Podcasts about hindu

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.

This episode explores the explosive theory that the historical Yeshua was actually a revered tantric master who spent his “lost years” studying Buddhist and Hindu traditions in India and Tibet. For this odyssey, I'm joined by researcher Ian Purdie. He'll argue that “lead-poisoned” Roman authorities hijacked these profound spiritual insights to manufacture a fake hybrid faith designed specifically for political domination and imperial crowd control. Central to this narrative is the DNA evidence from the Talpiot tomb, which reveals the physical remains of Yeshua alongside his wife, Mariamne, and their son, directly challenging centuries of enforced dogma regarding the resurrection. By unmasking this “Roman Heist,” we'll reclaim an original message of inner enlightenment and depth consciousness from the suppressive intellectual straitjacket imposed by the Church for two millennia. More on Ian: https://www.youtube.com/@ianpurdie-lunarseaboatman2947 Get The Occult Elvis: https://amzn.to/4jnTjE4 Virtual Alexandria Academy: https://thegodabovegod.com/virtual-alexandria-academy/ Gnostic Tarot Readings: https://thegodabovegod.com/gnostic-tarot-reading/ The Gnostic Tarot: https://www.makeplayingcards.com/sell/synkrasis Homepage: https://thegodabovegod.com/ Patreon: https://www.patreon.com/aeonbyte AB Prime: https://thegodabovegod.com/members/subscription-levels/ Voice Over services: https://thegodabovegod.com/voice-talent/ Support with donation: https://buy.stripe.com/00g16Q8RK8D93mw288 Merch store: https://aeonbyte.creator-spring.com/ Equipment Wishlist: https://www.amazon.com/hz/wishlist/ls/2WEJ2CCWHALZB?&sort=default Intro concept, visual direction, and AI-assisted creative development in collaboration with Arturo Pérez E. youtube.com/@333amTV 333am.tv Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

Hosts Pastor Robert Baltodano and Pastor Lloyd Pulley Question Timestamps: Anonymous, email (3:16) - Are out-of-body experiences possible? Do they confirm heaven? Bob, YouTube (6:07) - Why should cannabis not be prescribed for medical issues? Kie, NC (8:27) - Is the Bible okay with divorce? Claudia, FL (11:18) - What does God and the Bible say about animals' souls going to heaven? Mark, email (13:02) - Can a transgendered person be saved? Lanier, GA (17:19) - Are women called to pastor a church? Lucinda, YouTube (19:56) - How do you handle a stiff necked person? Dan, email (22:06) - Should kids take part in communion or wait till older? Denise, email (24:51) - Can we take comfort in the promise of Psalm 91? Or is it meant for someone else? Josh, email (33:37) - Does schizophrenia come from demon possession? Joe, NY (35:48) - What needs to happen for the Jews to accept Jesus? David, email (39:36) - How does Hinduism appear in the Bible? Are the Hindu gods just demons? Toni, NJ (45:23) - How do I answer my friend when he asks why Jesus hasn't healed him from diabetes after twenty years of praying? Sophia, email (49:42) - What is the difference between God's grace and God's mercy? John, email (51:58) - Why will God judge us individually and not as family units? Lisa, email (53:17) - What does Paul mean by "the wisdom of man is foolishness to God?" Ask Your Questions: Call: 888-712-7434 Email: Answers@bbtlive.org

Is yoga really just stretching... or is there something much deeper behind it?In this episode, Divij sits down with Ivan Raj an Indian Christian researcher who grew up studying in a Hindu school and has spent years researching the origins of yoga, Hindu philosophy, meditation, and biblical prophecy.Together, they explore the history of yoga, what the word "yoga" actually means, whether Christians should practice it, and how Eastern spirituality has become deeply embedded in modern Western culture.The conversation also dives into meditation, manifestation, the law of attraction, spiritual warfare, deliverance, Sabbath, the Blue Zones, and what Scripture says about guarding your mind and your relationship with God.Whether you're a Christian who practices yoga, someone exploring spirituality, or simply curious about the origins of one of the world's most popular wellness practices, this episode will challenge the way you think.Follow Divij!Instagram :https://www.instagram.com/divijvaswani?igsh=NTc4MTIwNjQ2YQ==TikTok:https://www.tiktok.com/@divijvaswani?_r=1&_t=ZT-92MP61DG6yz

The war on Iran may be over, but its consequences are only beginning to reshape the Persian Gulf. For decades, Gulf monarchies have balanced security partnerships with the United States, pragmatic engagement with Iran, and ambitious plans to transform themselves into global economic hubs. The conflict has put that strategy to its biggest test yet. In this episode of Global Faultlines, we examine how the war has changed the Gulf security order. From the GCC's historical ties with Iran and the impact of the conflict on Gulf states to the future of the U.S. security architecture and the region's evolving strategic partnerships, we explore what comes next for one of the world's most consequential geopolitical theatres. Has the war fundamentally altered the Gulf's approach to Iran? Is the U.S.-led security architecture entering a new phase? And what does the post-war security order in the Persian Gulf look like? Expert: Stanly Johny, International Affairs Editor, The Hindu  Research, Editing and Production: Sharmada Venkatasubramanian  Recorded by: Shivaraj S Learn more about your ad choices. Visit megaphone.fm/adchoices

Nilesh Solanki is a British technology professional, community organiser, charity trustee, and humanitarian volunteer known for his work in digital transformation, community development, and charitable governance. Nilesh is a Trustee and Assistant General Secretary of Sewa International UK — a humanitarian charity operating in 25+ countries. He is also the co-founder and Director of Action for Harmony (A4H), a platform that brings together more than 200 Hindu organisations across the United Kingdom, convening more than 250 leaders from 120 organisations and 100 towns at the landmark Harmony Conference 2025.Read more about Nilesh Solanki: https://businessabc.net/wiki/nilesh-solankiNilesh Solanki Interview Questions00:00 - Intro03:44 - Background06:55 - Balancing corporate & social impact10:15 - The Hindu culture12:57 - Career at PwC16:50 - A digital transformation expert22:31 - Reskilling for AI & tech27:31 - Building communities32:47 - Embracing diversity38:07 - Principles of Charity & service45:21 - Timeless concepts of community53:48 - Personal fitness58:47 - Ethics in the AI and AGI era01:04:26 - AI & Consciousness01:10:44 - Closure#ai #digitaltransformation #leadership #responsibleai  #futureofwork ork #communitiesUseful Links and ResourcesAbout businessabc.nethttps://www.businessabc.net/About citiesabc.comhttps://www.citiesabc.com/​​​​​​​​​​​ About Dinis Guardahttps://www.dinisguarda.com/https://businessabc.net/wiki/dinis-guardaBusiness Inquiries- info@ztudium.comSupport the show

Patrick offers insight on tough family situations, Catholic apologetics, forgiveness, and faith struggles, switching from serious to humorous in a heartbeat. He answers questions about estrangement, church controversies, the afterlife, and overcoming regret. Wisdom, encouragement, and relief land side by side as Patrick fields anxious callers, breaks down doctrine, and finds laughter in the ordinary. Jennifer - Please recommend a Bible for 17-year-old nephew who has had no religious formation. I’m feeling inspired but need advice. (00:42) Ben - 1 Corinthians 2:16: St. Paul says we have the mind of Christ. What does that mean? (06:18) Lee (email) – You guys think you’re so funny (12:22) Jan - Can you recommend a book or program for high school boys to teach them to become men through a Catholic lens? (16:23) Ellie (email) - You took a call this morning from a gentleman who asked if the Hindu religion is older than Christianity and you said, yes, it is, but big deal. You also frequently remind us of the chronology of Catholicism vis-a-vis the umpteen Protestant denominations and you emphasize that, look, Catholicism is older than all of those others. Why, then, don't you say that Hinduism is older than Catholicism, so maybe Hinduism is on to something? I guess what I'm asking is, how can we have it both ways? How can we dismiss everything that came after Catholicism but we don't dismiss Catholicism which came after Hinduism? (22:45) Jose - My brother drifted away from Church. He sends me daily devotionals, but they don't agree with our Faith. How should I handle this? (27:55) Lori (email) – Is it OK to go to a free clinic that is operated by a mosque? (32:03) James - A friend said if you die, you cannot be judged or go to heaven or hell because Jesus hasn't come back yet, so where do they go in the meantime? (37:47) AC (email) - How can I finally forgive myself for yelling at and spanking my oldest son too much as a young, unsupported mother with a controlling husband, despite his forgiveness, my therapy, confessions, life improvements, return to faith, and prayers that only bring temporary relief before triggers return? (43:09)

What makes someone run towards places most people are desperate to escape?Long before Ravi Singh became one of Britain's most remarkable humanitarian figures, he was a child caught between worlds: born in Singapore, raised in a Punjabi village, and brought to Britain at 11, where he encountered racism, loss and dislocation almost as soon as he arrived. Years later, he would go on to found Khalsa Aid, the international relief organisation known for delivering aid in some of the most dangerous and devastated places on earth.In this episode of Full Disclosure, James O'Brien sits down with Ravi to trace the experiences that shaped his lifelong commitment to service - from a childhood marked by community, faith and hardship, to the moment he realised that compassion could become a form of action in the face of injustice.Ravi reflects on growing up in a village shared by Sikh, Muslim and Hindu families, losing his father at a young age, and arriving in Britain unable to speak English, where he was confronted almost immediately by racism and exclusion. He describes the values instilled by his mother, the discipline and belonging he found in the Air Cadets, and the personal and political awakening that followed news of atrocities in Punjab.They discuss faith, identity and activism; the Sikh principles of seva and Sarbat Da Bhala; the founding of Khalsa Aid during the Kosovo crisis; and what it means to deliver practical help in places devastated by war, displacement and disaster - from Iraq and Syria to Somerset and Slough.Passionate, reflective and deeply moving, this is a conversation about loss, service, solidarity and the moral courage required to see other people's suffering as your own.Find out more about Khalsa Aid here Full Disclosure is a Global ProductionListen or watch every Friday on Global Player, YouTube or wherever you get your podcasts.

VOV1 - Hàng triệu tín đồ Hindu và người dân trên khắp Ấn Độ và quốc tế đang đổ về thành phố Puri, bang Odisha, để tham dự Lễ hội rước xe thánh Rath Yatra 2026 – một trong những lễ hội tôn giáo lâu đời, linh thiêng và có quy mô lớn nhất của Ấn Độ. 

Fascism swept the world in the 1920s and 1930s, but not only because of the seductive rhetoric of Mussolini, Hitler, and their collaborators. In India as well, a distinctive brand of fascist thought emerged—influenced by Euro-American ideologies but also departing from them in critical ways. The first systematic examination of this political philosophy, Fascism in India: Race, Caste, and Hindutva (Harvard UP, 2025) revises our sense of what fascism can be, while demonstrating that it is very much with us in the form of Hindutva, the ethnic-nationalist movement at the center of Indian politics today.Luna Sabastian offers a novel interpretation of Hindutva, both its canonical formulation by Vinayak Damodar Savarkar and its reinvention by Deendayal Upadhyaya after Indian independence. Sabastian shows how Hindutva generated ideas of Hindu race and religion that had the potential to erase Muslims not through genocide or ethnic cleansing but by means of violent absorption. Focusing on aggressive miscegenation, Indian fascists proposed a singular kind of racial project, eschewing notions of purity even while maintaining a starkly eliminationist objective. Fascism in India also grapples with Hindutva ideas of caste and its relation to race—particularly in comparison with Nazi uses of these concepts—and of sovereignty, which Indian fascists envisioned beyond the “blood and soil” narrative of the nation-state. Finally, Sabastian reflects on Hindutva's reorientation toward Hindu piety after the creation of Pakistan effectively resolved India's “Muslim problem.”Bringing clarity to an ideology little understood in the West, Fascism in India is an eye-opening perspective on Hindutva and a profound meditation on the proliferation and evolution of right-wing thought. 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

Fascism swept the world in the 1920s and 1930s, but not only because of the seductive rhetoric of Mussolini, Hitler, and their collaborators. In India as well, a distinctive brand of fascist thought emerged—influenced by Euro-American ideologies but also departing from them in critical ways. The first systematic examination of this political philosophy, Fascism in India: Race, Caste, and Hindutva (Harvard UP, 2025) revises our sense of what fascism can be, while demonstrating that it is very much with us in the form of Hindutva, the ethnic-nationalist movement at the center of Indian politics today.Luna Sabastian offers a novel interpretation of Hindutva, both its canonical formulation by Vinayak Damodar Savarkar and its reinvention by Deendayal Upadhyaya after Indian independence. Sabastian shows how Hindutva generated ideas of Hindu race and religion that had the potential to erase Muslims not through genocide or ethnic cleansing but by means of violent absorption. Focusing on aggressive miscegenation, Indian fascists proposed a singular kind of racial project, eschewing notions of purity even while maintaining a starkly eliminationist objective. Fascism in India also grapples with Hindutva ideas of caste and its relation to race—particularly in comparison with Nazi uses of these concepts—and of sovereignty, which Indian fascists envisioned beyond the “blood and soil” narrative of the nation-state. Finally, Sabastian reflects on Hindutva's reorientation toward Hindu piety after the creation of Pakistan effectively resolved India's “Muslim problem.”Bringing clarity to an ideology little understood in the West, Fascism in India is an eye-opening perspective on Hindutva and a profound meditation on the proliferation and evolution of right-wing thought. 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/political-science

