Podcasts about mahayana buddhism

Vasubandhu was a 4th–5th century Indian Buddhist monk, philosopher, and co-founder of the Yogācāra school of Mahayana Buddhism. Renowned for his works on Abhidharma, he developed key philosophical concepts such as “consciousness-only” (vijñaptimātra) and authored texts on Buddhist metaphysics, logic, and meditation. His influential treatises, including Abhidharmakośa and Thirty Verses, significantly shaped Buddhist thought in India, Tibet, and East Asia.

A MONK, A SHAMAN, AND A SCIENTIST WALK INTO A BAR AT THE EDGE OF THE APOCALYPSE...Layman sits down with meditation and planetary dharma teacher, John Churchill, to enjoy a Double Venti Alchemist's Elixir and a rich, wide-ranging conversation exploring the shape of emergent integrative spiritualities at the edge of the Apocalypse.Born in London, Dr. Churchill's interest in psycho-spiritual development, Integral theory, Contemplative studies, Western Esotericism, and Mahayana Buddhism began in his adolescence, eventually leading him to spend several years as a Buddhist monk at Samye Ling Monastery in Scotland. During this time, John received the esoteric Planetary Dharma transmissions that would in time unfold as his contribution to a planetary fourth turning teaching. Dr. Churchill spent 15 years training and teaching “Great Seal” meditation in an Indo-Tibetan Mahayana lineage under the mentorship of the late senior Western teacher, translator, respected author, and clinical psychologist Dr. Daniel P. Brown. He is also a founding member of the Integral Institute led by esteemed Transpersonal/Integral philosopher, Ken Wilber.Planetary Dharma websitehttps://www.planetarydharma.com/

Send us a textI'm thrilled to share some exciting highlights from our latest episode of the "Endless Possibilities Podcast." This week, we dive deep into the fascinating world of spiritual awakening with our incredible guest, Dr. Pierce Salguero. Trust me, you won't want to miss this one!Key Takeaways from Our Conversation:A Transformative Experience: Dr. Salguero recounts a life-changing moment while driving, where he experienced a profound shift in consciousness. Imagine perceiving sights, sounds, and sensations independently, rather than as a cohesive whole. This sparked his deep dive into the nature of awakening.Unique Spiritual Journeys: We discuss how each person's spiritual path is unique. Dr. Salguero emphasizes that comparing your journey to others can hinder personal growth. Embrace your unique experiences—they're reflective of your individual psychological processes.Finding the Right Practice: Struggling with concentration-based meditation? Dr. Salguero did too, until he discovered loving-kindness meditation (metta bhavana). This shift led to a significant heart-opening experience, highlighting the importance of finding a practice that resonates with you.The Treads Model: We explore Dr. Salguero's "treads model" of spiritual awakening. He advocates for a balanced approach, akin to cross-training in athletics, where exploring various practices can help you discover what works best for you.Compassion in Everyday Life: After his heart-opening experience, Dr. Salguero immersed himself in compassion-based practices, focusing on Mahayana Buddhism. He found fulfillment in embodying compassion in daily life, rather than seeking dramatic spiritual experiences.Integration of Experiences: Dr. Salguero shares how his academic background in Chinese Buddhism and traditional healing work in Thailand enriched his spiritual journey. He emphasizes the importance of integrating personal experiences with intellectual understanding.Why You Should Listen:Personal Stories: Hear firsthand accounts of spiritual awakening that are both relatable and inspiring.Expert Insights: Gain valuable knowledge from Dr. Salguero, an expert in Buddhism, medicine, and contemporary spirituality.Practical Advice: Learn how to incorporate spiritual practices into your daily life for a more fulfilling and compassionate existence.

In the context of a recent pilgrimage in India, Elizabeth opens up the topic of “engaged” bodhicitta and the six paramitas. She weaves in the story of Sujata, the young woman known for generously offering a bowl of sweet milk-rice to Siddhartha who was debilitated after years of austerities. Revived and refocused, Siddhartha then made his way to the shade of a pipal tree and attained enlightenment, becoming The Buddha. Join the pilgrimage and explore India's conspiracy of great giving.

Humans have used debate for millennia because it effectively exposes assumption, bias and misunderstanding. Most debates these days, though, are undertaken not for the sake of clarity and understanding, but for the sake of argument. In the spirit of argument, the main objective is to win, not to learn or clarify. Argument is ego's conquest in its relentless campaign of self validation. In the spirit of debating argument, Jampal Norbu explores Lojong verse 31-Do Not Be Contentious.

