Podcasts about indian k

Indian K. kicks it with the boys for this podcast! Indian K is an MC. Thanks for kicking it! --- Support this podcast: https://podcasters.spotify.com/pod/show/the-kick-it-podcast/support

Here is the seventh episode of the Dakini Conversations podcast, an in-depth discussion with the leading Indian Kālacakra scholar and translator, Niraj Kumar, who was also recently promoted to Joint Secretary of the Indian Ministry of Culture (after being the Director for a couple of years).   Niraj is a commentator on Shakta and Buddhist Tantras, and has been active with various facets of Tibetan and Himalayan Buddhism for more than a decade. His ongoing work is five volume pentalogy on Kalacakra Tantra, the first comprehensive English translation and new commentary of the Sanskrit text, for several centuries after it was said to have been first written down in the 11th century. The Kālacakra Tantra is said to be the climax of the Indian Buddhist Nalanda tradition and the last major Buddhist tantra composed in India.  Niraj Kumar's first volume on Kālacakra was published in 2022, and the second volume is expected to be released within next couple of months. Niraj is also a pan-Asian thinker and writer on geopolitics in Asia and was instrumental in organizing the First Asia Peace Forum in New Delhi (2015). He is also one of the key architects of ongoing exposition of the sacred relics of Shakyamuni Buddha in Thailand this year. I first became aware of Niraj Kumar when he personally asked me to present his Kālacakra work at the Vajrayana conference in Bhutan in 2022, which he was unable to attend. Several people also suggested that I interview him about his work on Kalacakra. I then had the good fortune to meet Niraj in India last year for an Indian academic conference at which I was invited to be a keynote speaker. At that time, we exchanged our Kālacakra publications and on finally reading his work, I was amazed and fascinated by the research, ideas and revelations in the Introduction to his book. It was surprising that more people did not know about them and so part of the reason for this interview is to bring some of those ideas out to a larger more general audience. See also: https://dakinitranslations.com/kalacakra-2/ During our podcast discussion, we speak about Kumar's Introduction to the first volume, which is full of fascinating research and revelations, including some of the key concepts in the Tantra regarding time (kāla), the three realms (outer, inner and other), the types of breath/energy, and death itself. This is then followed by a discussion of the dating of the composition of the root Kālacakra text itself (1027 CE), the oldest extant texts available of it (one on palm-leaf currently housed at the British Library), and remarkably indeed the proposed authorship of the written root text being the great Indian Mahasiddha, Naropa, who received the transmission of it from his guru Tilopa, who is said to have been taught it in the Kingdom of Shambhala itself.  The latter part of the discussion relates to how the main lineages of Kālacakra came into Tibet, finishing with an analysis of contemporary practice and application of Kālacakra and how it has degenerated away from the words and advice of the root Tantra text with 20th Century mass empowerments to thousands of 'unqualified' people, for predominantly political, social and financial purposes in cohorts with the Chinese communist government. Kumar also states in his book that the empowerments given by the 14th Dalai Lama are also not 'correct' because they were not all given on the full moon, as advised by the root Tantra. For the Youtube video of the interview (with English captions) and chapter outline of the discussion, see here: https://youtu.be/TJ4ec1wV-2o For article about the interview, see here: https://dakinitranslations.com/2024/03/17/the-roots-and-fruits-of-the-kalacakra-tantra-niraj-kumar-dakini-conversations-ep-7/ To download a free pdf file of Kumar's Kālacakra Tantra Volume I book: https://www.academia.edu/76581752/Kalacakra_Tantra_Vol_I

Samson - Samurai Samson EP.4Ashton Russell - Might AswellRuciano - EraRico James feat. Rhinoceros Funk - When I SpitMike Titan x Hilltop Productions feat. Rhinoceros Funk - The Foul WestEff & Don Bunks - Walking DeadKurious - Come BackChelle Nae - Never AgainBilly NoJokes & Indian K feat. DJ Special Cutz - Cold WorldWordburglar - Verse Things FirstZizibo - SpiritualFelixThe1st - Block & DeleteRivah Jordan & Raggo Zulu Rebel - ZuluJ Faith feat. Mo' Flow & General Spade - Don't Try, Just Do (Remix)Tyler Reese - I Don't Even Know AnymoreKofi Kente & K Soul - Too SlowiLL Sykes & SheikhyGround - Adrenaline RenegadesFlexy Alix - BlessedRickyworthless - CursedTwoFaceChef - Mean BackBarbaric & Alvarez Masterminded - Battle Scared ShogunTeam Demo feat. Kurious & DJ Doo Wop - Strictly For My PeopleHannah Yohance - MonumentsTee Da-1 - W.Y.SThe Nicewun JM - Can't Keep Me DownBronze Nazareth feat. Fashawn & Che Noir - Morning Sun