Vishnu is a Hindu god whose purpose is to maintain the world. When a crisis arises, he sends various avatars to help the world. We spoke with Japanese volunteer guides Nobuko Matsuda and Kazuko Chalker about the current special exhibition, "Avatar: Forms of Vishnu," held by the Art Gallery of New South Wales. - ヒンズー教の神様ヴィシュヌ。世界の維持を目的とした神様で、危機が訪れるといろいろな化身（アバター）を送り世界を助けます。NSW州立美術館で開催中の特別展、「アバター：ヴィシュヌの化身展」について、日本語ボランティアガイドの 松田延子さん、チョーカー和子さんに聞きました。Listen to SBS Japanese Audio on Tue, Thu and Fri from 1pm on SBS 3. Replays from 10pm on Tue, Thu and Sat on SBS1. Listen to past stories from our podcast. Download the free SBS Audio App and don't forget to visit SBS Japanese Facebook and Instagram page! - SBSの日本語放送は火木金の午後１時からSBS3で生放送！火木土の夜10時からはおやすみ前にSBS1で再放送が聞けます。SBS日本語放送ポッドキャストから過去のストーリーを聞くこともできます。無料でダウンロードできるSBS Audio Appもどうぞ。SBS 日本語放送のFacebookとInstagramもお忘れなく。

Fascism swept the world in the 1920s and 1930s, but not only because of the seductive rhetoric of Mussolini, Hitler, and their collaborators. In India as well, a distinctive brand of fascist thought emerged—influenced by Euro-American ideologies but also departing from them in critical ways. The first systematic examination of this political philosophy, Fascism in India: Race, Caste, and Hindutva (Harvard UP, 2025) revises our sense of what fascism can be, while demonstrating that it is very much with us in the form of Hindutva, the ethnic-nationalist movement at the center of Indian politics today.Luna Sabastian offers a novel interpretation of Hindutva, both its canonical formulation by Vinayak Damodar Savarkar and its reinvention by Deendayal Upadhyaya after Indian independence. Sabastian shows how Hindutva generated ideas of Hindu race and religion that had the potential to erase Muslims not through genocide or ethnic cleansing but by means of violent absorption. Focusing on aggressive miscegenation, Indian fascists proposed a singular kind of racial project, eschewing notions of purity even while maintaining a starkly eliminationist objective. Fascism in India also grapples with Hindutva ideas of caste and its relation to race—particularly in comparison with Nazi uses of these concepts—and of sovereignty, which Indian fascists envisioned beyond the “blood and soil” narrative of the nation-state. Finally, Sabastian reflects on Hindutva's reorientation toward Hindu piety after the creation of Pakistan effectively resolved India's “Muslim problem.”Bringing clarity to an ideology little understood in the West, Fascism in India is an eye-opening perspective on Hindutva and a profound meditation on the proliferation and evolution of right-wing thought. 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/critical-theory

Fascism swept the world in the 1920s and 1930s, but not only because of the seductive rhetoric of Mussolini, Hitler, and their collaborators. In India as well, a distinctive brand of fascist thought emerged—influenced by Euro-American ideologies but also departing from them in critical ways. The first systematic examination of this political philosophy, Fascism in India: Race, Caste, and Hindutva (Harvard UP, 2025) revises our sense of what fascism can be, while demonstrating that it is very much with us in the form of Hindutva, the ethnic-nationalist movement at the center of Indian politics today.Luna Sabastian offers a novel interpretation of Hindutva, both its canonical formulation by Vinayak Damodar Savarkar and its reinvention by Deendayal Upadhyaya after Indian independence. Sabastian shows how Hindutva generated ideas of Hindu race and religion that had the potential to erase Muslims not through genocide or ethnic cleansing but by means of violent absorption. Focusing on aggressive miscegenation, Indian fascists proposed a singular kind of racial project, eschewing notions of purity even while maintaining a starkly eliminationist objective. Fascism in India also grapples with Hindutva ideas of caste and its relation to race—particularly in comparison with Nazi uses of these concepts—and of sovereignty, which Indian fascists envisioned beyond the “blood and soil” narrative of the nation-state. Finally, Sabastian reflects on Hindutva's reorientation toward Hindu piety after the creation of Pakistan effectively resolved India's “Muslim problem.”Bringing clarity to an ideology little understood in the West, Fascism in India is an eye-opening perspective on Hindutva and a profound meditation on the proliferation and evolution of right-wing thought. 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

Fascism swept the world in the 1920s and 1930s, but not only because of the seductive rhetoric of Mussolini, Hitler, and their collaborators. In India as well, a distinctive brand of fascist thought emerged—influenced by Euro-American ideologies but also departing from them in critical ways. The first systematic examination of this political philosophy, Fascism in India: Race, Caste, and Hindutva (Harvard UP, 2025) revises our sense of what fascism can be, while demonstrating that it is very much with us in the form of Hindutva, the ethnic-nationalist movement at the center of Indian politics today.Luna Sabastian offers a novel interpretation of Hindutva, both its canonical formulation by Vinayak Damodar Savarkar and its reinvention by Deendayal Upadhyaya after Indian independence. Sabastian shows how Hindutva generated ideas of Hindu race and religion that had the potential to erase Muslims not through genocide or ethnic cleansing but by means of violent absorption. Focusing on aggressive miscegenation, Indian fascists proposed a singular kind of racial project, eschewing notions of purity even while maintaining a starkly eliminationist objective. Fascism in India also grapples with Hindutva ideas of caste and its relation to race—particularly in comparison with Nazi uses of these concepts—and of sovereignty, which Indian fascists envisioned beyond the “blood and soil” narrative of the nation-state. Finally, Sabastian reflects on Hindutva's reorientation toward Hindu piety after the creation of Pakistan effectively resolved India's “Muslim problem.”Bringing clarity to an ideology little understood in the West, Fascism in India is an eye-opening perspective on Hindutva and a profound meditation on the proliferation and evolution of right-wing thought. 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

Tapping Into the Akasha A Wonderous Journey of Personal Growth and Spiritual Development Rohini Moradi A comprehensive guide to understanding and accessing the Akasha and exploring how ancient wisdom can be integrated into modern life to awaken inner potential as well as foster spiritual growth, selfimprovement, and an expansion of your understanding of the world. The Akasha is essentially the energetic field that contains everything every thought, action, emotion, memory, and experience. Imagine it as the universe's hard drive, where every bit of information is stored, not just from your life but also from the lives of everyone who has ever existed. The Akasha is available to all of us—a universal field that reminds us of our inherent interconnectedness and our shared history as souls navigating the vast expanse of existence. The most profound wisdom comes from sitting in gratitude for the time we've been given and truly being present with what is. In a world that constantly drives us to search for what's next, the real magic is in embracing the now. We often get caught up in the rush for spiritual answers, missing the simple beauty of just being. It's in these moments of stillness when the Akasha truly speaks. You don't need to chase after it, because it's already here, in every breath you take and every moment you live. Tapping into the Akasha delves deeply into the ancient modalities used by sages to show you how to access the Akasha. Along with practical exercises and techniques, including meditation, visualization, and energy work, Rohini Moradi guides you on a wonderous voyage of self-discovery: • Uncover answers to life's big questions • Begin to understand your soul's path • Gain a deeper understanding of yourself • Develop your intuitive abilities • Find answers to specific questions Whether you're at the beginning of your journey or looking to deepen your connection with your inner wisdom, Tapping into the Akasha offers insight and clarity for all those seeking personal transformation, deeper self-understanding, and guidance. Rohini Moradi is no ordinary spiritual guide; she's a revolutionary voice in modern metaphysics and the mastermind behind Magic Inclined—a brand rapidly gaining prominence in spiritual circles. Born into a vibrant tapestry of faith and community, she grew up within the hallowed walls of Iran's sole Hindu temple, where her father served as the distinguished Pujari (priest). From the foothills of the Himalayas to the sacred banks of the Ganges, Rohini's childhood was a kaleidoscope of spiritual immersion, framed by extensive travels throughout India. Now an internationally acclaimed teacher of the Akasha, Rohini is trailblazing a fresh approach to spiritual growth. By empowering seekers with innovative, inward-focused methods, she offers a transformative journey into limitless reality.

​The Umiya Mataji Sanstha Chicago Midwest has done all the right the right things in hopes of building a temple, community center and homes in Elgin, according to their attorney John Mauck, of Chicago law firm Mauck & Baker. ​"They spent several years obtaining the land---it's 34 acres---and going through the traditional regulations, and they reduced the scope of their project to make the neighbors happy," Mauck said. "They had public hearings, and they finally got full approval by the City Council after everybody had a chance to weigh in," he added. However, a 1967 court order by the Cook County Circuit Court restricts the use of the land in Elgin for industrial purposes, and allows any of 300 people living near the purchased land to prohibit the Hindu group building there. Umiya Mataji Sanstha Chicago Midwest is suing to have that order removed. Mauck says his clients want the same freedoms that all Americans do. They want to live together in harmony with their neighbors, and they want to live together to preserve their own religion and their own community," he concluded.

​The Umiya Mataji Sanstha Chicago Midwest has done all the right the right things in hopes of building a temple, community center and homes in Elgin, according to their attorney John Mauck, of Chicago law firm Mauck & Baker. ​"They spent several years obtaining the land---it's 34 acres---and going through the traditional regulations, and they reduced the scope of their project to make the neighbors happy," Mauck said. "They had public hearings, and they finally got full approval by the City Council after everybody had a chance to weigh in," he added. However, a 1967 court order by the Cook County Circuit Court restricts the use of the land in Elgin for industrial purposes, and allows any of 300 people living near the purchased land to prohibit the Hindu group building there. Umiya Mataji Sanstha Chicago Midwest is suing to have that order removed. Mauck says his clients want the same freedoms that all Americans do. They want to live together in harmony with their neighbors, and they want to live together to preserve their own religion and their own community," he concluded.

​The Umiya Mataji Sanstha Chicago Midwest has done all the right the right things in hopes of building a temple, community center and homes in Elgin, according to their attorney John Mauck, of Chicago law firm Mauck & Baker. ​"They spent several years obtaining the land---it's 34 acres---and going through the traditional regulations, and they reduced the scope of their project to make the neighbors happy," Mauck said. "They had public hearings, and they finally got full approval by the City Council after everybody had a chance to weigh in," he added. However, a 1967 court order by the Cook County Circuit Court restricts the use of the land in Elgin for industrial purposes, and allows any of 300 people living near the purchased land to prohibit the Hindu group building there. Umiya Mataji Sanstha Chicago Midwest is suing to have that order removed. Mauck says his clients want the same freedoms that all Americans do. They want to live together in harmony with their neighbors, and they want to live together to preserve their own religion and their own community," he concluded.

Since October 7, West Asia has witnessed a cascade of crises, from the war in Gaza, attacks on Red Sea shipping, to the fall of the Assad regime in Syria, and direct military confrontation between Israel and Iran. Together, these events have reshaped the region's geopolitical landscape. For India, the stakes are particularly high. New Delhi has spent years cultivating close ties with Israel, Iran, Saudi Arabia, the UAE and other Gulf states while pursuing a policy of strategic autonomy and multi-alignment. But as rivalries sharpen and instability becomes more persistent, can India continue to balance relationships with competing powers? Or does this new regional reality demand a rethink of its long-term strategy? Guest: Stanly Johny, International Affairs Editor, The Hindu  Host: Sharmada Venkatasubramanian  Learn more about your ad choices. Visit megaphone.fm/adchoices

On today's Hour 1 of The Patrick Madrid show, Patrick recommends Hope Reborn for help with recovering from alcoholism, Patrick shares a story about a Hindu woman who became Catholic because of Catholic Radio, what is the Queenship of Mary, and Catholics don't worship Mary they worship God. Patrick recommends Hope Reborn for help with recovering from alcoholism. Patrick shares a story about a Hindu woman, he met, who became Catholic because of Catholic Radio. Email – Rebecca: Can you speak about the Queenship of Mary? Break 1 Meghan - I am a mother of 3 and would like to be a stay-at-home mom. Would I be able to morally use government benefits? Break 2 Mark - What is your opinion on Catholics praying to the Blessed Virgin Mary? Catholics don’t worship Mary, we only worship God.

