Podcasts about buddhist

This episode of Mindrolling is a collection of some of the most potent teachings from Raghu's conversations with experts and researchers in the field of psychedelics.In this Mindrolling Anthology:Clip 1 (Ep. 348) – We begin with a clip from one of Raghu's conversations with Rick Doblin, who is a leader of the current psychedelic renaissance. They discuss grief, PTSD, and the role of psychedelics in trauma processing.Clip 2 (Ep. 497) – Next up is a snippet from Raghu's talk with Dr. Sylvestre Quevedo, a psychedelic researcher who has practiced medicine for over 40 years. They explore how ketamine fits into the picture of psychedelics and share stories of their own experiences.Clip 3 (Ep. 505) – We move on to a discussion with Paul Austin, an entrepreneur, author, and coach. He and Raghu talk about how psychedelics can help us remember who we truly are and the potential they hold for healing relationships.Clip 4 (Ep. 563) – Next, we have neuropharmacologist Stephanie Karzon Abrams. She and Raghu discuss bridging the gap between science and spirit, and how psychedelics can help change our perspectives.Clip 5 (Ep. 596) – The final clip is from a conversation between Raghu and neuroscientist Gül Dölen. They talk about how psychedelics induce meta-plasticity and why “critical periods” after psychedelic therapies are similar to the Buddhist concept of beginner's mind.“But really, what psychedelics are teaching us is the importance of presence, how to listen, how to slow down, right? They're helping to sort of take us out of this rigamarole, this hamster wheel of existence, and see that another way of being is actually possible. And really, what's required more than anything is a loving, compassionate presence.” – Paul AustinSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

13th November 2025 Ajahn Bodhidhaja hosted this week's meditation session at the Roleystone Family Centre. Roleystone Meditation Group's weekly classes are about an hour in length and usually includes meditation instructions, meditating together, questions & answers and a Dhamma talk.  The sessions are led by a Buddhist monk from Kusala Hermitage in Roleystone (Buddhist Society of WA). Support us on https://ko-fi.com/thebuddhistsocietyofwa BSWA teachings are available: BSWA Teachings BSWA Podcast Channel BSWA DeeperDhamma Podbean Channel BSWA YouTube

How do you stay calm when the stakes are sky-high — like your kid's health, your partner's wellbeing, or the future of the planet? How do you face chronic pain without falling into self-pity? And how do you actually turn meditation from a good intention into a real habit? In this bonus episode, Dan sits down with the brilliant meditation teacher and author Sebene Selassie for one of our weekly live sessions — a combo of guided meditation and audience Q&A that usually happens for subscribers over at DanHarris.com. We're sharing this one for free so you can get a taste. Together, Dan and Sebene dig into: Practicing non-attachment when life feels anything but abstract Meeting chronic pain and illness with compassion (without spiritual bypassing) The real psychology of habit formation — and why it's not your fault if you struggle to "just meditate" What the Buddhist teachings actually say about impermanence, rebirth, and the self You'll also hear a grounding 10-minute guided meditation, some laughter (including a cameo from Sebene's dog, Chacha), and a reminder that you don't have to do this practice alone. Join Dan live every Tuesday at 4pm ET for these weekly meditations and Q&As — plus access to all our guided meditations — by signing up at DanHarris.com. Related Episodes: Sebene Selassie On: Resiliency, Rewriting Your Patterns and Finding a Teacher Who Speaks to You How To Handle Toxic Thoughts | Sebene Selassie and Jeff Warren Tickets are now on sale for a special live taping of the 10% Happier Podcast with guest Pete Holmes! Join us on November 18th in NYC for this benefit show, with all proceeds supporting the New York Insight Meditation Center. Grab your tickets here! Tickets are now available for an intimate live event with Dan on November 23rd as part of the Troutbeck Luminary Series. Join the conversation, participate in a guided meditation, and ask your questions during the Q&A. Click here to buy your ticket! Join Dan's online community here Follow Dan on social: Instagram, TikTok Subscribe to our YouTube Channel To advertise on the show, contact sales@advertisecast.com or visit https://advertising.libsyn.com/10HappierwithDanHarris Thanks to our sponsor:  Airbnb: Your home might be worth more than you think. Find out how much at airbnb.com/host.  

What if the key to happiness and fulfilment was not changing our external circumstances but learning to appreciate and understand our inner world?  Feel Better Live More Bitesize is my weekly podcast for your mind, body, and heart. Each week I'll be featuring inspirational stories and practical tips from some of my former guests. Today's clip is from episode 476 of the podcast with Buddhist monk and author Haemin Sunim. Haemin is a Zen Buddhist teacher and the author of two Sunday Times bestselling books, including his very latest, the beautiful: ‘When Things Don't Go Your Way: Zen Wisdom for Difficult Times.' In this clip, he shares some of his tips and practical insights for a better life. This was a beautiful conversation, full of deep and practical insights that I'm sure will help you find greater peace, purpose and contentment. Thanks to our sponsor ⁠⁠⁠⁠https://drinkag1.com/livemore⁠ Show notes and the full podcast are available at drchatterjee.com/476 Support the podcast and enjoy Ad-Free episodes. Try FREE for 7 days on Apple Podcasts ⁠⁠https://apple.co/feelbetterlivemore⁠⁠ For other podcast platforms go to ⁠⁠https://fblm.supercast.com. DISCLAIMER: The content in the podcast and on this webpage is not intended to constitute or be a substitute for professional medical advice, diagnosis, or treatment. Always seek the advice of your doctor or other qualified health care provider with any questions you may have regarding a medical condition. Never disregard professional medical advice or delay in seeking it because of something you have heard on the podcast or on my website.

Located in Central Java, outside of the modern city of Yogyakarta, lies the world's largest Buddhist temple, Borobudur.  Borobudur doesn't get as much attention as other great monuments in the world, but it should certainly be included among them.  Unlike other great monuments, Borobudur has a distinction that no other monument has. It disappeared, quite literally, for several centuries.  Learn more about Borobudur, its history, and its significance on this episode of Everything Everywhere Daily. Sponsors Quince Go to quince.com/daily for 365-day returns, plus free shipping on your order! Mint Mobile Get your 3-month Unlimited wireless plan for just 15 bucks a month at mintmobile.com/eed Stash Go to get.stash.com/EVERYTHING to see how you can receive $25 towards your first stock purchase. Newspaper.com Go to Newspapers.com to get a gift subscription for the family historian in your life! Subscribe to the podcast!  https://everything-everywhere.com/everything-everywhere-daily-podcast/ -------------------------------- Executive Producer: Charles Daniel Associate Producers: Austin Oetken & Cameron Kieffer   Become a supporter on Patreon: https://www.patreon.com/everythingeverywhere Discord Server: https://discord.gg/UkRUJFh Instagram: https://www.instagram.com/everythingeverywhere/ Facebook Group: https://www.facebook.com/groups/everythingeverywheredaily Twitter: https://twitter.com/everywheretrip Website: https://everything-everywhere.com/  Disce aliquid novi cotidie Learn more about your ad choices. Visit megaphone.fm/adchoices

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This week is a revisit of an episode exploring metta (the Buddhist practice of lovingkindness) and how when we hold back to protect our hearts, we can welcome in more vulnerability, re-opening ourselves to lovingkindness through vulnerability. We'll jam on what to do when we hit a wall and why we might struggle to express lovingkindness toward ourselves and others.In this episode you will learn:// Why vulnerability is the most powerful form of protection for our hearts. // How being willing to drop the armor is key to experiencing and giving lovingkindness // Why protecting our hearts can sever us from a sense of love and belonging // Two basic qualities we can train in to practice lovingkindness // What to do when we hit a wall seeing or expressing lovingkindness toward ourselves and others Resources:// This episode was inspired by teachings from Tara Brach that she gave during the 2-year Mindfulness Meditation Teacher Training Program. You can find her work at www.TaraBrach.com// Check out Rebel Buddhist Episode 51: Self-Compassion// If you're new to the squad, grab the Rebel Buddhist Toolkit I created at RebelBuddhist.com. It has all you need to start creating a life of more freedom, adventure, and purpose. You'll also get access to the Rebel Buddhist private group, and tune in every Wednesday as I go live with new inspiration and topics.// Want something more self-paced with access to weekly group support and getting coached by yours truly? Check out Freedom School – the community for ALL things related to freedom, inside and out. We dive into taking wisdom and applying it to our daily lives, with different topics every month. Learn more at JoinFreedomSchool.com. I can't wait to see you there!// Have you benefited from even one episode of the Rebel Buddhist Podcast? I'd love it if you could leave a 5-star review on iTunes by clickinghere  or on Spotify by clicking here.

“She said, ‘This isn't the koan you wanted.' And I thought about that. What do you do with a koan you don't want? Usually, if it's a koan, you didn't want it.” - Resa Alboher   Long time sangha stalwart and dear friend Resa Alboher brings us the epic adventure of what brought her to ACZC across continents, decades of earth shaking world events, and moments of life altering personal ones as well. What do we with the koan we didn't want? How do we sit still when lying down is all we can actually manage? And just what was the Buddhist scene in Moscow like at the fall of the USSR?? Find out here!

In this interview I am once again joined by Dr Nida Chenagtsang, Buddhist teacher, doctor of Tibetan Medicine, and author of “Tibetan Healing Massage”. Dr Nida reveals the Tibetan art of massage, details its unique characteristics, and shows its links to theories of typology and subtle energy. Dr Nida explains the Tibetan idea of “la” energy and how it is best guarded, details acupressure points and their proposed effects, and offers his perspective on rethinking health and spirituality. Dr Nida also gives a live demonstration of Tibetan external therapies including massage, cupping, hot compress therapy, stick therapy, and more. … Video version: https://www.guruviking.com/podcast/ep333-tibetan-healing-massage-dr-nida-chenagtsang Also available on Youtube, iTunes, & Spotify – search ‘Guru Viking Podcast'. … Topics Include: 00:00 - Intro 00:49 - About the book 02:35 - The role of external therapies in Sowa Rigpa 04:45 - Tibetan massage 07:17 - Unique characteristics of Tibetan massage 17:32 - “La” energy and the traditional Tibetan view of trauma 22:21 - How to learn Tibetan massage 23:40 - Typologies and trees 26:50 - Demonstration and explanation of Tibetan massage 34:38 - Acupressure points 36:07 - Horme method 38:57 - Tibetan cupping and stick therapies 42:33 - Benefits of Tibetan massage 44:37 - Powdered body rubbing 47:25 - What can be healed with Tibetan massage? 49:10 - Rethinking health management 50:18 - Overcoming a sedentary lifestyle … Previous episodes with Dr Nida Chenagtsang: - https://www.guruviking.com/search?q=nida To find out more about Dr Nida Chenagtsang, visit: - https://www.facebook.com/DoctorNida/ - http://www.skypressbooks.com/ … For more interviews, videos, and more visit: - https://www.guruviking.com Music ‘Deva Dasi' by Steve James

What qualities define this attachment style (helplessness, etc) and how does this impede on your ability to play and have fun? What's the greater impact on your life? What's the path for healing, and how does play factor into this?

Ayya Karunika explains the connection between kamma and justice and discuss the Buddhist attitudes to justice. Talk given on the 24 October 2024. Bhikkhuni Ayya Kārunikā is currently the Abbot at Santi Forest Monastery, NSW, Australia and the spiritual director for New Zealand Bhikkhuni Sangha Trust, Hamilton. Ayya Karunika started her monastic life in 2010 and she received her full ordination as a bhikkhunī in 2014 at Dhammasara Nuns monastery in Western Australia where she lived and trained for over a decade with Ajahn Hāsapaññā. She has been a student of Ajahn Brahm and Ajahn Brahmali for over 2 decades. Ayya Kārunikā is able to articulate the Buddhist teachings in a way that is practical and comprehensible to people of all ages and has experience in conducting retreats for both adults and youth. While she has a PhD in Microbiology and worked as a scientist, she has also been the building project manager for the construction of the Dhammasara Nuns Monastery main building complex and has worked with many volunteers over the years. Ayya Kārunikā was born in Sri Lanka but has been living and working in Australia for over 2 decades. She has a passion to share her experience and knowledge and loves working with people and also doing creative projects. She is dedicated to supporting the growth of Bhikkhunis around the world and is currently involved in projects to support the establishment of places for Bhikkhunis in Theravada forest tradition in Australia, New Zealand, Poland and Sri Lanka.  Please visit the Santi Forest Youtube Channel and Santi Forest Monastery website Support us on https://ko-fi.com/thebuddhistsocietyofwa BSWA teachings are available: BSWA Teachings BSWA Podcast Channel BSWA DeeperDhamma Podbean Channel BSWA YouTube

Register for the Austin listener meetup Donald S. Lopez Jr. is among the foremost scholars of Buddhism, whose work consistently distinguishes Buddhist reality from Western fantasy. A professor at the University of Michigan and author of numerous essential books on Buddhist thought and practice, he's spent decades studying Sanskrit and Tibetan texts, including a formative year spent living in a Tibetan monastery in India. His latest book, The Buddha: Biography of a Myth, tackles the formidable challenge of understanding what we can actually know about the historical Buddha. Tyler and Donald discuss the Buddha's 32 bodily marks, whether he died of dysentery, what sets the limits of the Buddha's omniscience, the theological puzzle of sacred power in an atheistic religion, Buddhism's elaborate system of hells and hungry ghosts, how 19th-century European atheists invented the "peaceful" Buddhism we know today, whether the axial age theory holds up, what happened to the Buddha's son Rahula, Buddhism's global decline, the evidently effective succession process for Dalai Lamas, how a guy from New Jersey created the Tibetan Book of the Dead, what makes Zen Buddhism theologically unique, why Thailand is the wealthiest Buddhist country, where to go on a three-week Buddhist pilgrimage, how Donald became a scholar of Buddhism after abandoning his plans to study Shakespeare, his dream of translating Buddhist stories into new dramatic forms, and more. Read a full transcript enhanced with helpful links, or watch the full video on the new dedicated Conversations with Tyler channel. Recorded October 6th, 2025. Other ways to connect Follow us on X and Instagram Follow Tyler on X Sign up for our newsletter Join our Discord Email us: cowenconvos@mercatus.gmu.edu Learn more about Conversations with Tyler and other Mercatus Center podcasts here.