In this dharma talk during Spring Practice Period Sesshin, Sensei Shinzan thoroughly explores the Ten Paramitas (Perfections) of Mahayana Buddhism. He works backward from the tenth to the first, covering knowledge, powers, vow, […]

Many know Michael Imperioli for his unforgettable roles in The Sopranos and The White Lotus, but his artistic reach extends far beyond the screen. In this episode, Michael opens up about the writing and recording of "A Still Life," the 2025 single from ZOPA's album Diamond Vehicle. He shares how his musical influences—from The Beatles to an array of 90s alternative bands—shaped the song, and how working with producer John Agnello helped bring the band's vision to life. Michael reflects on the intersection of his acting and music careers, the meditative themes of Mahayana Buddhism that weave into his lyrics, and the raw energy captured in live recording. From unique instrumentation to the balance between studio precision and stage spontaneity, this conversation offers a deep insight into his creative process and what's next for ZOPA. Chris DeMakes A Podcast is brought to you by DistroKid, the ultimate partner for taking your music to the next level. Get 30% off your first YEAR with DistroKid by signing up at http://distrokid.com/vip/demakes  For bonus episode of The After Party podcast, an extensive back catalog of past After Party episodes, early ad-free releases of new episodes of Chris DeMakes A Podcast, full video versions of episodes, and MUCH more, head to the Patreon at http://www.ChrisDeMakes.com  Follow Chris DeMakes A Podcast on Instagram: https://www.instagram.com/chrisdemakesapodcast/ Join the Chris DeMakes A Podcast community on Facebook: https://www.facebook.com/groups/2643961642526928/ Learn more about your ad choices. Visit megaphone.fm/adchoices

This session begins with the Guru Puja offering practice, prayers, and mantras. During the recitation of the tong-len prayer, Lama Zopa Rinpoche advises us to pause and go over the outline of the bodhicitta techniques (either the seven-point cause and effect method or equalizing and exchanging the self with others). Rinpoche says that since bodhicitta is the most precious wish-fulfilling thought for oneself and others, it's important to briefly meditate on bodhicitta in this way.Rinpoche also recommends reciting the Buddha's past bodhisattva life stories after doing the Guru Shakyamuni Buddha mantra and meditation. Rinpoche then elaborates on how these life stories can be recited at birthdays, weddings, and New Year celebrations. He says that it can be very inspiring for others, including non-Buddhists. There's no contradiction for Christians or those of other faiths, as the stories are basically about compassion, benefiting others, and sacrificing your life for others. This is in harmony with Christianity; it's not an opposing philosophy. So, everyone can recite it together, in the family or in a public place where there are all kinds of different faiths. In this way, people can hear the heart of Mahayana Buddhism.From April 10 to May 10, 2004, Lama Zopa Rinpoche gave extensive teachings during the Mahamudra Retreat at Buddha House in Australia. While the retreat focused on Mahamudra, Rinpoche also taught on a wide range of Lamrim topics. This retreat marked the beginning of a series of month-long retreats in Australia. Subsequent retreats were held in 2011, 2014, and 2018, hosted by the Great Stupa of Universal Compassion in Bendigo.Find out more about Lama Zopa Rinpoche, his teachings and projects at https://fpmt.org/

This is a reading of Manjushrimitra's the Bodhicittabhavana, a seminal early text of Ati Yoga.Mañjuśrīmitra (d. 740 CE) was an Indian Buddhist scholar. He became the main student of Garab Dorje and a teacher of Dzogchen. He was a resident at Nalanda University where he became a respected Yogācāra scholar and practitionerAs explained by Yeshe Donden, "Manjushrimitra wrote the Bodhicittabhavana, in order to explain Ati Yoga to the Mahayana Buddhists who were in the majority in India at that time, and in particular to his fellow scholars from Nalanda University. Experts have determined that the work is written in the style of a learned Indian scholar, using the philosophy of post sixth century A.D. Mahayana Buddhism. Meditation on the Bodhichitta presents the Ati Yoga Semde teachings in a logical, intellectually cogent way with a high level of scholarly coherence. In this work, Manjushrimitra emphasized that intellectualism and logic do not bring about enlightenment and that “Those who seek the Truth should embrace direct experience if they hope to acquire realization.” We can see that Manjushrimitra has gone far beyond the concept of Bodhichitta found in Buddhist sutra and tantric writings and arrived at an understanding of Bodhichitta as presented in Ati Yoga (where it means the essential nature of mind, or awareness)."