See the full Lohar people group profile here https://joshuaproject.net/people_groups/17379

Episode #570: The AAS Conference in Vancouver brought together thousands of scholars and practitioners from around the world, creating a dense, fast-moving environment of panels, conversations, and informal exchange across the full breadth of Asian studies. Within that wider landscape, Burma surfaced as one of several pressing areas of focus, shaped by the realities of its ongoing crisis. Insight Myanmar Podcast was invited by the organizers to work from within the conference itself, setting up an on-site recording space and speaking with participants as they moved between sessions. The result is a series of short, real-time conversations—captured in the midst of the event rather than in hindsight—now shared with a wider global audience. This is the first of a four-part series. Gita reconstructs the return of Buddhism to modern India not as a simple story of rediscovery, but as a struggle over ownership, identity, and political meaning. Beginning with Anagarika Dharmapala's late nineteenth-century campaign to reclaim the Mahabodhi Temple at Bodh Gaya, she follows the networks that linked India to Sri Lanka, Burma, Japan, and other Buddhist worlds across the Bay of Bengal. The result is a far wider picture than the familiar colonial tale of British archaeologists unearthing lost Buddhist sites. Her argument is that modern Indian Buddhism emerged through mobility as much as excavation through pilgrims, monks, courts, relics, shipping lines, railways, and reform movements. Burma is especially important in that story. Burmese courts recognized and patronized Bodh Gaya long before Buddhism became newly legible to colonial scholarship, and later Burmese monks and pilgrims helped restore visible Buddhist practice at key sites in India. That revival unfolded alongside a competing effort to absorb Buddhism into a Hindu civilizational frame. As Hindutva thinkers tried to define India as fundamentally Hindu, Buddhism became both useful and inconvenient: useful as proof of India's past influence across Asia, inconvenient when Buddhists insisted on separateness or when Ambedkar turned to Buddhism as a rejection of caste Hinduism. And then, “Nehru chooses Buddhism,” Gita says, describing how the Indian state later used Buddhist symbols, relics, and diplomacy to project a different moral and geopolitical language after independence. What remains unresolved in her account is the question of what kind of Buddhism has reemerged in South Asia. It is now highly visible, but that visibility can serve very different ends. Her interest finally is less in Buddhism as state identity than in whether an older ethical and transnational imagination can still be recovered.

Indonesia Turning Hindu? | Massive Ghar Wapasi Impulse After Modi Visit | Ancient Prophesies

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.

Imagine your entire family … immediate and extended … living in one apartment complex together. Karan Mahajan's latest novel, The Complex, follows four generations of a family across India and America in the 1970s. In Delhi, most of the family lives in a crumbling residential compound. They're the descendants of a political legend, and the family longs to return to their era of greatness. These family tensions mirror the country of India itself, which is changing politically, economically and socially as the Hindu nationalist movement begins to take shape. This week, Karan tells Mattea Roach about the real history behind the book, writing an organic political story and his complicated relationship with home.Liked this conversation? Keep listening:Kiran Desai's novel is worth the 20-year wait Rage and love at the end of apartheid Check us out on Instagram @cbcbooks and TikTok @cbcbooks

Two listeners. Two encounters with something vast and ancient. One that couldn't see them, and one that wouldn't leave.On a red-eye over the dark, Eshaan slips into the space between waking and sleep and the cabin vanishes. He's suspended in open black with something enormous moving slowly beneath him. It doesn't reach for him. It doesn't threaten him. It simply doesn't notice him, he's too small, too brief to register. And he realises he's been passing over it on every flight he's ever taken.Then Luca comes home to a small, dense object on his kitchen counter that he never put there, warm from within, like a heartbeat without rhythm. He throws it away. Buries it. Posts it to a false address. Every morning it's back in the same spot. Until the night he stops fighting it, and something in his chest settles into place, and he understands it was always his.Producer Dom unpacks the dark folklore: the Sumerian Abzu and the Hindu serpent on which all reality rests, the Aboriginal Dreaming that never ended, the Shinto objects bound to a person before birth, and the Andean huaca that always finds its keeper.What happens when the thing you can't get rid of… was a part of you all along?A Create Podcast Hosted on Acast. See acast.com/privacy for more information.

Viraj Gandhi - also known as Chakram is an actor, filmmaker, and music producer. His animated short When Planets Mate was screened at 16 international film festivals, including two Oscar-qualifying festivals. He is the director of In Search of Sumitra, a dialogue-free, hand-drawn animated short driven by music, grief, Hindu mythology, and spiritual inheritance.

A dramatic testimony of a Hindu man who experienced a vision of a bottomless pit and, crying out to Jesus, was miraculously pulled into the light, forgiven, and transformed. After his conversion he faced rejection at home but received a new heart and calling, becoming a minister; this episode offers hope and encouragement through the power of God and Scripture.

Krishna Das offers his perspectives on selfless service, committed practice, and uncovering the presence that has always been within.This time on Pilgrim Heart, Krishna Das discusses:Doing selfless service for others anytime and anywhereKeeping up with our practice in order to receive the fruits Asana and Pranayama to clean our energy channels and heal the bodyUncovering the presence that already exists within us Guru devotion as a means to dissolve the separate selfAbout 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 #KrishnaDas“Service can be done anytime, anywhere. It doesn't have to be your job so to speak, it doesn't have to be a big deal, it doesn't have to make you money. Real service is learning how to treat other people with the same love and respect that we would like to be treated. You can do that now. You don't have to wait for permission, you don't have to wait for inspiration.” –Krishna DasSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

With the plurality of Hinduism in mind, The Bloomsbury Handbook of Hindu Ethics focuses on the human, sociological and situational ethical framework underpinning Hindu ethics. Chapters go beyond the traditional classical sources-such as the Vedas, epics, mythological narratives and Dharmasastra texts-to include lesser known vernacular based moral texts, as well as contemporary sources from organizations, intellectuals and movements of religious, social and political nature.Going beyond only theological and philosophical discussions, this handbook presents a truly multidisciplinary approach to Hindu ethics. This book will benefit not only scholars and students within religious studies and philosophy, but also those from sociology, history, theology, law, anthropology and literature. 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

With the plurality of Hinduism in mind, The Bloomsbury Handbook of Hindu Ethics focuses on the human, sociological and situational ethical framework underpinning Hindu ethics. Chapters go beyond the traditional classical sources-such as the Vedas, epics, mythological narratives and Dharmasastra texts-to include lesser known vernacular based moral texts, as well as contemporary sources from organizations, intellectuals and movements of religious, social and political nature.Going beyond only theological and philosophical discussions, this handbook presents a truly multidisciplinary approach to Hindu ethics. This book will benefit not only scholars and students within religious studies and philosophy, but also those from sociology, history, theology, law, anthropology and literature. 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

With the plurality of Hinduism in mind, The Bloomsbury Handbook of Hindu Ethics focuses on the human, sociological and situational ethical framework underpinning Hindu ethics. Chapters go beyond the traditional classical sources-such as the Vedas, epics, mythological narratives and Dharmasastra texts-to include lesser known vernacular based moral texts, as well as contemporary sources from organizations, intellectuals and movements of religious, social and political nature.Going beyond only theological and philosophical discussions, this handbook presents a truly multidisciplinary approach to Hindu ethics. This book will benefit not only scholars and students within religious studies and philosophy, but also those from sociology, history, theology, law, anthropology and literature. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/indian-religions

With the plurality of Hinduism in mind, The Bloomsbury Handbook of Hindu Ethics focuses on the human, sociological and situational ethical framework underpinning Hindu ethics. Chapters go beyond the traditional classical sources-such as the Vedas, epics, mythological narratives and Dharmasastra texts-to include lesser known vernacular based moral texts, as well as contemporary sources from organizations, intellectuals and movements of religious, social and political nature.Going beyond only theological and philosophical discussions, this handbook presents a truly multidisciplinary approach to Hindu ethics. This book will benefit not only scholars and students within religious studies and philosophy, but also those from sociology, history, theology, law, anthropology and literature. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

It's Witness Wednesday! Todd is at Georgia Tech and engages with students to share the hope of Christ. Segment 1 • Todd asks Arvin to rank smoking, pornography, abortion, and hooking up—which answer reveals just how dramatically moral values have shifted? • Why would someone say smoking is worse than abortion? Todd presses beneath the surface to uncover the worldview behind the answer. • Todd then meets a Hindu student whose moral instincts surprise him before challenging the idea that all religions are basically the same. Segment 2 • Can "my truth" and Jesus' exclusive claims both be true? Todd walks a Hindu student through the collision between relativism and Christianity. • What happens when the Ten Commandments become the standard instead of personal opinion? • Todd explains why the gospel is radically different from every other religion—and why that difference matters eternally. Segment 3 • Todd questions three Georgia Tech students who defend pornography, reject objective morality, and insist they're still "good people." • If pornography is harmless, why would you be embarrassed to watch it with your parents? Todd exposes what conscience may already know. • Can someone honestly call themselves good after admitting to lying, lust, stealing, and blasphemy? The conversation takes an unexpectedly personal turn. Segment 4 • Todd challenges the three students with the question everyone must answer: What should a perfectly just God do with guilty people? • A Jehovah's Witness listening nearby joins the discussion, leading to a respectful but direct conversation about hell, the deity of Christ, and salvation. • What happens if you've believed in the wrong Jesus? Todd ends with a sobering question about eternity that neither side can ignore. ___ 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!

In this Episode, my old friend Bob is back! After almost 39 years of friendship, what else is there left to talk about?  Apparently....A whole heck of A LOT!  This Episode is Sponsored By: www.lesdeliceslafrenaie.com  Montreal's Best Bakery/Pastry Shop with 7 locations! "Simply Delicious" IG: @deliceslafrenaie @lafrenaiebrossard @lafrenaiemagog @lafrenaiemontrealouest  @lafrenaiesaintejulie @lafrenaiepointeclaire @lafrenaierosemere Win up to $100 in Freeplay! (Exclusive to Drive By Listeners) Spin To Win Now! Go to www.playground.ca/driveby GOOD LUCK! IG: @playgroundyul @playgroundpoker Playground is Canada's premier gaming and entertainment destination with over 1200 gaming machines, 65 poker tables, and great dining, including a new restaurant opening soon!  The Summer Million Is Here: Turn Up The Heat, Now to July 26th!  The Drive By® Podcast is Brought to you by: www.ownspace.com *the views and opinions expressed on this podcast are of the speakers and do not necessarily reflect the views or positions of paid sponsors. The Drive By-Music-Intro/Extro https://open.spotify.com/track/2tAF0OfAhHdY76D9yCZ0T7?si=12de8dcd0d904211                

Joe Rogan sits down with Perplexity AI founder Aravind Srinivas for one of the most thought-provoking conversations on artificial intelligence in recent memory. But before they dive into AI, the discussion takes an unexpected turn into ancient Hindu texts, lost civilizations, mysterious engineering, and whether history knows more than we think. From there, they explore the future of AI, the jobs it may replace, why curiosity could become humanity's most valuable skill, and whether America is still the best place to build world-changing companies. We break down the biggest moments, our favorite insights, and whether this is one of the best JRE episodes of the year. This weeks sponsors Rappin the Rivers: Go to Eventbrite.com or Sellout Events to get your tickets for Rappin the Rivers Festival 2026, August 7th and 8th in Cardwell, Montana, featuring DaBaby, That Mexican OT, Paul Wall, Kid Ink, Young Dirty Bastard, and more. For full festival details, go to RappinTheRiversMT.com. Camping is included. Draft Kings www.draftkings.com Download the DraftKings Casino app and sign up with code JRER to claim your Flex Spins and experience Cashingo—the feature you can't play anywhere else! DraftKings Casino App Apple DraftKings Casino App Android    Gambling problem? Call one eight hundred GAMBLER. In Connecticut, help is available for problem gambling call eight eight eight seven eight nine seven seven seven seven or visit C C P G dot org. Please play responsibly. Twenty-one plus. Physically present in Connecticut, Michigan, New Jersey, Pennsylvania, West Virginia only. Void in Ontario. Eligibility restrictions apply. Non-withdrawable Spins issued as fifty spins per day for twenty days, valid for select games only and expire each day after twenty four hours. See terms at casino dot draftkings dot com slash promos. Ends July twenty-second at eleven fifty nine PM Eastern Time. Shop now at Fabletics dot com slash jrer to get 70- 80% off everything when you sign up as a new VIP Check out our website at www.jrereview.com For all marketing questions and inquiries: JRERmarketing@gmail.com Please email us here with any suggestions, comments and questions for future shows.. Joeroganexperiencereview@gmail.com

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.

Before becoming a Christian, Pastor Putumandi's life was, in his words, "a mess". He pursued his family's Hindu religion, dancing in temple ceremonies to access and appease the spirits. He detested anything to do with Jesus. "I hated [Christians] before." Putumandi said, "I despised Christianity." But then he met Jesus, drawn by the compassion that he saw lacking in every other religion. For Putumandi, Jesus was the only one who could guarantee eternal life, and he wanted to know Him. After being baptised, his wife could tell that he had changed as Putumandi treated his family and others with compassion, showing the love of Christ. When his family found out Putumandi had left Hinduism, they kicked him out of their home immediately. His 16-year-old son tried to kill Putumandi. Despite being driven from his home and persecuted for his Christian faith, Putumandi says he never considered going back to Hinduism. "Salvation comes from Christianity," Putumandi said. Putumandi will also share how it's been a challenge to find a job to make a living because of the Christian persecution he's faced. "I just do anything I can find," he says, "and praise the Lord; He provides." Pray for Putumandi's health, for his family to come to know the Lord, and for his continued witness to unbelievers around him, especially the people in his own family.

Azim Ahmed goes on a journey to explore spiritual vocation across our rich faith traditions in Wales. The word vocation originates from the Latin vocatio meaning 'a call' or 'summons', and while it remains closely tied to religious calling, the modern concept includes a broader range of paths and life pursuits. In the programme today, Azim explores this range of callings; from a young woman training for ordination at a Buddhist Retreat Centre in rural Brecon, to a Muslim teacher helping children in the centre of Cardiff to learn about their religion. We'll hear from a Jewish educator supporting adults to reconnect with Judaism, and from a young Hindu woman at the Shree Swaminarayan Hindu Temple in Cardiff who's supporting her community to prepare for celebrations for the International Day of Yoga.