SURRENDER TO NOTHING! In this episode Mikey offers a Buddhist perspective on surrendering to a higher power! Enjoy!  Wild Heart Meditation Center in a non-profit Buddhist community based in Nashville, TN. https://www.wildheartmeditationcenter.orgDONATE: If you feel moved to support WHMC financially please visit:https://www.wildheartmeditationcenter.org/donateFollow Us on Socials!Facebook: https://www.facebook.com/WildHeartNashville/Instagram: https://www.instagram.com/wildheartnashville/TikTok: https://www.tiktok.com/@wildheartmeditation

This week, Thomas sits down with writer, trained Buddhist monk, and meditation teacher, Jack Kornfield, for a conversation about the twists and turns on the spiritual path and the quest for a defined identity. Drawing on hard-won expertise, they dissect spiritual bypassing, embrace the necessity of disillusionment, and share rituals and practices to help you reclaim the sacred.Both teachers have extensive experience with trauma, pioneering our understanding of how trauma healing and spiritual practice intersect. Jack argues that in fact, we cannot seek enlightenment without confronting our personal wounds, understanding the difference between trauma and suffering, and acknowledging our interconnection.He and Thomas explore the need for communal spiritual practices, the wisdom inherent in ancient traditions, and the importance of remembering that our essential nature is love itself.✨ Click here to watch the video version of this episode on YouTube:

How did NYC become the epicenter of all the tensions and promise of American society and politics, and do the Buddhist teachings have anything to offer to understanding this political moment? Using the rise of Mayor-elect Zohran Mamdani in his home city—a city of perpetual immigrants—Ethan explores themes of community engagement, sangha, social democracy and the power of standing up for what you believe in to talk about this chaotic (yet potent) moment on Earth. Please support the podcast via Substack and subscribe for free or with small monthly contributions. Additional links and show notes are available there. Paid subscribers will receive occasional extras like guided meditations, extra podcast episodes and more! The Thursday Meditation Group happens each week at 8am ET on Thursdays, and a guided audio meditations are released monthly. Another bonus podcast for paid subscribers discussed a mindful take on intuition, and Ethan also offered instruction in the RAIN method for working with emotions with self-compassion. These are all available to paid subscribers. You can also subscribe to The Road Home podcast wherever you get your pods (Apple, Ethan's Website, etc). Subscribe now Find out about the 2026 Yearlong Buddhist Studies program at this link! Check out about upcoming free live events like a panel on Mindfulness and Holiday Stress Nov 12, a live talk with Ethan and Dan Harris December 10, and a live talk with Ethan and Roshi Joan Halifax January 6th! A new free video course on a classic Buddhist contemplation called The Five Remembrances is available at this link. Find out about the 2026 Yearlong Buddhist Studies program at this link! Check out all the cool offerings at our podcast sponsor Dharma Moon, including a free webinar with David Nichtern on the new Advanced Teacher training on November 20. Free video courses co-taught by Ethan and others, such as The Three Marks of Existence, are also available for download at Dharma Moon. Subscribe now Ethan's most recent book, Confidence: Holding Your Seat Through Life's Eight Worldly Winds was just awarded a gold medal in the 2025 Nautilus Book Awards. You can visit Ethan's website to order a signed copy. Please allow two weeks from the time of your order for your copy to arrive.

Let us know how you enjoyed this episode!If you've ever felt like you're reacting instead of responding in your marriage, this episode is your invitation to slow down.In this powerful conversation with Buddhist meditation teacher and author Kimberly Brown, we explore how mindfulness and self-compassion can transform not just your relationship with yourself, but with your partner and kids too.We discuss:What meditation really is (and isn't)How slowing down your inner world changes how you show up in conflictWhy managing your own emotions is one of the best ways to care for your marriagePractical, beginner-friendly ways to start meditating (even if you hate sitting still)How meditation helps you become a more grounded, compassionate partner and parentKimberly also shares a guided meditation practice in the bonus track following this episode — perfect for anyone curious to experience the benefits firsthand.Listen in to learn how creating space for yourself can help you create more connection in your marriage.Connect with Kimberly:Website: www.meditationwithheart.comSubstack: kimberlybrown.substack.comIG: @kimberlyjbrownThanks for listening!Connect and send a message letting me know what you took away from this episode: @michellepurtacoaching and follow me on threads @michellepurtacoaching!If you would like to support this show, please rate and review the show, and share it with people you know would love this show too!Additional Resources:Ready to put a stop to the arguments in your marriage?  Watch this free masterclass - The #1 Conversation Married Couples Need To Have (But Aren't)Want to handle conflict with more confidence? Download this free workbook!Wanna make communication feel easy and stop feeling like roommates so you can bring back the romance and excitement into your marriage? Learn more about how coaching here!Support the show

