Podcasts about knowledges

And the officers of the sons of Israel were beaten, whom Pharaoh's taskmasters had set over them, saying, Wherefore do ye not complete your task in making brick, as yesterday and the day before yesterday, also yesterday, also today? And the officers of the sons of Israel came and cried unto Pharaoh, saying, Wherefore doest thou so to thy servants? There is no straw given to thy servants, and they say to us, Make ye bricks; and behold thy servants are beaten; and thy people have sinned. And he said, Ye are idle, ye are idle; therefore ye say, Let us go and sacrifice to Jehovah. And now go ye, serve ye, and straw shall not be given you, and the tale of bricks shall ye give. And the officers of the sons of Israel saw that they were in evil when it was said, Ye shall not take away from your bricks on a day in its day. And they met Moses and Aaron standing to meet them as they went forth from Pharaoh. And they said unto them, Jehovah look upon you, and judge, because ye have made our odor to stink in the eyes of Pharaoh, and in the eyes of his servants, to put a sword into their hand to slay us. Exodus 5: 14-21 The "I" is always new and fresh Arcana Coelestia 10076(5)...from the Divine good of the Divine love He operates in heaven and in the world, and gives life to angels and men; which is effected by means of the Divine truth that proceeds from the Divine good of the Divine love of His Divine Human; for from this the heavens have come forth, and from it they perpetually come forth, that is, subsist; or what is the same, from it the heavens have been created and from it they are perpetually being created, that is, preserved; for preservation is perpetual creation, as subsistence is perpetual coming-forth. The appearance of damnation is part of the process 7155. And the officers of the sons of Israel saw that they were in evil. That this signifies that they saw themselves near damnation, is evident from the signification of “seeing,” as being to perceive (n. 2150, 3764, 4567, 4723, 5400); from the signification of the “officers,” as being those who most closely receive and communicate the infestations (n. 7111, 7136); and from the signification of “evil,” as being damnation for regarded in itself evil is hell (n. 6279), thus damnation. That “to be in evil” denotes to be near damnation, is because those who most closely received and communicated the infestations were injured, which is signified by their being beaten by the taskmasters (n. 7136), and because through the falsities that were continually injected they were infested even to despair (n. 7147). Hence it is that by “they saw that they were in evil” is signified that they perceived themselves to be near damnation. For as those who are in despair suppose that they can no longer endure the assaults, they think that they must needs deliver themselves up as captives to falsities, such being the state of despair; but then they begin to be relieved, and to be led as it were out of thick darkness into light. The anxiety that we feel comes from the spirits experiencing a challenge to their beliefs Earths in the Universe 148... for spiritual spheres encompass all spirits and societies of spirits; and because they flow forth from the life of the affections and of the thoughts therefrom, therefore where there are opposing affections there arises collision, and thence anxiety. AC 5881. For they were in consternation before him. That this signifies commotion among them, is evident from the signification of “being in consternation,” as being commotion, consternation being nothing else. By commotion is meant a new disposition and setting in order of truths in the natural, concerning which setting in order be it known that the order in which memory-knowledges and truths are arranged in man's memory is unknown to man, but when it pleases the Lord it is known to angels. For it is a wonderful order. They cohere as in little bundles,

This is the seventh talk from the book Knowing and Seeing by the most Venerable Pa-Auk Tawya Sayadaw read by me and is a gift not for sale / to be sold. It is from the Fifth Revised Edition via https://static.sariputta.com/pdf/tipitaka/1221/1pas-01-knowing-and-seeing-5th-rev-ed-pamc-032019pdf.pdf https://www.paaukforestmonastery.org https://www.paaukforestmonastery.org/ebooks

A conversation about Chapter 3: Knowledges and Identities from the book "Cultivating Mathematical Hearts: Culturally Responsive Mathematics Teaching in Elementary Classrooms" by Maria del Rosario Zavala and Julia Maria Aguirre to support you on your asynchronous book club journey with us.  Transcripts of the episodes can be found at ⁠⁠⁠bit.ly/sumofitall_transcripts_S13⁠⁠⁠.   Music provided by Purple Planet

The Way to Brahmā - Tevijja Sutta ('The Three Knowledges') Dīgha Nikāya ("Collection of Long Discourses") #13 Translated by Maurice Walshe Recited by M.C. Owens

In this episode, Élaina talks to Jackie Baxter of the Long COVID Podcast and Peter Keogh, a professor of Health and Society at the Open University, about disabled knowledges of care. We trek through the history of HIV activism to better understand what is at stake when living with a chronic illness explodes the boundaries of what biomedicine can address. Oh, and this is the one where we talk about cripistemologies. Texts mentioned in this episode: Gays Against Genocide Pamphlet Lisa Merri Johnson and Robert McRuer's Cripistemologies: Introduction Audre Lorde's Cancer Journals Leah Lakshmi Piepzna Samarasinha's The Future is DisabledJ. Logan Smilges' Crip Negativity Full transcripts and references are available at www.massivelydisabled.com Please rate and review Massively Disabled on Apple Podcasts and Spotify. This helps other people find the show. You can follow the show on Instagram and Twitter @massdisabledpod Hosting, producing, and editing is done by Élaina Gauthier-Mamaril Music is by Morgan Kluck-Keil This podcast is made with the support of the Centre for Biomedicine, Self and Society, Usher Institute, at the University of Edinburgh.