Episode #65 of the Hindu Parenting Podcast features a conversation with Neha Shah of Diaspora Nutrition. What changes when an Indian immigrant reaches USA? Many people develop health problems as a result of weight gain and digestive problems because the milk and staples are more industrialised.Most of these problems are not restricted to USA, but exist in urban India too due to change in eating habits and industrialisation of food supply. This Substack is reader-supported. To receive new posts and support my work, consider becoming a free or paid subscriber.Nutritionist Neha Shah reveals why Indian immigrants get sicker over time and how traditional foods like dal, ghee, and heritage grains, restore gut health.Discover why the Indian thali is a complete superfood system. Learn how to source authentic ghee, heritage atta, and A2 milk in the US.How do you raise healthy, culturally rooted children in the West? We talk about Ayurvedic food wisdom every Hindu family needs.Listen in, and learn how to make good health choices for your family!Hindu Parenting is a community for Hindu parents worldwide. We carry articles, podcasts, reviews, classes for teens and various other resources to help you in your parenting journey.Subscribe to get the latest articles and podcasts in your e-mail inbox.Leave a note, DM or send email to contact@hinduparenting.org if you'd like to share your viewpoints, experiences and wisdom as Hindu parents, if you'd like to write for us, or if you wish to join our community!If you find our work valuable, please consider upgrading to a paid subscription.You can also follow us on X (Twitter) or Instagram. Our handle is “hinduparenting”The opinions expressed by guests on The Hindu Parenting Podcast are their personal opinions and Hindu Parenting does not assume any responsibility or liability for the accuracy, completeness, suitability or validity of anything shared on our platform by them.Copyright belongs to Hindu Parenting. Get full access to Hindu Parenting at hinduparenting.substack.com/subscribe

“Are guardian angels real?” This question opens a discussion on their biblical mentions and the belief that every person, including non-Christians, may have one. Other topics include the fate of a guardian angel after their charge dies, the nature of angels and time, and the appropriateness of praying to saints or angels. Join the Catholic Answers Live Club Newsletter Invite our apologists to speak at your parish! Visit Catholicanswersspeakers.com Questions Covered: 06:15 – So on the topic of angels who can actually help us — are guardian angels real? Are they ever mentioned in the Bible? 07:50 – Does every single person have a guardian angel? Or only the baptized, or only children, or only the holy? 10:55 – What about non-Christians — an atheist, a Hindu, someone who’s never heard the name of Christ? Do they have a guardian angel too? 13:15 – When the person they’re guarding dies, what happens to a guardian angel? Do they get reassigned — ‘recycled,’ so to speak — onto a new baby? 17:50 – Why do you think angels haven't fallen again? 24:15 – Do angels experience time as in having a before, now and later? 32:25 – I know angels have gender. Does the gender of our guardian angels correspond to our gender? 35:48 – When God told Moses to build the ark with Seraphim on it, how did Moses know what a Seraphim looked like? 41:19 – What is appropriate or not appropriate when praying to saints or angels? Are we asking them to actually do something for us, or just asking them to pass on our request to God? 45:00 – Can we name our guardian angels? Plenty of well-meaning Catholics do exactly that. 50:01 – If everything you've said is true — that every one of us is surrounded, right now, by powerful, personal, tireless servants of God who love us and want to get us safely home — how should knowing the angels are real change the way a Catholic prays, faces temptation, and meets death?

