Podcasts about in tibetan

In the spirit of the holiday season, I am re-releasing a popular episode from 2019: The Boundless Heart - Bodhicitta. It is my wish that we all try to practice being a Bodhisattva during this holiday season … Starting with me! ;) Stating the obvious, it's been a rough 7 years or so. Years marked by war, pandemic, social injustice, tribalism and, overall, something called "high conflict" made popular by Amanda Ripley's book of the same name, where conflict is the ruling energy and that leads to the stress, fear, anxiousness, and despair most of us have been feeling. She writes: The challenge of our time is to mobilize great masses of people to make change without dehumanizing one another. Not just because it's morally right but because it works. Lasting change, the kind that seeps into people's hearts, has only ever come about through a combination of pressure and good conflict. Both matter. That's why, over the course of history, nonviolent movements have been more than twice as likely to succeed as violent ones. It with this in mind I offer the replay of this 2019 episode, a reflection on bodhicitta, the good heart—something we can all practice even if we don't participate in nonviolent movements or the "good conflict" Amanda Ripley refers to. I know it's been far too easy for me to react in anger when I'm really just afraid and to dismiss instead of disagreeing, which is a dehumanizing activity. So, in the spirit of holiday peace, good will, and reflection, I will remember the bodhicitta. Bodhicitta characterizes the path of a Mahayana practitioner. It is Bodhicitta that creates a Bodhisattva and it is Bodhicitta that ultimately creates a Buddha. In Tibetan, compassion is translated as the nobility or greatness of heart which implies wisdom, discernment, empathy, unselfishness, and abundant kindness. Bodhicitta is compassion working with a mind awakened by right view. It is the joining of compassion and emptiness. We'll examine how to use the Four Bodhisattva Vows to supercharge Right Intention with Right View and discover the same spacious freedom of a flower that blooms despite its circumstances. Please join me as you listen to this "best of" episode.   Book by Amanda Ripley referenced in podcast (Amazon affiliate link): High Conflict: Why We Get Trapped and How We Get Out       Become a patron to support this podcast and get special member benefits, including a membership community and virtual sangha:https://www.patreon.com/EverydayBuddhism   If this podcast has helped you understand Buddhism or help in your everyday life, consider making a one-time donation here: https://donorbox.org/podcast-donations   Subscribe to my premium Substack feed and podcast, Words From My Teachers: Subscribe to "Words From My Teachers"   Support the podcast through the affiliate link to buy the book, Everyday Buddhism: Real-Life Buddhist Teachings & Practices for Real Change: Buy the book, Everyday Buddhism

In this short bonus episode, Tibetan Buddhist teacher, author, and co-founder of the Namchak Foundation, Lama Tsomo shares a Tonglen Meditation practice. In Tibetan, Tonglen means “sending and receiving.” Lama Tsomo guides us through a compassion practice focused on the pain of being misunderstood. She invites us to first send compassion to ourselves, then to someone we know, and finally to all of humanity. In this 10-minute meditation, the empathetic part of our brain is activated, dissolving the barrier between “us” and “them" and inspiring connection to ourselves, our loved ones, and the world. ✨ Registration is open for Thomas' all-new, live online course: The Spiritual Healing Journey Learn more and sign up here:

  In the last few episodes, we've talked about the fact that many of us suffer from a case of mistaken identity in which have come to believe that we are actually the contents of our neural template, which is largely responsible for forming our ordinary mind. We looked at some of the limitations of it, especially that it is, by nature, always dissatisfied, that it has the element of fear deeply rooted in its awareness and that it cannot dwell in present time. We also discussed the existence of its voice, called our inner critic which feeds us over 30,000 negative messages every day. And we touched on the phenomenon of self-sabotage, in which we often become our own worst enemy.           In this episode, we're going to look a little deeper into the make-up of our overall intelligence by considering some of the differences between our ordinary mind and our higher mind. Now, even though we have made tremendous advances in neurology, the brain sciences, psychiatry, and psychology, we still know very little about the actual potential of our intelligence. Current thinking is that is far greater than we currently imagine. So, let's dig into it.   Obviously, even though, in reality we each have only one intelligence, the easiest way to examine it is by separating it into two distinct parts – our ordinary mind and our higher mind. In that regard, I am going to present some information from a tremendous resource, “The Tibetan Book of Living and Dying,” which gives a terrific overview of the key teachings of Tibetan Buddhism. This classic compilation of wisdom was first published in 1982, with a thirtieth anniversary edition released in 2012. As an aside, I find that even though it may be thousands of years old, Ancient Wisdom often captures the obstacles facing us in modern times with uncanny clarity, as though it were written today. I remember once reading a description of our ordinary life as lived through the filter of our ordinary mind which said something like this, “When we are children, all we think about is - my toys, my toys, my toys. Then we get older and it becomes – my mate, my mate, my mate. Finally, when we become adults, it turns into – my worries, my worries, my worries. And it just stays there.” Sound familiar? I guess on a certain level, some things never change.   Anyway, let's use some of the text from the “Tibetan Book of Living and Dying” to help shed some light on the ordinary mind and then on the higher mind.              The Ordinary Mind   Let's remember that after years of neural firing and the establishment of billions of neural pathways, our brain sets up our neural template, which is an incredibly interconnected matrix of all the information stored in our brain. By around age five, we become increasingly identified with this template, which is also called our Ordinary Mind and we basically start filtering our life entire through it. It's important to understand that we can't function in the world without it. Afterall, among many other critical tasks, we use it to navigate our way through life. The problem is that even though it is an incredibly multi-faceted tool, it is also severely limited. For the most part, we are given no training in using it at all and we can easily become over-identified with it. If it gets out of control, it can be the cause of endless trouble for us. So, let's take a look at what we are dealing with here. The Tibetan book says that while the ordinary mind does possess discriminating awareness, its focus is largely external, always making us look outside of ourselves. It also possesses a basic sense of duality – good and bad, light and dark, which makes it constantly grasping or rejecting.  And it is discursive, which means it is always digressing from one subject to another, often focusing on a projected and falsely perceived external reference point. After this, the text really gets down to brass tacks. Even though this is thousands of years old, see if it sounds familiar to you: “So, the Ordinary Mind is the part of the mind that thinks, plots, desires, manipulates, that flares up in anger, that creates and indulges in waves of negative emotions and thoughts, that has to go on and on and on, asserting, validating, and confirming its existence by fragmenting, conceptualizing, and solidifying experience. “The Ordinary Mind is the ceaselessly shifting and shiftless prey of external influences, habitual tendencies, and conditioning. The Ordinary Mind can seem like a candle flame in an open doorway, vulnerable to all the winds of circumstances. “Seen from one angle, the ordinary mind is flickering, unstable, grasping, and endlessly minding others business, its energy consumed by projecting outwards. The ordinary mind can be thought of as a Mexican jumping bean, or as a monkey hopping restlessly from branch to branch on a tree. “Yet seen in another way, the ordinary mind has a false, dull stability, a smug and self-protected inertia, a stone-like calm of ingrained habits. The Ordinary Mind is as cunning as a crooked politician, skeptical, distrustful, expert at trickery and guile, ingenious in the games of deception. It is within the experience of this chaotic, confused, undisciplined, and repetitive, ordinary mind that, again and again and again, we undergo change and death.” So, while we do have this vast neural network that makes up our Ordinary Mind, and we can't live without, it is critically important to understand its limitations. Again, this mind is not our true identity and it is certainly not the sum total of our intelligence. Far from it.   Here are some things to remember about it, so you can avoid its pitfalls, which in many ways are the source of most human problems, both individual and societal:   1.     It is dualistic, constantly fluctuating, and reactive in nature. 2.     It generally vacillates between attachment and rejection, which leads to endless desires and negative emotions and thoughts. 3.     It is unstable and reactive in nature. It projects constantly flickering reactions to an endless parade of external circumstances. 4.     It fragments and conceptualizes experiences and its assumptions and conclusions can be significantly flawed. 5.     It is continuously vulnerable to external influences and circumstances which change constantly. 6.     By the nature of its insecure and skeptical foundation, it is cunning, and skilled in deception and trickery. 7.     Despite its apparent instability, it also possesses inherent inertia and is resistant to change due to ingrained habits and patterns. So, this is quite a list. Again, it's just a summary of some of the characteristics of the limiting aspects of our ordinary mind. They are common to us all and personally, as intense as they may be, take it from me, my own ordinary mind makes them look pretty tame. Anyway, we can all benefit by gaining a simple awareness of them and understanding and eventually transcending these limitations is a central goal to many of the spiritual and contemplative practices contained in Ancient Wisdom. According to it, a higher state of awareness can be achieved, bringing a state of consciousness that exists beyond the dualistic and reactive tendencies of the Ordinary Mind, resulting in a state of peace, equanimity, and ultimate freedom from suffering. This is a great introduction to looking into the other part of our intelligence, which is said to be the primary foundation of our identity: Our Higher Mind.   The Higher Mind   We all start out life with the awareness of only our Higher Mind and if you've ever spent time with a baby or toddler, you know how magical and creatively intelligent this level of consciousness is. Its learning capacity alone is truly astonishing. Here is what the Tibetan Book of Living and Dying says about it: “Then there is the very nature of mind, its innermost essence, which is absolutely and always untouched by change or death. At present, it is hidden, within our own mind, enveloped and obscured by the mental scurry of our thoughts and emotions. “Just as clouds can be shifted by a strong gust of wind to reveal the shining sun and wide-open sky, so, under certain special circumstances, some inspiration may uncover for us glimpses of this nature of mind. These glimpses have many depths and degrees, but each of them will bring some light of understanding, meaning and freedom. “This is because the nature of mind is the very root itself of understanding. In Tibetan, we call it ‘Rigpa,' our primordial, pure, pristine awareness that is at once intelligent, cognizant, radiant, and always awake. It could be said to be the knowledge of knowledge itself. “Do not make the mistake of imagining that the nature of mind is exclusive to our mind only. It is, in fact, the nature of everything. It can never be said too often that to realize the nature of mind is to realize the nature of all things. “Saints and Mystics throughout history have adorned their realizations with different names and given them different faces and interpretations, but what they are all fundamentally experiencing is the essential nature of the mind. Christians and Jews call it God, Hindus call it the self, Shiva, Brahman, and Vishnu. Sufi Mystics name it the hidden essence, and Buddhists call it the Buddha nature. “At the heart of all religions is the certainty that there is a fundamental truth, and that this life is a sacred opportunity to evolve and realize it.” I don't know about you, but whenever I come across a great description of this higher state of being, I always feel like something is knocking on some kind of door within me. I know it sounds vague, but I also feel a deep desire to open that door up. What the Tibetans call the nature of mind, or Rigpa, is another term for the higher mind. Now most of us feel that it is easier to relate to and understand the ordinary mind than it is the Higher Mind, probably because we've had much more experience experiencing it. Understanding the Higher Mind can seem much more challenging and I'm very fond of what inner growth teacher Prem Rawat has to say about it. According to him, the Ordinary Mind is finite in nature and therefore, our finite mind can easily understand it. But the Higher Mind is infinite in nature and therefore, we can never truly understand it. According to him, we can just feel it and trust it. And that is far more than sufficient. Even though we may not be able to comprehend it, here is a very brief summary of some of its remarkable aspects:    1.     At its essence, it is immutable, meaning it is not subject to change. Ancient Wisdom says it is not only untouched by change, it is also untouched by transient thoughts and emotions, and incredibly, even by death. 2.     It is universal in nature. Not limited by anything, including the individual mind and ego, it is the root of understanding, transcending all other personal boundaries. 3.     It is inherently connected to the infinite essence that is at the root of all creation, and is the home of our insight, intuition, inspiration and aspiration. 4.     It is the source of all the “better angels of our nature,” including among countless other aspects, love, compassion, integrity, courage, altruism, etc. 5.     It represents a constantly expanding horizon for us. Infinite in nature, no matter how much of its positive essence we are able to grasp and experience, there is always more. 6.     It exists in the state of the “ever new.” Not subject to the limitations of time and space, it is the essence of the “now” and can never age. Therefore, the ever-enlarging experience of it is always new for us. 7.     Whether or not we are currently aware of it, we are infinitely attracted to it. At the essence of our intelligence, we have an intense desire to merge into it.   So, we've seen that there are two basic aspects of our intelligence – our ordinary mind and our higher mind, and we've taken a quick look at some of the characteristics of each. Personally, I've always been attracted to the idea of the Higher Mind. But like the rest of life's endeavors, growing from the idea stage into reality is the challenge and probably the opportunity as well. When it comes to the Ordinary Mind, like blindly stepping into a mud puddle, it's basically effortless. But to grow into the Higher Mind, it seems to take some intention, like you have to want it, like a truly thirsty person needs water. Yet, voices from Ancient Wisdom through to modern neuroscience assure us that it is, in fact, available to us. Some say that our thirst for it is inborn and fulfilling it is the actual purpose for incarnating here in the first place. Who knows? I guess we each have to figure that one out for ourselves. Well, once again, this has been a lot of information for one episode. So, keep your eyes, mind, and heart open, and let's get together in the next one.