Renowned DJ, event curator, and music producer DJ Artistic talks about giving back to the community to create opportunities for others, and his exciting new project. And, hip hop artist Indian K talks about his life experiences in foster care and prison and how he changed the negative experience into positive music to inspire the community. Credits: Produced and hosted by Kurt Kohnen, Jade Hindmon, and Alison St John. Megan Burke is senior producer.

We take a look at a couple of different issues centred around Malaysian Indians. On the first half of the show, we discuss the K-word. Recently, women’s singles shuttler, S. Kisona, represented Malaysia in the Sudirman Cup. During her match against the Japanese's Akane Yamaguchi, a Malaysian politician from Bersatu took to Facebook to make an absolutely disgusting statement. He said, “from which estate did BAM pick this ‘k**ing’ from, to represent Malaysia?” On the second half of the show, we discuss the recent Foodpanda advertisement. Foodpanda recently released an Indian cinema-musical themed advertisement ahead of Deepavali celebrations. The problem is… there isn’t a single Indian talent in the advertisement. Image credits: S.Kisona Instagram page and Foodpanda Youtube page

India K Johnson is a true game changer and inspiration. India is a published author, educator, and entrepreneur. India is the founding executive director of Thrival Indy Academy.  :Thrival Indy Academy is a humanities-focused high school which exposes students to diverse global perspectives through experiential learning and identity exploration in order to incubate educated global citizens and passionate community leaders.In addition, India is the Author of Marisol's Hair, an animated children's book about Young Marisol a girl been gifted with a head full of magical curls that never stops growing. When her neighbors and classmates take issue with Marisol's powerful coils, she runs away and hides in a tower.India is lighting the path to the future through her educating and healing our youth. Tap in to hear India talk about the source of her light, and what she's doing different to transform our youth. Tap in!! At Terrell Talks .. We have a moto.. everyone has a platform, its all about how you us it. I want to use this platform to connect people with new ideas. To expand the way we think. To allow us to slow down and listen to a new perspective. To provide hope. Encouragement, and motivation.

In this episode of PoPolitickin, we politick with Indian K of the Sky High Krew. https://www.instagram.com/indian.kool/

Artist: INDIAN K IG @indian.kool [skyhighkrew.bandcamp.com] |||||||||||||||||||||||||||| ( 1 HR 3 MINUTE MARKER NEXT ARTIST) Artist: BEAUTY BELLAA IG @beauty___bellaa [officialshottie.com/music]  |||||||||||||||||||||||||||| Follow Bizzy BalBoa IG: @BizzyBalboa @g2km_podcast @livefullthendieemptyllc Stream the EP "Disturbed Tranquility" on all major platforms or visit this link: [bizzybalboa.hearnow.com] --- Send in a voice message: https://anchor.fm/bbalboa/message

San Diego State’s coronavirus cases will continue to be counted in the county’s total, the state said, because students can contribute to the spread of the disease. Plus, getting the facts right about California’s Senate Bill 145, signed into law by Governor Newsom, which will give judges expanded discretion to determine whether someone must register as a sex offender. Also, the Navy is looking into whether systemic racism is a part of the reason why only a handful of African Americans reach top jobs. In addition, the Trump administration may be pushing more expats living in Mexico to vote this year. And, after canceling in March, the San Diego Latino Film Festival relaunches today, virtually. Finally, as part of the last episode of this year’s Summer Music series, we present Indian K, a hip-hop artist who’s also a member of the Rincon Band of Luiseño Indians.