We see what we know Arcana Coelestia 6598... they who are able to think above the things of sense, provided the things in the memory have been set in order, possess a greater capacity than others to understand and perceive, and this according to the degree in which they view things from what is interior. AC 6599...thought diffuses itself into the societies of spirits and of angels round about, and that the capacity to understand and perceive is according to the extension into these societies, that is, according to the influx from them; and in the next place that there are countless things in one idea of thought, and still more in one thought composed of ideas. AC 6600[3] It is said that the thought and affection of man, spirit, and angel pour themselves around into the societies, and that from this come the understanding and perception; but be it known that it is so said according to the appearance, for there is no influx of the thoughts and affections into the societies; but from the societies, and this through the angels and spirits with the man. AC 6601...the quality of a man's life is altogether according to the societies into which his thought and affection extend themselves, and according to the quality and amount of this extension. Memory knowledges are the organ of sight for the spiritual body AC 6608. Intellectual light has been given me, taken away, diminished, and moderated, in thinking, speaking, and writing, and this frequently; and it has been given me to perceive the variations and differences. The light itself was perceived as an illumination which enlightened the substances of the interior sight, as the light of the sun enlightens the organs of bodily sight. This general illumination caused the objects of things to appear, as the objects of the earth appear to an enlightened eye; and I have been instructed that these variations came forth according to the communications with heavenly societies. Heaven and Hell 76. But it must be remembered that a man cannot see angels with his bodily eyes, but only with the eyes of the spirit within him, 1 because his spirit is in the spiritual world, and all things of the body are in the natural world. Like sees like from being like. Moreover, as the bodily organ of sight, which is the eye, is too gross, as everyone knows, to see even the smaller things of nature except through magnifying glasses, still less can it see what is above the sphere of nature, as all things in the spiritual world are. Nevertheless these things can be seen by man when he has been withdrawn from the sight of the body, and the sight of his spirit has been opened; and this can be effected instantly whenever it is the pleasure of the Lord that man should see these things; and in that case man does not know but what he is seeing them with his bodily eyes. HH 453 [3] A spirit that has been loosed from the body or the spirit in another man, is not visible in the human form to man, because the body's organ of sight, or its eye, so far as it sees in the world, is a material organ, and what is material can see only what is material, while what is spiritual sees what is spiritual. When, therefore, the material part of the eye becomes darkened and is deprived of its cooperation with the spiritual, the eye sees spirits in their own form, which is the human form, not only the spirits that are in the spiritual world, but also the spirit of another man while it is yet in its body. AC 2588 [7] In order to present the subject to the apprehension of the simple, take as an example the following matter of knowledge. They who are in the affirmative that sight is not of the eye, but of the spirit, which sees the things that are in the world through the eye as an organ of its body, can confirm themselves by many things; as from our hearing things said by others; in that they refer themselves to a certain interior sight, into which they are changed; which would be impossible unless there were a...

For the fifth installment of our 2023 Summer Series, "Indigenous Journalisms"—an 8-part audio book club based on Reckoning: Journalism's Limits and Possibilities—co-author and MEDIA INDIGENA regular Candis Callison and host/producer Rick Harp welcome back veteran Shoshone-Bannock journalist Mark Trahant to discuss the excerpt 'Perspectives, Expertise, and Knowledges.' ✪ Indigenous owned + operated, MEDIA INDIGENA is 100%-audience-funded. Learn how you can support our work to help keep this podcast free for all to enjoy. ✪ // CREDITS: 'Saturn' and 'Find Your Peace' by HoliznaCC0; 'Heart of Acceptance' by John Bartmann. All tracks are CC0 1.0.

Where does knowledge come from? The imagination of oneself --- Support this podcast: https://podcasters.spotify.com/pod/show/change-griot/support

A new documentary series eploring the intersection between First Nations knowledges and science. 

A new documentary series eploring the intersection between First Nations knowledges and science. 

Channeling Knowledges: Water and Afro-Diasporic Spirits in Latinx and Caribbean Worlds se centra en el papel del agua en la creación de mundos y saberes en el contexto de las culturas Latinx y caribeñas en los Estados Unidos. Partiendo de la premisa de que el agua ha sido usada para crear fronteras, plantea que realmente el agua es un elemento de conexión donde habitan espíritus, ancestros y donde podemos encontrar también sabiduría y conocimiento. A partir de aquí, el libro analiza obras de creadoras Latinx y caribeñas como Mayra Santos-Febres, Rita Indiana, Gloria Evangelina Anzaldúa, y el Colectivo Border of Lights. El libro ofrece una perspectiva interdisciplinar que combina metodologías de los estudios literarios, la antropología, la historia y los estudios de las religiones. A través de este marco traza cómo la producción cultural Latinx y caribeña bebe de los sistemas religiosos afro-diaspóricos como el vudú haitiano, el vudú dominicano, y la santería o la Regla de Ocha para canalizar el poder del agua y nutrir conexiones entre pasado, presente y futuro. Presenta Elena Igartuburu. Learn more about your ad choices. Visit megaphone.fm/adchoices

Channeling Knowledges: Water and Afro-Diasporic Spirits in Latinx and Caribbean Worlds se centra en el papel del agua en la creación de mundos y saberes en el contexto de las culturas Latinx y caribeñas en los Estados Unidos. Partiendo de la premisa de que el agua ha sido usada para crear fronteras, plantea que realmente el agua es un elemento de conexión donde habitan espíritus, ancestros y donde podemos encontrar también sabiduría y conocimiento. A partir de aquí, el libro analiza obras de creadoras Latinx y caribeñas como Mayra Santos-Febres, Rita Indiana, Gloria Evangelina Anzaldúa, y el Colectivo Border of Lights. El libro ofrece una perspectiva interdisciplinar que combina metodologías de los estudios literarios, la antropología, la historia y los estudios de las religiones. A través de este marco traza cómo la producción cultural Latinx y caribeña bebe de los sistemas religiosos afro-diaspóricos como el vudú haitiano, el vudú dominicano, y la santería o la Regla de Ocha para canalizar el poder del agua y nutrir conexiones entre pasado, presente y futuro. Presenta Elena Igartuburu. Learn more about your ad choices. Visit megaphone.fm/adchoices

Channeling Knowledges: Water and Afro-Diasporic Spirits in Latinx and Caribbean Worlds se centra en el papel del agua en la creación de mundos y saberes en el contexto de las culturas Latinx y caribeñas en los Estados Unidos. Partiendo de la premisa de que el agua ha sido usada para crear fronteras, plantea que realmente el agua es un elemento de conexión donde habitan espíritus, ancestros y donde podemos encontrar también sabiduría y conocimiento. A partir de aquí, el libro analiza obras de creadoras Latinx y caribeñas como Mayra Santos-Febres, Rita Indiana, Gloria Evangelina Anzaldúa, y el Colectivo Border of Lights. El libro ofrece una perspectiva interdisciplinar que combina metodologías de los estudios literarios, la antropología, la historia y los estudios de las religiones. A través de este marco traza cómo la producción cultural Latinx y caribeña bebe de los sistemas religiosos afro-diaspóricos como el vudú haitiano, el vudú dominicano, y la santería o la Regla de Ocha para canalizar el poder del agua y nutrir conexiones entre pasado, presente y futuro. Presenta Elena Igartuburu. Learn more about your ad choices. Visit megaphone.fm/adchoices