Why are vajra, mala and bell called “practice supports” and what do they actually represent? Why is a Vajrayana Buddhist practitioner expected to always carry a vajra, mala and bell, at least symbolically? How can they be used in our daily, mundane lives to symbolically strengthen this bond? What are the guidelines for the use of a vajra, mala and bell?In this presentation, we try to answer these questions, and more, in our special coverage of the indispensable vajra, mala and bell.All three, together, represent, the most important veneration objects of Refuge in Buddhism: Buddha, Dharma and Sangha. Together represent the Sacred Body, Speech and Mind of the Enlightened Buddha. Importantly, they also represent Method, Dharma, and Wisdom.The vajra and bell are virtually synonymous with advanced Vajra yana tantric practice — together with the ubiquitous mala. Advanced practitioners also always have a one-handed Dhamaru drum representing blissful activity and wisdom.A Tibetan practitioner is rarely separated from these powerful meditational and ritual symbols, just as the vajra, mala and bell should never be separated from each other. In Tibetan, the sanskrit term Vajra translates as Dorje. The Bell, in Sanskrit is called a Ghanta. Even non-Buddhists might recognize the symbolism of vajra and bell immediately, among the most widely recognized symbols used in Buddhism.Literally, each time we meditate with the vajra, mala and bell, we are engaging with a symbolic compendium of teachings of the Buddha: the Body, Speech and Mind of Buddha. We think of them in that order: Body, Speech and Mind of Buddha, or Compassion, Dharma and Wisdom, or Buddha, Dharma and Sangha.Support the show

Saka Dawa, is an important Buddhist holiday that commemorates the birth, enlightenment, and parinirvana (passing away) of the Buddha. In Tibetan, ‘Saka' refers to the lunar month, which falls during May or June; while ‘Dawa' is the Tibetan word for ‘month'. Therefore, Saka Dawa represents the "Month of Saka" or the lunar month of observance. Traditionally, during the month of Saka Dawa, it's said that any merit gained is amplified 100,000 times. Merit is generated through study, practice, reciting sutras and mantras, engaging in pilgrimages, circumambulating monasteries and holy sites, and by performing acts of altruism and generosity. SBT, following the western calendar, celebrates Saka Dawa throughout the month of June, culminating with our Day of Observance online retreat on the final Sunday, which is today. For SBT, Saka Dawa is a time to focus deeply on our spiritual growth and awakening, through study, practice, and engaging with sangha. Venerable Tarpa is an American Buddhist monk in the Tibetan Tradition who offers a modern and progressive presentation of the Buddha's teachings, favoring a more secular approach. Ven. Tarpa is well known for his pragmatic, no-nonsense views, his ability to clarify complex philosophical points for all audiences, and his familiarity with all traditions of Buddhist thought and non-Buddhist traditions as well. For free original Buddhist study material and to learn more about Venerable Tarpa visit his website at: http://SBTonline.org #Buddhism #SecularBuddhism #Meditation

We've spent the better part of a year going step-by-step through a modern secular version of the major topics from Tibetan Buddhism's Stages of the Path, what we call A Skeptic's Path to Enlightenment. In Tibetan this sequence is called the lamrim. It's a series of meditations that progressively move our mind to better understand itself, bring out our best qualities, and create the causes for a happy meaningful life. People who practice the Stages of the Path in the Tibetan style normally review the whole path every day as part of a meditation practice to gradually make its steps second nature. This episode offers a compact summation of the stages of the path as a complete meditation that you can practice every day.Episode 44. Secular Guided Meditation on the Tibetan Buddhist Stages of the Path to Enlightenment (Lamrim)Support the show

Planning to spend a few months traveling around South Asia, Leslie Rinchen-Wongmo unexpectedly found herself in search of a teacher and workshop where she could learn the process of making stitched thangka. On a tour of Tibetan businesses as part of her work for the Tibetan Central Authority (also called the Tibetan Government-in-exile), she saw artisans using silk fabric, horsehair, and silk thread to stich images of divine or inspiring figures. In Tibetan tradition, fabric artworks often depict the embodiment of Buddhist ideals in a form linked with meditation and reverence. Painted silk thangka are easier to find, both as finished pieces and in workshops, but the stitched form known as göchen thangka is rare even in the city where the Dalai Lama lives. Thangka are both textile tradition and spiritual objects, with roots stretching back a thousand years. Leslie's apprenticeship was a deep immersion into Tibetan culture. With serious commitment to learning the art as well as participating in the Tibetan community, she found a place in a working atelier, first making small pieces and later collaborating on larger elements of the large silk pieces. As they worked, she could sometimes hear the bells or traffic that marked the Dalai Lama's travels from and returns to his home temple. Often called appliqué, göchen thangka are not composed of pieces of fabric laid over a ground cloth. Instead, the elements of the design are cut individually and pieced together, with silk-wrapped horsehair forming outlines between pieces. The result is a supple, subtlely textured image. Leslie writes about her journey and her artwork in her new book, Threads of Awakening, (https://threadsofawakening.com/book/) which was published in 2022. An excerpt from the book will appear in PieceWork Spring 2023. This episode is brought to you by: Handweaving.net (https://handweaving.net/) is the comprehensive weaving website with more than 75,000 historic and modern weaving drafts, documents, and powerful digital tools that put creativity in your hands. Now it's simple to design, color, update, and save your drafts. Our mission is to preserve the rich heritage of hand weaving and pass it down to you. Visit Handweaving.net and sign up for a subscription today! You'll find the largest variety of silk spinning fibers, silk yarn and silk threads & ribbons at TreenwaySilks.com (https://www.treenwaysilks.com/). Choose from a rainbow of hand-dyed colors. Love natural? Their array of wild silk and silk-blends provide choices beyond white. Treenway Silks—where superior quality and customer service are guaranteed. Links: Leslie Rinchen-Wongmo's website (https://threadsofawakening.com/)