Indian. K makes his (technically) debut on Crappy Awesome. Topics include: growing to survive, making priorities, staying focused and seeing the big picture. Follow: @indian.kool Hosted by @killcrey Brought to you by platformcollection.com Watch: @platformcollection's IGTV or YouTube Listen: "Crappy Awesome Podcast" on iTunes, Spotify, and anywhere podcasts are found. --- Support this podcast: https://anchor.fm/crappyawesome/support

Today I will be sharing with you all an interview I did with my spooky hermano Indian K who is a rapper! I had a chance to sit down with him and discuss his start in the SD Hip Hop scene, how freestylin first got him into rapping, Sky High Krew and more! Beat in the Intro by: SAM R I Song at the end of Episode: Record It Up by: Indian K and Prod by: Billy NoJokes --- Support this podcast: https://anchor.fm/7octoberz/support

Jacob Dalton‘s recent book, The Taming of the Demons: Violence and Liberation in Tibetan Buddhism (Yale University Press, 2011), examines violence (both symbolic and otherwise) in Tibetan Buddhism. Dalton focuses in particular on the age of fragmentation (here 842-986 CE), and draws on previously unexamined Dunhuang manuscripts to show that this period was one of great creativity and innovation, and a time when violent myths and rituals were instrumental in adapting Buddhism to local interests, thereby allowing Buddhism to firmly establish itself in Tibet. While much twentieth-century scholarship faithfully followed Tibetan historiography’s assertion that the age of fragmentation was a dark time during which the light of Buddhism faded completely, Dalton not only confirms that Buddhism continued throughout this period, but also looks to the Dunhuang materials to show that it was in fact the age-of-fragmentation narratives of demon taming that laid the groundwork for the emergence of a new, pan-Tibetan Buddhist identity beginning in the eleventh century. Central to Dalton’s project are a myth and a ritual. The myth is that of the subjugation of the demoness Rudra, in which a compassionate but wrathful Buddhist deity violently defeats the wild Rudra, using a means that Buddhism condemns (violence) and yet is used as a force for good in this case. This narrative encapsulates a theme that runs throughout the book: the Buddhist ambivalence towards violence, an ambivalence present in the tradition from its earliest days but which found its fullest expression in Tantric Buddhism. The ritual, on the other hand, is the so-called liberation ritual, in which a victim–usually an effigy is prescribed–is ritually murdered and then purified. Dalton focuses in particular on a Dunhaung ritual manual, which, incidentally, makes no mention of an effigy, thus leaving some doubt as whether or not the manual intends an actual human victim. This rite and the story of Rudra constitute a pair of sorts, and together served as a theoretical, historical, mythic, and practical model whereby the native, evil demons of Tibet could be tamed (i.e., ritually murdered and purified) and employed in the service of Buddhism. Dalton also demonstrates how the themes of violence and demon taming continued beyond the age of fragmentation. For example, a composite work called the Pillar Testament (late-eleventh to mid-twelfth c.) contains a legend in which the seventh-century king Songtsen Gampo had to subjugate the land of Tibet–envisioned as (and thus identified as none other than) a huge rāká¹£asÄ« demoness lying on her back–by pinning this demoness down with thirteen temples. In this way the legend carries the model of demon subjugation that was used at the local level during the age of fragmentation to a national level during the second imperial period. Later on, as Tibetans ceased to think of their own evil nature and autochthonous demons as the greatest threat to Buddhism and instead shifted their attention to peoples and powers at the periphery of their realm, the same model of demon subjugation was applied, with Tibet’s perceived enemies (particularly the Mongols) taking the role of sacrificial victim. The book’s content is wide ranging yet skillfully woven together through the dual themes of violence and liberation (i.e., demon subjugation).  Along the way we hear about the differences between Chinese and Tibetan receptions of Buddhist scriptural attitudes toward violence, Padmasambhava as a demon tamer, the Indian Kālikā Purāṇa, King Yeshe Learn more about your ad choices. Visit megaphone.fm/adchoices