APEX Express is a weekly magazine-style radio show featuring the voices and stories of Asians and Pacific Islanders from all corners of our community. Over the past few years, a series of popular uprisings across the world have been described by mainstream media as “Gen-Z Uprisings” – movements led by young people and described in western media as generally being against government corruption. These movements have been most notably visible in our own media due to their use of technology, including platforms like Discord and TikTok, and internationally consistent adoption of pop culture symbolism, like the flag of the “straw hat pirates,” a black flag depicting a grinning jolly roger wearing a straw hat. The flag is the banner of the protagonists of the long-running hit anime series One Piece whose adventures often find them coming to the defense of marginalized communities around their world. But these movements didn't come out of nowhere (or the internet for that matter). Understanding their origins – and the elections that have resulted from their successes – can shed light both onto the international struggle against authoritarianism and the challenges we face building an alternative. In this episode we are looking at two countries, Nepal and Bangladesh, where popular uprisings in the summer of 2024 and fall of 2025 have led to elections this year. In this episode, we are joined by two US based organizers, Sharmin Hossain and Samir Shrestha, whose work as part of South Asian diasporas has rooted them in movement work here in the US while maintaining relationships and solidarity abroad. Sharmin Hossain is a Bangladeshi Muslim organizer from Queens, New York, who is currently the Organizing Director for 18 Million Rising. To learn more about 18 Million Rising, check out their site at www.18millionrising.org. Follow Sharmin on all platforms at @sharminultra Samir Shrestha belongs to the indigenous Newari tribe of Nepal, where he was born. He has spent the last 18 years involved in movement work here in the US. To learn more about The Ruckus Society and request a training, visit: www.ruckus.org/training-action-support/training-requests/ To learn more about Convergence Magazine and the Block and Build Podcast, follow them at @_convergencemag and @blockandbuildpod. Check out Covergence's work at www.convergencemag.com. Transcript Swati Rayasam: [00:00:00] welcome fellow travelers to Apex Express. It's been a minute, but in case you don't remember, my name is Swati Rayasam, and I'm gonna be your conductor tonight. I have been very excited about this week's episode for a few months because tonight Apex is featuring Convergence Magazine's Block and Build podcast. Block and Build is creating a roadmap for the movement that's working to block the impacts of [00:01:00] rising authoritarianism while building the strength and resilience of the broad front that we need to win. And both the team at Convergence and the guests for tonight's show are close comrades and friends of Apex. On this episode, Cayden Mak, podcast host and editor-in-chief of Convergence, is joined by Samir Shrestha and Sharmin Hossain, two US-based organizers from the South Asian diaspora, Nepal and Bangladesh respectively. Sharmin and Samir will talk about the history and continued struggles of the international Gen Z uprisings, which have only really made a blip in Western media coverage. They'll discuss the history of those movements and the political conditions which created them, as well as help us understand how Americans can be in meaningful solidarity with people's movements abroad. Without further ado, I'll hand it over to Cayden. Cayden: Over the past few years, a series of popular uprisings across the world have been described by mainstream media as the Gen Z uprisings, movements led by young people and described in Western media as [00:02:00] generally being against government corruption. These movements have been most notably visible in our own media due to their use of technology, including platforms like Discord and TikTok, and internationally consistent adoption of pop culture symbolism. but these movements didn't come out of nowhere, or out of just the internet, for that matter. Understanding their origins and the elections that have resulted from their successes can shed light both onto the international struggle against authoritarianism and the challenges that we face building an alternative. In this episode, we're looking at two countries in particular, Nepal and Bangladesh, where popular uprisings in the summer of 2024 and fall of 2025 have led to elections this year. I was recently joined by two US-based organizers, Sharmin Hossain and Samir Shrestha, whose work as part of the South Asian diaspora has rooted them in movement work here in the US while maintaining relationships and solidarity abroad. Sharmin Hossain is a Bangladeshi Muslim organizer from Queens, New York, who's currently the organizing director for 18 Million Rising. Sharmin, thanks so much for joining us today  Sharmin: Thank you for having me. I love Convergence.  Cayden: Thank you. [00:03:00] And, Samir Shrestha belongs to the indigenous Newari tribe of Nepal, where he was born. He spent the past 18 years involved in movement work here in the US, and Samir, it's really good to see you this morning.  Samir: So good to see you too, Cayden.  Cayden: Well, to start us off, let's try and set some context Sharmin. I'm wondering if you can give us kind of a quick gloss of the 2024 uprisings in Bangladesh, where Prime Minister Sheikh Hasina and her party were ousted from power. What are the sort of themes of the protests, and then the way that the state responded, and where are we kind of now? Sharmin: Wow, absolutely. Thank you so much for having me. It's an honor to talk about my country and all the amazing things that happened, because I think the Global South really forges, like, new possibilities as far as, like, what we can do and, and consolidate as far as power goes. So today is actually March 26th, and it's Bangladeshi Independence Day, coincidentally. Cayden: Happy independence Day.  Sharmin: Happy Independence Day. I find it very serendipitous for us to delve into this layered and complex history, um, of the student movement. So [00:04:00] the Bangladesh student protests of July 2024, were deeply rooted in systemic inequalities that the young working class and the poor faced. Nearly 32 million young people were actually out of the workforce, or education in a population of a country of 170 million. So that's a pretty significant number. And so that issue was a focal point for widespread discontent in the country. In July of 2024, the High Court of Bangladesh actually reinstated a quota system for government jobs after an appeal was made when the then-ruling Hasina government abolished the quota system, um because in 2018 she faced a lot of pressure from student protesters. But this quota system is really interesting, and it represents a lot. It reserved 30% of government jobs for descendants of freedom fighters. And in Bangladeshi history, that's a very complex and layered identity. Millions of our [00:05:00] ancestors actually fought in the liberation war against the US-backed Pakistani military, and the Bangladeshi Liberation War, and genocide in Bangladesh actually resulted in the death of over three million people who sacrificed for the birth of our nation. And so for the Hasina government, the quota system was actually what she used to appoint a lot of her loyalists and her supporters to high levels of government, the military, and it basically created the political ecosystem for the Awami League, her party, to maintain dominance. And the Awami League actually was the party that once led the liberation struggle, and over the course of 15 years, we actually saw how much they consolidated power through political repression, the Digital Security Acts that was surveilling and targeting freedom of speech, as well as the corruption and fear that they [00:06:00] stoked against their opposition. And these government jobs, like most of us, it represents many things. It represents the government's responsibility to take care of poor people, um, economic and political opportunity, and it also represents, like, the corruption and the authoritarian rule of the Awami League, and how they were rigging elections, and how the court systems, and even entrance exams for the Bangladeshi civil service, were actually regularly leaked and compromised. And so -within that background, that's when you have the Students Against Discrimination movement take the streets in July demanding fair access to government jobs. And things actually got violent really fast. Within seven days, nearly 174 people were murdered, and thousands were injured. There was an indefinite curfew, social media blackouts, and then a military occupation with shoot on sight orders. And of course, the bullets that were raining upon, Bangladeshis were US, [00:07:00] arms. So students were terrorized by these vigilante groups that were collaborating with the Bangladeshi police. And these student groups were actually organized by the Bangladeshi Awami League. These student groups were notorious for repressing student elections, sexually assaulting students, um really threatening people that were running for student elections. And so there's already this, like, vigilante ecosystem that exists within the campuses that was weaponized during the student protests. And then you have a climax moment on July 14th. Sheikh Hasina went on television accusing the students of being Razakars, and Razakars are collaborators of the Pakistani army, and it's a very derogatory term in Bangladesh, and it refers to people who support the Pakistani military's operation to suppress the Bangladeshi Liberation War. They're also accused of heinous crimes. And so when students were accused of being Razakars, it, like, [00:08:00] lit a fire. Millions took the streets that day, and they were like, “Oh, hell no.” Like, “How dare she disrespect us?” While there's thousands of people who are on the streets, blood, everywhere. Rickshaw wallas are having to pull students into hospitals. There's just so much violence happening on the ground. And so on that National Day of Action, July 15th, clashes happen. Multiple deaths are live-streamed, and one of them, Abu Sayeed, he was a university student at Rangpur University in northwest Bangladesh, really galvanized the country because we watched this student, who is not armed, surrender and get sh- shot, by the Bangladeshi police. And we know what these spontaneous moments of violence do to the public, right? It usually always sets fire to another wave of social protests and action. And so then millions start marching to Sheikh Hasina's home, and [00:09:00] really, her brutal and arrogant response sealed her fate. And the protesters, and at this point, this is a populist movement, millions of people that are rickshaw wallas, working-class people, students, teachers, are taking the streets, marching towards her house. And they demand her resignation. And on August 5th, within 36 days of the movement, she resigns and flees to India, our neighboring country. Over 1,400 people have been killed, under her brutal repression. And so that's some of the background of the student movement, and we can talk more about some of the dynamics of it. Cayden: Yeah, that's super helpful, and I think reflecting on the ways in which also the sort of, like, escalation on the part of the government is, I think, a really important story here, for sure. Samir, I'll also now turn it to you. What should our listeners know about last fall's uprisings in Nepal, which also ousted the sitting government of, K.P. Oli and his, his party and how they led to [00:10:00] elections, earlier this month, in March of this year?  Samir: Thanks, Cayden, and Happy Independence Day to you, Sharmin. I am somebody who was born and raised in Nepal, and am spending most of my life in the diaspora now, and I wanna name the limitations of, uh, my understanding of what's going on in Nepal because of me not being on the ground organizing with the masses. And, I wanna honor the work that's been happening in Nepal, on the ground one of the big things that, that's really n- is important to name is, like, it's only been 20 years since we abolished monarchy. Uh- Mm-hmm. … uh, 2006, right? That is a big thing for us to understand. And the party that was in power, and has been in power since, was the party that has been organizing our movements, and that is the organized left in Nepal, and, like, really betrayed our people once we, once they got into power, right? And, like, started kind of veering towards the right once they got in power. So 20 years later The economic conditions of our people on the ground are really dire. There's no jobs available. People are migrating. A lot of our folks, one of the biggest source of economy and source of money for our, [00:11:00] our people back home is, like, migrant work, uh, in Dubai and, traveling to Dubai, Qatar, and working under very bad conditions. So one- that's one of the big things that's also been informing,, lot of the consciousness of the- our young people in Nepal, right? And then one of the other things that's named really important is, so since the election, since 2006, the Communist Party, the Congress Party, and the Maoist Party have been, they're the only ones who have been in power for the last 20 years, and these are all old upper caste men, even though they were the ones who were leading the movement and were organizing at left. But these were s- the representation and the leaders in these parties were all upper caste, caste Arya people, which is the dominant caste in Nepal, right? And that's a very important layer to name. And that really informed, I think, a lot of the ways they showed up after we won. And, and that's one, one big question that we always have in the left, right? What do we do after we- Yeah … abolish monarchy? What do we do after we win? And we haven't figured that out too, as does any other movements, right? And 20 years later, the frustration is on the very high, against the status quo. And then we, and there [00:12:00] was a lot of, like, obviously there was a lot of inspiration from Bangladesh, like Indonesia, and, like, the uprisings there. And, like, this one, uh, thing started trending the young people started organizing around Nepo babies. There's like, you know, “Yeah, you don't have access to we do, you're gonna take our access away from social media while your kids, and people who have connections to you and have, access to you are just posting about the life, the lavish life they're living abroad and in my homelands,” right? So that's one of the places where it started. And once that started, there was online campaign. And there was already conversations around banning social media in Nepal, and they were- Hmm … finding, like, different ways around it, and that really escalated the way people really responded to the situation, is like once they started organizing around Nepo babies and how they were, like, getting momentum around that, that's when exactly the social media ban went into effect, right? And that's a really important name because, like, one of the biggest pet peeves for me as a diaspora person has been this idea of people only started the uprising and took the streets because of the social media ban. [00:13:00] But just- Hmm. Mm-hmm … all these other things really added up to it. That was just the, just the point of escalation, right? So fast-forward, people started organizing on Discord. Uh, also the irony of it is that was one of the apps that was banned, uh, in Nepal as, uh… And people started organizing in Discord. And also wanna name the reality of, like, the only people who had access to Discord are also, like, privileged folks like us- Sure like younger, upper middle class people. So we were not really getting folks from outside Kathmandu and from our villages and from rural areas, right? So they didn't really have any say in what the organizing would look like. So it happened very, organically, very decentralized. So there was a call for people to show up at Maitighar which has been a popular protest space in Nepal, for a very long time. And it was like at the, at the center of Kathmandu. So there was a call out september 8. A lot of folks came out, and then people from outside Kathmandu that couldn't make it to Kathmandu started coming in big numbers. And the goal of the protest was peaceful protest, right? [00:14:00] And one of the things that happened, don't quote me on this, but my understanding of it from, talking to people there is, like, a lot of political parties who had, who were the opposition from the Communist Party at that time started infiltrating the protest, and the protest started becoming, quote-unquote, “violent,”, which was not, uh, what the young people wanted. So fast-forward, that led to 19 deaths on the first day of the protest, which led to the home minister resigning, at the end of the day. But Oli, the prime minister, is so arrogant and really didn't figure out the power of young people and, like, how they could keep mobilizing and organizing. He decided to just downplay them and say, “I'm not resigning,” which led to more heightened escalated protests the second day, where people started marching to the parliament buildings and started burning down buildings. And people started, people got to a lot of, like, the political parties' political party leader home and started burning them, and, really started, holding them accountable. And also , there was videos of clips of, like, people torching into people's homes and, like, [00:15:00] Sher Bahadur Deuba, who has been in power for the last 20 years in different, ways, who's one of the, considered one of the most corrupt leader in Nepal, from Nepali Congress party, got attacked by the protesters. So fast-forward, more escalation led to, like, 52 more deaths, and the Oli party finally decided to resign at the end of that night, and that's, that's when curfew was impo- imposed by, the army. So that led to, like, a total of 72 deaths. I wanna name, like, in just the two days of mobilization, two days of organizing, because sometimes in the left we don't understand. We talk about the similarities of our struggles but we don't really talk about the conditions that led to it and, like, the level for the risk that our folks leveraged, to be able to topple the government, right? So I just wanna name that out loud and honor that part of, like, how the, how people, like, really leveraged risk. And then fast-forward, people started organizing. The conversation kept going on on Discord, and then there was, like, a town hall style meetings happening on Discord where, like, I think 7 to 8,000 people were on it. And also I still wanna name again, the people who didn't have access to the internet and [00:16:00] phones were not able to part- participate in that. And decided Susila Karki, who was a chief justice 10 years ago, a woman, who also joined protesters during the first day of them mobilizing in the street. They decided, they voted, to hold her as the interim prime minister for now. And There was also one other layer is like a lot of people wanted Balen Sah, who is our prime minister now, but constitutionally if he was part of the interim government, he wouldn't be able to run for prime minister. So that was like a strategic decision that, uh, like he made, and the movement made around not electing him as part of the interim government. So one of the big responsibilities of the interim government was to hold elections in six months, which honestly I was not very-  Cayden: That's hugely ambitious. Samir: It is hugely ambitious, right? And also the reality is it happened, and also there are questions around, yeah, were we able to hold elections in a way where everybody had access to it, right? And that is a big question that I'm still asking, I'm still sitting with. But there were like record numbers that showed up to the polls, but [00:17:00] we haven't really, like we still really don't have answers around what accessibility looked like for people to show up at the polls. And fast-forward now, the Rastriya Swatantra Party which emerged at like a, at a very popular party in 2022, won with majority. And we just sworn in our new Prime Minister Balen Sah yesterday, we can talk about more later. Cayden: Well, thank you for summing up, both of you for summing up- Pretty long, complex histories fairly quickly for us. I've been thinking about the way that, like, Western media largely reports on these kinds of uprisings as if they come out of nowhere. And, like, we know as movement people that rarely, if ever, like, do they truly come out of nowhere. So, like, yeah, I wanna dig into what the longer arc of these stories really is. And I, I really wanna talk about, I guess, like, the specific texture in both Bangladesh and Nepal about how these protest movements position themselves against the government, against, like, other social forces, and, like, how kind of, like, other social phenomena acted on and shaped [00:18:00] these movements as well. Sharmin: I love that question 'cause it allows us to see, like, also the rich history of our, like, respective areas, and how much, like, young people have always been at the forefront of so many revolutionary struggles. And we often, um, you know, uh, post social media era like to make generalizations that this never existed before. But actually, you know, in Bangladesh, students are the most incredibly organized force that has shaped much of our history since 1947. The 1969 uprisings against Ayub Khan, the 1971 Liberation War, and then the , 1987 protests against the military dictator Ershad. And then later, our return to democratic governance in 1990 and the road safety protests of 2018, which actually laid the groundwork for so much of the student, frustration with the government not being able to keep students safe because of road safety issues and [00:19:00] just, the general mismanagement of transportation and, public resources. And so the campus has always been a key space for the pulse of the nation. But it's also a key space for goons and vigilante groups to organize their forces. So the Bangladesh Awami League has their faction, the Chhatra League, and then there's, you know, the Jamaat-e-Islami, which is the right-wing Islamist group of Bangladesh that has been growing, has their faction, the Chhatra Shibir. And then the Bangladesh Nationalist Party, which, you know, has been in opposition to the Awami League, also has their goons on campuses. And so one of the major, trends you'll see during these moments is how these factions are actually weaponized to make sure that the violent state apparatus is deployed within public spaces. And, you know, you asked about, like, missteps and some of the things that political formations, might forget to plan for or think [00:20:00] about. And, you know, one of the things that I, I'm sure Samir can relate a little bit is, like, a lot of these student organizations, you know, students against discrimination, there was a group of men who claimed leadership of the student movement and formed, a party, the National Citizens Party. And you notice quickly the contradictions of their formation. All the women leaders were either asked to leave or they left because of what an undemocratic, unfeminist space it was. And then you noticed quickly that the National Citizen Party started allying itself with the right-wing forces to gain a populist base. And that, to me, is the, one of the biggest contradictions of what do leftists do when we gain power? And also, like, the sober conversation is, are these leaders leftists? Or did-  Cayden: Yeah, were they ever? Were they ever?  Sharmin: Or did we project our leftist dreams onto them and I think one of the things that [00:21:00] we've been doing for many generations, and I think Vincent Bevins' work really synopsizes this well, in looking at the last decade of popular uprisings, is that we've been doing politics without ideology, right? Mm-hmm. That these political for- formations actually don't have a coherent theory of change when they're contesting for power. And so you notice quickly the National Citizens Party was very reactionary, and it was very anti-fascist by, their vernacular, but what anti-fascism meant was that we hate the Awami League, we're gonna ban the Awami League, and the Awami League is no longer going to exist. And then we're- Yes … gonna fight for Sheikh Hasina to be hanged, right? And so that became their populist slogan.  Cayden: Hmm.  Sharmin: And so, you know, there is no left force in Bangladesh, and that's something that we have to name, that for sure there are garment workers that are organizing a party. There's a communist league that does not actually grow in their base. Um- Hmm … and that is why coming out of [00:22:00] the July uprisings, you notice this leadership actually turned center right really fast because they didn't have a, a vision that was rooted in economic and political struggles of the working-class students who made up majority of the base of people that were on the streets. Um, and you know, it was surprising, Cayden, I'll just say, like, after the, the NCP was getting ready for elections that just happened this past February, they joined a coalition with the largest Islamist force of Bangladesh, and this is such a misstep, right? To join forces. W- your enemy of your enemy is not your friend, right? Like, wh- where, like, where, when has that gotten us anywhere? It falls into the traps of organizing without a clear, coherent ideology, and then the post-uprising impact is weakened. And so a lot of that groundwork of, like, theoretical work, we actually have to do that to be able to be ready for fights that take power in the way that [00:23:00] feel, restorative and generative, instead of what we're seeing now, which is a populist right-wing growth in Bangladesh. Cayden: That feels like such an important lesson that we need to learn, unfortunately, over and over again, and I feel like this theme of, the enemy of my enemy is sometimes still my enemy has been coming up on this show a lot lately. That like, it, I, uh, you know, we see it happening in our movement politics here too, especially in, in this sort of moment of authoritarian retrenchment in our own government, that like, there are, there are challenges around that, and there's like ways that I think, yeah, it makes sense that it feels good in the moment to be like, “Yeah, there's more of us than there are of them.” But it's like, well, who, who are us? Like, what is the us that we're talking about? Samir, I will pass it to you to talk about, I guess, some of the texture that we should know about the protest movement in Nepal, and like what are the ways that, other social forces also outside the state have shaped the way that the protests have played out there. Samir: I was listening to Sharmin, and I was like, “Oh, there's so many similarities,” [00:24:00] like in a lot of the political forces that led our movements and also like talking about K.P. Oli, there's so many similarities of like how they were the face of the movement. And as somebody who really admired K.P. Oli because, you know, he was part of the social movement left. He was part of , like the first people's movement struggles, uh, that happened in the '90s that got rid of absolute monarchy. He was the face of the Communist Party. He did take up arms, right? So all of the tools that our revolutionary histories have used to, find liberation, right? So he used a diversity of tactics. Like, he started as somebody who believed in picking up arms. And then he led a people's movement in the '90s of, like with other political parties to get rid of the Panchayat system, which was a system of absolute monarchy and where all the political parties were dissolved right by the king from the 1960 to 1990, right? But one of the big things that I think we didn't think about when our movements were being led, when our movement ancestors were organizing and like really thinking about is like what does identity mean for our movements. There's political forces, [00:25:00] the social movement parties that are leading our people and organizing our people, and they did the organizing that happened in Nepal, the door-to-door, the base building that happened, if that was done by political parties, right? Which is true, and we need to name that layer, too. And I think one of the things that we're missing in this moment right now is we have been so, so frustrated by the last 20 years of governance by these forces. We wanna forget the political history of how we got here, right? Mm-hmm. And that has been one of my big critique of the young people in Nepal, right? And for me, I also think about as somebody who's getting older and also had access to my dad who was part of this movement, right? He was a big force as part of the Communist Party, and now he's heavily traumatized because of the way he got betrayed by his comrades, right? And I think one of the forces I was talking about identity is, like, all of these political forces were led by upper caste Brahmin men, and there was no indigenous representation. So finally, the 1990, we were able to get rid of absolute [00:26:00] monarchy. By '96, we still don't have full democracy in Nepal, so, you know, the Maoists decided to wage a civil war where they really organized the masses, and really created conditions for the monarchy, to bow down, right? And the Maoist party came out of this forest and, like, built a coalition with the Communist Party and the Congress Party to take the streets again. In 2006, we finally were able to get rid of monarchy, but 2006 to 2014 was a struggle to, like, really, draft a new constitution for us, where we made some progress and where we also did some things where it took us back around, like, women's rights, right? And so there was a big feminist movement that really created, like, organizing conditions of 2026 in so many ways, right? And one of the things that we were seeing during the last 20 years is what's happening is all the communist parties, the people who led our movements and uprisings were veering towards the right, right? Hmm. Because they consolidated more power, like, you know, exactly what happened with, uh, Bangladesh. They consolidated more power where, you know, they could stay in power [00:27:00] for long. The indigenous folks were part of the struggles and the uprisings in the 100 years of our movement struggles. But once we won and they got, the Communist Party got into power, they started, like, pushing policies that would not benefit indigenous peoples, right? And then one of the big things that Nepal wanted is federalism in terms of, like, one of the big critiques of Nepal has been the government is so centralized in Kathmandu. Other people outside of Kathmandu really don't get to take part in politics. And, so federalism was one of the big things that we pushed for, right? At Indigenous Struggles, that is the one thing that we pushed for so that we can govern our homelands, and that was the one thing that Oli was, like, against too, and that was also one of the reasons why he started becoming less and less popular, right? But one of the things that's 2026 was, I think it's also really important to understand, is the 2026 uprisings were led by youth who I believe, I dare to say, didn't have, the full understanding, the political understanding of our political histories in that way. And there's this, like, disconnect in terms of, like… it's hard for me to bridge the 100 years of left in Nepal [00:28:00] and like, you know, this youth uprising that's happening in Nepal that has no connection because it's not an organized group, right? It's very decentralized. Right. It happened on Discord. And that is one of the big questions we have now is, like, how do we as young people, the young people who led this uprisings, how do they stay organized, right? And that is a big question we still don't, we don't have answers to, right? The movement histories and, you know, the last 20 years has been very traumatizing, but there's also so many lessons and so many beautiful things that happened during the organizing, right? So how do we make those connections? How do we ask those questions? How do we talk to this feminist group? How do we talk to, like, workers, right? We need to figure that out. And I think one of the big things, like Sharmin talked about too, is like the student protest student movements were a big part of how we got liberation in Nepal, and the student movements are like directly connected to political parties because they have the student wing. But that also doesn't mean they are not organized. Yes, they were organized, and they really figured it out, but they have gotten corrupt. There's goons there, there's only men there. [00:29:00] And, like, how do we really ask those questions as a movement now and start building on some of our social movement histories? And that is a big question. And I haven't heard anything, and I'm very curious what's gonna happen on that, and I've been sitting with that a lot, too.  