In Tibetan, compassion is translated as “nobility or greatness of heart” which implies wisdom, discernment, empathy, unselfishness, and abundant kindness. Remember that tender heart? We all had it as children, and I know some of you still have it. We all have this "Good Heart." It's about turning within, becoming "born again" and seeing life in new ways. Living with compassion and gratitude first. The benefits are astounding and quite impactful to our lives. My Website: https://ungraduated.com More learnings from todays daily message: https://www.amazon.com/Everyday-Buddhism-Real-Life-Teachings-Practices/dp/1734163801/ref=sr_1_1_sspa?crid=1WZNCX00X9RNT&keywords=everyday+buddhism&qid=1648411962&s=books&sprefix=everyday+Budd%2Cstripbooks%2C115&sr=1-1-spons&psc=1&spLa=ZW5jcnlwdGVkUXVhbGlmaWVyPUFIMkdDMFdFOExMSUImZW5jcnlwdGVkSWQ9QTAxNjUzMDdLOFpKUDFUSzlZSk8mZW5jcnlwdGVkQWRJZD1BMDE3OTg3MzJVR1YzV1VIU01YSk4md2lkZ2V0TmFtZT1zcF9hdGYmYWN0aW9uPWNsaWNrUmVkaXJlY3QmZG9Ob3RMb2dDbGljaz10cnVl

This episode begins a series in which we take a deep dive into the practice of each part of the Noble Eightfold Path. The Noble Eightfold Path is Buddha's guide to a gradual path to happiness and, if one chose to take it all the way, to enlightenment. In this episode we look at Right Intention. Right intention has three parts: Loving-kindness, Harmlessness, and Renunciation. We begin with the practice of renunciation.    What is renunciation? Renunciation is not giving up pleasures, shaving our head, or giving away all our material possessions. Lama Yeshe explained, “If a situation is difficult, we can renounce it by giving it up or avoiding it; this may be called renunciation but it is not the renunciation of samsara. Or perhaps our heart is broken because we fought with our friend, so we move to another city to escape further pain. Again, this is not renunciation.”    Renunciation is abandoning the unreal expectation that lasting happiness can be found in anything other than the development of inner causes of haplessness, such as mental peace, universal love, and wisdom. Renunciation is not giving up anything external, not giving up pleasures. It is a deep knowing that the ordinary happiness that relies on impermanent things will only lead to disappointment and dissatisfaction and a wish to be free of this cycle of pain.    In Tibetan, renunciation is called the mind of definite emergence, implying that it is the mind that will definitely emerge from dissatisfaction and suffering. To practice renunciation means that, as our experience of renunciation deepens, we begin to turn toward the inner causes of happiness. The deeper our renunciation, the more we solve our problems inwardly and create a stable inner source of happiness and contentment.    “We can always find some external cause to blame for our dissatisfaction — “There is not enough of this, not enough of that” — but this is never the real reason for our restlessness and disappointment. What is missing is inside and this is what we all have to recognize. Satisfaction is not dependent on material objects; it is something that comes from simplicity, inner simplicity.” —Lama Yeshe    The eight practices of the Eightfold Path are Right View, Right Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration. The Eightfold Path contains three basic parts: ethical discipline, mental discipline, and wisdom.       Is there this itch of dissatisfaction that follows you? Or think of what causes you the greatest suffering in life… Could following the spiritual path help you solve this? Could following the spiritual path help you find satisfaction and happiness?  Do you have the wish to follow the spiritual path?    It is up to you to make strong effort;  Tathāgatas merely tell you how.  Following the path, those absorbed in meditation  Will be freed from Māra's bonds. (276)*    “All created things are impermanent.”  Seeing this with insight,  One becomes disenchanted with suffering. This is the path to purity. —Buddha, The Dhammapada    References and Links   Bodhi, Bhikku. The Noble Eightfold Path. Buddhist Publication Society, 1999, pp.   BuddhaNet. http://www.buddhanet.net/pdf_file/noble8path6.pdf   Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 72 (Link)   Yeshe, Thubten. Introduction to Tantra. Wisdom Publications; Revised ed. edition (June 10, 2005). (Kindle) pp. 39-41. Link 

