exist to tell you “How to…”Millions of books and Youtube videos have been written and produced to tell you “How to…”The answers to the “How to” questions are always Informational.The Three Ancient Questions That Echo Within Us:Who Am I? (Identity)Why Am I Here? (Purpose)What Must I Overcome? (Adventure)Those are the “Fascination” questions.Fascination is the drive behind our search for God and our hunger for entertainment.Faith and entertainment seem incongruent until you realize that both of them fascinate us because they change our mood and lift us higher.The answers to the “Fascination” questions are always Relational.When you understand these 6 questions, you understand the essence, attraction, and purpose of social media.Youtube offers only “How to” videos and “Fascination” videos.Likewise, every book is either a “How to” book or a “Fascination” book.Television shows are either “How to” or “Fascination.” Movies and music lend themselves mostly to fascination.I told you, “Fascination is the drive behind our search for God and our hunger for entertainment.”When we contemplate our existence and the possibility of God, we ask,Who Am I?Why Am I Here?What Must I Overcome?Your answers to those questions will determine your faith, whether it be Judeo-Christian, Hindu, Moslem, Buddhist, Atheist, Agnostic, or one of the many other belief systems with millions of followers.When entertainment elevates our mood, our fascination comes from identity reinforcement.The books, movies, and television shows that we love are the ones that show us a reflection of ourselves.When we identify with a character, we vicariously experience the challenges they face. These challenges are known as the plot or the “narractive arc.”We likewise experience the evolution of that character when they are changed by those challenges. This is known as the “character arc.”The characters with whom we identify remind us of who we are.Identity reinforcement is the essence of affinity groups.An affinity group is any group of people who are attracted to the same thing.Every religion is an affinity group.The fans of a sports team are an affinity group.People who follow fashion are an affinity group.If you like jazz music, or hip-hop, or Jeeps or NASCAR or backpacking or sewing or science fiction or romance or current events or capitalism or gossip, you are in an affinity group.Mass media and social media exist to attract and serve affinity groups.The size of a business opportunity is largely determined by size of the affinity group it serves.If you are an electrician, a plumber, or an HVAC technician, your affinity groups will be people who like and need electricity, running water, and comfortable temperatures. Your limiting factors will bethe population of your trade areathe strength of your competitors.how often the average person needs your servicesWhether or not your name is the one people think of first and feel the best about.If you are a dentist, a jeweler, a lawyer, or a tree trimmer, your limiting factors will bethe population of your trade areathe strength of your competitorshow often the average person needs your servicesWhether or not your name is the one people think of first and feel the best about.If you own a restaurant, a grocery store, or sell some other product that people need weekly, your limiting factors will bethe population of the neighborhood in which you are locatedthe quality of the customer's experiencethe visibility of your locationBelieve it or not, everything I have told you in these 727 words is extremely important when you are creating the messages that you will spend your advertising budget to deliver.I understand if you are surprised by this, but it is true, nonetheless.Roy H. WilliamsFacebook has 3.07 billion monthly active usersYouTube has 2.5 billion monthly active usersInstagram has 2 billion monthly active usersTikTok has 1.58 billion monthly active usersLinkedIn has 930 million monthly active usersNOTE: Monthly Active Users tells you only the Reach of these platforms. But to compare Effectiveness, you would need to know how much time each week a user spends on each platform. You would also need to know how many times each week the same user could be reached on that platform. I'm Indy BeagleTHIS WEEK on Monday Morning Radio: Steven Mercer speaks from personal experience when he tells entrepreneurs how to build a service practice without sacrificing their values, their time, or their financial stability.Deputy rover Maxwell Rotbart asks brilliant questions and scribbles notes while Steven Mercer explains how to transition gradually from current employment to independent practice. He then explains how to attract clients through referrals and valuable content. He also explains how to decide when advertising makes sense.Do you want to know the best ways to set fees, establish boundaries, and handle difficult clients?Class will begin the moment you arrive at MondayMorningRadio.com.