Hey guys before you listen to this one, do realize this is part 4 on a series about General Kanji Ishiwara, so if you have not already done so I would recommend listening to Part 1-2-3.    This episode is General Kanji Ishiwara part 4: Ishiwara vs Hideki Tojo So I promised this would be the last one and it is, rest assured. Sheesh what started as a suggested episode turned into an entire series, but then again Ishiwara Kanji was quite a figure. I recently did a podcast with Cody from AlternateHistoryHub, and at the end of the podcast he poked at me for some alternate history ideas related to the Pacific War. My first thought was what if the Triple Intervention after the Russo-Japanese War never occurred, but then I thought….hell what if Ishiwara Kanji never existed or I dunno got hit by a car. Imagine how different things would have been if not for this one, I am just gonna say it, instigator haha. Now I think when one looks at this mans life, we attribute much of the story towards the Mukden Incident and the eventual full scale China war, but thats not where it ends of course. Ishiwara did a lot during the war and after, so to close it all up lets jump back into it.   Ishiwara is now a Major General , chief of the most powerful office on the general staff. He was fighting tooth and nail to limit operations in what was the new China War. A month before everything hit the fan he declared in front of the General staff “I shall never send a single soldier to China as long as I live”. But in mid-June of 1937 rumors emerged that the China garrison was planning another incident in the Beijing area, similar to Ishiwara's famous Mukden incident of September 1931. Two weeks later the Marco Polo Bridge incident occurred on July 7th. The Japanese army were divided on the issue. There was the expansionists who sought to smash China in a single blow and the non-expansionists who sought to settle everything between their nations before the conflict became too large. Ishiwara was on the side of the non-expansionists and from the earliest hours of the war he directed a losing fight to try and localize the conflict. Fight as he must to stop mobilization of further forces, he was forced to relent multiple times and to his horror the conflict grew and grew. Ishiwara's efforts or some would say meddling, ironically made things worse for the non-expansionists. Some of the expansionists would go on the record to state Ishiwara bungled the situation, years after the China incident, Colonel Shibayama would say with bitterness “The idea that Ishiawara Kanji opposed the expansion of the China incident is nonsense. If he really had opposed it he wouldn't have agreed to the mobilization. There were certainly other ways of solving the problem” Ishiwara was stuck between a rock and a hard place. While he wanted to stop the mobilization of more forces to China, the men at the front kept sending reports that Japanese citizens were underthreat in areas like Beijing, his wrists were turned as they say. Ishiwara did not cave in without a fight however, as I said in the last episode he turned to Prime Minister Konoe to strike a deal with Chiang Kai-shek, and Konoe nearly did, but at the last minute he canceled his flight to Nanking.   When the North China incident saw action spring up in Shanghai, it then became officially the China incident and Ishiwara attempted once more to push for a peace settlement in September. However by that point Ishiwara's influence had dropped considerably, few in the Operations division were still following his lead. Many of the expansionists began to bemoan Ishiwara as nothing more than a nuisance. Prince Sainji would go on the record telling Konoe “Ishiwara is like a candly in the wind ready to be snuffed out at any moment”. By late september Ishiwara was removed from the General staff by General Tada. The expansionists had won the day. There were other non-expansionists like Horiba Kazuo and Imai Takeo who carried on fighting the non-expansionist cause, but in january of 1938 Konoe decalred the Japanese government would not treat with Chiang Kai-shek. It was the nail in the coffin.   The war escalted, by 1938 24 divisions were tossed into China, in 1939 it would be 34 bogged down. The IJA was without mobilization divisions and less than half the ammunition necessary for the 15 divisions assigned to the borders with the USSR and that critical weakness became only to apparent with two border clashes in 1938 and 1939. To Ishiwara it was all too predicatable, he had continuously argued the folly of a China War. He lectured about how it was impossible to conquer China “China is like an earthworm. Cut it in two and it will still keep on wriggling”. Ishiwara believed China's territory and self-sufficiency built upon its masses would always make up for Japanese military might. Ishiwara unlike his colleagues believed Japan was not capable of dealing a knock out blow against China. He would criticize many for promoting the idea stating “those who excite the public by claims of victory, just because the army has captured some out of the way little area, do so only to coneal their own incompetence as they squander the nation's power in an unjustified war”.   In the fall of 1937 Ishiwara found himself back in mainland Asia with an appointed as the vice chief of staff of the Kwantung army. But he came back with a scarred reputation now, for his non-expansionist fight earned him a lot of scorn. All of his ideas of a political independent and racially equal Manchukuo in 1932 had all but disappeared. The Japanese military and civilians occupied all important positions in the puppet state. The Kwantung army authorities, particularly that of Hideki Tojo wgo was at the time a provost marshal in Manchuria had taken a stern line against any efforts to revive East Asian League or their ideals. So when Ishiwara arrived, he quickly realized his influence had deminished significantly. None the less he took up his old cause trying to work with the barely relavent Concordia association, but they were fighting against Tojo who received a promotion to chief of staff in Manchuria in March. Tojo was now Ishiwara's superior, it was a hopeless cause, but Ishiwara persisted.    Ishiwara began insisting the Kwantung army must step asie to allow for self-government to reing over Manchuria. He argued Japan's special holdings in Manchuria should be turned over to the Manchukuo government and that the Concordia association should act as a guiding source. He also pointed out how dangerous the USSR was too Manchuria and that Japan must increase its forces in the border areas of Manchuria. For all of this he recommended a solution would be a Asian union, that if Manchukuo flourished under racial equality and harmony, perhaps it would show the rest of China Sino-Japanese cooperation was possible and maybe China would join an East Asian league. Ishiwara would continously hammer the idea, that the solution to the China war was to create an effective east asian league. With China in the fold, they would have unrivaled airpower, a prime element in his preparation for the Final War. Not a single one of his arguments were given any consideration.   Ontop of his radical ideas, Ishiwara also advised reducing salaries for Japanese officials in Manchuria and was as you can imagine denounced quickly by his colleagues for this. Then Ishiwara found out Tojo was embezzling Kwantung army funds to the officers wives club, a pet project of Mrs Tojo. So Ishiwara went ahead by pointing out Tojo's corruption and added a large insult by suggesting Tojo had the mentality of a mere sergeant. In a public speech at the Concordia association infront of a mixed Japanese/manchurian audience he tore into many of his colleagues like General Hashimoto Toranosuke who was an honorary president of said association and Ishiwara said “he did nothing but sit around and draw a high salary, setting a disgraceful example to junior officers”. So yeah Ishiwara soon found himself very very isolated in the Kwantung army staff. Tojo received a promotion to vice minister of war in May of 1938, with the support of notable expansionist types. As for Ishiwara he had became quite a headache to his colleagues. Depressed and disgusted with the situation, Ishiwara decided to quit the army before he was tossed out. He first tried to apply at the war ministry to be placed on the reserve list but was told the matter required approval of the minister of war. At that time, it was actually his old buddy Itagaki Seishiro as minister of war. While the decision was being made, Ishiwara was authorized to return to Japan, but when he did the Kwantung army inisted he had departed without authorization to do so, basically arguing he just walked away from his desk one day.   Itagaki made no move to summon Ishiwara once he was back in Tokyo, but Tojo as vice minister got wind of the situation and was all too eager to pounce. It turned out Tojo had Kenpeitai waching Ishiwara and some of his closest colleagues for awhile and he chose this moment to haul Ishiwara up for military indiscipline. The case against Ishiwara was quite a controversy and in the end all Itagaki could do for his old friend was get him an command over the Maizuru fortress area on Japan's seacost of Kyoto prefecture. The day before the orders were posted, Tojo managed to toss one last punch at Ishiwara. He order his Kenpeitai friend, special service commander Colonel Otani Keijiro to carry out a lightning raid on the Tokyo offices of the Concordia Association which saw the arrests of some of Ishiwara's close colleagues.   1939-1941 marked a terrible time for Ishiwara's military career, but he did take the time to build more so upon his Final War theory, the national defense state, the Showa restoration and the East Asian league. Ishiwara's lackluster Maizuru assignment was a quite backwater, not demanding much attention. During his leisure time he came to the conclussion based on his analysis of military history with some fresh readings of Buddhist texts that the Final War was destined to break out within the next 40 years or so. On March 10th of 1939 he made an address to the Concordia association in Toyko “a concept of world war “sekai sensokan”. He stated based on his analysis that Japan had to prepare for the final war because “world conflict is now in the semifinal round and it is for this reason that the necessity has arrived for an east asian league”. In August of 1939 Itagaki resigned as war minister to take up a position on on the chief of staff in the China expeditionary army which was then grinding to a halt. But before he did so, he made one of his final acts as war minister to give Ishiwara command of the 16th reserve division in Kyoto.   It was not a frontline position, but it was an important one, as the Kyoto command was notable for developing infantry tactics. Japan had just received some major defeats to the USSR at the battle of Lake Khasan and Khalkhin Gol so Ishiwara went to work developing some anti soviet tactics. This led to some infiltration techniques that would see application with the IJA during the early battles of the Pacific War. But despite his work on tactics, what really consumed his mind was pressing for the East Asian League. He argued a Showa restoration needed to happen, like the Meiji restoration, but this new one would be pan-asian, to face the west. In May of 1940 he put all of his arguments together in a public address that gained fame under the title “on the final war”. It was here he unleashed two decades of his thoughts into the Japanese public. He added some new features to his theories such as a “the world had entered a second industrial revolution”. He pointed out German had pioneered in the field of electrochemistry, producing energy for both industrial production and weapons of war. Such discoveries he argued would permit Asian nations to catch up and eventually overtake the west in productive and destructive power. But above all else he kept hammering the necessity for an east asian league, which required a Showa restoration to finally bring pan-asianism.   In November of 1939, as a successor to the Concordia Association, the association for an east asian league was established with its HQ in tokyo. Ishiwara was unable to officially become a member because he was part of the military, but he was an unofficial advisor and more importantly in the eyes of the public it was his association. By 1941 the association blew up to 100,000 members, mostly ex-soldiers, businessmen, journalists, farmers and such. They had a monthly magazine, training courses, meetings, lectures, the works. They extensively studied Ishiwara's writings on the history of war, the Showa restoration and his Final War theory. They spent extensive resources securing bases on the asian mainland trying to recruit supporters amongst other asian peoples to create a federation. Within Japanese controlled portions of China, they propagated the concept of the East Asian league. For the small group of collaborationists in China, many were attracted to it. In February of 1941 the General China assembly for the east asian league, was established in Nanjing with Wang Jingwei as chairman. Oh Wang Jingwei…having spent so much time learning about the Warlord Era and Northern Expedition, it never surprises me this guy would cling to anything for power. The influence of the league even found its way to Chongqing, and Chiang Kai-shek allegedly declared that peace negotiations could be pursued based on some aspects of the movement. But come spring of 1941, all of the leagues efforts would be dashed by Tojo. In early 1941, Tojo as war minister began plotting against the league and its architect Ishiwara. Tojo believed the east asian league was very defeatists and antithetical to his own hard line stance on Sino-Japanese relations. It also provided his nemesis Ishiwara with a political base to generate public opposition to his government's policies. Tojo obviously thought Ishiwara would use such a thing to overthrow him, so he went to war. His first move was to put Ishiwara on the retired list in december of 1940. However Ishiwara was still a influential figure and held some considerably powerful friends like Prince Higashikuni, so he was unable to safely pull this off. Instead he chose to harass the league.    Initially Premier Konoe was backing the league, but Tojo began to pressure Konoe to take a position against it. On January 14th, the konoe cabinet stated “as it appears that they violate respect for the nation and cast a shadow on the imperial authority, theories advocating leagues of states are hereby not permitted”. Thus the east asian league became illegal. Taking the cue on the cabinets decision, the Japanese media began a running hit pieces on the league, kind of like how America works today, ompf. By february of 1941 the criticism towards the league was smashing them. All of Ishiwara's allies within the league were hit hard, some even tortured, it was a purge. For Ishiwara nothing really happened, except for the continual surveillance by the Kenpeitai. Ishiwara proceeded to vent his wrath in public speeches, pretty bold ass move if you ask me and he delivered one fiery one at Kyoto university on east asia problems where he told his audience “the enemy is not the chinese people, but rather certain Japanese. It is particularly Tojo Hideki and Umezu Yoshijiro, who, armed and pursuing their own ambition, are the enemy of Japan. As disturbers of the peace they are the enemies of the world. They should be arrested and executed”. Excuse my french, but the fucking balls on this guy haha. Ishiwara made this statement in public and at the time he was still in military service, its simply incredible he did not suffer horrible punishment after slandering the minister of war and commander of the kwantung army. Why was he not punished, well again it was awkward as he still had a cult following and going after him might see violence. Ishiwara would later state the reason he was not persecuted was because “Tojo was a coward who never had the courage to arrest me. The fact that a man like Tojo and his henchmen came to power was one reason for Japan's downfall”.    Regardless Ishiwara's public statements finally led to him being placed on the retirement list on March 1st of 1941 and yes it was 100% Tojo who pushed this. Tojo ordered the Kenpeitai to watch Ishiwara closely for weeks after his forced retirement. Ishiwara enthusiastically went into retirement as he now was fully dedicated to his four great concerns: the east asian league, the showa restoration, the national defense state and of course the final war theory.   In the meantime another league had opened up, the Greater East Asia Co-prosperity sphere and you would be forgiven to believe it was the same as the east asian league if not its successor. Both perpetuated common ideology, like racial harmony, stemming from the Concordia association. Ishiwara's concepts of national defense also found their way in the Greater east asia co-prosperity sphere. It advocated for most of the basic principals of the league, common defense, political independence and integration of economic systems. How did they differ you might ask? Well Ishiwara's east asian league did not share the formers racial superiority of the Japanese as its cornerstone. The east asian league was not built upon the premise that China was incompetent as a modern state and needed to be led. For you american listeners, its actually pretty easy to summarize the co-prosperity sphere idea, its was Japan's monroe doctrine. The east asian league had been undone by the China War and then Pacific War, leaving the co-prosperity sphere to monopolize the asian continent and it did so through brute force and undermined any chance of pan-asianism. Ishiwara sought the east asian league solely because he truly believed pan-asianism would be required to build up enough forces to fight the final war.    During his retirement Ishiwara went on lecturing in major universities, but Tojo unleashed the Kenpeitai upon him, whom often demanded he cancel a lecture or not talk about certain subjects. I guess its like Youtube today, haha. Though ever the more isolated, when the Pacific War kicked off, Ishiwara could not be fully muzzled. He did not opposed the surprise attack on pearl harbor publically, but privately he predicted Japan had begun a war it would lose, based solely on material terms. A famous thing he once said to Satomi Kishio which appears in an cooky anime called Zipang where some member of the SDF accidentally go back in time to june 4th of 1942 if you were curious, really funny premise, but anyways, Ishiwara said this “inevitably, we shall lose this war. It will be a struggle in which Japan, even though it has only a thousand yen in its pocket, plans to spend ten thousand, while the United States has a hundred thousand yen, but only needs to spend ten thousand…we simply cannot last. Japan started this war without considering its resources beforehand”. I love this passage. It's an excellent way to speak to a general public, very effective I find.   Ishiwara criticized the military for spreading themselves out too thinly in the early months of the war, dispersing countless men on small islands in the pacific. But above all else, he kept hammering the fact the China war needed to end. China was sucking up the vast majority of Japan's military resources and men, how could Japan hope to wage a war against a nation like the US when it was stuck in China? When Saipan fell in 1944, Ishiwara said all hope was lost. He believed the only possible way Japan could avoid disaster was if the USSR broke its pact with its allies and offered a settlement to Japan, but he knew that was a long shot given how anti-communist Japan was. I have to make a point here to say a LOT of Ishiwara's talk, comes postwar and feels like a “i told you so”. Ishiwara gave testimony at the Tokyo war crime trials and declared “despite its material inferiority, Japan did not need to suffer a defeat, if its strategy had been well planned and carried out”. He even made a remark to an American correspondent named Mark Gayn in 1946 stating if he held command of the forces he would have ended the war with China, consolidated Japanese defensive lines and made a proper stand.   Throughout the war, Ishiwara battled Tojo, often referring to him as a simpleton. In fact in late 1942 he arranged an audience with Tojo and told him to his face that he was too incompetent to run the nation or wage a war and that he should step down. There was a rumor Ishiwara was part of a plot to assassinate Tojo in the summer of 1944. This was a scheme hatched by some junior officers in the central HQ, and one of their members was a east asian league associate. Ishiwara was called upon to Tokyo during an investigation of the plot and as much as Tojo and his team tried to find evidence of his involvement, they were unable to nail him. The Kenpeitai chased after Ishiwara until Tojo's regime collapsed.    By the end of the war, Ishiwara was asked by Prince Higashikuni if he could join the “surrender cabinet' as an advisor. Ishiwara declined on the grounds he wanted to be unsullied by Japans defeat.    It should be noted again, Ishiwara was a man of countless contradictions. While he was one of the first to be outspoken against the Pacific War and predicted Japan's defeat, during the end half of the way he got really caught up in the war fever. For example in 1944 he began stating Japan needed to prepare to “shed the blood of a million lives in the south seas in a do or die battle”. He also had this blind faith that a German victory in Europe would turn the tide of the war in the east. He said of Hitler in 1944 “he is the greatest hero in Europe since Napoleon”. Some argue his later public stances were the result of him not being in the military and thus he had to conform to the wartime propaganda to get his message across to the general public. He also began linking concepts of the east asian league to the greater east asian co-prosperity sphere, which is quite the contradiction. Again personally I see him as a fence sitter, he loved to always have a backdoor in his arguments.   One major thing that he faced during the Pacific War, was trying to explain to his followers, the current war was not the Final War. As he stated publicly in February of 1942 “Many people think that the greater east asian war is the final war. Nothing could be further from the truth… the greater east asian war is the grand rehearsal for the final war. In other words, it will lead to the liberation of east asia and the establishment of an east asian league and will provide to the league the necessary material and strategic base for the final war”. Well the failure of the China War, Pacific War, the complete military collapse of Japan, the take over of communism in mainland asia, the emerging cold war….I guess that all kind of ruined his final war theory.    With Japan's defeat looming in 1944, Ishiwara began to shift his focus towards a reconstruction effort. He began as early as 1944 to talk about what would happen to Japan. He predicted she would lose much overseas territory, her cities would be in ruins, her people would be starving. He turned his attention to agriculture, how could food production be increased, he became particularly interested in fertilizers. By the end of the war he gathered a farming community to discuss how things could be improved. When the surrender proclamation was made, he began to ponder the meaning of his life's work. After the emperor made his speech, Ishiwara gathered his followers to speak to them about how Japan could regain world power and thus keep his theory intact. Ishiwara had many ideas going forward about how Japan could take a positive footing. He advocated Japan dismantle the remnants of its bureaucratic despotism, abolition the special police force, apologize to the global community for war crimes, but he also argued America needed to answer for her war crimes as well. He especially pointed fingers at President Truman for two atomic bombs and that efforts needed to be made to use bombings to lessen Japan's punishment. Ishiwara also argued Japan should gain sympathy from asia so their former enemies could come together to form an east asian league.   Emperor Hirohito proclaimed the surrender and abolition of all stocks of war materials, and Ishiwara said that was fine because he believed the final war would require new armaments that would be completely different from what existed. He predicted the future wars would be more scientific, fought with decisive weapons developed in laboratories that did not require large organized military forces. He thought perhaps a small body of underground scientists could create terrible new weapons to prepare for the Final War, thats a terrifying idea. In autumn of 1945, Ishiwara found himself in the limelight again. His lectures had made him a viable alternative to the Tojo regime during the last year of the war and his reputation as an opponent and victim of said regime made him special. Many journalists, both Japanese and American came flooding to him followed by a legion of followers who were unable to publicly come forward during the Tojo years.   Ishiwara took advantage of this new situation to make some very large speeches. He spoke about how the Tojo clique was the reason for Japan's defeat, how they all needed to establish a new Japan. He brought out the usual theories he had spoke about for years, and argued the necessity for national reconstruction to prepare for the final war. However he changed his argument a bit, stating while Japan had military been crushed, it now must prepare for the final war by building the highest culture. In this new age, Japan needed to obtain supremacy in fields of science, because he now believed that was the new power. “A single laboratory, a single factory, or perhaps a single man working alone will make the most fantastic discovery that will make war decisive”. He would continue to make speeches throughout 1945, but come 1946 the high authority, one Emperor Douglas MacArthur, haha sorry I had to say it, General MacArthur stamped down on any Japanese leader, especially former military leaders. So Ishiwara had a few months of fame, but then he found himself yet again purged, though not arrested. Alongside this came a ban on the East Asian League association.    Ishiwara was then incapacitated by illness, something that plagued his life. His condition became so bad he required surgery in Tokyo. In April of 1946 he was interviewed by American correspondent Mark Gayn who left with a very memorable impression of the man, he had this to say “ Ishiwara received us in his small room, whose window frames were still buckled from bomb explosions. He is a lean man with a deeply tanned face, close shaven head and hard, unblinking eyes. He was sitting Japanese style on his cot, his hands in his lap. Even in a shapeless gown of yellow silk, his body looked straight as a steel rod… We asked Ishiwara just two questions: what of Japan in defeat and what of himself? He answered readily and at length, in a sharp firm voice. He talked like a man who believed every word he said”. Ishiwara told his life story, the Mukden incident, the China war escalation, his feud with Tojo all of his failed attempts with the East Asian League.    In 1947 Ishiwara was put on a list of those Japanese who were purged from public life. He was extremely bitter about this and at the same time he was called as a defense witness in the Tokyo War Crimes Trials. Ishiwara was too sick to travel to Tokyo, so a special military court was convened in Sakata city. He made his deposition in front of 50 people, talking about his role in the Mukden incident and China War. He stated President Truman should be indicted for the atomic bombs and firebombing campaigns and turned upon his American audience about the denunciation for Japanese expansionism. “Havent you ever heard of Perry? Don't you know anything about your country's history? Tokugawa Japan believed in isolation; it didnt want to have anything to do with other countries, and had its doors locked tightly. Then along came Perry from your country in his black ships to open those doors; he aimed his big guns at Japan and warned that ‘if you don't deal with us, look out for these; open your doors, and negotiate with other countries too'. And then when Japan did open its doors and tried dealing with other countries, it learned that all those countries were a fearfully aggressive lot. And so for its own defense it took your country as its teacher and set about learning how to be aggressive. You might saw we became your disciples. Why dont you subpoena Perry from the other world and try him as a war criminal?”    In November of 1948 Ishiwara declared on a home recorded video “we must utterly cast war aside. We must firmly avoid questions of interest and advantage and judge our national policy purely on a spirit of righteousness…Japan may be devastated, but we must live by a complete rejection of war. The nation must compose itself like Nichiren at Takenoguchi or Christ on his war to the crucifixion”. It seems Ishiwara at the very end gave up on his theories, and supported Japan attaining a permanent peace. That last years of his life were spent in constant pain due to his illness. In 1949 he contracted a fatal case of pneumonia and realizing he was going to die, dictated a message that summed up all his speculation in the recent years on Japan and its future. The document was originally done in English and directed at General Douglas MacArthur. A month after Ishiwara's death, a Japanese version came out titled “the course for a new Japan / Shin Nihon no Shinro”. The primary purpose of the document was to get MacArthur to lift the ban on the east asia league, but it was also a last apologia. He talked about how Germany, the USSR, Italy and Japan had started on the path of state control, and they all fell prey to group despotism, because all decisions were being made by a few men in the center. He argued Britain's socialist government, the United States New Deal and Marshall plan were great example of a good control system. He argued pure liberalism no longer existed anywhere, not even in the US, yet the US was trying to make Japan a liberal nation. He argued all nations should be allowed to move ahead freely. To end it all of he said this as well “I realize now in my predictions concerning a final war between the east and west I was supremely overconfident and that the facts have proven my wrong. I fear that the real final conflict may be the United States and USSR”   At the age of 61 Ishiwara died in August of 1949, in a small house with some of his followers gathered around him. He said to them before dying he was glad to die at the same age as Nichiren

This week, Kirsty sits down with John Makransky, Ph.D and Paul Condon, Ph.D to explore how Buddhist contemplative practices intersect with attachment theory to cultivate compassion and healing.   Show Notes:  To find out more and access Paul and John's book, please go to https://sustainablecompassion.org/   Get your tickets for the 2026 TIRF Conference here! https://www.attachmenttheoryinaction.com/  https://www.tkcchaddock.org/events/atiawebinar/  https://shop.tkcchaddock.org/  https://www.facebook.com/share/g/19Xm5Nhk2K/  https://www.facebook.com/TKCChaddock https://www.linkedin.com/company/tkcchaddock/posts/?feedView=all https://www.instagram.com/tkcchaddock https://www.facebook.com/krugglesatchaddock https://www.linkedin.com/in/kirstynolan84/