Facing Anxiety with Inner Peace and Self-Acceptance with Lodro Rinzler As humans, we want to control our fate as much as possible. We want to be rid of any uncertainty. But this is just an impossible task — no one can ever fully predict the future. Who would've thought that we would be living in a global pandemic in our lifetime, right? In these trying times, facing  anxiety, finding inner peace, and being comfortable with not knowing what lies ahead are all essential. In today's episode, best-selling author and long-time Buddhist meditation teacher Lodro Rinzler talks to us about meditation and escaping the “thought party.” He also discusses the fear of uncertainties, techniques to appreciate the present moment, and what to look forward to in his new book, Take Back Your Mind. If you're feeling anxious about the things happening in our world today, this episode is for you. Here are three reasons why you should listen to the full episode: Discover how to use gadgets and social media mindfully. Learn techniques to support you in facing anxiety and coping with uncertainties. How does Lodro feel radically loved? Find out at the end of the episode! Resources Take Back Your Mind: Buddhist Advice for Anxious Times by Lodro Rinzler. Proceeds from Lodro's book will be going to two different organizations: Feeding America and Loveland Foundation. Connect with Lodro: Website | Instagram | Facebook Create a daily meditation ritual in just seven days! Download BUILD YOUR DAILY MEDITATION RITUAL and other freebies at com! FREE Podcast Action Guide! Apply the lessons you learn from this episode as you listen! Sign up at com and I’ll send it right away! Episode Highlights Lodro's Early Struggles With Anxiety and the Importance of His Book Lodro struggled with anxiety for most of his life. He started meditating at an early age. He learned to focus on the present problems instead of anticipating future problems. The pandemic brought stress and anxiety for everyone. It is important to learn how to healthily cope despite the uncertainties. Lodro’s book, Take Back Your Mind, is a helpful book for today’s time. It provides support in facing anxiety. Facing Anxiety and Dysfunction amid a Global Pandemic Some of Lodro’s meditation students do not know how to navigate life without meditation practices. Mindfulness can help you recognize anxiety triggers. It helps with stabilizing thoughts and emphasizes focus on proper breathing. Take Back Your Mind offers other tips and techniques that are short and easy to do. We waste our mental energy, which we could have used to connect with our loved ones or do other activities, when we entertain anxious thoughts. With the ongoing pandemic, facing anxiety entails learning tools to unhook ourselves from the stories we welcome and enjoy life for what it is. Recognizing Anxiety and Techniques On How to Disengage From It News and social media can deplete our mental and emotional battery. Worse, this often goes unnoticed. With depleted mental and emotional batteries, coping with the pandemic and facing anxiety become harder. Whenever you’re doing something, ask yourself two questions: “Is this helpful?” and “Is this useful?” Our minds have the capacity to unhook itself from stress-producing stories we create. Being gentle is the key. Lodro uses the term “thought party” to describe how we try and create as many thoughts as possible about a situation. Constantly thinking of “what ifs” is not helpful. It removes us from the present. We must not only step away from intrusive thoughts but also learn how to appreciate the present. Accepting Ourselves hrough Meditation Lodro also feels anxious about not being liked by the people he admires. Often, we believe that we must find love from others. In Tibetan, the word Gom can mean meditation or familiarization with oneself. Meditation enables you to know yourself better. Meditation leads to satisfaction with the love we have for ourselves. We have enough love within, and it is the most important relationship to have. Growing up in a Buddhist household taught Lodro that he wasn't born as a mess that needed fixing. Mindful Use of Devices and Social Media Social media bombards us with different sensory images. Listen to the full episode to know in-depth Lodro's threefold logic in using gadgets and social media — the sense of intentionality, being present as much as possible, and the fruition of how we feel after. Discernment is recognizing the things we want to cultivate or cut. Discipline is prioritizing our morals and doing the things that uplift us Life is a learning process. As humans, we continue to change and create better habits as we go. Growing Up in a Buddhist Household Lodro talks about the generational anxiety and trauma he observed from inside and outside of his world in Buddhism. He's becoming more aware of the world and societal issues outside of Buddhism, such as toxic masculinity, patriarchy, and more. Lodro feels radically loved knowing that his book can help people and feel the love he infused into it. 5 Powerful Quotes [1:54] “But for me, it's really been, what do I do when things fall apart? What do I do when it hits the fan, and there's a major stressor, there's a major move, or major financial thing and major... whatever it is for any of us.” [14:25] “If you met a new friend, and you started hanging out regularly, and getting to know them, at some point you'd be like: I like this person, I like this one. And maybe months, years past, you look over your shoulder: I love this friend because we spend so much time getting to know them and embracing them for who they are. Meditation is us doing that with ourselves.” [16:58] “And people asked like, ‘Oh, was it like growing up in a Buddhist household?’ The key thing that really stood out to me is that I wasn't raised with the idea that I was originally messed up and I needed to fix it. I was raised with the idea that I'm basically a whole good as is.” [23:06] “We make mistakes as human beings. And then we continue to refine and say, ‘Well, I don't want to do that mistake again, I want to be more intentional.’” [26:08] “There's a learning process along the way; and that's sort of the beautiful thing. As humans, we can continue to evolve, we can continue to change from who we were, and force better habits than we have in the past.” About Lodro Lodro Rinzler is a best-selling author, long-time Buddhist meditation teacher, and co-founder of MNDFL meditation studios in New York City. His new book, Take Back Your Mind: Buddhist Advice for Anxious Times, is now out for sale. If you want to know more about Lodro, you may visit his website.  This episode is brought to you by Warby Parker:   Try Warby Parker’s free home Try-On program: Order 5 pairs of glasses to try at home for free for 5 days — there’s no obligation to buy! Ships free and includes a pre-paid return label. www.warbyparker.com/loved   This episode is brought to you by Storyworth: Mother’s Day with Storyworth www.storyworth.com/loved You’ll get $10 off your first purchase!    This episode is brought to you by Tonal:  Try Tonal for 30 days risk-free! www.tonal.com $100 off the smart accessories when you use promo code: ROSIE at checkout   This episode is brought to you by Ettitude: Get 20% off your order, plus free shipping. www.ettitude.com/loved  Promo code: LOVED   Enjoy The Podcast? If you felt radically loved from listening to this podcast, subscribe and share it with the people you love! Love to give us 5 stars? If you do, we'd love a review from you. Help us reach more people and make them feel loved. With everything that’s happening around us, facing anxiety and the unknown is challenging. Do you want to help people find acceptance amid life's uncertainties? A simple way is to share what you've learned today on social media. Don't forget to follow and message us on these platforms! Instagram: https://www.instagram.com/rosieacosta Twitter: https://twitter.com/rosieacosta Facebook: https://www.facebook.com/radicallylovedrosie TikTok: https://www.tiktok.com/@itsrosieacosta To feeling radically loved, Rosie  

Venture under Maharajji's blanket as Erin Montgomery returns to the show. We discuss astral planes relating it to our spiritual awakening. “One system through which you can look at it all, is that there are a set of vibrations or frequencies, you can call them the physical plane, the astral plane, the causal plane, and that which is beyond the beyond. That's a good image, “beyond the beyond.” In Tibetan, there is a mantra, which is “Gate, Gate, Paragate, Para Sam gate Bodhi svaha,” which means, “To that which is beyond the ocean of existence, I give homage; to that which is beyond the beyond.” That's the place beyond those three levels.” - Ram Dass Erin's books https://www.amazon.com/Creating-Your-Sacred-Inner-Space/dp/B08WP9GJCT/ref=mp_s_a_1_2?dchild=1&keywords=erin+montgomery&qid=1618083381&sprefix=erin+mont&sr=8-2 Erin gives you insights and lessons in how she created this concept of the Sacred Inner Space and how to use to to create energetic boundaries as well as raising vibrations in order to travel into astral realms. https://www.amazon.com/Dirty-Little-Secret-Confessions-Contactee/dp/B08BF14DYB/ref=mp_s_a_1_3?dchild=1&keywords=erin+montgomery&qid=1618083498&sprefix=erin+mont&sr=8-3 Follow Erin on her journey from being traumatized by ET contact, coming to terms with what it means about herself, and finally realizing her purpose that helps propel her forward to helping others like her. “Don't cling to whatever plane of reality you're in, including this one, because a free being is not bound by any plane of reality whatsoever.” – Ram Dass --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app

We’ve spent the better part of a year going step-by-step through a modern secular version of the major topics from Tibetan Buddhism’s Stages of the Path, what we call A Skeptic’s Path to Enlightenment. In Tibetan this sequence is called the lamrim. It’s a series of meditations that progressively move our mind to better understand itself, bring out our best qualities, and create the causes for a happy meaningful life. People who practice the Stages of the Path in the Tibetan style normally review the whole path every day as part of a meditation practice to gradually make its steps second nature. This episode offers a compact summation of the stages of the path as a complete meditation that you can practice every day.Secular Guided Meditation on the Tibetan Buddhist Stages of the Path to Enlightenment (Lamrim)Support the show (https://www.skepticspath.org/support/)