Water is often tasked with upholding division through the imposition of geopolitical borders. We see this in the construction of the Rio Grande/Río Bravo on the US-Mexico border, as well as in how the Caribbean Sea and the Pacific Ocean are used to delineate the limits of US territory. In stark contrast to this divisive view, Afro-diasporic religions conceive of water as a place of connection; it is where spiritual entities and ancestors reside, and where knowledge awaits. Departing from the premise that water encourages confluence through the sustainment of contradiction, Channeling Knowledges: Water and Afro-Diasporic Spirits in Latinx and Caribbean Worlds (U Texas Press, 2023) fathoms water's depth and breadth in the work of Latinx and Caribbean creators such as Mayra Santos-Febres, Rita Indiana, Gloria Evangelina Anzaldúa, and the Border of Lights collective. Combining methodologies from literary studies, anthropology, history, and religious studies, Rebeca L. Hey-Colón's interdisciplinary study traces how Latinx and Caribbean cultural production draws on systems of Afro-diasporic worship—Haitian Vodou, La 21 División (Dominican Vodou), and Santería/Regla de Ocha—to channel the power of water, both salty and sweet, in sustaining connections between past, present, and not-yet-imagined futures. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/african-american-studies

Water is often tasked with upholding division through the imposition of geopolitical borders. We see this in the construction of the Rio Grande/Río Bravo on the US-Mexico border, as well as in how the Caribbean Sea and the Pacific Ocean are used to delineate the limits of US territory. In stark contrast to this divisive view, Afro-diasporic religions conceive of water as a place of connection; it is where spiritual entities and ancestors reside, and where knowledge awaits. Departing from the premise that water encourages confluence through the sustainment of contradiction, Channeling Knowledges: Water and Afro-Diasporic Spirits in Latinx and Caribbean Worlds (U Texas Press, 2023) fathoms water's depth and breadth in the work of Latinx and Caribbean creators such as Mayra Santos-Febres, Rita Indiana, Gloria Evangelina Anzaldúa, and the Border of Lights collective. Combining methodologies from literary studies, anthropology, history, and religious studies, Rebeca L. Hey-Colón's interdisciplinary study traces how Latinx and Caribbean cultural production draws on systems of Afro-diasporic worship—Haitian Vodou, La 21 División (Dominican Vodou), and Santería/Regla de Ocha—to channel the power of water, both salty and sweet, in sustaining connections between past, present, and not-yet-imagined futures. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/latino-studies

Water is often tasked with upholding division through the imposition of geopolitical borders. We see this in the construction of the Rio Grande/Río Bravo on the US-Mexico border, as well as in how the Caribbean Sea and the Pacific Ocean are used to delineate the limits of US territory. In stark contrast to this divisive view, Afro-diasporic religions conceive of water as a place of connection; it is where spiritual entities and ancestors reside, and where knowledge awaits. Departing from the premise that water encourages confluence through the sustainment of contradiction, Channeling Knowledges: Water and Afro-Diasporic Spirits in Latinx and Caribbean Worlds (U Texas Press, 2023) fathoms water's depth and breadth in the work of Latinx and Caribbean creators such as Mayra Santos-Febres, Rita Indiana, Gloria Evangelina Anzaldúa, and the Border of Lights collective. Combining methodologies from literary studies, anthropology, history, and religious studies, Rebeca L. Hey-Colón's interdisciplinary study traces how Latinx and Caribbean cultural production draws on systems of Afro-diasporic worship—Haitian Vodou, La 21 División (Dominican Vodou), and Santería/Regla de Ocha—to channel the power of water, both salty and sweet, in sustaining connections between past, present, and not-yet-imagined futures. 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

Water is often tasked with upholding division through the imposition of geopolitical borders. We see this in the construction of the Rio Grande/Río Bravo on the US-Mexico border, as well as in how the Caribbean Sea and the Pacific Ocean are used to delineate the limits of US territory. In stark contrast to this divisive view, Afro-diasporic religions conceive of water as a place of connection; it is where spiritual entities and ancestors reside, and where knowledge awaits. Departing from the premise that water encourages confluence through the sustainment of contradiction, Channeling Knowledges: Water and Afro-Diasporic Spirits in Latinx and Caribbean Worlds (U Texas Press, 2023) fathoms water's depth and breadth in the work of Latinx and Caribbean creators such as Mayra Santos-Febres, Rita Indiana, Gloria Evangelina Anzaldúa, and the Border of Lights collective. Combining methodologies from literary studies, anthropology, history, and religious studies, Rebeca L. Hey-Colón's interdisciplinary study traces how Latinx and Caribbean cultural production draws on systems of Afro-diasporic worship—Haitian Vodou, La 21 División (Dominican Vodou), and Santería/Regla de Ocha—to channel the power of water, both salty and sweet, in sustaining connections between past, present, and not-yet-imagined futures. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/latin-american-studies

Water is often tasked with upholding division through the imposition of geopolitical borders. We see this in the construction of the Rio Grande/Río Bravo on the US-Mexico border, as well as in how the Caribbean Sea and the Pacific Ocean are used to delineate the limits of US territory. In stark contrast to this divisive view, Afro-diasporic religions conceive of water as a place of connection; it is where spiritual entities and ancestors reside, and where knowledge awaits. Departing from the premise that water encourages confluence through the sustainment of contradiction, Channeling Knowledges: Water and Afro-Diasporic Spirits in Latinx and Caribbean Worlds (U Texas Press, 2023) fathoms water's depth and breadth in the work of Latinx and Caribbean creators such as Mayra Santos-Febres, Rita Indiana, Gloria Evangelina Anzaldúa, and the Border of Lights collective. Combining methodologies from literary studies, anthropology, history, and religious studies, Rebeca L. Hey-Colón's interdisciplinary study traces how Latinx and Caribbean cultural production draws on systems of Afro-diasporic worship—Haitian Vodou, La 21 División (Dominican Vodou), and Santería/Regla de Ocha—to channel the power of water, both salty and sweet, in sustaining connections between past, present, and not-yet-imagined futures. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/caribbean-studies