What if burnout was actually the beginning of something better? In this episode of Unstoppable Mindset, I sit down with Sir James Gray Robinson, a third-generation trial lawyer who walked away from a successful career to heal himself—and now teaches others how to do the same. Sir James and I talk about what really happens when stress takes over the body, how to shift from warrior mode to guru mode, and simple vagus-nerve resets that can calm the mind and restore focus in minutes. You'll hear why information isn't the same as experience, how neuroplasticity shapes your habits, and how purpose and service can keep you grounded even in high-pressure work. This conversation is packed with science, wisdom, and hope for anyone ready to reclaim their peace and performance. Highlights: 00:51 Learn why information isn't knowledge and how experience locks in learning.03:00 See how becoming a modern knight reshaped values like chivalry and service.04:06 Understand the Royal Order's code, vetting, and service mission.07:53 Hear how a top trial lawyer hit burnout and what actually flipped the switch.11:10 Get the ABA survey wake-up call on lawyer stress and its impact.13:01 Spot the “warrior vs. guru” modes of the autonomic nervous system.16:03 Learn why serotonin, oxytocin, and dopamine thrive in “guru mode.”22:24 Use vagus-nerve activators to shift out of fight-or-flight fast.27:36 Try the smile reset to trigger calming cranial-nerve pathways.29:22 See why singing or chanting reduces stress before work.31:00 Apply cold water and forearm rubs as quick nervous-system reboots.41:38 Plan your day to prevent anxiety loops and channel problem-solving.45:00 Replace adrenaline addiction with team brainstorming and clear tasks.50:43 Drop multitasking for focused sprints to work smarter and earn more.1:00:00 Add purpose and service so high achievement stays healthy and effective. About the Guest: Sir James Gray Robinson, Esq. is an award winning third-generation trial attorney who specialized in family law and civil litigation for 27 years in his native North Carolina. Burned out, Sir James quit in 2004 and has spent the next 20 years doing extensive research and innovative training to help others facing burnout and personal crises to heal. He has taught wellness, transformation, and mindfulness internationally to thousands of private clients, businesses, and associations. As a licensed attorney, he is focused on helping lawyers, professionals, entrepreneurs, employers, and parents facing stress, anxiety, addiction, depression, exhaustion, and burnout. Sir James is a highly respected speaker, writer, TV personality, mentor, consultant, mastermind, and spiritual leader/healer who is committed to healing the planet. He possesses over 30 certifications and degrees in law, healing, and coaching, as well as hundreds of hours of post-certification training in the fields of neuroscience, neurobiology, and neuroplasticity, epigenetics, mind-body-spirit medicine, and brain/heart integration. Having experienced multiple near-death experiences has given him a deeper connection with divinity and spiritual energy. Sir James regularly trains professionals, high-level executives, and businesspeople to hack their brains to turn stress into success. He is regularly invited to speak at ABA and state bar events about mental and emotional health. His work is frequently published in legal and personal growth magazines, including the ABA Journal, Attorneys-at-Work Magazine, and the Family Law Journal. Sir James has authored 13 books on personal growth and healing, including three targeting stressed professionals as well as over 100 articles published in national magazines. He has produced several training videos for attorneys, executives, entrepreneurs and high-level professionals. Sir James has generously endowed numerous projects around the world to help children, indigenous natives, orphans and the sick, including clean water projects in the Manu Rain Forest, Orphanages, Schools and Medical Clinics/Ambulances in India, Buddhist monks in Nepal, and schools in Kenya, Ecuador, and Puerto Rico. In addition to his extensive contributions, Sir James produced and starred in three documentaries that will be released in 2024, focusing on healing, mental and emotional health. The first, "Beyond Physical Matter," is available on several streaming platforms, including Amazon Prime. The trailer can be found at www.BeyondPhysicalMatter.com. The second, “Beyond the Mastermind Secret”, is scheduled for release in the fall of 2024. The trailer can be found at https://BeyondMastermindSecrets.com/. The third, “Beyond Physical Life” is scheduled for release at the end of 2024. The trailer can be found at https://beyondphysicallife.com/. He has formed an entertainment media production company known as Beyond Entertainment Global, LLC, and is currently producing feature length films and other media. In recognition of his outstanding work and philanthropy, Sir James was recently knighted by the Royal Order of Constantine the Great and Saint Helen. In addition, Sir James won the prestigious International Impact Book Award for his new book “Thriving in the Legal Arena: The Ultimate Lawyer's Guide for Transforming Stress into Success”. Several of his other books have won international book awards as well. Sir James was recently awarded the President's Lifetime Achievement Award by President Joe Biden for his outstanding service to his community, country and the world. He will be awarded the prestigious International Humanitarian Award known as Men with Hearts, in London, England in the fall of 2024, as well as Man of the Year and Couple of the year with his wife, Linda Giangreco. Sir James has a wide variety of work/life experiences, including restauranteur, cattle rancher, horse trainer, substance abuse counselor, treatment center director, energy healer, bodyguard, legal counselor for several international spiritual organizations, golfer and marathon runner. He graduated from R.J. Reynolds High School in 1971, Davidson College in 1975 and Wake Forest University School of Law in 1978. Ways to connect with Sir James Gray Robinson**:** FB - https://www.facebook.com/sirjamesgrayrobinson  IG - https://www.instagram.com/sirjamesgrayrobinson/  TikTok - https://www.tiktok.com/@sirjamesgrayrobinson?_t=8hOuSCTDAw4&_r=1 Youtube - https://www.youtube.com/@JamesGrayRobinson LinkedIn - https://www.linkedin.com/in/gray-robinson-/ About the Host: Michael Hingson is a New York Times best-selling author, international lecturer, and Chief Vision Officer for accessiBe. Michael, blind since birth, survived the 9/11 attacks with the help of his guide dog Roselle. This story is the subject of his best-selling book, Thunder Dog. Michael gives over 100 presentations around the world each year speaking to influential groups such as Exxon Mobile, AT&T, Federal Express, Scripps College, Rutgers University, Children's Hospital, and the American Red Cross just to name a few. He is Ambassador for the National Braille Literacy Campaign for the National Federation of the Blind and also serves as Ambassador for the American Humane Association's 2012 Hero Dog Awards.

Мы общаемся круглосуточно — чаты, созвоны, голосовые. Но чем больше разговоров, тем чаще недопонимание. Как говорить так, чтобы вас действительно слышали — на работе и дома? В новом выпуске #NextMediaPodcast Эльнара Петрова разбирает книгу «Ненасильственное общение» американского психолога Маршалла Розенберга. — Как говорить о сложном без конфликта — Почему переписанное сообщение может изменить весь разговор — Цель общения — не выиграть спор, а договориться — Как выражать благодарность, чтобы она не обесценивала — Как это применять в рабочих и личных разговорах — На что опираться: говорить из своего состояния, а не из обвиненийВыпуск "Буддизм на доступном. What makes you not a Buddhist?": https://t.me/mavestreambot/app?startapp=nextmediapodcast_143Выпуск "Искусство любить": https://t.me/mavestreambot/app?startapp=nextmediapodcast_152