Jacob Dalton‘s recent book, The Taming of the Demons: Violence and Liberation in Tibetan Buddhism (Yale University Press, 2011), examines violence (both symbolic and otherwise) in Tibetan Buddhism. Dalton focuses in particular on the age of fragmentation (here 842-986 CE), and draws on previously unexamined Dunhuang manuscripts to show that this period was one of great creativity and innovation, and a time when violent myths and rituals were instrumental in adapting Buddhism to local interests, thereby allowing Buddhism to firmly establish itself in Tibet. While much twentieth-century scholarship faithfully followed Tibetan historiography’s assertion that the age of fragmentation was a dark time during which the light of Buddhism faded completely, Dalton not only confirms that Buddhism continued throughout this period, but also looks to the Dunhuang materials to show that it was in fact the age-of-fragmentation narratives of demon taming that laid the groundwork for the emergence of a new, pan-Tibetan Buddhist identity beginning in the eleventh century. Central to Dalton’s project are a myth and a ritual. The myth is that of the subjugation of the demoness Rudra, in which a compassionate but wrathful Buddhist deity violently defeats the wild Rudra, using a means that Buddhism condemns (violence) and yet is used as a force for good in this case. This narrative encapsulates a theme that runs throughout the book: the Buddhist ambivalence towards violence, an ambivalence present in the tradition from its earliest days but which found its fullest expression in Tantric Buddhism. The ritual, on the other hand, is the so-called liberation ritual, in which a victim–usually an effigy is prescribed–is ritually murdered and then purified. Dalton focuses in particular on a Dunhaung ritual manual, which, incidentally, makes no mention of an effigy, thus leaving some doubt as whether or not the manual intends an actual human victim. This rite and the story of Rudra constitute a pair of sorts, and together served as a theoretical, historical, mythic, and practical model whereby the native, evil demons of Tibet could be tamed (i.e., ritually murdered and purified) and employed in the service of Buddhism. Dalton also demonstrates how the themes of violence and demon taming continued beyond the age of fragmentation. For example, a composite work called the Pillar Testament (late-eleventh to mid-twelfth c.) contains a legend in which the seventh-century king Songtsen Gampo had to subjugate the land of Tibet–envisioned as (and thus identified as none other than) a huge rāká¹£asÄ« demoness lying on her back–by pinning this demoness down with thirteen temples. In this way the legend carries the model of demon subjugation that was used at the local level during the age of fragmentation to a national level during the second imperial period. Later on, as Tibetans ceased to think of their own evil nature and autochthonous demons as the greatest threat to Buddhism and instead shifted their attention to peoples and powers at the periphery of their realm, the same model of demon subjugation was applied, with Tibet’s perceived enemies (particularly the Mongols) taking the role of sacrificial victim. The book’s content is wide ranging yet skillfully woven together through the dual themes of violence and liberation (i.e., demon subjugation).  Along the way we hear about the differences between Chinese and Tibetan receptions of Buddhist scriptural attitudes toward violence, Padmasambhava as a demon tamer, the Indian Kālikā Purāṇa, King Yeshe Learn more about your ad choices. Visit megaphone.fm/adchoices

Jacob Dalton‘s recent book, The Taming of the Demons: Violence and Liberation in Tibetan Buddhism (Yale University Press, 2011), examines violence (both symbolic and otherwise) in Tibetan Buddhism. Dalton focuses in particular on the age of fragmentation (here 842-986 CE), and draws on previously unexamined Dunhuang manuscripts to show that this period was one of great creativity and innovation, and a time when violent myths and rituals were instrumental in adapting Buddhism to local interests, thereby allowing Buddhism to firmly establish itself in Tibet. While much twentieth-century scholarship faithfully followed Tibetan historiography’s assertion that the age of fragmentation was a dark time during which the light of Buddhism faded completely, Dalton not only confirms that Buddhism continued throughout this period, but also looks to the Dunhuang materials to show that it was in fact the age-of-fragmentation narratives of demon taming that laid the groundwork for the emergence of a new, pan-Tibetan Buddhist identity beginning in the eleventh century. Central to Dalton’s project are a myth and a ritual. The myth is that of the subjugation of the demoness Rudra, in which a compassionate but wrathful Buddhist deity violently defeats the wild Rudra, using a means that Buddhism condemns (violence) and yet is used as a force for good in this case. This narrative encapsulates a theme that runs throughout the book: the Buddhist ambivalence towards violence, an ambivalence present in the tradition from its earliest days but which found its fullest expression in Tantric Buddhism. The ritual, on the other hand, is the so-called liberation ritual, in which a victim–usually an effigy is prescribed–is ritually murdered and then purified. Dalton focuses in particular on a Dunhaung ritual manual, which, incidentally, makes no mention of an effigy, thus leaving some doubt as whether or not the manual intends an actual human victim. This rite and the story of Rudra constitute a pair of sorts, and together served as a theoretical, historical, mythic, and practical model whereby the native, evil demons of Tibet could be tamed (i.e., ritually murdered and purified) and employed in the service of Buddhism. Dalton also demonstrates how the themes of violence and demon taming continued beyond the age of fragmentation. For example, a composite work called the Pillar Testament (late-eleventh to mid-twelfth c.) contains a legend in which the seventh-century king Songtsen Gampo had to subjugate the land of Tibet–envisioned as (and thus identified as none other than) a huge rāká¹£asÄ« demoness lying on her back–by pinning this demoness down with thirteen temples. In this way the legend carries the model of demon subjugation that was used at the local level during the age of fragmentation to a national level during the second imperial period. Later on, as Tibetans ceased to think of their own evil nature and autochthonous demons as the greatest threat to Buddhism and instead shifted their attention to peoples and powers at the periphery of their realm, the same model of demon subjugation was applied, with Tibet’s perceived enemies (particularly the Mongols) taking the role of sacrificial victim. The book’s content is wide ranging yet skillfully woven together through the dual themes of violence and liberation (i.e., demon subjugation).  Along the way we hear about the differences between Chinese and Tibetan receptions of Buddhist scriptural attitudes toward violence, Padmasambhava as a demon tamer, the Indian Kālikā Purāṇa, King Yeshe Learn more about your ad choices. Visit megaphone.fm/adchoices