Water is often tasked with upholding division through the imposition of geopolitical borders. We see this in the construction of the Rio Grande/Río Bravo on the US-Mexico border, as well as in how the Caribbean Sea and the Pacific Ocean are used to delineate the limits of US territory. In stark contrast to this divisive view, Afro-diasporic religions conceive of water as a place of connection; it is where spiritual entities and ancestors reside, and where knowledge awaits. Departing from the premise that water encourages confluence through the sustainment of contradiction, Channeling Knowledges: Water and Afro-Diasporic Spirits in Latinx and Caribbean Worlds (U Texas Press, 2023) fathoms water's depth and breadth in the work of Latinx and Caribbean creators such as Mayra Santos-Febres, Rita Indiana, Gloria Evangelina Anzaldúa, and the Border of Lights collective. Combining methodologies from literary studies, anthropology, history, and religious studies, Rebeca L. Hey-Colón's interdisciplinary study traces how Latinx and Caribbean cultural production draws on systems of Afro-diasporic worship—Haitian Vodou, La 21 División (Dominican Vodou), and Santería/Regla de Ocha—to channel the power of water, both salty and sweet, in sustaining connections between past, present, and not-yet-imagined futures. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/literary-studies

Conversation with conceptual artist Jennifer Herd ahead of her participation in Curiocity Brisbane and World Science Festival Brisbane. She's is one the founding members of Queensland's leading Indigenous artist collective, ProppaNOW – which provides a platform for urban-based Aboriginal artists a voice to present their perspective of black Australia.

A rerun of an interview from June 2022 with Barkandji woman Zena Cumpston, curator of Emu Sky, an exhibition which explores and illuminates Indigenous perspectives related to science, innovation, plant use, land management and agricultural practice. Her book was published in September 2022, co-authored with Michael Fletcher, Lesley Head and is called Plants Past Present and Future

Arcana Coelestia 6168. Genesis 47: Verses 27-31. And Israel dwelt in the land of Egypt, in the land of Goshen; and they had a possession therein, and were fruitful, and multiplied exceedingly. And Jacob lived in the land of Egypt seventeen years; and the days of Jacob, the years of his life, were seven years, and a hundred and forty years. And the days of Israel drew near to die; and he called his son Joseph, and said to him, If I pray I have found grace in thine eyes, put I pray thy hand under my thigh, and do mercy and truth with me; bury me not I pray in Egypt; and I will lie with my fathers, and thou shalt carry me out of Egypt, and bury me in their sepulcher. And he said, I will do according to thy word. And he said, Swear to me; and he sware to him. And Israel bowed himself upon the bed's head. 6183. And thou shalt carry me out of Egypt. That this signifies that there may be elevation out of memory-knowledges, is evident from the signification of “carrying me,” as being elevation; for “going up” is said of passing from Egypt to the land of Canaan, whereby is signified elevation (see n. 3084, 4539, 4969, 5406, 5817, 6007), and the same by “carrying there out of Egypt;” and from the signification of “Egypt,” as being memory-knowledges (of which above). What elevation from memory-knowledges is, shall be briefly stated. The regeneration of the natural is effected by means of the insinuation by the Lord of spiritual life through the internal man into the memory-knowledges in the natural. This insinuation has been treated of in this chapter. But if when the man has been regenerated thus far, he is of such a character that he can be further regenerated, he is elevated thence to the interior natural, which is under the immediate auspices of the internal; whereas if the man is not of such a character, in this case his spiritual life is in the exterior natural. The elevation is effected by a withdrawing from things of sense and memory-knowledge, thus by elevation above them, and then the man comes into a state of interior thought and affection, thus interiorly into heaven. They who are in this latter state are in the internal church; but they who are in the former state are in the external church, and are represented by Jacob, whereas they who are in the latter state are represented by Israel. To the end therefore that “Jacob” may be “Israel,” and thus by him as “Israel” may be represented the spiritual good which is in the interior natural, thus the internal spiritual church, these words were said by Jacob.   Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

Welcome back to the Sutta Meditation Series Podcast. This is an EXTRACT from the Full Unduvap Poya Dhamma session (on 7 December 2022) explaining the Buddha's teaching of the Seven Knowledges that arise from possessing the noble right view: making one ready to realise the fruit of Stream Entry, or one has attained and is able to maintain the fruit of the attainment as a concentration. Often people use this as a checklist to determine if they are ready to attain or have attained to fruit of the path. Or apply it as a basis for how to identify a stream enterer. A table of these seven knowledges for easy reference has been posted to our YT Community page and to Telegram (https://t.me/suttameditationseries/633) This follows on from an earlier Dhamma Q&A on "How can you identify a stream enterer?" - https://bit.ly/3Y5vtDe (video) or https://bit.ly/3UEDoVe (audio) For the Full Unduvap Poya Dhamma session AND the list of sutta references (on 7 December 2022) - https://bit.ly/3h5EKue (YT video) or https://bit.ly/3VZmTUQ (audio) The video of this Extract has also been published to the Sutta Meditation YouTube channel - https://www.youtube.com/watch?v=loKrTXAbY3s Blessings of the Triple Gem. Theruwan saranai To find the YT Sutta Meditation Series playlists visit: https://www.youtube.com/c/SuttaMeditationSeries/playlists, or click on 'Playlists' in the top menu bar. Selected tables, slides and documents are shared via the Sutta Meditation Series Telegram channel - https://t.me/suttameditationseries For all enquiries - suttameditationseries@gmail.com --- Send in a voice message: https://anchor.fm/suttameditationseries/message