Last time we spoke about the Changsha fire. Chiang Kai-shek faced a brutal choice: defend Wuhan to the last man or flood the land to slow the invaders. He chose both, pushing rivers and rallying a fractured army as Japanese forces pressed along the Yangtze. Fortresses at Madang held long, but the cost was high—troops lost, civilians displaced, a city's heart burning in the night. Wuhan fell after months of brutal fighting, yet the battle did not break China's will. Mao Zedong urged strategy over martyrdom, preferring to drain the enemy and buy time for a broader struggle. The Japanese, though victorious tactically, found their strength ebbing, resource strains, supply gaps, and a war that felt endless. In the wake of Wuhan, Changsha stood next in the Japanese crosshairs, its evacuation and a devastating fire leaving ash and memory in its wake. Behind these prices, political currents swirled. Wang Jingwei defected again, seeking power beyond Chiang's grasp, while Chongqing rose as a western bastion of resistance. The war hardened into a protracted stalemate, turning Japan from an aggressive assailant into a wary occupier, and leaving China to endure, persist, and fight on.   #175  The Soviet-Japanese Border Conflicts Welcome to the Fall and Rise of China Podcast, I am your dutiful host Craig Watson. But, before we start I want to also remind you this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Perhaps you want to learn more about the history of Asia? Kings and Generals have an assortment of episodes on history of asia and much more  so go give them a look over on Youtube. So please subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry for some more history related content, over on my channel, the Pacific War Channel where I cover the history of China and Japan from the 19th century until the end of the Pacific War. So based on the title of this one, you probably can see we are taking a bit of a detour. For quite some time we have focused on the Japanese campaigns into China proper 1937-1938. Now the way the second sino-japanese war is traditionally broken down is in phases. 1937-1938, 1939-1942 and 1942-1945. However there is actually even more going on in China aside from the war with Japan. In Xinjiang province a large full blown Islamic revolution breaks out in 1937. We will be covering that story at a later date, but another significant event is escalating border skirmishes in Manchukuo. Now these border skirmishes had been raging ever since the USSR consolidated its hold over the far east. We talked about some of those skirmishes prior to the Sino-Soviet war in 1929. However when Japan created the puppet government of Manchukuo, this was a significant escalation in tensions with the reds. Today we are going to talk about the escalating border conflicts between the Soviets and Japan. A tongue of poorly demarcated land extends southeast from Hunchun, hugging the east bank of the Tumen River between Lake Khasan to the east and Korea to the west. Within this tongue stands Changkufeng Hill, one of a long chain of highlands sweeping from upstream along the rivers and moors toward the sea. The twin-peaked hill sits at the confluence area several miles northwest of the point where Manchuria, Korea, and the Russian Far East meet. The hill's shape reminded Koreans of their changgo, which is a long snare drum constricted at the center and tapped with the hands at each end. When the Manchus came to the Tumen, they rendered the phonetic sounds into three ideographic characters meaning "taut drum peaks" or Chang-ku-feng. The Japanese admired the imagery and preserved the Chinese readings, which they pronounce Cho-ko-ho. From their eastern vantage, the Russians called it Zaozernaya, "hill behind the lake." Soviet troops referred to it as a sugar-loaf hill. For many years, natives and a handful of officials in the region cultivated a relaxed attitude toward borders and sovereignty. Even after the Japanese seized Manchuria in 1931, the issue did not immediately come to a head. With the expansion of Manchukuo and the Soviet Far East under Stalin's Five-Year plans, both sides began to attend more closely to frontier delimitation. Whenever either party acted aggressively, force majeure was invoked to justify the unexpected and disruptive events recognized in international law. Most often, these incidents erupted along the eastern Manchurian borders with the USSR or along the 350-mile frontier south of Lake Khanka, each skirmish carrying the seeds of all-out warfare. Now we need to talk a little bit about border history. The borders in question essentially dated to pacts concluded by the Qing dynasty and the Tsardom. Between the first Sino-Russian Treaty of Nerchinsk in 1689 and the Mukden Agreement of 1924, there were over a dozen accords governing the borders. Relevant to Changkufeng were the basic 15-article Convention of Peking, supplementing the Tientsin Treaties of November 1860, some maps made in 1861, and the eight-article Hunchun Border Protocol of 1886. By the 1860 treaty, the Qing ceded to Tsarist Russia the entire maritime province of Siberia, but the meaning of "lands south of Lake Khanka" remained rather vague. Consequently, a further border agreement was negotiated in June 1861 known as "the Lake Khanka Border Pact", by which demarcations were drawn on maps and eight wooden markers erected. The border was to run from Khanka along ridgelines between the Hunchun River and the sea, past Suifenho and Tungning, terminating about 6 miles from the mouth of the Tumen. Then a Russo-Chinese commission established in 1886 drew up the Hunchun Border Pact, proposing new or modified markers along the 1860–1861 lines and arranging a Russian resurvey. However, for the Japanese, in 1938, the Chinese or Manchu texts of the 1886 Hunchun agreement were considered controlling. The Soviets argued the border ran along every summit west of Khasan, thereby granting them jurisdiction over at least the eastern slopes of all elevations, including Changkufeng and Shachaofeng.  Since the Qing dynasty and the house of Romanov were already defunct, the new sovereignties publicly appealed to opposing texts, and the Soviet side would not concede that the Russian-language version had never been deemed binding by the Qing commissioners. Yet, even in 1938, the Japanese knew that only the Chinese text had survived or could be located.    Now both the Chinese and Russian military maps generally drew the frontier along the watershed east of Khasan; this aligned with the 1861 readings based on the Khanka agreement. The Chinese Republican Army conducted new surveys sometime between 1915 and 1920. The latest Chinese military map of the Changkufeng area drew the border considerably closer to the old "red line" of 1886, running west of Khasan but near the shore rather than traversing the highland crests. None of the military delimitations of the border was sanctified by an official agreement. Hence, the Hunchun Protocol, whether well known or not, invaluable or worthless, remained the only government-to-government pact dealing with the frontiers.  Before we jump into it, how about a little summary of what became known as the Soviet-Japanese border conflicts. The first major conflict would obviously be the Russo-Japanese war of 1904-1905. Following years of conflict between the Russian Empire and Japan culminating in the costly Battle of Tsushima, Tsar Nicholas II's government sought peace, recognizing Japan's claims to Korea and agreeing to evacuate Manchuria.  From 1918 to 1920, the Imperial Japanese Army, under Emperor Taishō after the death of Meiji, assisted the White Army and Alexander Kerensky against the Bolshevik Red Army. They also aided the Czechoslovak Legion in Siberia to facilitate its return to Europe after an Austrian-Hungarian armoured train purportedly went astray. By 1920, with Austria-Hungary dissolved and Czechoslovakia established two years earlier, the Czechoslovak Legion reached Europe. Japan withdrew from the Russian Revolution and the Civil War in 1922. Following Japan's 1919-1920 occupations and the Soviet intervention in Mongolia in 1921, the Republic of China also withdrew from Outer Mongolia in 1921. In 1922, after capturing Vladivostok in 1918 to halt Bolshevik advances, Japanese forces retreated to Japan as Bolshevik power grew and the postwar fatigue among combatants increased. After Hirohito's invasion of Manchuria in 1931–1932, following Taishō's death in 1926, border disputes between Manchukuo, the Mongolian People's Republic, and the Soviet Union increased. Many clashes stemmed from poorly defined borders, though some involved espionage. Between 1932 and 1934, the Imperial Japanese Army reported 152 border disputes, largely tied to Soviet intelligence activity in Manchuria, while the Soviets accused Japan of 15 border violations, six air intrusions, and 20 cases of "spy smuggling" in 1933 alone. Numerous additional violations followed in the ensuing years. By the mid-1930s, Soviet-Japanese diplomacy and trust had deteriorated further, with the Japanese being openly labeled "fascist enemies" at the Seventh Comintern Congress in July 1935. Beginning in 1935, conflicts significantly escalated. On 8 January 1935, the first armed clash, known as the Halhamiao incident, took place on the border between Mongolia and Manchukuo. Several dozen cavalrymen of the Mongolian People's Army crossed into Manchuria near disputed fishing grounds and engaged an 11‑man Manchukuo Imperial Army patrol near the Buddhist temple at Halhamiao, led by a Japanese military advisor. The Manchukuo Army sustained 6 wounded and 2 dead, including the Japanese officer; the Mongols suffered no casualties and withdrew after the Japanese sent a punitive expedition to reclaim the area. Two motorized cavalry companies, a machine‑gun company, and a tankette platoon occupied the position for three weeks without resistance. In June 1935, the first direct exchange of fire between the Japanese and Soviets occurred when an 11‑man Japanese patrol west of Lake Khanka was attacked by six Soviet horsemen, reportedly inside Manchukuo territory. In the firefight, one Soviet soldier was killed and two horses were captured. The Japanese requested a joint investigation, but the Soviets rejected the proposal. In October 1935, nine Japanese and 32 Manchukuoan border guards were establishing a post about 20 kilometers north of Suifenho when they were attacked by 50 Soviet soldiers. The Soviets opened fire with rifles and five heavy machine guns. Two Japanese and four Manchukuoan soldiers were killed, and another five were wounded. The Manchukuoan foreign affairs representative lodged a verbal protest with the Soviet consul at Suifenho. The Kwantung Army of Japan also sent an intelligence officer to investigate the clash. On 19 December 1935, a Manchukuoan unit reconnoitering southwest of Buir Lake clashed with a Mongolian party, reportedly capturing 10 soldiers. Five days later, 60 truck‑borne Mongolian troops assaulted the Manchukuoans and were repulsed, at the cost of three Manchukuoan dead. On the same day, at Brunders, Mongolian forces attempted three times to drive out Manchukuoan outposts, and again at night, but all attempts failed. Further small attempts occurred in January, with Mongolians using airplanes for reconnaissance. The arrival of a small Japanese force in three trucks helped foil these attempts; casualties occurred on both sides, though Mongolian casualties are unknown aside from 10 prisoners taken. In February 1936, Lieutenant-Colonel Sugimoto Yasuo was ordered to form a detachment from the 14th Cavalry Regiment to "drive the Outer Mongol intruders from the Olankhuduk region," a directive attributed to Lieutenant-General Kasai Heijuro. Sugimoto's detachment included cavalry guns, heavy machine guns, and tankettes. They faced a force of about 140 Mongolians equipped with heavy machine guns and light artillery. On February 12, Sugimoto's men drove the Mongolians south, at the cost of eight Japanese killed, four wounded, and one tankette destroyed. The Japanese began to withdraw, but were attacked by 5–6 Mongolian armored cars and two bombers, which briefly disrupted the column. The situation was stabilized when the Japanese unit received artillery support, allowing them to destroy or repel the armored cars. In March 1936, the Tauran incident occurred. In this clash, both the Japanese Army and the Mongolian Army deployed a small number of armored fighting vehicles and aircraft. The incident began when 100 Mongolian and six Soviet troops attacked and occupied the disputed village of Tauran, Mongolia, driving off the small Manchurian garrison. They were supported by light bombers and armored cars, though the bombing sorties failed to inflict damage on the Japanese, and three bombers were shot down by Japanese heavy machine guns. Local Japanese forces counter-attacked, conducting dozens of bombing sorties and finally assaulting Tauran with 400 men and 10 tankettes. The result was a Mongolian rout, with 56 Mongolian soldiers killed, including three Soviet advisors, and an unknown number wounded. Japanese losses were 27 killed and 9 wounded. Later in March 1936, another border clash occurred between Japanese and Soviet forces. Reports of border violations prompted the Japanese Korean Army to send ten men by truck to investigate, but the patrol was ambushed by 20 Soviet NKVD soldiers deployed about 300 meters inside territory claimed by Japan. After suffering several casualties, the Japanese patrol withdrew and was reinforced with 100 men, who then drove off the Soviets. Fighting resumed later that day when the NKVD brought reinforcements. By nightfall, the fighting had ceased and both sides had pulled back. The Soviets agreed to return the bodies of two Japanese soldiers who had died in the fighting, a development viewed by the Japanese government as encouraging. In early April 1936, three Japanese soldiers were killed near Suifenho in another minor affray. This incident was notable because the Soviets again returned the bodies of the fallen servicemen. In June 1937, the Kanchazu Island incident occurred on the Amur River along the Soviet–Manchukuo border. Three Soviet gunboats crossed the river's center line, disembarked troops, and occupied Kanchazu Island. Japanese forces from the IJA 1st Division, equipped with two horse-drawn 37 mm artillery pieces, quickly established improvised firing positions and loaded their guns with both high-explosive and armor-piercing shells. They shelled the Soviet vessels, sinking the lead gunboat, crippling the second, and driving off the third. Japanese troops subsequently fired on the swimming crewmen from the sunken ships using machine guns. Thirty-seven Soviet soldiers were killed, while Japanese casualties were zero. The Japanese Ministry of Foreign Affairs protested and demanded the Soviet forces withdraw from the island. The Soviet leadership, apparently shocked by the incident and reluctant to escalate, agreed to evacuate their troops. By 1938 the border situation had deteriorated. The tangled terrain features, mountain, bog, stream, forest, and valley, would have complicated even careful observers' discernment of the old red line drawn in 1886. Fifty years later, the markers themselves had undergone a metamorphosis. Japanese investigators could find, at most, only 14 to 17 markers standing fairly intact between the Tumen estuary and Khanka—roughly one every 25 miles at best. The remainder were missing or ruined; five were found in new locations. Marker "K," for example, was 40 meters deeper inside Manchuria, away from Khanka. Japanese military experts noted that of the 20 markers originally set along the boundaries of Hunchun Prefecture alone, only four could be found by the summer of 1938. The rest had either been wrecked or arbitrarily moved and discarded by Russian or Chinese officials and inhabitants. It is even said that one missing marker could be seen on display in Khabarovsk. The Chinese had generally interpreted the boundary as the road line just west of Khasan, at least in practice. Free road movement, however, had become a problem even 20 years before the Japanese overran Manchuria in 1931–1932 during the so-called Manchurian Incident. The Japanese adopted, or inherited, the Chinese interpretation, which was based on the 1886 agreement on border roads; the key clause held that the frontier west of Khasan would be the road along the lake. Japanese sources emphasize that local residents' anger toward gradual Soviet oppression and penetrations westward into Manchurian territory fueled the conflict. Many natives believed the original boundaries lay east of the lake, but the Soviets adjusted the situation to suit their own convenience. In practice, the Russians were restricting road use just west of Khasan by Manchurian and Korean residents. There was speculation that this was a prelude to taking over the ridgelines, depending on the reaction of the Manchukuoan–Japanese side. Villagers who went to streams or the lake to launder clothing found themselves subjected to sniper fire. Along a 25-mile stretch of road near Shachaofeng, farmers reported coming under fire from new Soviet positions as early as November 1935. Nevertheless, Japanese and Koreans familiar with the Tumen area noted agrarian, seasonal Korean religious rites atop Changkufeng Hill, including fattened pigs sacrificed and changgo drums beaten. Village elders told Japanese visitors in 1938 that, until early the preceding year, no Russians had come as far as Changkufeng Hill. Looking only at the border sector around Changkufeng, the easy days were clearly behind us. In the summer of 1938, Gaimusho "Foreign Ministry" observers described the explosive situation along the Korea–Manchuria–USSR borders as a matter of de facto frontiers. Both sides pressed against each other, and their trigger-happy posture was summed up in the colloquial refrain: "Take another step and we'll let you have it." Near dawn on 13 June 1938, a Manchurian patrol detected a suspicious figure in the fog swirling over Changlingtzu Hill on the Siberian–Manchurian frontier. Challenged at 15 feet, the suspect hurled two pistols to the ground and raised his hands in surrender. At headquarters, the police soon realized this was no routine border-trespassing case. The man was a defector and he was a Russian general, in fact he was the director of all NKVD forces in the Soviet Far East. Beneath a mufti of spring coat and hunting cap, he wore a full uniform with medals. His identification card No. 83 designated him as G. S. Lyushkov, Commissar 3rd Class, countersigned by Nikolai Yezhov, NKVD head in Moscow. Lyushkov was promptly turned over to the Japanese military authorities, who transferred him to Seoul and then to Tokyo under close escort. On 1 July, the Japanese press was permitted to disclose that Lyushkov had sought refuge in Japan. Ten days later, to capitalize on the commissar's notoriety and to confound skeptics, the Japanese produced Lyushkov at a press conference in Tokyo. For the Japanese and foreign correspondents, who met separately with him, Lyushkov described Soviet Far East strength and the turmoil wracking the USSR, because for those of you unfamiliar this was during the Stalinist purges. Clearly, the Japanese had gained a unique reservoir of high-level intelligence and a wealth of materials, including notes scratched in blood by suspects incarcerated at Khabarovsk. A general tightening of Russian frontier security had recently been reported. Natives of Fangchuanting asserted that a Soviet cavalry patrol appeared in June, seemingly for the first time. Contact with Yangkuanping, northwest of Khasan, was severed. More importantly, Japanese Army Signal Corps intelligence detected a surge of Soviet message traffic from the Posyet Bay district. After Lyushkov's defection, a drastic reshuffle in the local Russian command apparently occurred, and responsibility for border surveillance seems to have been reallocated. Japanese records indicate that the Novokievsk security force commander was relieved and the sector garrison replaced by troops from Vladivostok. Gaimusho intelligence also received reports that a border garrison unit had been transferred from Khabarovsk or Chita to the Tumen sector. The Kwantung Army signal monitors also intercepted two significant frontline messages on 6 July from the new Russian local commander in the Posyet region, addressed to Lieutenant General Sokolov in Khabarovsk. Decoded, the messages suggested (1) that ammunition for infantry mortars amounted to less than half the required supply; and  (2) a recommendation that higher headquarters authorize Russian elements to secure certain unoccupied high ground west of Khasan.  The commander noted terrain advantages and the contemplated construction of emplacements that would command Najin and the Korean railway. As a start, at least one Russian platoon should be authorized to dig in on the highest ground (presumably Changkufeng) and deploy four tons of entanglements to stake out the Soviet claim. Korea Army Headquarters received a telegram from the Kwantung Army on 7 July conveying the deciphered messages. On the same day, the 19th Division in North Korea telephoned Seoul that, on 6 July, three or four Soviet horsemen had been observed reconnoitering Manchurian territory from atop a hill called Changkufeng. The alarming intelligence from the Kwantung Army and the front warranted immediate attention by the Korea Army. Some Kwantung Army officers doubted the significance of the developments, with one intelligence official even suggesting the Russian messages might be a deliberate ploy designed to entrap the Japanese at Changkufeng. On 7–8 July, all staff officers in Seoul convened at army headquarters. The name of Changkufeng Hill was not well known, but maps and other data suggested that neither the Japanese nor the Russians had previously stationed border units in the ridge complex west of Khasan. As early as March 1936, Army Commander Koiso Kuniaki had distributed maps to subordinate units, indicating which sectors were in dispute. No patrol was to enter zones lacking definitive demarcation. Until then, the only Japanese element east of the Tumen was a Manchurian policeman at Fangchuanting. Ownership of the high ground emerged as an early issue. A number of other points were raised by  the Kwantung Army: At present, Soviet elements in the area were negligible. The intrusion must not be overlooked. The Russians could be expected to exploit any weakness, and half-measures would not suffice, especially regarding the Japanese defense mission along a 125-mile frontier. In Japanese hands, Changkufeng Hill would be useful, but two excellent observation posts already existed in the neighboring sector of the Manchurian tongue. With dissidence and purges underway, the Russians may have judged it necessary to seal border gaps, particularly after Lyushkov's defection. They may also have sought to control Changkufeng to offset Japanese dominance of the high ground to the north. Soviet seizure of Changkufeng would upset the delicate status quo and could provoke a contest for equivalent observation posts. In broader terms, it mattered little whether the Russians sought a permanent observation post on Changkufeng Hill, which was of relatively minor strategic value. Japan's primary concern lay in the China theater; Changkufeng was peripheral. The Japanese should not expend limited resources or become distracted. The matter required consultation with the high command in Tokyo. In the absence of more comprehensive intelligence, the assembled staff officers concluded that the Korea Army should, at a minimum, ignore or disregard Soviet actions for the time being, while maintaining vigilant observation of the area. The consensus was communicated to Major General Kitano Kenzo, the Korea Army chief of staff, who concurred, and to Koiso. Upon learning that the recommendation advocated a low posture, Koiso inquired only whether the opinion reflected the unanimous view of the staff. Having been assured that it did, he approved the policy. Koiso, then 58, was at the threshold of the routine personnel changes occurring around 15 July. He had just been informed that he would retire and that General Nakamura Kotaro would succeed him. Those acquainted with Koiso perceived him as treating the border difficulties as a minor anticlimax in the course of his command tour. He appeared unemphatic or relaxed as he prepared to depart from a post he had held for twenty-one years. Although neither Koiso nor his staff welcomed the Soviet activities that appeared under way, his reaction likely reflected a reluctance to make decisions that could constrain his soon-to-arrive successor. On 8 July Koiso authorized the dispatch of warnings to the 19th Division at Nanam, to the Hunchun garrison, and to the intelligence branch at Hunchun. These units were instructed to exercise maximum precautions and to tighten frontier security north of Shuiliufeng. In response to the initial appearance of Soviet horsemen at Changkufeng, the Kucheng Border Garrison Unit of the 76th Infantry Regiment maintained close surveillance across the Tumen. By about noon on 9 July, patrols detected approximately a dozen Russian troops commencing construction atop Changkufeng. Between 11 and 13 July, the number of soldiers on the slopes increased to forty; there were also thirty horses and eleven camouflaged tents. Operating in shifts on the western side, thirty meters from the crest, the Russians erected barbed wire and firing trenches; fifty meters forward, they excavated observation trenches. In addition to existing telephone lines between Changkufeng, Lake Khasan, and Kozando, the Russians installed a portable telephone net. Logistical support was provided by three boats on the lake. Approximately twenty kilometers to the east, well within Soviet territory, large forces were being mobilized, and steamship traffic into Posyet Bay intensified. Upon learning of the "intrusion" at Changkufeng on 9 July, Lt. General Suetaka Kamezo, the commander of the 19th Division, dispatched staff officers to the front and prepared to send elements to reinforce border units.  The special significance of Suetaka and his division stemmed from a series of unusual circumstances. Chientao Province, the same zone into which Lyushkov had fled and the sector where Soviet horsemen had appeared, fell within Manchukuo geographically and administratively. Yet, in terms of defense, the configuration of the frontier, the terrain, and the transportation network more closely connected the region with North Korea than with southeastern Manchuria. Approximately 80% of the population was of Korean origin, which implied Japanese rather than Manchukuoan allegiance. Consequently, the Korea Army had been made operationally responsible for the defense of Chientao and controlled not only the three-battalion garrison at Hunchun but also the intelligence detachment located there. In the event of war, the Korea Army's mission was defined as mobilization and execution of subsidiary operational tasks against the USSR, under the control and in support of the Kwantung Army.  The Korea Army ordinarily possessed two infantry divisions, the 19th in North Korea and the 20th stationed at Seoul, but the 20th Division had already departed for China, leaving only the 20th Depot Division in the capital. Beyond sparse ground units, devoid of armor and with weak heavy artillery, there were only two air regiments in Korea, the nearest being the unit at Hoeryong. The Korea Army was designed to maintain public security within Korea as well as fulfill minimal defensive responsibilities. Such an army did not require a full-time operations officer, and none was maintained. When needed, as in mid-1938, the task fell to the senior staff officer, in this case Colonel Iwasaki Tamio. In peacetime, training constituted the primary focus.  Thus, the 19th Division was entrusted with defending northeastern Korea. Its commander, Suetaka, a seasoned infantryman, resented the fact that his elite force had never engaged in combat in China. He intensified training with zeal, emphasizing strict discipline, bravery, aggressiveness, and thorough preparation. Japanese veterans characterized him as severe, bullish, short-tempered, hot-blooded, highly strung, unbending, and stubborn. Nonetheless, there was widespread respect for his realistic training program, maintained under firm, even violent, personal supervision. His men regarded Suetaka as a professional, a modern samurai who forged the division into superb condition. Privately, he was reputed for sensitivity and warmth; a Japanese phrase "yakamashii oyaji" captures the dual sense of stern father and martinet in his character. At the outset, however, Suetaka displayed little aggression. Although not widely known, he did not welcome the orders from army headquarters to deploy to the Tumen. Until late July, he remained somewhat opposed to the notion of dislodging the Soviets from the crest, a proposition arising from neither the division staff nor, initially, Suetaka himself. Colonel Sato noted that, for a week after reports of Soviet excavation at Changkufeng, the division's response was limited to preparations for a possible emergency, as they perceived the matter as a local issue best settled through diplomacy. Korea Army officers acknowledged that, around the time the Soviets consolidated their outpost strength at Changkufeng, an informal and personal telegram arrived in Seoul from a Kwantung Army Intelligence field-grade officer who specialized in Soviet affairs. If the Korea Army hesitated, the Kwantung Army would be obliged to eject the Russians; the matter could not be ignored. While the telegram did not demand a reply and struck several officers as presumptuous and implausible, the message was promptly shown to Koiso. Koiso was driven to immediate action, he wired Tokyo asserting that only the Korea Army could and would handle the incident. One staff officer recalled "We felt we had to act, out of a sense of responsibility. But we resented the Kwantung Army's interference." The Korea Army staff convened shortly after receipt of the unofficial telegram from Hsinking. Based on the latest intelligence from the division dated 13 July, the officers prepared an assessment for submission to the army commander. The hypotheses were distilled into three scenarios: The USSR, or the Far East authorities, desires hostilities. Conclusion: Slightly possible. The USSR seeks to restrain Japan on the eve of the pivotal operations in China: the major Japanese offensive to seize Hankow. Conclusion: Highly probable. The Posyet district commander is new in his post; by occupying the Changkufeng ridges, he would demonstrate loyalty, impress superiors, and seek glory. Conclusion: Possible. Late on 13 July or early on 14 July, Koiso approved the dispatch of a message to the vice minister of war, and the Kwantung Army chief of staff:  "Lake Khasan area lies in troublesome sector USSR has been claiming . . . in accordance with treaties [said Secret Message No. 913], but we interpret it to be Manchukuoan territory, evident even from maps published by Soviet side. Russian actions are patently illegal, but, considering that area does not exert major or immediate influence on operations [Japan] is intending and that China Incident is in full swing, we are not going to conduct counterattack measures immediately. This army is thinking of reasoning with Soviets and requesting pullback, directly on spot. . . . In case Russians do not accede in long run, we have intention to drive Soviet soldiers out of area east of Khasan firmly by use of force."  The message concluded with a request that the Tokyo authorities lodge a formal protest with the USSR, on behalf of Manchukuo and Japan, and guide matters so that the Russians would withdraw quickly. Dominant in Japanese high command thinking in 1938 was the China theater; the Changkufeng episode constituted a mere digression. A sequence of Japanese tactical victories had preceded the summer: Tsingtao fell in January; the Yellow River was reached in March; a "reformed government of the Republic of China" was installed at Nanking several weeks later; Amoy fell in early May; Suchow fell on the 20th. With these gains, northern and central fronts could be linked by the Japanese. Yet Chinese resistance persisted, and while public statements anticipated imminent Chinese dissension, private admissions acknowledged that the partial effects of Suchow's fall were ominous: control might pass from Chiang Kai-shek to the Communists, Chinese defiance might intensify, and Soviet involvement could ensue. A Hankow drive appeared desirable to symbolize the conclusion of the military phase of hostilities. The Japanese and their adversaries were in accord regarding the importance of the summer and autumn campaigns. Even after Suchow's fall, the government discouraged public insinuations that enemy resistance was collapsing; when Chiang addressed the nation on the first anniversary of hostilities, Premier Konoe prophetically proclaimed, "The war has just begun." Colonel Inada Masazum served as the Army General Staff's principal figure for the Changkufeng affair, occupying the position of chief of the 2nd Operations Section within the Operations Bureau in March 1938. A distinguished graduate of the Military Academy, Inada completed the War College program and held a combination of line, instructional, and staff assignments at the War College, the Army General Staff, and the War Ministry. He was recognized as a sharp, highly capable, and driveful personality, though some regarded him as enigmatic. Following the capture of Suchow, Imperial General Headquarters on 18 June ordered field forces to undertake operational preparations for a drive to seize the Wuhan complex. Inada favored a decisive move aimed at achieving a rapid political settlement. He acknowledged that Soviet intervention in 1938, during Japan's involvement in China, would have been critical. Although Japanese forces could still defeat the Chinese, an overextended Japanese Army might be fatally compromised against the Russians. Soviet assistance to China was already pronouncedly unwelcome. The Soviets were reported to possess roughly 20 rifle divisions, four to five cavalry divisions, 1,500 tanks, and 1,560 aircraft, including 300 bombers with a range of approximately 3,000 kilometers, enabling reach from Vladivostok to Tokyo. Soviet manpower in Siberia was likely near 370,000. In response, Japanese central authorities stressed a no-trouble policy toward the USSR while seeking to "wall off" the border and bolster the Kwantung Army as quickly as possible. Nevertheless, the envisaged correction of the strategic imbalance could not occur before 1943, given shortages in ammunition, manpower, and materiel across existing theaters in China. By the end of 1937 Japan had committed 16 of its 24 divisions to China, bringing the standing force to roughly 700,000. Army General Staff planners reallocated three ground divisions, intended for a northern contingency, from north to central China, even as the Kwantung Army operated from a less favorable posture. Attitudes toward the northern problem varied within senior military circles. While concern persisted, it was not universal. As campaigns in China widened, planning at the high command level deteriorated, propagating confusion and anxiety to field armies in China. The Japanese Navy suspected that the Army general staff was invoking the USSR as a pretext for broader strategic aims—namely, to provoke a more consequential confrontation with the USSR while the Navy contended with its own strategic rivalries with the Army, centered on the United States and Britain. Army leaders, however, denied aggressive intent against the USSR at that time. The Hankow plan encountered substantial internal opposition at high levels. Private assessments among army planners suggested that a two-front war would be premature given operational readiness and troop strength. Not only were new War Ministry officials cautious, but many high-ranking Army general staff officers and court circles shared doubts.  Aggressive tendencies, influenced by subordinates and the Kwantung Army, were evident in Inada, who repeatedly pressed Tada Shun, the deputy army chief of staff, to endorse the Wuhan drive as both necessary and feasible, arguing that the USSR would gain from Japan's weakening without incurring substantial losses. Inada contended that Stalin was rational and that time favored the USSR in the Far East, where industrial buildup and military modernization were ongoing. He argued that the Soviet purges impeded opportunistic ventures with Japan. He posited that Nazi Germany posed a growing threat on the western front, and thus the USSR should be avoided by both Japan, due to China and Russia, due to Germany. While most of the army remained engaged in China, Tada did not initially share Inada's views; only after inspecting the Manchurian borders in April 1938 did he finally align with Inada's broader vision, which encompassed both northern and Chinese considerations. During this period, Inada studied daily intelligence from the Kwantung Army, and after Lyushkov's defection in June, reports suggested the Soviets were following their sector commander's recommendations. Russian troops appeared at Changkufeng, seemingly prepared to dig in. Inada recollects his reaction: "That's nice, my chance has come." I would like to take this time to remind you all that this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Please go subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry after that, give my personal channel a look over at The Pacific War Channel at Youtube, it would mean a lot to me. The simmering Soviet–Japanese border clashes centered on Changkufeng Hill near Lake Khanka, set within a broader history of contested frontiers dating to Qing and Tsarist treaties. Japan, prioritizing China, considered Changkufeng peripheral but ready to confront Soviet encroachment; Moscow aimed to consolidate border gains, with high-level war planning overlaying regional skirmishes. Conflict loomed over Manchuria.