Power of Reliance: Pray for help to any holy being you feel connected to or simply pray. In Tibetan the word prayer means “wish path” and a prayer is a karmic action or path leading you to a new reality.   Power of Release (sometimes translated as the power of regret). Generate the strong wish to purify the karma causing you suffering, that is perpetuating your current way of being that you wish to change. Then visualize purifying what you need to let go of by imagining the negative karma, appearing as dark, oily smoke, being pushed out of every pour of your body (pushed out from the power of your wish to release at your heart).    Power of Promise or Restraint: Make a promise to yourself not to repeat a certain negative or unhelpful behavior (or way of thinking).   Power Opponent Force: Promise yourself that you will take actions that will begin your change to a new, more positive way of being.   For every defilement the Buddha in his compassion has given us the antidote, the method to emerge from it and vanquish it. By learning these principles and applying them properly, we can gradually wear away the most stubborn inner stains and reach the end of suffering, the "taintless liberation of the mind." —Bhikkhu Bodhi As a smith does with silver,  The wise person  Gradually,  Bit by bit,  Moment by moment,  Removes impurities from herself. (Verse 239)  

Apropos 'the Tibetans': Reinier Langelaar's talk focuses on the mythical origins and the promotion of ethnicity in historical Tibet There are ongoing interdisciplinary debates concerning the age and origins of inter-regional collective identities. Although recent work on “ethnicity” and “nationalism” has repeatedly highlighted the role of religion and myth in nurturing large-scale communal identities even in the pre-modern period, the modernist paradigm – associated with authors such as Anderson, Hobsbawm and Gellner – still retains theoretical hegemony. In Tibetan studies, the history of the ethnic category of “the Tibetans” (bod pa) is yet to be thoroughly probed. This talk will explore the promise that historical Tibetan literature holds for these larger debates. It will touch on the central role of Buddhism and Buddhist myths in sustaining and fortifying the notion of “the Tibetans” (bod pa) in the pre-modern period, and make preliminary remarks on the salience of this identity across various regions of the Tibetan Plateau.

Apropos 'the Tibetans': Reinier Langelaar's talk focuses on the mythical origins and the promotion of ethnicity in historical Tibet There are ongoing interdisciplinary debates concerning the age and origins of inter-regional collective identities. Although recent work on “ethnicity” and “nationalism” has repeatedly highlighted the role of religion and myth in nurturing large-scale communal identities even in the pre-modern period, the modernist paradigm – associated with authors such as Anderson, Hobsbawm and Gellner – still retains theoretical hegemony. In Tibetan studies, the history of the ethnic category of “the Tibetans” (bod pa) is yet to be thoroughly probed. This talk will explore the promise that historical Tibetan literature holds for these larger debates. It will touch on the central role of Buddhism and Buddhist myths in sustaining and fortifying the notion of “the Tibetans” (bod pa) in the pre-modern period, and make preliminary remarks on the salience of this identity across various regions of the Tibetan Plateau.

Today's talk is about compassion. Self-compassion is wanting to decrease our own suffering and Compassion for others means wanting others to have less suffering. In order to have compassion for others we must first have compassion for ourselves. Today's Meditation is called “Giving and Taking”. In Tibetan, it is called “Tonglen”. In this meditation you will learn how to increase compassion by exchanging yourself for others. 

We’re always going to refuge to something to solve our problems or alleviate our suffering. We’ve been doing this our whole life. We might take refuge in drugs, wealth, another person or food. But these are ‘false refuge’ because they do not provide lasting satisfaction and can even cause more problems. Buddhism speaks of another type of refuge. Traditionally, taking refuge in Buddhism means to turn to  the 3 jewels to solve our problems and pain: dharma (the teachings), sangha (spiritual community)  Buddha (the source of the teachings)   Going for refuge to the three jewels is the way one becomes a Buddhist, if they are interested in that label. In Tibetan, another term for a Buddhist is nangpa, meaning “inner being”. One becomes an inner being by creating a source of happiness inside, and they also solve their problems inwardly. I believe this means anyone, of any religion, can be an inner being. Just as someone who is Jewish or Muslim or Christian would go to the therapist and rely on their advice to solve some of their problems, anyone can use Buddhism to solve their problems and make their mind a source of happiness.   There is a three point system to check whether what you are turning to for refuge is false refuge or real refuge. Real refuge will do the following:   It doesn’t create any unwanted side effects or more problems.  It addresses the real source of the problem. It creates peace in the mind.   When we engage in the mindfulness practice offered in this episode, we try to solve some recurrent problem in our life by going for refuge—putting the teachings of Buddha into practice. We might respond with real refuge by developing compassion, practicing patience, or observing how our mind is creating the problem.    We can also check and mindfully observe when we are taking false refuge. What are we doing now that is false refuge, and does it have unwanted side effects or cause more problems? I bet it does! Each of us will have to discover the real refuge  solution for ourselves. It is always a noble response. When you identify what it is that would be true refuge, you can look the subject up in previous podcast episodes or you can message me if you have a question. Instagram @buddhism.with.joann.fox or Facebook Buddhism for Everyone with JoAnn Fox But when someone going for refuge  To the Buddha, Dharma, and Sangha  Sees, with right insight,  The Four Noble Truths:  Suffering,  The arising of suffering,  The overcoming of suffering,  And the Eightfold Path  Leading to the ending of suffering,  Then this is the secure refuge;  This is the supreme refuge. By going to such a refuge  One is released from all suffering. (190–192)* —Buddha, The Dhammapada   References    The Dhammapada, by Buddha. Translated by Gil Fronsdale. Shambala, Boston and London, 2011, pp. 50.    Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 1. Pages 297-301. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor.

In this episode, we talk about Bodhicitta. Bodhicitta characterizes the path of a Mahayana practitioner. It is Bodhicitta that creates a Bodhisattva and it is Bodhicitta that ultimately creates a Buddha. In Tibetan, compassion is translated as the nobility or greatness of heart which implies wisdom, discernment, empathy, unselfishness, and abundant kindness. Bodhicitta is compassion working with a mind awakened by right view. It is the joining of compassion and emptiness. We'll examine how to use the Four Bodhisattva Vows to supercharge Right Intention with Right View and discover the same spacious freedom of a flower that blooms despite its circumstances.  