Welcome back to the Sutta Meditation Series Podcast. From the request to provide an EXTRACT from the Full Vap Poya Dhamma session (on 9 October 2022) on developing the three knowledges as highlighted in the Dvedhāvitakka Sutta (MN 19). The Buddha's instructions are explained and helpful sutta references are provided. **Please note - we are examining this teaching from the Buddha with the aspiration for the supramundane development of the Noble Eightfold Path** With the foundation of higher virtue and higher concentration from developing this sutta meditation, it is possible to train and develop these three knowledges (higher wisdom) that the Buddha refers to: — knowledge of the recollection of past lives (pubbenivāsānussatiñāṇā) — knowledge of the passing away and reappearance of beings (cutūpapātañāṇā) —knowledge of the destruction of the taints (āsavānaṁ khayañāṇā) It's important to note that the Buddha has included training towards these accomplishments in knowledge are part of the trainee's mode of progress towards Nibbāna. For the Full Vap Poya Dhamma session AND the list of sutta references (on 9 October 2022) - https://bit.ly/3CLFXz8 (YT video) or https://bit.ly/3RNCGTW (audio) Bohoma pin (much merit) to the person who made the request The video of this Extract has also been published to the Sutta Meditation YouTube channel - https://www.youtube.com/watch?v=wKKhW7b7Vgo Blessings of the Triple Gem. Theruwan saranai To find the YT Sutta Meditation Series playlists visit: https://www.youtube.com/c/SuttaMeditationSeries/playlists, or click on 'Playlists' in the top menu bar. Selected tables, slides and documents are shared via the Sutta Meditation Series Telegram channel - https://t.me/suttameditationseries For all enquiries - suttameditationseries@gmail.com --- Send in a voice message: https://anchor.fm/suttameditationseries/message

This month, the SpokenWeb Podcast features an episode created by our former supervising producer and project manager Judith Burr. This audio is part of Judith's podcast, “Listening to Fire Knowledges in and around the Okanagan Valley,” which she produced as her master's thesis at UBC-Okanagan. While Judith was working on The SpokenWeb Podcast, she was also working on the research methodology of making a podcast as thesis and on the compiling of interviews and tape that would become the sound of this representation and intervention in ecological thinking. The episode features a number of Judith's interviews about living with wildfires in the Okanagan, including the story and poetry of Canadian poet Sharon Thesen. Listeners of the SpokenWeb Podcast might remember Thesen from past episodes, including Episode 7 of last season about the Women and Words Collection, or from episodes of our sister podcast SoundBox Signals produced by the Audio-Media-Poetry Lab at UBCO. In Judee's conversations with Sharon and other interviewees, we hear first-hand perspectives of those who have witnessed and lived through the dangers of these wildfires. We hear about challenges of resource management and land-use planning in fire-prone geographies. And we hear about the role that storytelling may have to play in helping us reckon with these challenges.SpokenWeb is a monthly podcast produced by the SpokenWeb team as part of distributing the audio collected from (and created using) Canadian Literary archival recordings found at universities across Canada. To find out more about Spokenweb visit: spokenweb.ca . If you love us, let us know! Rate us and leave a comment on Apple Podcasts or say hi on our social media @SpokenWebCanada. Episode Notes from "Listening to Fire Knowledges in and around the Okanagan Valley":This episode features interviews with poet Sharon Thesen; foresters Daryl Spencer, Dave Gill, and Gord Pratt; UBCO Living with Wildfire project lead Mathieu Bourbonnais; forest technologist Jeff Eustache; and FireSmart program lead Kelsey Winter. They discuss protecting communities in and around the Okanagan Valley from wildfire danger in light of recent wildfire seasons.“Listening to Fire Knowledges in and around the Okanagan Valley” was created by Judith Burr as her master's thesis project in the Digital Arts & Humanities theme of the Interdisciplinary Graduate Studies program at the University of British Columbia Okanagan. This work was supported by UBC-Okanagan's feminist digital humanities lab, the AMP Lab. This project was also supported in part by the Government of Canada's New Frontiers in Research Fund (NFRF) through UBC Okanagan's “Living with Wildfire” Project. This podcast was created on the unceded territory of the Syilx Okanagan Nation. EPISODE PRODUCER: Judith (Judee) Burr is a PhD student in the Department of Geography at the University of British Columbia. She recently completed her MA in the IGS Digital Arts & Humanities theme at the University of British Columbia-Okanagan. Her research uses audio media and storytelling tools to examine the complexities of human culture in fire-adapted landscapes, connecting to the rich world of the digital environmental humanities. She has worked as an environmental researcher and writer on projects including the Value of Rhode Island Forests report and the Forestry for RI Birds project. She also co-founded the live lit reading series Stranger Stories in Providence. She graduated with a BS in Earth Systems and a BA in Philosophy in 2012 from Stanford University, where she contributed to the podcasts Generation Anthropocene and Philosophy Talk. SHOW NOTESThese show notes are approximately in order of mention, rather than alphabetical. See them cited to specific moments of the episode using the episode transcript.In this episode, we hear clips from a cover of Bob Dylan's “All Along the Watchtower” from the Lent Fraser Wall Trio's album “Shadow Moon.” Used throughout this episode with permission from John Lent. The rest of the music in this episode is from Blue Dot Sessions, and you can find specific tracks cited in the transcript: https://app.sessions.blue.Catherine Owens, Locations of Grief: An Emotional Geography (Hamilton: Wolsack & Wynn, 2020).“It is clear that a successful record of fire suppression has led to a fuel buildup in the forests of British Columbia. The fuel buildup means that there will be more significant and severe wildfires, and there will be more interface fires, unless action is taken.” Filmon, G. (2004). Firestorm 2003: Provincial Review. Government of British Columbia, https://www2.gov.bc.ca/assets/gov/public-safety-and-emergency-services/wildfire-status/governance/bcws_firestormreport_2003.pdf.“Master Plan for Okanagan Mountain Provincial Park.” 1990. Kamloops, B.C.: B.C. Parks, Southern Interior Region.My analysis of B.C. Wildfire Service data using QGIS. Okanagan watershed defined by watershed atlas polygons and compiled by fellow Living with Wildfire researcher Renée Larsen. Area burned data from: “Fire Perimeters – Historical.” Statistics and Geospatial Data. BC Wildfire Service. Available at https://www2.gov.bc.ca/gov/content/safety/wildfire-status/about-bcws/wildfire-statistics.Xwisten et al., “Xwisten Report Executive Summary,” Revitalizing traditional burning: Integrating Indigenous cultural values into wildfire management and climate change adaptation planning (Department of Indigenous Services Canada (DISC) First Nations Adapt Program, 2019), Accessed April 2022 at https://www.fness.bc.ca/core-programs/forest-fuel-management/first-nations-adapt-program.; Eli Hirtle, Xwisten (Bridge River Indian Band) (Masinipayiwin Films, 2019), Accessed April 2022 at https://vimeo.com/383104228.; Shackan Indian Band et al., “Shackan Indian Band Report Executive Summary,” Revitalizing traditional burning: Integrating Indigenous cultural values into wildfire management and climate change adaptation planning (Department of Indigenous Services Canada (DISC) First Nations Adapt Program, 2019), https://www.fness.bc.ca/core-programs/forest-fuel-management/first-nations-adapt-program.; Eli Hirtle, Shackan Indian Band (Masinipayiwin Films, 2019), https://vimeo.com/383108850.Forest Enhancement Society of BC, “Projects,” Accessed May 2022, https://www.fesbc.ca/projects.Amy Thiessen, “Sharon Thesen's ‘The Fire',” English Undergraduate Honours Thesis, 2020, https://sharonthesenthefire.omeka.net/about. More Resources: FireSmart Canada, https://firesmartcanada.ca/; Blazing the Trail, https://firesmartcanada.ca/product/blazing-the-trail-celebrating-indigenous-fire-stewardship.; Nature Conservancy, Prescribed Fire Training Exchanges (TREX), http://www.conservationgateway.org/ConservationPractices/FireLandscapes/HabitatProtectionandRestoration/Training/TrainingExchanges/Pages/fire-training-exchanges.aspx; Karuk Climate Change Projects, “Fire Works!,” https://karuktribeclimatechangeprojects.com/fire-works; NC State University, “Prescribed Burn Associations,” https://sites.cnr.ncsu.edu/southeast-fire-update/prescribed-burn-associations; Firesticks Alliance, https://www.firesticks.org.au.   More Fire Podcasts: Amy Cardinal Christianson and Matthew Kristoff (Hosts), Good Fire Podcast, https://yourforestpodcast.com/good-fire-podcast; Amanda Monthei (host), Life with Fire Podcast, https://lifewithfirepodcast.com; Adam Huggins and Mendel Skulski (hosts), “On Fire: Camas, Cores, and Spores (Part 1),” Future Ecologies Podcast, August 29, 2018, https://www.futureecologies.net/listen/fe1-5-on-fire-pt-1.