Cayden: Yeah. No, I, I mean, I feel like thinking about the challenges in remembering and then sometimes, like, having movement history misremembered to us by people with motivations. I can see how in that way for these young people who are getting organized, who are, like, trying to figure out what they want from the government in the future . there's some real, delicate territory for them to negotiate around, like, understanding themselves in a lot of ways as political and historic actors, which is really interesting. Swati Rayasam: You are tuned in to Apex Express on 94.1 KPFA, 89.3 KPFB in Berkeley, 88.1 KFCF in Fresno and online@kpfa.org.  Cayden: One of the other trends that [00:30:00] I would love to talk about is this, sort Western media trend where, an uprising happens somewhere, a protest movement happens somewhere, and they're like, “Oh, there's an interim government. Great.” And then, like, in the US, we don't hear anymore the establishment of interim government is, first of all, deeply informed by the social movements and social forces that are already moving on the ground and also glosses over the way politics is done in a particular place. I'm wondering if there's stuff that you've noticed that has really been lost from the international media discourse about the politics of both Bangladesh and Nepal since the sort of student uprising moment. And if there's stuff that you've been seeing in the like, interim government moments that you're like, “Oh, this is something to watch out for.” Like, “This is something that we can draw some lessons from.”  Sharmin: Yeah. Well, in Bangladesh we had a United States favorite Nobel Laureate, you know, Muhammad Yunus- Mm-hmm as our interim government. And, and I think what's so fascinating is that, you know, he is the world's sweetheart because he created [00:31:00] this, like, you know, microfinancing program that is, a program that they say, you know, empowers the poor people. And, we know that in practice it actually did not reverse poverty, and it actually left millions of people in more debt, than, they or- originally were projected to gain. And so I think what's very fascinating about having such a pro-capitalist, figure that is, a sweetheart of empire, it spoke to his legacy in office, you know? During his time, he also signed one of the most devastating US-Bangladesh trade agreements with Trump- Hmm … which actually, further isolates China from the Bangladeshi trade market and, forces Bangladesh to do all of our trade deals with the US. And it's a non-binding agreement. And so it is, deeply unlawful and also devastating to the economy of this area of Southeast Asia that actually needs China as, an ally, as a country that has, contributed a lot to the development of [00:32:00] our, transportation systems and, so for us it- it's also about how much of this interim government was, you know, representing the interests of the global elite and what he was willing to do to be able to s- to, to squash, revolutionary energy within the country. The Women's Commission was one of the most powerful consolidation of feminist leaders under the interim government that were looking to reform land laws for women. And similar to what, Samir was saying, right? Women's rights just are the first thing that these governments throw under the bus and that- women's commission report that was looking to really examine land laws and inheritance laws and and the rights of women economically like actually triggered one of the largest anti-feminist rallies in the country's history- Wow … where millions, millions of Jamaat-e-Islami men and their supporters took the streets in [00:33:00] protest of women having rights. And that was something you did not see the Western media touch, even-  Cayden: No …  Sharmin: even though the Western media was, like, so excited for this revolution, right? You know, on the ground too, you have those people that are like, “This is a CIA-backed, like, uprising,” right? And then on the ground you see, like, oh yeah, people actually don't want to touch the complexities of this country because it is layered within, like, religious nationalisms- Mm-hmm ethnic nationalisms, and caste. And so in my experience, I would just say that people know very little of the political forces within this, greater West Asian political landscape and how it connects to US imperialism here and abroad, you know? Pakistan was once the CIA's closest ally in the Cold War, and they continue to be during the war on terror right now, right? Mm-hmm. The United States provided Pakistan with military, diplomatic, and economic support because a [00:34:00] pro-US military dictatorship in this region that was a staunch anti-communist ally created a buffer between the axis of the USSR, China. Cayden: Hmm.  Sharmin: And then I'll say at the same time, on the ground, there were dozens of reports of mobs that were attacking temples and Hindu leaders. Hindus are a minority in Bangladesh that have been historically, marginalized, and these contradictions were, were getting highlighted, right? Because that violence was eerily similar, right? The partition of South Asia- Yeah …  Cayden: excluded  Sharmin: Hindu-Muslim communalism, and there were tensions and divides that fell across class lines. And for Western and, hegemonic media outlets, this looked like, oh, the Muslims are attacking the Hindus again.  Samir: Right.  Sharmin: And so for me, like, the being able to reckon Islamophobia, communal violence, identity and class politics, but also the way nationalism operates in South Asia, it, it's a tricky dance [00:35:00] And I've been learning how to really convey this complex history because the country's, uh like, beautiful history of, like, using guerrilla warfare to defeat US-backed forces in the region, it also represents something different from its neighbors, India and Pakistan. Mm-hmm. And within that, you know, we have Bangladesh joining the PLO in Lebanon to fight on behalf of Palestinian liberation. We have the fact that the country's actually i- inception was based on a socialist vision, right? And it's now one of the fastest-growing economies in the world with the fast fashion garment industry that's also ravaged by climate crisis and mass displacement. And so for me, it always just comes back to anti-war and anti-imperialism, like all the nodes of my brain, because I'm like, “Here's this US global death-making machine and this defense industry that sells tear gas shells to my country and [00:36:00] sells Israeli surveillance technology to my country.” And then there's this Bangladesh trade agreement that Trump was able to wager during this vulnerable moment for our country and it's at the core of all the political and economic violence within my country. And so the neoliberalization of our campuses and what these students are facing is because of the war economy. And so, so I just, like, zoom out in those moments, and I'm like, “Oh, this, this feels very much so like Cold War politics and the aftermath.”  Cayden: Yeah, like the politics of the Cold War have just simply never left us. Like, they're still here, and it's like we've sort of swapped in China as the big bad in a lot of ways.  Sharmin: Right.  Cayden: Samir, I wonder if there's, stuff that you've been seeing about the interim government in Nepal that you think are worth our sort of examination as kind of like lessons that we can draw from what happens after the protest, and yeah, like how that has been part of the electoral moment also we're in in Nepal right now. Samir: Yeah, [00:37:00] well, the interim government was, what was it, about five months. I think we didn't really see a lot of work that happened from the interim government, but obviously one of the big wins of the interim government was they were successfully able to hold elections. And the Western media has only focused on Balen Saha, this, quote-unquote, “rapper,” this charismatic guy who is gonna, who's 35 years old and is gonna lead. And then like Sushila Karki, I mean, one of the big things that everybody is like, “Oh, she's the first woman prime minister of Nepal, and what does that mean for us?” And, you know, this identity politics of like, “Oh, we finally got a woman president.” And for us it's like when we talk about it, that's the only thing we see in the discourse. But the reality is she was also a woman prime minister in an interim government that she knew was gonna last for six months, right? And also one of the things that a lot of people don't think about and realize is like the youth really didn't know who she was. And I think that's one of the big things that Sarmin talked about too, is like how do our youth have the consciousness? And do we have a left, social movement left, that's actually supporting them to really understand, you know, the conditions [00:38:00] of our people and who we're electing and, like, how we're organizing and what that means for us, right? But one of the big popularities about her was, like, she was not a career, jurist as she was appointed, was a lawyer that was appointed to the Supreme Court in 2009 by the Judicial Council, and she had this reputation of pushing back against some of the political parties and some of the establishments in that time. So that was, like, one of the big things that really lured our folks, there was this one interview of her that went really viral about how she talks about, you know, establishment parties and how she challenged, some of the status quo while she was… Because a lot of times what happens with some of these appointments are people who are loyal to the to the parties, right? That was the one big thing that really attracted a lot of our young folks, to mobilize around her being the prime minister. And it's just, like, a lot of unknowns around, like, we still don't know because with the older parties, it was very clear to us that the Communist Party was, like, more loyal to China, right? And the Congress party was more loyal to India. And then one of the things a lot that we don't see in the discourse even in left spaces, right? Even [00:39:00] in, like, media spaces is, more than US imperialism, India and China is also waging some form of imperialism in our homelands, right? And that we don't wanna name that layer because in the US, as, us being in the belly of the beast, our only responsibility is to fight US imperialism. And then for me, as somebody from the Global South, I understand that how that impacts our movement and how that is dangerous and harmful to our people in our, back in our homeland. Because China and India are bullying Nepal in a lot of different ways politically, right? Because nothing happens in Nepal without the consent of India and China, right? And India obviously has more power, and they're, like, fighting over that power in Nepal right now. And the other thing that I wanted to name is, I was hoping K.P. Oli, during our interim prime ministership, during that interim government, would be held accountable, which didn't happen. And we're not talking about that, right? And also she [Karki] had a lot of limitations, and we still are figuring out what, like, what kind of power she held, right? But the hope was for me was, like, that she would hold the people who were responsible for our people's deaths accountable during the six months she was there, which [00:40:00] really didn't happen and really moved. And that's one of the things that hasn't been talked about, and I think that was a big political opportunity for her to do some of that work to push K.P. Oli out of power because he, after doing all of this, was still able to contest the elections and lost really badly. But one of the things for me, the inspiration was, like, how Sheikh Hasina was pushed out of the country, right? Like, that was one of the hopes and dreams, and that didn't really happen, during this interim government.  Cayden: Hmm. That's interesting that there's, like, a possibility that he might be back. Well, I wanna turn a little bit to thinking about this history that's been unfolding and, like, what it is like to be observing, talking to comrades and loved ones as an organizer who's based here in the US as part of your diasporic community. One of the things I think a lot about is, like- When we talk about solidarity with people's movements internationally in the US, sometimes we forget that, like, people from those diasporas are our comrades. They are here. And that we have a lot to, [00:41:00] like, learn from them. What has it been like watching the sort of, like, social movements in Bangladesh and Nepal respectively, and what has it been like to have that consciousness as an organizer here in the US dealing with all of the political stuff that we've been dealing with here? Samir: I love that you asked that question, Cayden, and also, like, yes, I just wanna start with, like, this layer of like, oh, yes, we have comrades here who are from these diasporic communities who actually can inform us in this. And to add another layer to that, even with, with my, you know, my history of being born and raised in Nepal and, like, being connected to our movements there and, like, living here for the last 20 years now, right? That also creates another layer where I don't have access to everything, and that also creates a layer of, like, that I don't have to know everything, right? And I wish our left- Mm-hmm … Western left understood that layer sometimes because – In our movements, I'm gonna go be a little– I'm gonna little shit about our movements here, you know? Because one of the things that happens is, like, the romanticization of what's going on in our homelands without understanding, and this idea- Mm-hmm of, like-like, we have to know the answers to every… It's okay to not have answers. I think that's a big thing that I reflect on a lot as somebody here, [00:42:00] right? And also, the reality is I have access to my father, who is, for me, the only revolutionary that I know who was part of, like, social movements and who, like, really spent his whole life to the movement and is now still doing things after being betrayed by his party, right? So I think that's one of the big things. I think it's okay to know that. I think the second thing for me as somebody in the diaspora, it's my role in the diaspora. It's also what is my role in the diaspora to inform my comrades. If you're an upper-caste person, it is your responsibility to name that in the movement spaces that you hold and name that layer- Mm … and inform people about that layer. I think about that a lot. I sit up, I sit with that and reflect on that a lot, and that really informs the way I show up as somebody in the diaspora. And my responsibility, one of the things that we saw when all of this was happening you know, the movements, the social movement left was so fast, got into this train of, like, it's a Color Revolution [i.e., the revolution is backed by the US government/is a US-led intervention], as if our peoples don't have the capacity to organize. Yes, there was infiltrations. Yes, India was involved. But yes, there was also uprising where 70 people died, right? So just, bringing it down to, like, it's not really being complex and, like, [00:43:00] being nuance about that. And that really is harmful to our people back home, right? Because that, in that, when we're doing that, we're taking away, like, access from our people in terms of, like, how they are doing things. And also, like, really, I think invalidating the fact that our, the governments that was being oppressing against the uprisings are oppressive. So that just, like, invisibilizes, uh, what the state is doing, right? Because it is a Color Revolution, you know. The, it is not led by the people. We're, there was even sign, things like they said, like, “Oh, there were signs in English.” Like, can you just think about, you know, the, the orientalist, uh, you know-  Cayden: Yeah …  Samir: orientalist way that you are thinking even as somebody who considers yourself a social movement left. So that's, I think, one my, that, for me, that is a big responsibility. And- And that is where I can also make an impact as somebody in the diaspora. I am not on the ground, that is the reality of it, and knowing where I can make impact and how I can make impact, and knowing very clearly that I don't have all the answers, and I'm not– I'm an outsider in so many… I go back home every time I go home for a couple of months, the way I show up in these movement spaces [00:44:00] is I'm here to listen and I'm an outsider, and I'm trying to figure out how I can support you, right? And that is, for me, a role as a diasporic person, and I'm very clear on that. And I think it's also because I have access to my dad who grounds me in that, and it's like- Mm-hmm “Samir, you don't live here anymore.” He will remind me very clearly. He's like, “You don't live here anymore.” And you need to understand that, and that's okay.” And he will ground me in that, and that really helps me in terms of thinking of how I wanna show up as a diasporic person.  Cayden: Yeah. No, that's, that's really helpful, and I think that, like, this thing that you're describing about the sort of like in some ways, like, healthy, but in other ways sort of, like, overblown skepticism that US observers can have about uprisings, revolutions in other countries just because, like… The, the word that came to mind as you were describing it was, like, infantilizing, right? That it's, like, as if people can't independently form their own political opinions without the intervention of the, like, global superpower is just sort of, like, baffling to me. You hit on something that, like, I think about a lot [00:45:00] also as somebody who is, like, a generation removed from the immigrant generation in my family. I don't have a ton of relationships with my family who are in Hong Kong and China, but, like, how do I, like how do I relate to that? It's very challenging, and it's- and I, I think that there's so much in, like, US like left social movement discourse that I'm just kind of like, “I actually don't know how to relate to this as a diasporic person sometimes.” Sharmin, I'm also interested to hear from you on this.  Sharmin: Yeah. Yeah, similarly, I feel, I feel like there is this, like, uh, relationality that it's pushing people that are here to really think about more clearly. I feel like some of the early '70s through the '90s was a very, like, symbolic type of solidarity that we had- Mm-hmm where, where, you know, we would do the cultural attire, the cultural associations, you know, the melas, which are, like, big fairs that we have in these hubs of, like, immigrant communities. And now I think the politics are coming back. Like, I think after the July uprising, [00:46:00] you actually saw solidarity actions popping up across hubs in, you know, New York and California where people were like, “Actually, this impacts me and I wanna talk about what this means. I wanna talk about the cultural and political organizations that run this local community.” And one thing that I really took back from the last two visits to Bangladesh is really learning the skills of talking to somebody who disagrees with me because-  Cayden: Hmm …  Sharmin: I think in the United States the left does not practice, being able to engage, talk, even, like, be in relationship with people that might be politically opposed to you. And so when I go to Bangladesh, I'm actually surrounded by a lot of homophobes. I'm surrounded by a lot of men who, like, support the Awami League, and I've had to kind of, like, sit in this in between of being like, “Oh, yeah, like, I actually have to learn how to debate better. I have to learn how to, like, you know, be that person that's, like, holding humanity but also holding the, the critical left analysis that I, I believed in to be right because I [00:47:00] know I'm right.” Right? And I know that, like, this is a hill that's worth dying on. And I think with Mamdani's win in, in New York, like, there's so many examples of how that, like, South Asian left politic that's actually talking about class exists- Mm-hmm.  Cayden: Yeah …  Sharmin: within the geography of our communities. And, you know, especially for, you know, Samir and I are, like, the minority South Asians, so we're not the Indian upper caste. And so for us, we're like, “This has always been the reality of our people.” They are working-class organizers. They're people who know how to talk about the intricacies of domestic labor, about the unorganized labor forces, about the people that are left out of the political agenda of our government. And so for me, like, I really take some of the lessons that DRUM [ Desis Rising Up and Moving]  is doing on the ground in New York around what it means to actually build a member base that's rooted in relationship, but also towards a North Star. And that North Star, it looks a little socialist. It looks a little working class. It looks [00:48:00] very deeply rooted in a feminist, anti-oppressive politic. And I think for someone in diaspora, that's been the biggest growth area for me, where I'm like, “How do I hold this vision and not lose hope that my people are not, like, all right-wing people that are out to, like, you know, destroy me and my people?” But we are in this center-right populous moment that will require us to do cultural shift. It will require us to do that, like, slow work of tilling the land, like Ella Baker spade work. And you know, a comrade of mine, Nafiz, who's a brilliant writer at Jamhor, when I was talking to him about processing the February elections, he was just like, “You know, I actually think, like, I'm seeing a lot of possibility right now because I saw what happened to Egypt after Tahrir Square, and I saw where Egypt went and what a military dictatorship did to that country.” And he was like, “And Bangladesh, that's not what happened to us.” And, and he was like, “And this is important for us to really reckon with how… Not to [00:49:00] say, like, ‘Oh, it could be so much more worse,' but it could be so much more worse.” And we have to work within these, like, terrains in a way that's, like, really reckoning with why are people wanting to find comfort in these right-wing religious social groups, because they are the only organized groups of people that are providing shelter and food. And so unless the left fills that gap, we are gonna see right-wing populism, and we've seen it within white supremacy here, but it translates to every Global South country, from Brazil to, you know, um, obviously South Asia. And so yeah, I just am trying to be more, like, relative in that way, where I'm like-  Cayden: Hmm Sharmin: “Oh, we're a lot more relative than we think we are.”  Cayden: Yeah. That is such a good insight about, like, having to context switch Across geography, across political context, like builds a, like a really important muscle for us as organizers. This has been an absolutely fantastic [00:50:00] conversation and I've learned so much from both of you. My one sort of like, well I have two outgoing questions and they're sort of related to one another. One is thinking about like as a monolingual English speaker, as somebody who's like in the US, I think one of the things that I've often felt a challenge around is like where do I look to for news, for updates, and for analysis about what's going on in the Global South, especially for places where I have no cultural or language connection. And like when you're assessing news and information that's coming out about movement politics. What do you consider, what do you think about, what are the questions you ask yourself when you're like seeing headlines, kinda day-to-day that you think would be useful for other folks to start thinking about? Sharmin: Yeah. I, I really think about, like, multiple nationalisms right now, that there's, like, these competing forces of, like, who gets to tell the story. And I always, like to think about, like, how, uh, US [00:51:00] interests, Chinese interests, or even, like, Indian interests are determining the news landscape right now. And I don't like to think about it, but I, I've been looking at so much coverage that feels very much like, yikes, like what is going on, with our, like, news ecosystem? And unfortunately, I think we need to get back on Facebook. Like, I think that the fact that- … progressives and the left have left Facebook, like, I get it. Fuck Meta, and Facebook is the main place for so much like organizing. And we-  Cayden: Contest every space.  Sharmin: Get back on Facebook. Who cares if there are right-wing trolls on it? You we have to create alternative like information systems that are, like, really amplifying to these networks and groups of people that are getting inundated with that information. And I think we're really lucky because there's a lot of leftist South Asian publications now, Himal South Asian, Jumphore, you could become Patreon supporter and really be a part of these legacy, South Asian [00:52:00] left, thinkers that are actually thinking about, like, the long-term arc, and they, they're contending with socialism. They're contending with the communist, like, legacies of our organizations. And so, I just really appreciate that they're doing political analysis with politics and not just focusing on, like, symbolic forms of, like, political analysis. So shout-out to them and, and their hard work because yeah, they, they're English media that is getting translated for this day and age, you know? Cayden: Yeah. I… It was really exciting to me to, like, do a lot of the sort of, like, background for this conversation and find, like, English language movement media coming out of South Asia. I was like, “This is so exciting.” Like, this is… I feel like in some ways the thing that they're trying to do is, like they're kind of our comrades- Mm-hmm in a sense, right? Like, they're trying to do a similar thing to the thing that we're trying to do at Convergence, and I was like, “Ooh, this is really cool. Like, I'm bookmarking this.” Yeah. So I don't know. Samir, do you have, do you have other thoughts about, like, what things [00:53:00] US people should be thinking about as they're kind of assessing news and developments? Samir: Yeah, big ups Himal Magazine. I think that is a big source of information for me too. And also as somebody who struggles with reading Nepali now, which I'm very embarrassed of it's really hard for me to get access. to. I have to sit with my dad to, like, really go through some of the news articles, which, you know, my dad gracefully agrees. Uh, I think one of the big things is, like, I do benefit a lot from his free labor. I'll just name that on this podcast. But I think, and one of the things I would say is like- Thanks,  Cayden: dad …  Samir: really, like, figuring out, like, I don't know, like, pushing through the binary of, like, what US imperialism means for Nepal and what also there's, there could be other forms of imperialism that I named earlier, that Sharmin named too. And also right now, I think there's a lot of unknowns for us too, right? We have this party that was not part of the political establishment that came into picture in 2024. So we are still grappling with the idea of, like, what does this mean for us? Who are they gonna be loyal to, and how does, what does this mean for geopolitics in Nepal, right? So we are still sitting with that question. And there is some clarity around, I think one of the things I would say is there's a [00:54:00] lot of excitement, even in diaspora community, and my role in the diaspora also has been talking to some of my friends who are stoked about this prime minister right now because we haven't built a left that is informing them of the nuances and, like, how we can actually figure out the critique of this person, right? Because for me, I think it's really important the social movement left to understand because even my friend, my comrades are sending me, “Oh, this rapper is a prime minister now.” It's somebody that I trust a lot, right? Yeah. And I have to do the work of like, “Hey, this person has this history of governing in this way when he became the mayor of Kathmandu, where he was against poor people,” right? He did some changes, structural changes that helped, upper middle class people. And using that as a way to, like, really assess what he's gonna do for Nepal, and I'm actually skeptical, right? He is somebody from the Madhesi movement, which is a indigenous group that is very marginalized in Nepal, but he also comes from a very upper class background, right? And that's also real. We have to name that. His party's ideology is to push us away from federalism in some sense, right? And also the reality is they had a majority, they won a majority because we didn't have a social movement left outside of political parties that would help us assess him, right? [00:55:00] So that's, I think that's the question. Those are some of the questions I would love people to ask, because I am asking those questions as somebody who is from Nepal and from the diaspora, and I check myself every time. And yeah, I will end it with, like, it's okay to not have all the answers, and just, yeah, do some of that work of, like, reflecting on, like, asking yourself how you are taking in some of the information that you're seeing. And obviously, Himal Magazine is a big source, and one of the Substacks that I would highly recommend too is, I think we could put it in the links later, it's called Kalam Weekly, which is on Substack. I have some critiques of their writing too, but that's really been helping me understand what's going on in Nepal right now.  Cayden: You both have been so incredibly generous with your time, and this has been such a rich conversation. I don't know if there are places also where if our listeners want to follow your work, I don't know, if there's organizations or places where you are publishing thoughts, either your own or organizationally that you wanna share. Sharmin, is there any place people can find you online? Sharmin: Yeah, for sure. We're building the Asian American left at 18 Million Rising, so you could follow us there, and I'm @sharminultra [00:56:00] on all social media.  Cayden: And Samir, is there a place people can find you?  Samir: Uh, yeah, I am a very quiet person. Uh, but direct action has been a big part of our struggles in the last few years, and we are really thinking about, like, how we can escalate strategically, so I am part of a network of direct action trainers called the Ruckus Society. Hit us up. We do trainings, go to our website, request a training if you need any direct action support. We love nerding out on action design and thinking about action curriculum and how we train our people to do action safely. And follow Ruckus Society, and I don't really have a social that's public, so…  Cayden: that's so fair. I respect your choice not to be perceived.  Samir: I mean, also, I'm not Sharmin, I feel I learn from her so much, from Sharmin, so I just wanna name that, and also just from how I- And  Sharmin: we're friends. Like, we, we've done direct actions together. Like, we've been arrested together. Like-  Cayden: Yeah. …  Sharmin: we're comrades, so it's just so fun to be able to talk about this- Well, I really-  Cayden: Yeah …  Yeah. Thanks again, Sharmin, Samir. Absolutely a pleasure to talk, and I'm, I'm sure we'll talk again soon.  Sharmin: Talk soon. [00:57:00] Thank you, guys.  Samir:

Dandapani is a Hindu priest who spent over ten years as a celibate monk before devoting his life to teaching the world how to master focus. His central claim is simple but unsettling: most of us are not distracted by accident, we have spent years actively practicing distraction, often more hours a day than most people practice anything else they care about. In this conversation, we unpack what it actually costs to live a physically present, mentally absent life, and why that cost compounds with every passing year.What We Dive Into:1. Whatever you do for hours a day, every day, you get good at. Most people have unintentionally practiced distraction more than they have practiced anything else, which is why concentration feels so foreign and difficult by comparison.2. You cannot practice being present directly. Presence is simply the outcome of keeping your awareness fixed on one thing without it wandering. Trying to "be present" without training focus is chasing an effect while ignoring its cause.3. When your attention bounces between unfinished tasks, each unresolved jump adds a small charge of anxiety that accumulates over the day. Learning to hold awareness in one place, even briefly, interrupts that buildup before it becomes stress.Know Thyself, but not by yourself. A guided space to return home to yourself.https://www.knowthyselfcollective.com✨THANK YOU TO OUR SPONSORS:https://oneskin.co/KNOWTHYSELFCode KNOWTHYSELF for 15% off___________00:00 Intro01:29 What Distraction Costs Us07:29 The Law of Practice13:19 Life Is Finite, Not Short24:08 Money, Purpose, and the Path of the Householder28:08 Tasting the Super Conscious32:21 Awareness, Anxiety, and the Roots of Stress39:42 How to Train Focus: The Ball of Light50:11 Eliminating Fear by Controlling Awareness55:43 The Greatest Gift: Undivided Attention1:01:36 Becoming a Monk: The Search for a Real Teacher1:11:20 Choosing a Philosophy Before the Practice1:23:26 Signs of a Maturing Soul1:30:21 A Day in the Monastery: Practicing All Day Long1:36:38 Intuition, Psychic Sensitivity, and Its Dangers1:43:28 Going Narrow and Deep on One Path1:50:14 Filtering the Mind Like a Kitchen Strainer1:58:44 Building Willpower: Finish What You Begin2:03:04 Reincarnation, Compassion, and Unresolved Baggage2:13:29 How to Spot a Fake Guru2:17:42 Ambition, Peace, and the Final Message___________✨MORE FROM DANDAPANI↳https://dandapani.org/know-thyself-podcast↳Instagram: https://www.instagram.com/dandapanillc↳YouTube: https://www.youtube.com/dandapanillc