Send us Fan MailSadly, human trafficking is nothing new. This evil pagan practice has been going on for hundreds of years. One place in particular is in India and other places where girls and boys are being trafficked and sold into prostitution in the Hindu temples in the name of worship to their gods. Amy Carmichael has been instrumental in stopping this horrific practice. Born over 150 years ago, Amy Carmichael not only saved hundreds of children from this tragic fate, she helped to shine the spotlight on this evil all in the name of service to Christ. Join us as we look at the extraordinary life of Amy Carmichael!Thanks for tuning in! Be sure to check out everything Proverbs 9:10 on our website, www.proverbs910ministries.com! You can also follow us on Facebook, Instagram, Rumble, YouTube, Twitter, Truth Social, and Gettr!

Scripture Reference: 1 Corinthians 8:1-13Big Idea: A maturing church lets love for the people of Christ govern its liberties in Christ Application:Are you one of the people of Christ?When you are exercising your Christian liberties, do you consider the consciences of others?Q1. It seems to me that one of the main concepts in Chapter 8 is moral taint, an indirect acquisition of guilt through association or support of an immoral act. There is a lot of debate right now about if/how we can become “tainted”. When do we cross the line? For example, attending an LGBTQ wedding? Attending a regular wedding of someone wrongly divorced? Using technology/medicine discovered through immoral means? Living on land or inheriting property gained through immoral means?Q2. The concept of conscience is interesting when I consider my personal experience. For example, I grew up in a church were no one raised there hands and I grew up in a house where alcohol was never consumed. As an adult, both of those things “feel” wrong/bad even though I intellectually know they aren't sinful. What does that mean for me? Where is the interplay between my conscience and my comfort? Q3. You alluded to the Spirit working through our conscience. How can we discern between our conscience and the Holy Spirit. Is this an important distinction?Q4. I have a question about today's passage. It's a bit adjacent to the main point and includes a very specific scenario, so I don't know if you want to include all of it in the podcast, but I'm very curious (and have been waiting this whole sermon series for us to get to chapter 8 so I can ask). I've heard it taught that the Jerusalem Council (Acts 15) took place after Paul wrote 1 Corinthians, so therefore the instructions for gentiles to abstain from meat sacrificed to idols overrides Paul's teaching here. The person who told me that said that therefore, Christians today should avoid anything that has origins in another religion, including seeing chiropractors, getting massages, doing yoga-based workouts, etc. I'm curious what your thoughts are on that. Prior to hearing this teaching, I would do “Christian yoga” workouts, which use yoga poses but incorporate prayer and Scripture meditations instead throughout. I saw that as a way of redeeming the healthy aspects of yoga without participating in the religious aspects, but ever since hearing this teaching, I stopped in case I was wrong.Q5. Thank you for the message this morning. I appreciated how clearly love dominating in the gray while still adhering to truth came through. I did want to highlight that 1 mile from our church is a Hindu temple. This is what Google had to say about attendance there: As of June 2026, approximately 4,700 people regularly visit the Hindu Temple of Dayton in Beavercreek, Ohio. The congregation has grown significantly from its early days of 150 to 200 families. [1, 2, 3] For those, nearly 5,000 people, food sacrificed to idols is a very real issue. I just thought it was important to highlight that, if there are brothers and sisters in our Body that face that specific issue in ways that are a normal part of the worldview in which they may have been raised. I faced this issue specifically as a missionary while living in Zambia and befriending my Hindu neighbors. This is an issue members of our Body could face if invited to a Hindu home for a meal. Wouldn't it be wonderful if this issue became a more “normal” problem/opportunity for us! Q6. In our sermon we talked about limiting our freedom out of love for a weaker brother. But how do we distinguish between genuinely laying down our rights out of love versus just conforming out of a fear of judgment? At what point does trying not to be a 'stumbling block' cross the line into people-pleasing or enabling legalism?Thank you for listening and sending in your questions. As a reminder you can send your questions to SermonQuestions@ubcbeavercreek.com and we will see you next week.