The push to see more Indigenous involvement in Australian agriculture. 

The push to see more Indigenous involvement in Australian agriculture. 

Apocalypse Explained 242. [4] This may be illustrated by a comparison with the stomachs of birds and beasts of the earth that are called ruminating stomachs. Into these they first collect their food, and afterwards by degrees take it out and eat it, and thus nourish the blood; food thus becomes a part of their life. With man the memory corresponds to these stomachs; and man is endowed with memory instead of these because he is spiritual; into this he first gathers spiritual foods, which are knowledges, and afterwards he takes them out by a sort of ruminating, that is, by thinking and willing, and appropriates them, and thus makes them a part of his life. From this comparison, although trifling, it can be seen that knowledges, unless implanted in the life by thinking and willing them and then doing them, are like food that remains unconsumed in ruminating stomachs, where it either becomes putrid or is vomited out. Moreover, the circle of man's life is to know,  to understand, to will, and to do; for man's spiritual life begins with knowing, passes next to understanding, then to willing, and finally to doing. From this it is clear that so long as knowledges are in the memory they are merely in the entrance to the life, and that they are not fully in man until they are in acts, and the more fully they are in acts the more fully they are in the understanding and will. [5] It was further shown that the faith of knowledges before it becomes the faith of life is historical faith, the nature of which is well known, namely, that it is believed because another has said it; until this has been made man's own it is an alien thing, or something with ourself belonging to someone else. Historical faith, moreover, is like a belief in things unknown, for it is said that things must be believed though not understood, yea, that they must not be searched into by the understanding; and yet spiritual faith is such that in it truths themselves are seen and are consequently believed. In heaven no one believes any truth unless he sees it or has seen it; for they say, "Who can believe that a thing is so unless he sees it? It may possibly be false." And only the evil can believe what is false; for the evil from evil see falsities, but the good from good see truths; and as good is from the Lord, so also seeing truth from good is from the Lord. Angels see truths because the light of heaven, in which they are, is Divine truth proceeding from the Lord; all, therefore, even those in the world, who are in that light are able to see truth. (Of the light of heaven, and that it is such, see in the work on Heaven and Hell 126-140.)   Arcana Coelestia  6004 [4] It is also of Divine order for interior things to bestow themselves in exterior ones, or what is the same, prior things in posterior ones, thus at last all prior things in the ultimates, and for them to be together there. This is the case in universal nature. Unless this is done the man cannot be fully regenerated, for by such a bringing of truths into memory-knowledges, things interior and exterior agree together and make a one which otherwise would be in disagreement; and if they are in disagreement, the man is not in good, because he is not in what is sincere. Moreover memory-knowledges are in a light nearly the same as that in which is the sensual of man's sight, and this light is such that unless it is enlightened within by the light which is from truths, it leads into falsities, especially into those derived from the fallacies of the senses; and also into evils from falsities.    Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

July 25, 2022 Samyutta Nikaya 33 "the Cases of Knowledge" https://www.dhammasukha.org/getting-started-with-twim Where: Dhamma Sukha Meditation Center https://www.dhammasukha.org A complete guide to the meditation the way the Buddha taught: https://www.thepathtonibbana.com/ How to practice Metta/TWIM Meditation https://www.dhammasukha.org/beginner-lovingkindness