This talk explores the powerful and often-overlooked moment between what we feel and what we think about what we feel. Rooted in both Buddhist insight and somatic inquiry, we'll examine how raw sensation arises, how the mind instantly weaves a narrative around it, and how those stories—when left unexamined—can calcify into beliefs that shape our identity and behavior. With mindful attention, this space between sensation and story becomes fertile ground for transformation, offering a doorway into clarity, compassion, and inner freedom.   You'll learn how to recognize and decode the language of bodily sensation, investigate the stories you habitually tell yourself, and uncover the often-hidden beliefs that reinforce suffering. Through guided reflection, vivid examples, and practical teachings, this talk will show you how to rest in the liberating space of awareness—where choice, wisdom, and healing are possible.

6th November 2025  Ajahn Jhanarato hosted this week's meditation session at the Roleystone Family Centre. Roleystone Meditation Group's weekly classes are about an hour long and include a talk on meditation, meditating together, and questions & answers. The sessions are led by a Buddhist monk from Kusala Hermitage in Roleystone (Buddhist Society of WA). Support us on https://ko-fi.com/thebuddhistsocietyofwa BSWA teachings are available: BSWA Teachings BSWA Podcast Channel BSWA DeeperDhamma Podbean Channel BSWA YouTube  

Few people blend the Buddhist spiritual path with the 12-Step journey as seamlessly and as helpfully as Fr. Bill's guest Kevin Griffin. A student and teacher of Buddhist meditation for many years as well as an excellent writer and musician, Kevin is also a man in long-term recovery from addiction with a powerful message to share.This series explores Kevin's book One Breath at a Time: Buddhism and the Twelve Steps. It's sure to be of interest to spiritual travelers of all stripes. This episode is focused on Steps 6 & 7 exploring how Buddhist meditation can help with the practice of letting go.Show notes:One Breath at a Time: Buddhism and the Twelve Steps by Kevin GriffinKevin's website: https://kevingriffin.net/A Path with Heart: A Guide Through the Perils and Promises of Spiritual Life by Jack Kornfield

How does Metta practice support attachment repair? How does this fit within the greater Mettagroup Method approach?Try our free video resource "The Main Signs of Attachment Disturbance " and learn how to identify core attachment disturbances, move beyond the challenges and live a truly meaningful life. Get it now at ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠mettagroup.org/start-here⁠⁠⁠⁠⁠⁠⁠Mettagroup was founded by George Haas in 2003 and named the ‘Best Online Buddhist Meditation' by Los Angeles Magazine in 2011, Mettagroup uses Vipassana, or Insight meditation, as a way to help students live a meaningful life. Drawing from 2500-year-old Buddhist teachings and John Bowlby's Attachment Theory, the Mettagroup techniques serve as a model of how to connect with other people, and how to be completely yourself in relationships with others and with work.More info at ⁠⁠⁠⁠⁠⁠⁠mettagroup.org⁠⁠⁠⁠⁠⁠⁠.

Prayer Moment 2 of 4 in NovemberPrayer for Open Doors and Signs & Wonders1. Gospel Access: Pray for gospel access to difficult places in the Buddhist world (Colossians 4:3-4).2. Favor: Pray for favor for Christians and gospel proclamation in places where persecution is heaviest (1 Cor. 16:9).3. Signs and Wonders: Pray for signs, wonders, healings, miracles, dreams, and visions throughout the Buddhist world (Acts 2:17).

Former Buddhist monk and Mindfulness Exercises founder Sean Fargo explores what full acceptance really means in mindfulness and meditation—meeting fear, anxiety, judgment, and resistance with embodied awareness and self-compassion. Drawing on years of teaching across prisons, hospitals, classrooms, and companies, Sean translates Buddhist psychology, trauma-sensitive mindfulness, and practical nervous system regulation into simple moves you can use today—without turning practice into performance. Expect a grounded look at acceptance vs. resignation, how to work inside your window of tolerance, and ways to steady attention with noting and breath awareness. You'll hear how body-based mindfulness (skin, flesh, blood, air, bone) restores safety, how to soften striving and “fixing,” and how fierce compassion supports wise action. Ideal for mindfulness teachers, therapists, coaches, and dedicated practitioners who want real tools for emotional regulation, resilience, and teaching with integrity. ✨ In This Episode, You'll Learn What “acceptance” means (and what it doesn't) in mindfulness practice How acceptance creates space before reaction or change Why gentle awareness and fierce compassion go hand in hand A guided meditation on sensing the layers of the body — skin, flesh, blood, air, bone How to bring mindfulness to worry, fear, and feelings of unsafety Practical tools like noting practice and embodied grounding Insights from Sean's live Q&A on anxiety, safety, and the breath How acceptance connects with teachings from Byron Katie and Nonviolent Communication ⏱️ Chapters 00:00 – Opening reflections on the word “acceptance” 02:00 – Why we resist acceptance and what it really means 04:00 – The practice of full acceptance 07:00 – Guided Meditation about Acceptance 56:11 – Working with worry, fear, and uncertainty (Leslie's question) 01:02:31 – Using noting and embodiment to balance thought-based worry 01:08:38 – Working with shortness of breath and striving (Jean's question) 01:10:10 – Creative ways to connect with the breath 01:15:51 – Byron Katie's “The Work” and fierce compassion 01:19:00 – Closing reflections

Rodger Kamenetz is an award-winning poet, author and teacher. He has authored nine books of poetry and several nonfiction books, including (not in chronological order) The History of Last Night's Dream, which earned him an interview with Oprah Winfrey on her “Soul Series” program; Burnt Books; Stalking Elijah, which won the National Jewish Book Award; and his best known book, The Jew in the Lotus, about an historic dialogue between the Dalai Lama and a group of rabbis that became an international bestseller and prompted a reevaluation of Judaism in the light of Buddhist thought. He is also the founder of Natural Dreamwork, an approach to using dreams for spiritual growth. Now he's written a new book, Seeing Into the Life of Things, which is about the use of imagination in the spiritual life. We spoke mainly about that book, but also about many other intriguing and practical topics. Learn more about your ad choices. Visit megaphone.fm/adchoices

Maitreyi's visit to the Mid Essex Buddhist Centre, talking about communicating through symbols, this time round through the hub of the wheel of life. Excerpted from the talk entitled Communicating Through Symbols: The Hub of the Wheel of Life given at Mid Essex Buddhist Centre, 2020. *** Help us keep FBA Podcasts free for everyone! Donate now: https://freebuddhistaudio.com/donate Subscribe to our Dharmabytes podcast: Bite-sized clips - Buddhist inspiration three times a week. Apple Podcasts: https://podcasts.apple.com/us/podcast/dharmabytes-from-free-buddhist-audio/id416832097 Spotify: https://open.spotify.com/show/4UHPDj01UH6ptj8FObwBfB

In this Awake in the World podcast episode, Michael references the Middle-Length Discourses of the Buddha, reads a koan from The Book of Serenity, and explores how Buddhist practice is radically simple and relates to the whole of our lives. Recorded April 26, 2010. Photo by Andréa de Keijzer, New York City The Awake in the World podcast is brought to you by the generosity of our amazing Patreon supporters, making it possible for us to keep Michael's archive of teachings available to the public. To become a patron, visit: patreon.com/michaelstone.

In her new book, Caring for Glaciers: Land, Animals, and Humanity in the Himalayas (University of Washington Press, 2019), Karine Gagné explores how relations of reciprocity between land, humans, animals, and glaciers foster an ethics of care in the Himalayan communities of Ladakh. She explores the way these relations are changing due to climate change, the growth of the wage economy at the expense of traditional agricultural and pastoral lifestyles, and increased military presence resulting from Ladakh's status as a border area. This book will be of interest to those who are interested in the anthropology of ethics, ethics in Buddhist communities, and the anthropology of climate change. Kate Hartmann is a PhD candidate in Buddhist Studies at Harvard University. Her work explores issues of perception and materiality in Tibetan pilgrimage literature, and she can be reached at chartmann@fas.harvard.edu. 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

In her new book, Caring for Glaciers: Land, Animals, and Humanity in the Himalayas (University of Washington Press, 2019), Karine Gagné explores how relations of reciprocity between land, humans, animals, and glaciers foster an ethics of care in the Himalayan communities of Ladakh. She explores the way these relations are changing due to climate change, the growth of the wage economy at the expense of traditional agricultural and pastoral lifestyles, and increased military presence resulting from Ladakh's status as a border area. This book will be of interest to those who are interested in the anthropology of ethics, ethics in Buddhist communities, and the anthropology of climate change. Kate Hartmann is a PhD candidate in Buddhist Studies at Harvard University. Her work explores issues of perception and materiality in Tibetan pilgrimage literature, and she can be reached at chartmann@fas.harvard.edu. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/environmental-studies

In her new book, Caring for Glaciers: Land, Animals, and Humanity in the Himalayas (University of Washington Press, 2019), Karine Gagné explores how relations of reciprocity between land, humans, animals, and glaciers foster an ethics of care in the Himalayan communities of Ladakh. She explores the way these relations are changing due to climate change, the growth of the wage economy at the expense of traditional agricultural and pastoral lifestyles, and increased military presence resulting from Ladakh's status as a border area. This book will be of interest to those who are interested in the anthropology of ethics, ethics in Buddhist communities, and the anthropology of climate change. Kate Hartmann is a PhD candidate in Buddhist Studies at Harvard University. Her work explores issues of perception and materiality in Tibetan pilgrimage literature, and she can be reached at chartmann@fas.harvard.edu. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/anthropology

There is something at the center of our shared human experience, something deep in our souls, that longs to cry out to something beyond ourselves. Every person—man, woman, and child, Christian, Buddhist, or even Atheist—will find it hard not to exclaim their gratitude to a ‘Higher Power' for the greatest joys in life, or beg that same ‘Power' for deliverance in their most dire time of need. For the Christian, that ‘Higher Power' is the one true God revealed in Jesus Christ, and that ‘crying out' is a spiritual act called prayer—the sixth pillar in The Relentless Pursuit.