Jacob Dalton‘s recent book, The Taming of the Demons: Violence and Liberation in Tibetan Buddhism (Yale University Press, 2011), examines violence (both symbolic and otherwise) in Tibetan Buddhism. Dalton focuses in particular on the age of fragmentation (here 842-986 CE), and draws on previously unexamined Dunhuang manuscripts to show that this period was one of great creativity and innovation, and a time when violent myths and rituals were instrumental in adapting Buddhism to local interests, thereby allowing Buddhism to firmly establish itself in Tibet. While much twentieth-century scholarship faithfully followed Tibetan historiography’s assertion that the age of fragmentation was a dark time during which the light of Buddhism faded completely, Dalton not only confirms that Buddhism continued throughout this period, but also looks to the Dunhuang materials to show that it was in fact the age-of-fragmentation narratives of demon taming that laid the groundwork for the emergence of a new, pan-Tibetan Buddhist identity beginning in the eleventh century. Central to Dalton’s project are a myth and a ritual. The myth is that of the subjugation of the demoness Rudra, in which a compassionate but wrathful Buddhist deity violently defeats the wild Rudra, using a means that Buddhism condemns (violence) and yet is used as a force for good in this case. This narrative encapsulates a theme that runs throughout the book: the Buddhist ambivalence towards violence, an ambivalence present in the tradition from its earliest days but which found its fullest expression in Tantric Buddhism. The ritual, on the other hand, is the so-called liberation ritual, in which a victim–usually an effigy is prescribed–is ritually murdered and then purified. Dalton focuses in particular on a Dunhaung ritual manual, which, incidentally, makes no mention of an effigy, thus leaving some doubt as whether or not the manual intends an actual human victim. This rite and the story of Rudra constitute a pair of sorts, and together served as a theoretical, historical, mythic, and practical model whereby the native, evil demons of Tibet could be tamed (i.e., ritually murdered and purified) and employed in the service of Buddhism. Dalton also demonstrates how the themes of violence and demon taming continued beyond the age of fragmentation. For example, a composite work called the Pillar Testament (late-eleventh to mid-twelfth c.) contains a legend in which the seventh-century king Songtsen Gampo had to subjugate the land of Tibet–envisioned as (and thus identified as none other than) a huge rāká¹£asÄ« demoness lying on her back–by pinning this demoness down with thirteen temples. In this way the legend carries the model of demon subjugation that was used at the local level during the age of fragmentation to a national level during the second imperial period. Later on, as Tibetans ceased to think of their own evil nature and autochthonous demons as the greatest threat to Buddhism and instead shifted their attention to peoples and powers at the periphery of their realm, the same model of demon subjugation was applied, with Tibet’s perceived enemies (particularly the Mongols) taking the role of sacrificial victim. The book’s content is wide ranging yet skillfully woven together through the dual themes of violence and liberation (i.e., demon subjugation).  Along the way we hear about the differences between Chinese and Tibetan receptions of Buddhist scriptural attitudes toward violence, Padmasambhava as a demon tamer, the Indian Kālikā Purāṇa, King Yeshe Learn more about your ad choices. Visit megaphone.fm/adchoices