In this episode we look at how to create a new mind and a new reality for ourselves by purifying negative karma (previous thoughts and actions) and taking positive actions toward creating the life we really want.  Meditation on Your Future Self with an Emphasis on Purifying Negative Karma Imagine your future self (with some profound change for the better). Feel it, experience it vividly. Imagine how wonderful it will feel to accomplish this and how it will benefit others too. Power of Release (sometimes translated as the power of regret). Generate the strong wish to purify the karma causing you suffering, that is perpetuating your current way of being that you wish to change. Then visualize purifying what you need to let go of by imagining the negative karma, appearing as dark, oily smoke, being pushed out of every pour of your body (pushed out from the power of your wish to release at your heart).  Power of Promise: Make a promise to yourself not to repeat a certain negative or unhelpful behavior (or way of thinking). Power of Action: Promise yourself that you will take actions that will begin your change to a new, more positive way of being. Power of Support: Pray for help to any holy being you feel connected to or simply pray. In Tibetan the word prayer means “wish path” and a prayer is a karmic action or path leading you to a new reality. Greater in combat Than a person who conquers A thousand times a thousand people Is the person who conquers herself. (103)    Certainly it is better to conquer Oneself than others. For someone who is self-restrained And always lives with mastery, Neither a god, a gandhabba, Nor Māra and Brahmā together Could turn conquest into defeat. —Buddha, from the Dhammapada  

In this episode of the Wisdom Podcast, host Daniel Aitken speaks with Alejandro Chaoul, scholar and practitioner in the Bön tradition of Tibet and teacher of tsa lung trul khor, the art of Tibetan yantra yoga. In Tibetan, tsa lung means “channels and winds” while trul khor translates as “magical movements.” Alejandro is a professor […] The post Alejandro Chaoul: The Bön Tradition and the Art of Tibetan Yoga appeared first on The Wisdom Experience.

Weeding is the Way to Get Weeding Done   Hello everyone! Happy new year! At the beginning of the new solar year, many people think back to where we have been, and reflect on where we are going. We dream dreams. We make plans. We plant seeds. Today we explore:  weeding is the way to get weeding done. I'm Adela, and this is Just Breathe....You Are Enough™. Together we will deepen our connection with our ourselves, strengthen our relations with others, and re-think together how we connect with our world. Thank you for joining us as we explore: weeding is the way to get weeding done. The new solar year is a time for new beginnings:  the dreaming of dreams and the planting of seeds. It is the opportunity for a fresh start. We look back where we have been. We think about the momentum that we are establishing and the direction we are headed, and often we will resolve to make changes that we feel will be of benefit. In this way, it is a time for a clean and fresh start. We think about what to accept in our lives and what to reject. I have been asked to speak about how to let go, how to forgive, how to work with guilt or aggression, and we will have conversations like this. For now, as a next step, let us explore the possibility that - at its most basic level - we resolve, we decide, what to accept and what to reject. We open in order to let go, and in so doing we receive a fresh start. It is a pleasure for me that we have a gap between the beginning of the new solar year - associated in many people's experience with the changing of the calendar year on January 1st - and the beginning of the new lunar year which some people call Chinese New Year. It is known in Tibetan tradition as Losar. It is as though we get to have a fresh start twice. The new solar year we begin formally at the time of the winter solstice associated with the calendar change of January 1st. It is followed some weeks later by the new lunar year. This year Losar will be celebrated February 5th. It is a time to reflect and begin to dream what it is we wish to let go what it is we wish to take with us. In some traditional cultures, the beginning of the year is symbolically marked by the fresh start that comes from a good cleaning of our outside personal space:  home, office, car. We let go of the dirt. We enjoy the fresh start. In the same way, it is a time to clean the inside world:  a letting go of the dirt and receiving a fresh start. It can feel big, and hard, and complicated. There are things that can stick to us deeply and edges that cut at us, and yet - at its most simple - weeding is the way to get weeding done. The expression was a used in a conversation I had this past summer with the monk who is the gardener at the Buddhist monastery in Cape Breton where I am considered family. I had gotten behind in the weeding in my own garden. I was bemoaning the weeds especially that were growing in the gravel driveway, and I was reflecting on how to get rid of these weeds, the ones in the gravel driveway, but there were also many other weeds to choose from. I take care of rather large gardens. There can be any number of weeds. So I was wondering about this tool or that tool, trying to visualize how best to accomplish this seemingly enormous task, worrying and feeling bad because it was not done yet, and the monk who is the abbey gardener looked at me with some pondering and observed:  weeding is the way to get weeding done. Jogging is the way to get jogging done. Preparing healthy food and bringing it for lunch is the way to eat more healthy food. Putting greens in a smoothie or in a salad bowl is the way to eat more greens. Going to the gym is the way to get to the gym. Calling the girl is the way to call the girl. Having the difficult conversation is the way to have the difficult conversation. In the wishing and the wanting of things to be different ,in the dreaming of dreams, and in the struggle as we stir our inner muck, it is possible for the roots of our weeds to get a bit stuck.  It is possible to be caught up in the wishing, or planning, or worrying, or regretting. The thinking that surrounds it can be quite complex.  Often, the doing is very simple. Doing it is the way to get it done. It can feel so heavy to carry around the weight of the thinking about the wish, the regret, the guilt, the worry. Many things can take much more time and energy to think about than they actually take to accomplish.  The list of undone things, the conversations we wish we had but have not yet, the conversations we have had that went badly: so much happens in the mind that can take so much room in our lives. Making it right is the way to make it right again. Doing it is the way to get it done. Starting it is the way to get started. We pull one weed at a time. In Tibetan monastic tradition, there is a practice of how to receive a fresh start which dates back to the lifetime of the Buddha himself in 500 B.C. It is called Sojong. It is a ceremony that takes place at the full and new Moon, which is to say two times every month. It is a ceremonial fresh start. Is there some kind of ceremony that you would like to do for yourself to mark your new beginning? To mark your letting go?  Will you write the list of things you wish to let go and offer it somehow?  Maybe you will throw one stone in the river for each of the things you wish to let go?  Will you bury grow bulbs in a container indoors as a planting of what you wish to plant in your life? The Buddhist ceremony called Sojong is the time twice a month to reflect on how we have connected to our inside world and how we have connected to our outside world. What is it that we regret? What is it that we need to set right? Then, we set things right. The day before the sojong ceremony is the time to have the difficult conversations, to accomplish undone things that are weighing us down and would prevent us from being able to move forward. It is a ritual time to let go of what is holding us back and create the space for a fresh start. A nun or monk will show up at the sojong ceremony with a freshly shaved head, a clean set of robes, and a freshly cleaned room. Then, there is a ceremony of accepting the fresh start and renewing the intention of the direction that we are setting as we move forward in our lives. We let go of what needs to be let go in order to receive the space that permits the fresh start. In this traditional Tibetan context, it happens in relation to the renewal of moon cycles, twice a month, but the beginning of a new solar year and the beginning of the new lunar year in early February, and that glorious space in-between is another time like that. We pause to reflect:  what we need to do let go? What undone thing must be released or accomplished? What do we need to set right? What are the hard conversations we need to have? Then we do them in order to create the space for new things to arise in the new time to come. At its most basic, weeding is the way to get weeding done. Letting go is the way to let go. I can offer that, if there are things that I need to let go, sometimes, it is not so much that I let go but that I cannot hang on any more. Other times, it is that I want to let go, but that I am somehow so much attached to it that it is like the weed in the gravel driveway. I can pull at the top, but I will not succeed in pulling out the root. When this happens, sometimes it's useful for me to think not that I am letting go, which can be quite “me” focused. Sometimes it is helpful to think rather that that which I am releasing, I offer.  This pain, this frustration, this difficult experience, this heaviness that is somehow holding me back, I offer it.  If there is any good that would come from this experience, may that be for the benefit of all beings. It has a quality of offering this experience of life to life itself. In this way, if the gesture becomes one of connecting to a greater experience of the essence of life itself, it becomes about the connection.  The connection helps to release what cuts us off or holds us back. Yet, often, it begins with a decision. We can struggle, and waffle, and a wish, or feel the weight of the guilt, the frustration, the betrayal. Sometimes things run their own course in a way that is a very organic, and they cannot be made to go faster even if we may wish it to be so ,but other times, though, the wallowing can itself become a kind of trap, and the gateway out of that trap is the decision, the resolve. I can visualize weeding. I can look for better tools. I can wish there was this or that different. I can feel pain, and annoyance, at the weeds that are growing in the driveway and on the land. Think about it and struggle with it as long as I may wish, in the end:  weeding is the way to get weeding done. We decide, to some degree, what to accept and what to reject in our lives. Often such decisions happen at the coming of a new year. The changing of the calendar gives us all a fresh start. What will we let go in order to create room for something new to arise in this time of new beginning? The way to let to go is to let go.  The way to plant seeds is to plant seeds. The way to get it done is to do it. May the journey in this new year bring you joy. The quality of the relationship that you have with the outside world directly relates to the quality of relationship you have with yourself.  Come see us at “justbreatheyouareenough.com” and join the JBYAE community. I'm Adela, and you've been listening to Just Breathe....You Are Enough™.  You can follow us on Instagram, Facebook and Twitter. If you haven't yet, please subscribe, rate and review this podcast. Join us next time, and thank you for listening. Copyright © 2019, Adela Sandness  