Around the world, Christians are being persecuted for their faith. A report last Friday indicated 28 Christians were massacred in Nigeria as Islamic militants targeted a village overnight. A week ago today, the ACLJ reported in the Congo, the DRC, Islamic jihadists were conducting a village-by-village extermination of Christians. They report in the last three weeks, 76 Christians were hunted down and slaughtered/beheaded, executed in groups, and dragged from their homes. The ultimatum is: "Deny Christ or die." Earlier this month a story indicated that authorities with the Chinese Communist Party raided the Sunday service of an influential Protestant house church detaining pastors and dozens of members, including children. Also this month in India, it was reported that three Christian families had their homes burned down by a suspected Hindu mob. The matter of persecution is very real and it's happening every day. Todd Nettleton is Vice President for Message for the Voice of the Martyrs–USA and host of The Voice of the Martyrs Radio and joins us for this edition of Crosstalk.

Sitting on his grandad's knee, a young Bhavik Haria was introduced to devotional Hindu music. Since childhood, he's been hooked on the moving instruments and tales of gods and deities. Fast forward to his late 20s – and it was during the Covid pandemic that Bhavik realised how the landscape was changing in his community. Young people were no longer engaging with these bhajans. The instruments and sound were just not resonating. A trend began in India of bhajan jams – incorporating Western instruments to devotional music that appealed to all ages. We follow Bhavik from London to Ahmedabad, on his mission to keep bhajans alive by appealing to all ages through fusion music. And we find out why bhajan jams are helping the Hindu diaspora feel connected to their cultural and religious roots.

Links For The Occult Rejectshttps://linktr.ee/theoccultrejectsOccult Research Institutehttps://www.occultresearchinstitute.org/Substackhttps://substack.com/@theoccultrejects?r=7auau0&utm_campaign=profile&utm_medium=profile-pageCash Apphttps://cash.app/$theoccultrejectsVenmo@TheOccultRejectsBuy Me A Coffeebuymeacoffee.com/TheOccultRejectsPatreonhttps://www.patreon.com/TheOccultRejectsBibliographyAguilar, L. A., et al. “Total Solar Eclipse Triggers Dawn Behavior in Birds.” Science, 2025. Used for the updated science support showing that the April 8, 2024 total eclipse altered North American bird behavior, including dawn-like vocal responses.Britannica. “9 Celestial Omens.” Used for the Thales / Battle of the Eclipse tradition and the broader theme of celestial events being interpreted as historical omens.Britannica. “Apopis.” Used for Apep/Apopis as the serpent enemy of Re/Ra, the demon of chaos, and the force outside the ordered cosmos.Britannica. “Eclipse — Medieval European.” Used for medieval eclipse records, especially the 733 CE annular eclipse described as a “black and horrid shield.”Britannica. “Hindu Calendar.” Used for Hindu sacred timing, lunar-solar calendrical structure, and the religious context that helps explain eclipse observance as ritually serious time.Britannica. “Ma'at.” Used for Ma'at as truth, justice, balance, and cosmic order in ancient Egyptian religion.Britannica. “Navagraha.” Used for Rahu and Ketu as eclipse-associated shadow planets and lunar-node powers in Indian astral religion.Britannica. “Samudra Manthana / Churning of the Ocean of Milk.” Used for the mythic background of devas, asuras, amrita, Vishnu, Mohini, Rahu, and Ketu.Britannica. “Solar Eclipse.” Used for basic solar-eclipse definition and the Moon's shadow crossing Earth.Britannica. “The Sun Was Eaten: 6 Ways Cultures Have Explained Eclipses.” Used for comparative eclipse mythology, especially devourer myths, Chinese dragon traditions, Rahu, and Batammaliba reconciliation themes.Britannica. “What Causes Lunar and Solar Eclipses?” Used for clear basic mechanics of lunar and solar eclipses.CDLI / Cuneiform Digital Library Initiative. “Solar Omens of Enūma Anu Enlil: Tablets 23 (24)–29 (30).” Used for bibliographic information on van Soldt's edition of the solar omen tablets.European Space Agency. “27 August.” Used for the 413 BCE lunar eclipse during the Athenian retreat from Syracuse and Nicias' delay.Exploratorium. “Eclipse Stories from Around the World.” Used for global comparative eclipse stories, including Norse wolves, Batammaliba reconciliation, and other recurring mythic patterns.Foundation for the Preservation of the Mahayana Tradition. “Practice During Solar and Lunar Eclipses.” Used for Tibetan Buddhist practice advice, merit multiplication, and eclipse as intensified sacred time.Izzuddin, Ahmad, Mohamad A. Imroni, Ali Imron, and Mahsun. “Cultural Myth of Eclipse in a Central Javanese Village: Between Islamic Identity and Local Tradition.” HTS Teologiese Studies/Theological Studies, 2022. Used for Batara Kala, eclipse devouring myths in Java, pregnancy/livestock concerns, and living village practice.NASA. “Why Do Eclipses Happen?” NASA Science. Used for solar and lunar eclipse geometry, alignment, lunar nodes, and the reason eclipses do not occur every month.NASA Space Place. “Lunar Eclipses and Solar Eclipses.” Used for simple public-facing explanations of solar and lunar eclipse mechanics.National Folk Museum of Korea. “Solar and Lunar Eclipse / Ilsik, Wolsik.” Used for Bulgae, the Korean fire dogs from the Dark World who cause eclipses by biting the Sun and Moon.NOAA NESDIS. “NOAA Satellites View Total Solar Eclipse.” Used for environmental effects during totality, including temperature drops, changes in local air circulation, cloud behavior, and animal confusion.Rochester, University of. “Surprising Facts and Beliefs About Eclipses During Medieval and Renaissance Times.” Used for the point that medieval astronomers understood eclipse prediction while still interpreting eclipses as morally or religiously serious.Sefaria. Sukkah 29a. Used for rabbinic material treating eclipses as ominous signs.Sunnah.com. Sahih al-Bukhari, Book 16, “Eclipses.” Used for the hadith that the Sun and Moon do not eclipse because of the life or death of any person and that the correct response is prayer and invocation.The Metropolitan Museum of Art. “The Solar Eclipse and the Substitute King.” Used for Mesopotamian eclipse omens, danger to the king, priestly divination, substitute kingship, and the šar pūḫi ritual.U.S. Fish & Wildlife Service. “Wildlife Behavior and a Solar Eclipse.” Used for darkening skies, cooling temperatures, and wildlife shifting toward nighttime routines.University of Pittsburgh World History Center. Lilly Taylor, “Solar Eclipses and World History.” Used for the Batammaliba tradition of making peace and ending disputes during eclipse.van Soldt, Wilfred H. Solar Omens of Enūma Anu Enlil: Tablets 23 (24)–29 (30). Leiden: Nederlands Historisch-Archaeologisch Instituut te Istanbul, 1995. Used for Mesopotamian solar omen literature and the textual archive of unusual solar phenomena.This keeps Part 1 sourced without dragging Part 2's Mesoamerica, Andes, North American Indigenous, Australian, Arctic, Pacific, colonial, and modern eclipse-pilgrimage sources into the wrong half.Also want to remind people about the website, if you're into reading we have tons of information by multiple contributors, and we got t-shirts up on the site if you're interested. Fun fact, the art is all based on the eyeball. A

What a wild episode! And of course to cap it all off, the tarot was absolutely perfect! Today we got into Veganism and some of the Hindu practices that have helped Clayton along his path to his eventual presidency, stay weird!To Find All of Clayton's Links!--> linktr.ee/claytoncuteriTo Follow Us On Patreon—> https://www.patreon.com/c/MetaMysticsFor A Past Life Regression Or To Inquire About Anything Else, Email Us!—> MetaMystics@yahoo.comSubscribe to our Youtube—> http://www.youtube.com/@MetaMysticsTo Follow Us On TikTok—> https://www.tiktok.com/@metamysticsBecome a supporter of this podcast: https://www.spreaker.com/podcast/cult-of-conspiracy--5700337/support.

What if your struggles, heartbreaks, illnesses, relationships, and biggest challenges were never random, but lessons your soul chose before you were born?In this very special episode of Mayim Bialik's Breakdown, Mayim and Jonathan investigate one of the most controversial spiritual ideas ever discussed: Earth School — the theory that Earth is a classroom for the soul, and that every experience in your life has a deeper purpose.Near death experiencers around the world report strikingly similar revelations:- Choosing their lives before birth- Seeing a life review after death- Discovering a hidden purpose behind suffering- Learning that consciousness may survive physical deathBut that's only the beginning.Ancient civilizations separated by oceans, languages, and thousands of years all appear to describe the same mysterious journey of the soul. Could Plato, Tibetan mystics, Kabbalists, Buddhists, Hindu sages, and modern NDE survivors all be pointing toward the same hidden truth?We're breaking down:- Shocking NDEs that reveal life as a "school"- Why many NDE survivors return convinced they chose their challenges- ncient story of a man who died, returned, and described souls selecting their next lives- Forgotten biblical teachings about reincarnation that were later rejected by church authorities- Tibetan, Buddhist, Hindu, Greek, and Kabbalistic traditions that describe the soul's evolution- Mysterious phenomenon of children who remember previous lives- Scientific research investigating NDEs & consciousness beyond death- Why suffering may be a lesson, not a punishment- Theory that humanity may be part of a much larger cosmic experiment- Whether Earth School is spiritual truth...or humanity's greatest coping mechanismWhether you're a skeptic, spiritual seeker, philosopher, or simply wondering why you're here, this conversation will challenge everything you think you know about life, death, and the journey of the soul.If life isn't happening TO you—but FOR you—what lesson are you here to learn?Class is in session.Full episode with Betty Guadagno: https://art19.com/shows/mayim-bialiks-breakdown/episodes/19072ff3-528c-4247-bb6e-b90d26a58212Full episode with Dr. Raymond Moody: https://rss.art19.com/episodes/2560c428-3814-4dbf-9a10-aacc692ae0d8.mp3Full episode with Dr. Bruce Greyson: https://art19.com/shows/mayim-bialiks-breakdown/episodes/4e43ce85-fa70-4dbd-b379-3d27e4a5e4c9Full episode with Dr. Jim Tucker: https://art19.com/shows/mayim-bialiks-breakdown/episodes/51710fc8-a5df-4302-bdc9-ef2fb67ddda8If you're struggling with OCD or unrelenting intrusive thoughts, NOCD can help. Book a free 15 minute call to get started: https://learn.nocd.com/BREAKGet 15% off OneSkin with the code BREAK at https://www.oneskin.co/BREAK #oneskinpodStart your new morning ritual & get up to 43% off your @MUDWTR with code BREAK at https://www.mudwtr.com/BREAK ! #mudwtrpodGo to https://tidd.ly/4uVltMe and use the code MAYIM50 to get $50 off your Elastique order.Follow us on Substack for Exclusive Bonus Content: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://bialikbreakdown.substack.com/⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠BialikBreakdown.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠YouTube.com/mayimbialik⁠⁠⁠See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.