BJP in Offensive Mode: FIR filed against Rahul Gandhi for Hurting Hindu Sentiments | Sanjay Dixit

--{ "Chaos, Conflict and Caritas"}-- Bird deaths, microwave pulsations - Cold War, CIA vs Government - National Security - Emotion vs Logic, Masonic court-room flashes - America; New Atlantis; DC; Jachin and Boaz - Whales and dolphins beaching; EMP submarine navigation - Druid and Hindu history; previous ages, Theosophy, Fifth Aryan, Hurrian race - Court Jester - Adam and Eve; cultural Christianity, formula and ritual - Real Estate. (Songs: "Tears In Heaven" by Eric Clapton, "Night and Day" by Gerry Rafferty)

#nationalinterest Depending on where your politics comes from you might see Jantar Mantar as a revolution, or as a passing sandstorm. My arguments won't change any minds. I shall try, however, to say what's happened and what hasn't. The young people broke the self-imposed silence among the elite not to speak a word critical of the Modi government, except to whisper on the sidelines, looking left, right and behind.Certainly, what's happened is the first public, in-your-face defiance and ridiculing of the Modi government. If they responded with such alacrity after the violence of 20 July, it was essentially because they realised that well over 95 percent of the protesting youth, or mostly children, were from the Hindu middle and upper-middle classes. Watch #NationalInterest with Shekhar Gupta: To read this week's National Interest: https://theprint.in/national-interest/cjp-student-protest-bjp-modi-govt-opposition/3002473/   ---------------------------------------------------------------------------------------------   #asusexpertbook  @ASUSIndia.official  Checkout the ASUS Expertbook series: https://www.flipkart.com/asus-expertbook-core-ultra-store ---------------------------------------------------------------------------------------------

Support the podcast and keep independent media alive Climate reality keeps colliding with denial, erasure, and rebranding — across media, politics, and religion. Temu conspiritualists weave melted stories about the origins of wildfires, while the high-class guys run meditation-and-regenerative-farming spectacle backed by Exxon money. Julian's on that angle. Derek will be telling us about how climate journalism is collapsing faster than the climate itself with mass environment reporting layoffs at NPR, CBS, the Washington Post, and the LA Times. Trump gutted the National Oceanic and Atmospheric Administration. EPA webpages have been scrubbed of human-caused warming language. Are religious institutions doing any better? In 2015, five world religions — Jewish, Catholic, Islamic, Hindu, and Buddhist — independently issued climate statements ahead of the Paris COP21 talks. Matthew looks at how they struggled to challenge the global economies they depend on. Show Notes What Is Happening to Climate Journalism? Where Climate Coverage Goes to Die How will NPR layoffs affect climate stories? CBS axed its last climate reporting pillar How do you report on the weather when data is disappearing? NOAA stops tracking cost of extreme weather and climate disasters NOAA monthly media calls on climate change suspended EPA websites now downplay link between humans and climate change A Rabbinic Letter on the Climate Crisis Rabbis Against Climate Change  "Laudato Si'": Encyclical Letter on Care for Our Common Home  Islamic Declaration on Global Climate Change  Hindu Declaration on Climate Change The Time to Act is Now: A Buddhist Declaration on Climate Change   "Laudate Deum": Apostolic Exhortation to All People of Good Will on the Climate Crisis  Al-Mizan: A Covenant for the Earth (full text PDF) Learn more about your ad choices. Visit megaphone.fm/adchoices