In her new book, Caring for Glaciers: Land, Animals, and Humanity in the Himalayas (University of Washington Press, 2019), Karine Gagné explores how relations of reciprocity between land, humans, animals, and glaciers foster an ethics of care in the Himalayan communities of Ladakh. She explores the way these relations are changing due to climate change, the growth of the wage economy at the expense of traditional agricultural and pastoral lifestyles, and increased military presence resulting from Ladakh's status as a border area. This book will be of interest to those who are interested in the anthropology of ethics, ethics in Buddhist communities, and the anthropology of climate change. Kate Hartmann is a PhD candidate in Buddhist Studies at Harvard University. Her work explores issues of perception and materiality in Tibetan pilgrimage literature, and she can be reached at chartmann@fas.harvard.edu. 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

Buddhist teacher Thich Nhat Hanh wrote extensively about the practice of reciting Gathas, short verses that reframe mundane activities. This week's episode explores the practice and considers its application.The Miracle of Mindfulness by Thich Nhat HanhGathas for Daily Living Prayer in Motion: Connecting with God in Fidgety TimesMusic: "Reflections" by Wild Wonder

In her new book, Caring for Glaciers: Land, Animals, and Humanity in the Himalayas (University of Washington Press, 2019), Karine Gagné explores how relations of reciprocity between land, humans, animals, and glaciers foster an ethics of care in the Himalayan communities of Ladakh. She explores the way these relations are changing due to climate change, the growth of the wage economy at the expense of traditional agricultural and pastoral lifestyles, and increased military presence resulting from Ladakh's status as a border area. This book will be of interest to those who are interested in the anthropology of ethics, ethics in Buddhist communities, and the anthropology of climate change. Kate Hartmann is a PhD candidate in Buddhist Studies at Harvard University. Her work explores issues of perception and materiality in Tibetan pilgrimage literature, and she can be reached at chartmann@fas.harvard.edu. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

It takes a trained mind to see wonder and awe in the middle of everyday struggles. In today's PT. 2 episode, Ryan and persuasion expert Jay Heinrichs dive deeper into discipline, the power of our inner dialogue, and what it really means to have agency. Jay shares the story of having breakfast with the Dalai Lama and how the Stoics, Buddhists, Aristotle, and even Taylor Swift all point to the same truth about how we see and respond to life. Jay Heinrichs is a New York Times bestselling author of Thank You For Arguing and is a persuasion and conflict consultant. Middlebury College has named him a Professor of the Practice in Rhetoric and Oratory. Jay has conducted influence strategy and training for clients as varied as Kaiser Permanente, Harvard, the European Speechwriters Association, Southwest Airlines, and NASA. He has overseen the remake and staff recruiting of more than a dozen magazines. Pick up a copy of Jay's latest book Aristotle's Guide to Self-Persuasion: How Ancient Rhetoric, Taylor Swift, and Your Own Soul Can Help You Change Your Life Follow Jay on Instagram @JayHeinrichs and check out more of his work at www.jayheinrichs.com

An original story by Marlene Wurfel inspired by the Buddhist allegory of an anger monster who thrives on anger and shrinks from kindness.  

Samādhi is the Sanskrit word for a state of peaceful, integrated absorption the mind can reach through meditation. And people's faces in meditation have been a source of fascination (and distraction) for documentary filmmaker Hartley Woolf since he began his own Buddhist practice. “I can't help but enjoy taking in all the different expressions around me in the shrine room,” he says, “and wondering what's going on inside the mind behind.” Join us for a delightful conversation between an artist and some of his subjects (Bhadra, Eugene Furniss and Maitrijyoti) as we explore the beautiful intimacy of this unique art project. In the most mindful way, Hartley sets out to capture something of the mystery of meditation, expressed in the faces of a diverse set of humans trying to be present with their experience. The result is an extraordinary book of portrait photography and we are privileged to hear reflections after the fact from some of those sitting and from the artist himself. Self-consciousness and self-perception, what we look for in people's faces and expressions, the vulnerability of meditating with others and of being witnessed – this conversation flows, you might say, like the breath, opening into a space of genuine shared gratitude for a memorable shared experience of sitting in stillness, and being in relationship. Produced and presented by Candradasa, edited by Zac Pomphrey and Candradasa *** "When I began this project, it was simply about capturing the subtlety of human facial expression. It quickly became about much more than that, however: my emotional connection to the sitter in that moment; the impact the lights, camera and my presence had on their meditation; the very act of watching for those subtle changes and deciding when to press the shutter. All these things became just as interesting—if not more so. I saw all kinds of emotions play out on my sitters' faces. They may not have all reached such advanced states as samādhi, but I did see a lot of vulnerability, pleasure, discomfort, and courage. I'm very grateful to them all for allowing me (and you) into their intimate worlds of practice for a brief moment." Hartley Woolf Show Notes Order ‘Portraits of Samadhi' by Hartley Woolf (Hardback) Revisting the Romantics by Vishvapani (free with sign-up) Alfoxton Park Retreat Centre A Renovating Virtue: Hartley's film about the Alfoxton project Listen to The Intimacy of Art and the Dharma on painting as practice Eisenstein on co-creating films as art  |  A Dialectic Approach to Film Form by Sergei Eisenstein  Hartley Woolf's website  |  Follow Hartley on Instagram *** Visit The Buddhist Centre Live (events year-round on Buddhism, mindfulness, meditation, and culture) Come meditate with us online six days a week! Theme music by Ackport! Used with kind permission.

Buddhability Shorts is a monthly series where we break down a Buddhist concept or common life challenge we've touched on in an interview. Today we're talking about quality versus quantity when it comes to chanting.To ask a question about the basics of Buddhism, you can email us at connect@buddhability.org Resources:Which is more important for chanting Nam-myoho-renge-kyo: quality or quantity?The Wisdom for Creating Happiness and Peace, part 1, revised edition, pp. 123–24, 130.

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

Uncovering the deep connection between Buddhism and Martial Arts, Damiano Seiryū Finizio joins Vincent Moore to explore what it truly means to face our most powerful opponent: the mind.This conversation was originally recorded on Paths of Practice Podcast. Listen to more episodes HERE.Today's podcast is brought to you by BetterHelp. Give online therapy a try at betterhelp.com/beherenow and get on your way to being your best self.This time on the BHNN Guest Podcast, Damiano and Vincent discuss:What initially brought Damiano to Buddhism after growing up in Italy, a predominantly Catholic countryHow Buddhism can be harmonious with martial arts Working on self-development and mutual growth rather than sparring Maintaining perfect mental presence during times of physical discomfort Following the Buddhist precepts and adopting a vegan diet for the principal of no-harmMountains as natural energy centersDamiano's global work and exposure to unique cultures in Vietnam, Cambodia, The Canary Islands, and moreBringing the message of peace, awareness, and compassion into the westDamiano's advice for beginners walking the Buddhist pathAbout Damiano Seiryū Finizio:Damiano Finizio was born in Italy in 1992. He began practicing traditional Japanese martial arts in 2012, where he met the Buddhist monk Seiun, who transformed his curiosity for Eastern disciplines and philosophies into dedicated practice. In 2014, he officially took refuge in the Dharma at Tenryuzanji Temple, receiving the name Seiryu, symbolizing his deep bond with his teacher and the temple. Since 2020, he has been living and working in Spain as a hostel owner, while also working seasonally in Italy and Croatia as a trip leader during the warmer months. Despite his commitments, he remains an active member of the Tenryuzanji community and continues to participate in its activities whenever possible.For more information about Tenryuzanji Temple, please click HERE. To keep up with Damiano, visit his Instagram.“The advice is don't do it yourself. It's very likely to happen that you're trying to tame your mind, but if you don't know how to do it, most likely your mind will tame you and make you feel like you're moving forward, but you're just looking for comfort. This is why a teacher is important.“ –Damiano Seiryū FinizioAbout Vincent Moore:Vincent Moore is a creative and creative consultant living in San Francisco, California, with over a decade of experience in the entertainment industry and holds a graduate degree in Buddhist Studies. For years, he performed regularly at the Upright Citizens Brigade Theatre, an improv and sketch comedy theatre based in New York and Los Angeles. As an actor, Vincent performed on Comedy Central, The Tonight Show Starring Jimmy Fallon, The Late Show with Seth Meyers, Above Average, and The UCB Show on Seeso. As a writer, he developed for television as well as stage, including work with the Blue Man Group, and his own written projects have been featured on websites such as Funny or Die. Additionally, he received a Masters of Buddhist Studies from the Institute of Buddhist Studies with a Certificate in Soto Zen Studies and engages in a personal Buddhist practice within the Soto Zen tradition. Vincent is also the creator and host of the podcast, Paths of Practice, which features interviews with Buddhists from all over the world. Learn more on Vincent's website HERE.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

“Is my understanding of faith compatible with Catholicism?” This episode explores the nuances of faith within the Catholic tradition, while also addressing questions about burial practices in Buddhist cemeteries and the role of suffering in God’s plan for greater good. Tune in for a thoughtful examination of these important topics. Join the Catholic Answers Live Club Newsletter Invite our apologists to speak at your parish! Visit Catholicanswersspeakers.com Questions Covered: 05:34 – Is my understanding of faith compatible with Catholicism? 18:15 – Is it permitted to be buried in a Buddhist cemetery? 34:36 – Can God bring greater good without suffering?

Jack Kornfield and Prof. Rajiv S. Joshi explore how facing suffering with love can awaken the courage to heal our world.Today's podcast is brought to you by BetterHelp. Give online therapy a try at betterhelp.com/heartwisdom and get on your way to being your best self.Jack's new book hits shelves on 11/11: All in This Together: Stories and Teachings for Loving Each Other and Our World – Preorder your copy today!“Love is this unbelievable, inexplicable force. When there's love it's almost that anything is possible. It's love that binds all things.” –Prof. Rajiv S. JoshiIn this episode, Jack and Rajiv mindfully explore:Living Fully in a Time of Change: Joanna Macy's funeral as a teaching on joy, love, and the beauty of a life well-lived.Facing Suffering with Courage: The two kinds of suffering—what we run from and what we open to with compassion.Meditation as Refuge: Expanding the heart's window of tolerance to hold fear, grief, and love all at once.The Sweet Way of the Dharma: Remembering peace, joy, and humor even in the midst of difficulty.Smiling as Practice: Softening the heart through simple, embodied gestures of kindness.The Great Regeneration: Redefining the pandemic as a moment to reimagine our world with wisdom and care.The Interbeing of All Things: Thich Nhat Hanh's Heart Sutra and the recognition that we already hold the solutions we seek.Love in Action: Ram Dass's reminder to feed people, love people, and organize from the heart.Sacred Reciprocity: Healing inequality and climate change through generosity, reverence, and balance.The Middle Way in a Polarized World: Meeting conflict with understanding, presence, and possibility.Inner Climate Change: Transforming the heart to transform the earth—awakening compassion as the root of renewal.“The world is as it is—it has suffering and beauty in unbelievable measure. So the real question is: how are you going to tend your heart?” –Jack KornfieldThis Dharma Talk originally took place on 9/8/25 for Spirit Rock Meditation Center's Monday Night Dharma Talk and Guided Meditation.About Prof. Rajiv S. Joshi: Professor Joshi is the Founder of Bridging Ventures and former Associate Dean for Climate Action at Columbia University. He helped launch Columbia's Climate School with President Obama, and has led groundbreaking work in global collaboration, climate technology, and regenerative entrepreneurship.About Jack Kornfield:Jack Kornfield trained as a Buddhist monk in the monasteries of Thailand, India, and Burma, studying as a monk under the Buddhist master Ven. Ajahn Chah, as well as the Ven. Mahasi Sayadaw. He has taught meditation internationally since 1974 and is one of the key teachers to introduce Buddhist mindfulness practice to the West. Jack co-founded the Insight Meditation Society in Barre, Massachusetts, with fellow meditation teachers Sharon Salzberg and Joseph Goldstein and the Spirit Rock Center in Woodacre, California. His books have been translated into 20 languages and sold more than a million copies.Jack is currently offering a wonderful array of transformational online courses diving into crucial topics like Mindfulness Meditation Fundamentals, Walking the Eightfold Path, Opening the Heart of Forgiveness, Living Beautifully, Transforming Your Life Through Powerful Stories, and so much more. Sign up for an All Access Pass to explore Jack's entire course library. If you would like a year's worth of online meetups with Jack and fellow community, join The Year of Awakening: A Monthly Journey with Jack Kornfield.Stay up to date with Jack and his stream of fresh dharma offerings by visiting JackKornfield.com and signing up for his email teachings.“There are two kinds of suffering. The first is the kind you run away, and that follows you everywhere. The second is the kind you're willing to turn, face, and go through, and that becomes our gateway to liberation.” –Jack KornfieldSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Longtime Buddhist Teacher, JoAnn Fox, explores five powerful Buddhist antidotes to anger and aversion:   patience acceptance recognizing karma remembering impermanence seeing other people or challenges as spiritual teachers compassion Learn how to meet challenges with wisdom instead of reaction. Buddha reminds us that peace isn't about avoiding pain; it's about understanding it.  By practicing a simple yet profound method, W.A.I.T What Am I Thinking, we begin to free ourselves from the fires of aversion and cultivate genuine calm instead. In this way, we can transform difficult people and situations into profound opportunities for spiritual growth. "Because I am patient and do no wrong to those who harm me, I have become a refuge to many." - Buddha References and Links Buddha (1986).The Dhammapada: Verses and Stories, Verse 399. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy .of Nibbana.com. For free distribution only, as a gift of dhamma. Retrieved from https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=399 Find us at the links below:  Our Link Tree: https://linktr.ee/BuddhismForEveryone Facebook: https://www.facebook.com/Buddhismforeveryone Private Facebook Group:: https://www.facebook.com/groups/sanghatalk/ Website: Buddhismforeveryone.com Instagram: @buddhism4everyone X: @Joannfox77 TikTok: @buddhism4everyone YouTube: @Buddhism4Everyone To learn more about virtual classes with JoAnn Fox: Buddhist Study Program To learn about Life Coaching with JoAnn Fox visit www.BuddhismforEveryone.com/coaching