Genesis 45 Verses 2-4. And God said to Israel in the visions of the night, and He said, Jacob, Jacob. And he said, Behold me. And He said, I am God, the God of thy father; fear not to go down into Egypt, for I will there make of thee a great nation. I will go down with thee into Egypt; and I will cause thee to go up, even in going up; and Joseph shall put his hand upon thine eyes.    Arcana Coelestia 5997..Spiritual good is more than doctrine, doctrine being from this good; and therefore he who has arrived at spiritual good has no more need of doctrinal things, which are from others; for he is in the end whither he was tending, and is no longer in the means thereto; and doctrinal things are nothing but the means of arriving at good as the end. This is the reason why by “Beersheba” is signified charity and faith. 6007 For after memory-knowledges have been filled with truths (according to what was said above, n. 6004), the man is elevated from memory-knowledges toward things more interior, and then the memory-knowledges serve him as the ultimate plane of his mental activities (intuitionum). To be elevated toward things more interior is to think more interiorly, and at last as a spirit and as an angel; for the more interiorly thought proceeds, the more perfect it is, because it is nearer the influx of truth and good from the Lord.      Apocalypse Explained 239... That those who are in the doctrine of faith alone and of justification by faith are without the understanding of truth, can be seen from this, that faith alone, or faith apart from charity, has its seat altogether in the memory, with nothing of it in the understanding; ... for the understanding is the way to man's life; by no other way can man become spiritual. All who are in heaven see truths with the understanding, and thus receive them; but what they do not see with the understanding they do not receive; and if anyone says to them that they must have faith, although they do not see or understand, they turn away, saying, "How can this be? I believe what I see or understand; but I am unable to believe what I do not see or understand; such things may be falsities that destroy spiritual life." 242 (3)...But it was shown them that there could not be faith unless there was at the same time charity; and that what they called faith was nothing but the knowledges that are first with every man; for example, that there is a God, that the Word is Divine, and the like, and that these knowledges are not in the man before they are in his will, but are in the entrance to him, which is his memory; but so far as they are in his will so far they are in the man himself, for the will is the man himself; and so far as they are in the will so far they are in his sight, which is faith. (8)...That charity, which is spiritual affection, can never be given to anyone unless he knows truths, examines himself by means of them, accepts them, and leads a new life in accordance with them, may be seen above n. 239. From this it follows that charity is the life of faith, and that there is nothing of life in faith except in the measure of the charity that is in it; and also that in the measure that charity is in faith man is led by the Lord, but in the measure that charity is not in faith man is led by himself; and he who is led by himself and not by the Lord is unable to think of good, still less to will and do good which is good in itself; for from what is man's own [ex proprio] nothing proceeds except evil;   Arcana Coelestia 6015 here also “Pharaoh” denotes memory-knowledge in general; “they that trust in him” are those who trust in memory-knowledges, but not in the Word, that is, in the Lord in the Word. Thus everything is perverted in the doctrinals of faith, and hence comes falsity, and also denial that the Divine and heavenly is anything. Such especially are in the habit of saying, “Make me see these things with the eye,

Experts: Raffaele Giusti, Sant'Andrea Hospital, Rome, Italy Giampiero Porzio, Associazione Tumori Toscana, Florence, Italy

Professor Melissa K. Nelson speaks about indigenous knowledge systems, indigenous sciences, and traditional ecological knowledges. She explains how these “nested ways of knowing” are rooted in the Earth's natural cycles rather than human made calendars. Melissa also discusses her work with The Cultural Conservancy and their goals of creating healthy individuals, communities, and ecosystems. To […]

Series Description: Upaya Zen Center's Planting Life is a yearly program grounded in the fields of environmental activism, engaged spiritual practice, and Traditional Ecological Knowledge. Planting Life: Learning from Traditional Ecological Knowledges and Cultivating the Dharma (2022) opens  with an introductory teaching on Dharma and Ecology and Systems Theory by Stephanie Kaza, PhD, author of Green Buddhism and […]

“We are all pretty familiar with the concept of the ‘biosphere', which is the ‘living layer' of the earth. The ‘noosphere' is the ‘thinking layer' of the earth that grows in and from that biosphere. It includes human thought and activity but is also much more than that.” In this episode, we welcome Micha Rahder, the author of An Ecology of Knowledges and an independent scholar, freelance editor, indexer, and writing coach living in North Carolina. Her research and writing address environmental themes ranging from forest conservation in northern Guatemala to extraterrestrial futures. (The musical offering in this episode is Everyday Magic by Luna Bec. The episode artwork is by Xiao Mei.) Support our in(ter)dependent show: GreenDreamer.com/support

Edición especial del Ministerio de artes oscuras sobre la nueva obra de BLOODHUNTER. ¨Knowledges was the price¨es un trabajo en el cual vale la pena detenerse y disfrutar de el. Sebas Abdala y Kikemaiden os acompañaran de la mejor forma posible este pequeño viaje. - Sharpened Tongues Spitting Venom Inside - Medea’s Guidance - Never Let It Rest - The Forsaken Idol

Doctoral students were challenged to the brink to remain in school during the pandemics. The chaos of closed libraries, restructured exams, and isolation might have foreclosed on some students. Hear one doctoral candidate's story of how the inherited knowledges from her family helped her reorient her approach to completing her program and electing to take a job with the Wabash Center.  

Shan Health.Knowledges.shan modern song end of this earth.The Old Rugged Cross.Faith of Our Fathers.

Shan Health.Knowledges.shan modern song end of this earth.The Old Rugged Cross.Faith of Our Fathers.

‘How are things lost and forgotten, and when are they reclaimed?' This week we are joined by Nina Lawrin, an ethnobotanist, artist, urban forager, permaculture designer, and general world nomad... Sign up to our mailing list: https://landing.mailerlite.com/webforms/landing/c1u1n9 Visit: www.worldwild.org.uk

n this talk, Dr. Elizabeth Pérez discussed practices of embodied knowledge production and transmission in such Afro-Diasporic religions as Cuban Lucumí, Haitian Vodou, and Brazilian Candomblé. In conversation with CSWR Research Associate Dr. Giovanna Parmigiani, she connected the insights from her first book on sacred food preparation with current scholarship on gut feelings, knowing, and beings in Black Atlantic traditions. “Gut & Other Knowledges in Religions of the African Diaspora” is part of the CSWR's new initiative, “Transcendence and Transformation." This event took place on February 23, 2022. Learn more: https://cswr.hds.harvard.edu/transcendence-and-transformation-events-calendar

Indigenous knowledge systems have formed the basis of First Nations cultures around the world for millenia.