Millions of people practice yoga believing it is simply exercise or stretching. But is that really true?In this fascinating interview, Steve Cunningham sits down with Linda Clark, former yoga instructor and author of Yoga Unveiled: My Spiritual Journey from Darkness to Light, to discuss her twenty-year involvement in yoga, Reiki, and New Age spirituality before returning fully to the Catholic faith.Linda explains how her conversion led her to abandon yoga after discovering its deep religious roots within Hindu spirituality. Drawing from years of research, personal experience, and testimony from others, she discusses why Catholics should carefully discern the spiritual origins of practices often presented as harmless exercise.Topics include:• The religious origins of yoga• Why yoga cannot be separated from its spiritual foundation• Kundalini and chakra spirituality• Reiki and New Age practices• "Christian Yoga" examined• The meaning of "AUM," Namaste, Sun Salutations, and other yoga practices• Personal testimony of conversion from New Age spirituality• Safer alternatives for physical fitness• Why Catholics should approach yoga with discernmentWhether you currently practice yoga, have family members involved, or simply want to better understand the Church's concerns regarding New Age spirituality, this interview offers an important discussion rooted in one woman's journey back to Christ.Purchase Linda Clark's book:Yoga Unveiled: My Spiritual Journey from Darkness to Light (https://sophiainstitute.com/product/yoga-unveiled/)00:00 Introduction00:46 Welcome & Book Introduction01:29 Linda Clark's Background02:05 Returning to the Catholic Faith03:13 Conviction About Teaching Yoga03:53 Scripture Leads Her to Leave Yoga05:03 Why She Wrote Yoga Unveiled06:23 Exercise vs. Yoga07:59 Is Yoga Addictive?09:11 What Hindus Say About Yoga10:24 Stories from the Book11:18 Stretching Without Yoga12:42 What Does "Yoga" Really Mean?13:24 Yoga Is More Than Exercise15:09 Yoga's Influence in Fitness Culture16:26 Kundalini Explained18:18 Kundalini and Spiritual Dangers19:16 Returning to the Catholic Faith20:29 Rosary and Adoration20:59 Meaning of "AUM"22:36 Can There Be Christian Yoga?24:46 Sun Salutations Explained26:18 Serpent Breathing28:14 Corpse Pose and Spiritual Meaning30:07 Clergy and the Need for Awareness31:26 Yoga Even Among Religious33:34 Final Advice for Catholics34:46 Reiki and New Age Practices36:08 Opposition to the Book38:06 Personal Experience with Spiritual Warfare40:39 Final Thoughts41:50 Closing Remarks

Karma, yoga, angel numbers, “good vibes,” manifesting, crystals, and “the universe” are everywhere in our culture, but are these New Age practices compatible with following Jesus, or are they quietly reshaping the church? In this episode of Rethink Revive, David Leake and Jordan Kolarik unpack the dangers of syncretism, how Hindu and New Age ideas slip into Christian language, and how to biblically “test the spirits.” If you've ever wondered whether things like karma, yoga, energy, frequencies, and manifestation are harmless or spiritually harmful, this conversation will help you discern what leads to freedom in Christ and what leads to deception.

See the full Kanjar people group profile here https://joshuaproject.net/people_groups/17081 

How do you hold onto a spiritual tradition after being deeply disappointed by the people who represent it? That's a question Swami Padmanabha — a Hindu monk, teacher and author of Evolution in Divine Love — has had to wrestle with more than once. Rather than walking away, those experiences led him into a deeper exploration of authority, uncertainty, love and the possibility that healthy traditions are those that continue to evolve.In this conversation, Tim and Swami explore what it means to stay rooted without becoming rigid, to question without becoming cynical, and to remain open to wisdom wherever it is found. Along the way they discover some surprising resonances between Hinduism and Christianity, and ask whether the future of religion might depend less on having all the answers and more on learning how to keep growing.After the interview, Tim is joined by Nick to reflect on what stayed with them most. From caring for God as though God were a child, to learning from other faith traditions without losing your own roots, they explore where Swami's vision resonated, where it challenged them, and the questions they're still left pondering.Interview starts at 12m 48sBooks, quotes, links →The creation of Nomad's thoughtful, ad-free content is entirely funded by our equally thoughtful and wonderful listeners. By supporting us, you gain access to Nomad's online spaces—like the Beloved Listener Lounge, Enneagram Lounge, and Book Club—as well as bonus episodes such as Nomad Contemplations, Homegrown Conversations, and Nomad Revisited.If you'd like to join our lovely community of supporters, head over to our Patreon page. You might even be rewarded with a Nomad pen or our coveted Beloved Listener mug!If a monthly commitment isn't possible right now, a one-off donation is always deeply appreciated—you can do that here.Looking to connect with others nearby? Check out the Listener Map or join our Nomad Gathering Facebook group.And if you're up for sharing your own story, we regularly post reflections from listeners on our blog—all with the hope of fostering deeper understanding, connection and supportive relationships. If you'd like to share your story on the blog, contact us for more information here.