Cynthia Kane's insights into communication stem from a process of self-examination and transformation, leading her from a career in book editing to a calling centered on mindful speech. Recognizing the profound effect language has on both relationships and self-identity, Cynthia developed programs and mentorships to help others experience the same shifts she achieved through Buddhist principles and conscious communication. Her approach addresses the growing demand among professionals who find themselves burned out, showing that the way we communicate not only shapes our external world but also our inner wellbeing and success. Central to her method is the belief in creating brief, meaningful pauses before responding—especially in emotionally charged moments. By teaching practical tools such as breathwork and short mindfulness rituals, she empowers individuals to ground themselves and shift from reactivity to intentionality. This accessible, practice-driven philosophy is especially relevant for busy professionals, showing that genuine change need not require dramatic time investments, but rather, a commitment to small, consistent acts of awareness woven into everyday routines. If you want to experience a more peaceful, purposeful way of communicating and living, explore Cynthia Kane's transformative tools and teachings. Visit her website for resources, programs, and to discover her book, The Pause Principle: How to Keep Your Cool in Tough Situations, a guide to staying calm, present, and connected—even when life feels overwhelming. For the accessible version of the podcast, go to our Ziotag gallery.We're happy you're here! Like the pod?Support the podcast and receive discounts from our sponsors: https://yourbrandamplified.codeadx.me/Leave a rating and review on your favorite platformFollow @yourbrandamplified on the socialsTalk to my digital avatar Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

A practice built with character is a practice made up of loyalty, positive culture, and long-term growth. Kiera provides listeners with a list of questions to ask that will set the tone for showing up as the best, truest version. She then gives specific takeaways to meet that ideal culture and stay consistent. Episode resources: Subscribe to The Dental A-Team podcast Schedule a Practice Assessment Leave us a review Transcript: The Dental A Team (00:01) Hello, Dental A Team listeners, this is Kiera. And today, I hope you're having an amazing day. I hope you're having fun. I hope you remember that dentistry is honestly the greatest profession we could ever get to be a part of. So I hope you're just so excited. I hope you're loving your life. I hope you're happy. I hope that if you're not, that you're committing to make a change in the next week so that way you can be happy. My husband showed me this reel the other day that said, it was from like, I don't know, a Buddhist monk, I think. And he said that yesterday is dead.   Today is all we have and tomorrow is not born yet. And so don't wait for the happy life. You want the happy day. And I've thought about this so much because I think so many of us wait for happiness. We wait and we think, once I get this or once I do that or when I have the team or when my practice doesn't have this, then I'll be happy. Then I won't be stressed. And it's like, no, it's actually on the day. It's today. It's the decisions I'm making today. It's the pieces that I'm doing today and finding that happy.   And they said when you can have a happy day is when you have the happy life. I think when you can have the less like the more stress free day more consistently, it's when you have the more stress free life consistently. And so with that, just reminding you that it's okay. You don't have to do this alone. And I'm here for you and our team's here for you. And dentistry really is one of the greatest professions you could ever be a part of. So welcome. I hope that if you're new to the podcast, welcome. I'm Kiera. I love dentistry. I love helping people. love life.   And I love helping people get the life that they always dreamed of and making that a reality. Today, I wanna talk about ⁓ character. My dad and I were talking and my dad said, in the word character, there's the word act. And I had never picked up that the word character has act. ⁓ And I wanna talk about some leadership pieces today and culture pieces for your practice on building a practice with character and how people act. And...   I think character is something that you hire, yes, of like how people are naturally and who they are naturally, but also I think it's something that you do lead. ⁓ when we look at this, like when you have a practice of character of how people are acting, it does create loyalty, it does create culture, and it does create long-term growth. And so for everybody just going through that, ⁓ looking at that and seeing what is your character possibly? What is the character of your practice possibly?   And what things can we do to evolve your character to make it be a place of things that you want, of the loyalty, the culture, the long-term team. ⁓ And when I look at really awesome practices, the way people act and the character that that practice has is truly something embedded deep into the roots of that practice. going through that, ⁓ Dental A Team's goal is to help offices build to scale, to have the life that they want, ⁓ but to do it in a way that's meaningful.   that it's fulfilling, that it has purpose for you. And so ⁓ this is truly trying to help build a culture for team members to stay, for patients to be raving and for leaders to truly be proud of the practice that they built. So character with this act, like step one, if you want, like we'll just kind of go into this whole process is like how you act when it's hard. ⁓ And I think when I look at teams,   Culture is something that's like not built during easy times, it's revealed during the hard ones. When our production's not hit, when the cash flow's not there, when like all the things are pushing upon you, how do you act? Do you respond with conflict with consistency, clarity and compassion? Do you admit mistakes as a leader? Do you prioritize long-term trust over short-term comfort? Like how is your character in those hard times? And for you as a doctor, and there's the book, Extreme Ownership by Jacque Willings, and I think about this so much of   Like, okay, what is my culture of my company? But what is the culture of me? Because my team ultimately is a reflection of me and how do I act? In high school, I was nominated as most poised and I thought that was such a weird phrase for me to get like most poised. But I actually think about that a lot and like when things are hard, do I lose my temper? Do I yell? Do I shout? How do I act? For me, I almost think like I have the tiger like queen strength. Like what if I was the queen of this   I don't know, like kingdom, my business. Who do I need to show up as? And that character, like really looking to see how do you act. And it's crazy because when you look at a team and you want a team to be a certain way, you got to look at the leaders and how are they showing up? How are they acting? And when my dad talked about this character, it's all about how you act. It's how you act in the hard times, how you act in the good times, how you act when no one's watching. It's how you act when people are watching. And what is your ultimate character in your practice? And so, ⁓   When doctors start to have consistency, clarity, and compassion, when you say like, kind is clear, ⁓ when you're more clear, when you admit mistakes and you have humility, but in addition to that, you also are focusing on making sure that I don't just admit the mistake, but I find the solution to the mistake so it doesn't happen again. ⁓ When we're doing long-term, we have uncomfortable conversations and we're building trust over short-term solutions. Like I'm not just saying things.   And who I was at a leader at the beginning of the NLA team compared to who I am today, she's a much more mature grownup version of herself. ⁓ And it came through a lot of these hard conversations. It came through a lot of these hard awarenesses. It came from asking people, but also asking myself, did I show up as the person that I want to be and the leader that my team needs me to be? And if not, what do I need to do to change that? And so   Thinking about that, that's the culture you're building. And as much as I don't want to be like a rip on leaders, leaders are the mold. Like how you, what you do and don't do is a subconscious theme that runs through your practice. And so I think when people feel like they have no hope and they have no way of changing things and there, there is no solution. The answer is like, there actually is a solution. There actually is a process and a path out. It just sometimes is starting with you.   and not sometimes starting with you, it's always starting with you. And so if you can focus on building that and the culture you're building constantly, that's going to help and that's gonna lead into the next phase and that's gonna be through core values. And core values, I used to think were so laissez-faire. I was like, yeah, yeah, yeah, core values. But ⁓ really it's hard to hire the character you want. It's hard to continue to create it if you don't even know.   what it looks like in your practice. so core values kind of give this like framework. call them like, to me, they're like a cookie cutter is how I envision it. Like here's the cookie cutter, not like that we're a cookie cutter practice, but it's the shape. So a cookie cutter shapes the dough into what they want it to be. And core value shape the practice into what we want it to be and helps us have this, I would say filter of who we're hiring for. And so it's, what are the three to five core values that define your team and how you work? Now owners,   Go back to when you first started your practice and what were the three core things that really made your practice what you want it to be? For me, it was always do the right thing, fun and ease. Like from day one, those were the pieces. Those are our core. And if you look at it, it's do the right thing for the company and the practice. We like to have a ton of fun when we're doing it. I I love sprinkles. I love to the sparkles. I love to add the glitter. I love to add the fun. I love to surprise and delight. And then it's to do everything with ease. How can I make this easier for a practice? I don't want things to be hard for an office.   But like that's truly the core of when I started a Dental A team. Now we've evolved into who we want people to be on our team. We have other people, pieces of ownership. We have pieces of passion for excellence and results focused. We have pieces of grit. And so there's other core values that have come and there's core and then there's aspirational. ⁓ But I want to make sure that the people we're hiring and filtering through have that character in them already. I don't want to try to develop that in them. I want to expand it once they're a part of our company.   but I don't want to try and convince somebody to have grit. Like grit's a core portion of you. So what that does is once we figure out what our core of our company is, then we have those in our hiring, we have those in our reviews, we have those in our meetings and decision-making. I can't tell you how many times I've gone to the core values when I've been looking at team members and I look to see rating this person on our core values, how do they fit? And a lot of times the people that are not elevating our team are the ones who usually are getting lower scores on the core values.   And it becomes very crystal clear for me. And so what we do is we hire. So when you're having this, you hire based on core values. You filter your company right now based on your core values. And again, this is the code of conduct of how we act. This is the character, the culture that I want to have in my practice. And when you start to bring people in like this, when I start to have people who naturally do the right thing, naturally look for ease, naturally have passion for excellence and results focus, naturally have grit, and they've got life experiences to teach me about that.   They fit into our company. And when I started to really like, I'm not talking service level, but dig into this and to have the character and the culture and the company, this is when team alignment flourishes. You get reviews, things feel easy. Like there's this mystical flow of businesses that I always thought was so impossible to get. And I found out that actually it's real. And so when you have it, you start to build this culture.   And so what I say for you is write down your values. do assess ours. get our core values get assessed every single quarter. We define them. We have them there. The team works on them every single Wednesday. We have core value shout out every single Wednesday in the company. We have them on their monthly one-on-ones. We have them in their reviews and we review them every quarter to make sure these truly are the guiding core values of our company. I have changed them multiple times throughout ownership ⁓ because it's about the character and the culture of how we act.   And then this is something that goes up on the wall. So for you guys in your offices, have your core values everywhere. We review them every single quarter. The team knows them, but they're part of the core of who you are and what you guys act and believe in. And the number three is like having a culture of accountability and grace. so that's balancing. Like I found leadership as a balance of high expectations and genuine care. And I actually think Britt on our team does such a great job of this, of like, these are the expectations. These are the standards. This is our culture.   but there's also like a care of you as a human and being fair to you and ⁓ having that. it's like, and Britt is so good at clear expectations and follow through consistently where we don't just say this is how we act and this is what we do. And then that's kind of like tossed in the back corner and how we truly act, that's your true character. So it's one of those things like we don't want our core values and our company to be aspirational. We want it to be accurate. And so,   Use feedback as a tool and not punishment. I used to be really, really bad at this. This is a zone that is like a huge growth for me of giving honest feedback. And I remember I had a team member tell me once like, Kiera, you don't always have to tell me I'm doing a great job. If I'm not doing a great job, I want you to tell me and give me that feedback so I can get better. so it's having a culture of how we act, if we give feedback and we have honest feedback, we don't shy away from those uncomfortable conversations, but we do them with grace and true, genuine care.   And then I think about my husband in their hospital and they have a culture where it's a no fault culture. And what they want is they want people to bring their mistakes to the table with the solutions. That way they can continually fix and improve the culture there and improve the protocols. And working in a hospital, think that's so important because at the end of the day, we don't want patients to die. And so if people do make mistakes, which are going to happen, they're celebrating those. They're celebrating the wins and they're...   just as often as we're correcting and fixing mistakes. But we're doing it in a way where that's our culture. So it's these high expectations with this genuine care. And when I found that leaders actually have these feedback loops, when they give them on their one-on-ones, when they tell them true feedback or there's true ownership within an organization, your morale improves, the passive aggressive nature diminishes, ⁓ people feel less egg shelly. There's a culture of trust. There's a...   There's a culture of ⁓ being around people that you enjoy being around because you're not scared of what are people saying about you. But when this doesn't happen, people walk on eggshells and it's artificial harmony. And I think artificial harmony is one of the best ways to describe it. And so looking at your practice to see, do we have feedback? Do we have artificial harmony? ⁓ And don't lie to yourself. Don't make it worse than it is and don't make it better than it is, but make it realistic up to what it is.   because this is something where if we don't have feedback and we're not having one-on-ones and we're not able to have like open to where I'm giving feedback on a consistent basis rather than just when you're in trouble or when you've done something wrong, I'm doing it when you're doing something right, I'm doing it when we're doing something wrong, all of that's gonna be super important for us. And so looking at that to see where is the true character and culture of my company. And so when I look at this, it's like characters in hard times, core values are part of the core.   and then we have accountability with grace. Like that's the formula. Like who are we, what's our culture, what's our character, what are our core values? And then how do we have accountability with grace and love? And I think when practices really take this on, you're able, and like owners especially, that's gonna trickle down to the rest of your team. It's gonna trickle down to every other person in your practice. So for this, this is how you build a legacy practice. This is how you build.   a culture that can withstand the growth and the bumps and the hard times and the great times. It's the one where you know these people are gonna be with you for a long time. And so this is where it starts with character, not just KPIs. Like both are important, but having a practice of character of how we act and really thinking of how do we really act on the hard times, on the good times, on the bad times, on the rocky times? What are our core values? And then what's our accountability and check-in and feedback? When you get those pieces in play,   It's magic. It's incredible. And it's not overnight. These things don't happen overnight, but they are incredible for you. So I would just say like, this is leadership. This is leadership 101 for you. This is how you build it. And hopefully just giving you another perspective and some ideas of how you can improve the culture and the character of your practice with ease. If we can help in any way, we want to help you build a practice that stands out because of who you are, to where you get people coming to your practice because of the raving reviews in the community.   of the culture of the reputation and so building that for you and you might not be there today, but that's okay. We can get you there as long as you're willing to put in the work you're willing to change and you're willing to evolve. And that's something I'm obsessed with. So let us help you reach out and ⁓ you can reach out at Hello@TheDentalATeam.com. can go to our website, click on a book, a call, let's talk about it. It's okay. It's a no judgment zone. It's just there with true love, with true solutions to help you.   This is what we're obsessed with. This is what we do. And as always, thanks for listening. I'll catch you next time on the Dental A Team Podcast.

What if the very thing you think is blocking your progress in meditation — or in life — is actually the doorway forward? In this conversation with Dr. Christiane Wolf, hosted by DJ Cashmere, we explore how to work with expectations, frustration, and the belief that life needs to be different before we can be okay. Christiane shares clear, compassionate wisdom for turning toward difficulty instead of fighting it — and for discovering that what feels like the problem can become the path. Christiane is a physician, longtime meditation teacher, and author of Outsmart Your Pain and A Clinician's Guide to Teaching Mindfulness. She's known for blending deep Buddhist insight with warmth and humor. We're also thrilled to share that Christiane will be our Teacher of the Month for November, leading meditations and conversations throughout the month in the DanHarris.com Substack community.   Related Episodes: Peak Performance at Any Age | Christiane Wolf (Dharma Teacher/Doctor/Ultramarathoner) How to Outsmart Your Pain | Christiane Wolf Tickets are now on sale for a special live taping of the 10% Happier Podcast with guest Pete Holmes! Join us on November 18th in NYC for this benefit show, with all proceeds supporting the New York Insight Meditation Center. Grab your tickets here! Tickets are now available for an intimate live event with Dan on November 23rd as part of the Troutbeck Luminary Series. Join the conversation, participate in a guided meditation, and ask your questions during the Q&A. Click here to buy your ticket! Join Dan's online community here Follow Dan on social: Instagram, TikTok Subscribe to our YouTube Channel To advertise on the show, contact sales@advertisecast.com or visit https://advertising.libsyn.com/10HappierwithDanHarris Thanks to today's sponsor: Airbnb: Your home might be worth more than you think. Find out how much at airbnb.com/host.