Georgina Stewart, Associate Professor in Te Kura Mātauranga School of Education at Auckland University of Technology, joins us to discuss language, indigenous knowledges, and philosophy of education. We first revisit Georgina's 2017 article, “What does ‘indigenous' mean, for me?”; with over 70,000 views, it is one of the most read articles in Educational Philosophy and Theory. We then discuss Georgina's work on Maori philosophy, hybridity, and typologies. Georgina's latest book, Maori Philosophy: Indigenous Thinking from Aotearoa, is out now on Bloomsbury Publishing.Links to Georgina's work discussed:Maori Philosophy: Indigenous Thinking from Aotearoa https://www.bloomsbury.com/us/maori-philosophy-9781350101654“What does ‘indigenous' mean, for me?”https://www.tandfonline.com/doi/full/10.1080/00131857.2017.1302050“From both sides of the indigenous-settler hyphen in Aotearoa New Zealand”https://www.tandfonline.com/doi/full/10.1080/00131857.2016.1204904“A Typology of Pākehā Whiteness in Education”https://www.tandfonline.com/doi/full/10.1080/10714413.2020.1773177

L.A. based artists Amanda Ross-Ho and Erik Frydenborg talk about shifting focus and priorities after a year of the pandemic. As teachers, the two discuss what it's been like to work with students over the last year, and they also find common threads across their art practices: attention to detail, engaging with time and archival material, and inviting the viewer into an open-ended dialogue. "The craft element was not just about a well-made object, but a way to see other objects with precision and close attention to form. Like reading the contexts in which objects come into the world, and where they've been—I think of craft as being not just a tool, but a way to respect materiality. It's a respectful ceremony for objecthood, so thereby it entends to other things in the world that you have not made... For us it's also like a church of—it's devotional. It's totally ritual, devotional, it's reverence, it's a world view." –Amanda Ross-Ho and Erik FrydenborgAmanda Ross-Ho holds a BFA from the School of the Art institute of Chicago and an MFA from the University of Southern California. She has exhibited widely, both nationally and internationally. Solo exhibitions include Cherry and Martin, Los Angeles, Hoet Bekaert, Belgium,The Pomona Museum of Art, Mitchell-Innes and Nash New York, The Visual Arts Center, Austin, TX, Shane Campbell Gallery, Chicago, The Museum of Contemporary Art Los Angeles, Vleeshal Center for Contemporary Art, Middelburg, Netherlands, the Bonner Kunstverein, Bonn, Germany, Tramway, Glasgow, Scotland, The Approach, London, Praz-Delavallade, Paris, and Mary Mary, Glasgow, and Kunsthall Stavanger, Norway. Group exhibitions include Artists Space, New York, The Henry Art Gallery, Seattle, The Orange County Museum of Art, The Museum of Contemporary Art, Los Angeles, The Yerba Buena Center for the Arts, San Francisco, The Museum of Contemporary Art, Chicago, The Walker Art Center, Minneapolis, The New Museum, New York, and The Museum of Modern Art, New York. She was included in the 2008 Whitney Biennial, and the 33rd Ljubljana Biennial of Graphic Arts, curated by Slavs and Tatars. She has presented commissioned public works at The Museum of Contemporary Art, Chicago, City Hall Park, New York City, the Parcours Sector of Art Basel Switzerland, and the Crystal Bridges Museum of American Art. Ross-Ho's work has been featured in Artforum, The New York Times, ArtReview, Modern Painters, Art in America, Flash Art, Art + Auction, and Frieze among others. She is Professor of Sculpture at the University of California, Irvine and lives and works in Los Angeles.Erik Frydenborg was born in 1977 in Miami, Florida. He holds a BFA from MICA in Baltimore, MD, and an MFA from the University of Southern California. Frydenborg has held solo exhibitions at The Pit, Glendale, CA, Andrew Rafacz Gallery, Chicago, IL, Albert Baronian, Brussels, BE, The Suburban, Oak Park, IL, and Cherry and Martin, Los Angeles, CA. Previous group exhibitions include NADA House, New Art Dealers Alliance, Governor's Island, New York, NY, 100 Sculptures, Anonymous Gallery, Paris, FR, Divided Brain, LAVA Projects, Alhambra, CA, Real Shapes, Dateline, Denver, CO, Skip Tracer, M. LeBlanc, Chicago, IL, Knowledges, Mount Wilson Observatory, Los Angeles, CA, Re-Planetizer, Regina Rex, New York, NY, TRAUMA SAUNA, ASHES/ASHES, Los Angeles, CA, Full House, Shanaynay, Paris, FR, BAD BOYS BAIL BONDS ADOPT A HIGHWAY, Team Gallery, New York, NY, Trains, Night Gallery, Los Angeles, CA, Set Pieces, Cardi Black Box, Milan, IT, and The Stand In (Or A Glass of Milk), Public Fiction, Los Angeles, CA. Frydenborg's work has been reviewed in Artforum, FlashArt, and The Los Angeles Times, among other publications. From 2017 through 2019, Frydenborg was a partner in the cooperative artist-run Los Angeles gallery AWHRHWAR. Erik Frydenborg lives and works in Los Angeles.

In this 6th SIMM-podcast episode we hear Lukas Pairon discuss with Brazilian Samuel Araujo about the practice of - and research on - social and community music projects in his country and in Latin America. This is one of several podcast episodes introducing a major theme during the ongoing 5th annual SIMM-posium: SIMM-practice and research in the Global South.The 5th SIMM-posium is presenting research in the field of music in social and community work by scholars from all over the world. It was planned to take place in December 2020 at the Brussels based centre for the arts BOZAR, but because of the covid-pandemic it was reformatted as a series of 9 weekly online sessions on Tuesdays, from January 12th on until March 9th 2021. Info: www.simm-platform.eu.Referenced during this podcast-episode: Geoffrey Baker, José Jorge de Carvalho, Meeting of Knowledges, Meeting of Knowledges & musicology, Musicultura, Sylvia Antonia Nannyonga-Tamusuza, 5th SIMM-posium, Sistema VenezuelaContact: info@simm-platform.eu