This meditation style is an awakening, empathy and compassion to all beings on Earth. In Tibetan it means “giving and receiving”, which is the purpose of the practice. It helps to find acceptance of suffering, enhance non-attachment, encourage altruism, purify karma and develop loving-kindness. This is a beginner’s version of the style of meditation so removes the more complex visualisation elements. It is designed to transmute negative energy. Enjoy our meditations? We offer meditations tailored to you at omegamovement.org

This meditation style is an awakening, empathy and compassion to all beings on Earth. In Tibetan it means “giving and receiving”, which is the purpose of the practice. It helps to find acceptance of suffering, enhance non-attachment, encourage altruism, purify karma and develop loving-kindness. This is a beginner's version of the style of meditation so removes the more complex visualisation elements. It is designed to transmute negative energy. Enjoy our meditations? Share them with others to support the change of more peacce in the world. Support the show (http://paypal.me/nidsnidraau)

In Tibetan ‘tong’ can be translated as ‘letting go’ or ‘sending out’ and ‘len’ can mean ‘receiving’ or ‘accepting’. This ancient Buddhist technique is designed to help you relieve suffering or anguish. The method is to just follow a simple, basic rhythm of thought, breath and emotional patterning and the suffering within ourselves ceases, or at least reduces, and almost magically, we help alleviate the suffering in others at the same time. It is one of the oldest, and very best, brain hacks of all time. This is a 20 minute version of the 'Tonglen for Others' practice. See acast.com/privacy for privacy and opt-out information.

In this meditation we will utilize the ancient Buddhist practice called Tonglen. In Tibetan ‘tong’ can be translated as ‘letting go’ or ‘sending out’ and ‘len’ can mean ‘receiving’ or ‘accepting’. It is designed to help you relieve suffering or anguish. You might have been a small child long ago when the emotional wounds were inflicted. But you can embody that little you in your mind and utilize this technique to comfort and heal this child within. One of the advantages of this practice is that we don't have to work out what our problems are. We don't have to engage in months or years of therapy, we don't have to follow a guru or join a group. We just follow a simple, basic rhythm of thought, breath and emotional patterning and the suffering ceases or at least reduces. It is one of the oldest, and very best, brain hacks of all time. This is a 30 minute version of the 'Self-Tonglen' practice. See acast.com/privacy for privacy and opt-out information.

This guided meditation is based on the ancient Buddhist practice called Tonglen. In Tibetan ‘tong’ can be translated as ‘letting go’ or ‘sending out’ and ‘len’ can mean ‘receiving’ or ‘accepting’. It is designed to help you relieve suffering or anguish. You might have been a small child long ago when the emotional wounds were inflicted. But you can embody that little you in your mind and utilize this technique to comfort and heal this child within. One of the advantages of this practice is that we don't have to work out what our problems are. We don't have to engage in months or years of therapy, we don't have to follow a guru or join a group. We just follow a simple, basic rhythm of thought, breath and emotional patterning and the suffering ceases or at least reduces. It is one of the oldest, and very best, brain hacks of all time. This is a 20 minute version of the 'Self-Tonglen' practice. See acast.com/privacy for privacy and opt-out information.

Tonglen is an ancient Buddhist practice developed to relieve suffering or anguish. In Tibetan ‘tong’ can be translated as ‘letting go’ or ‘sending out’ and ‘len’ can mean ‘receiving’ or ‘accepting’. One of the advantages of this practice is that we don't have to work out what our problems are. We don't have to engage in months or years of therapy, we don't have to follow a guru or join a group. We just follow a simple, basic rhythm of thought, breath and emotional patterning and the suffering ceases or at least reduces. It is one of the oldest, and very best, brain hacks of all time. This is a 10 minute version of the 'Self-Tonglen' practice. See acast.com/privacy for privacy and opt-out information.