Daniel is a doctor of psychology, experienced ritualist, and the author of Ancestral Medicine: Rituals for Personal and Family Healing. He is an initiate in the Òrìṣà tradition of Yoruba-speaking West Africa and has learned from teachers of Mahayana Buddhism, Islamic Sufism, and the older ways of his English and German ancestors. Daniel is passionate about training aspiring leaders and change makers in the intersections of cultural healing, animist ethics, and applied ritual arts. He lives with his wife and two daughters near Granada, Spain in the foothills of the Sierra Nevada Mountains. For more see: www.ancestralmedicine.org https://ancestralmedicine.org/2025-march-parts-work/ https://ancestralmedicine.org/online-course/parts-of-a-whole/ Reverence for Impulse Is an unscripted and unplanned podcast with me, Weena Pauly-Tarr and my brother Tim Pauly, both working in the worlds of somatics: exploring bodies and all they hold/do/feel. We start each guest encounter with a few minutes of meeting each other without words, through the language of our bodies, before we press record and bring it to a conversation. This is not a hard hitting agenda or getting to the bottom of things. It's about finding each other in the not-knowing. We're here for the spaciousness, the awkwardness, the silliness, the silence — from the dark insides of our bodies to the bright insights of our minds, we're excited to welcome people who's impulses we'd like to get to know. Intro Music by Annie Hart Weena's Website: weenapauly.com  Weena's IG: @weenapaulytarr Tim's Website: intheserviceoflife.com Tim's IG: @in.the.service.of.life

This episode we continue to follow the monk Xuanzang on his path along the silk road.  From Gaochang, he traveled through the Tarim Basin, up over the Tianshan Mountains, to the heart of the Western Gokturk Qaghanate.  From there, he traveled south, through the region of Transoxania to Bactria and the land of Tukhara.  He pushed on into the Hindu Kush, witnessing the stone Buddha statues of Bamiyan, and eventually made his way to the land of Kapisa, near modern Kabul, Afghanistan.  From there he would prepare to enter the Indian subcontinent: the home of the historical Buddha. For more discussion and some photos of the areas along this journey, check out our podcast blog at https://sengokudaimyo.com/podcast/episode-121   Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua, and this is Episode 121: Journey to the West, Part 2   The cold winds blew through the travelers' doubled up clothing and thick furs.  Cold, wet ground meant that even two sets of boots were not necessarily enough after several days.  The frozen mist would often obscure everything except for the path immediately in front, hiding the peaks and making the sky a uniform white. In many places, the path would be blocked by rock, ice, or snow—the remnants of an avalanche, which could easily take an unsuspecting traveler.  And there was the elevation.  Hiking through the mountains, it was easy enough to reach heights of a mile or higher, and for those not accustomed to that elevation the thin air could take a surprising toll, especially if you were pushing yourself.  And the road was no less kind to the animals that would be hauling said travelers and their gear. And yet, this was the path that Xuanzang had agreed to.  He would continue to push through, despite the various deprivations that he would be subjected to.  No doubt he often wondered if it was worth it.  Then again, returning was just as dangerous a trip, so why not push on?   Last episode we introduced the monk Xuanzang, who traveled the Silk Road to India in the 7th century and returned to China.  He brought back numerous sutras to translate, and ended up founding a new school, known as the Faxian school—or the Hossou school in Japan.   As we mentioned last time, Xuanzang during his lifetime met with students from the archipelago when they visited the continent.  The records of his travels—including his biography and travelogue—are some of the best information we have on what life was like on the silk road around this time. In the last episode, we talked about Xuanzang: how he set out on his travels, his illegal departure from the Tang empire, and his perilous journey across the desert, ending up in Gaochang.  There, King Qu Wentai had tried to get him to stay, but he was determined to head out.  This episode we are going to cover his trip to Agni, Kucha, and Baluka—modern Aksu—and up to the Western Gokturk Qaghanate's capital of Suyab.  From there, we'll follow his footsteps through the Turkic controlled regions of Transoxania and into Tukhara, in modern Afghanistan.  Finally, we'll cover the last parts of his journey before he reached the start of his goal:  India. From Gaochang, Xuanzang continued on, through the towns he names as Wuban and Dujin, and into the country of Agni—known today as the area of Yanqi—which may also have been known as Wuqi.  The route was well-enough known, but it wasn't necessarily safe.  At one point, Xuanzang's caravan met with bandits, whom they were fortunately able to pay off.  The following night they encamped on a river bank with some merchants who also happened to be traveling the road.  The merchants, though, got up at midnight and headed out, hoping to get to the city early so that they could be the first ones to the market.  They only made it a few miles down the road, however, before they encountered more bandits, who slaughtered them and took their goods.  The following day, Xuanzang and his retinue came upon the merchants' remains lying in the road and saw the aftermath of the massacre. This was an unforgiving land, and the road was truly dangerous, even for those who traveled it regularly.  And yet Xuanzang was planning to travel its entire length until he reached India. So with little alternative, they carried on to the royal city of Agni. Agni, or Yanqi, sits on the southwestern edge of the basin, west of Bositeng lake, on the border between the Turfan basin and the larger Tarim Basin.  The name is thought to be a Tocharian—or Turfanian—name for the city, which is also known as Karashr. According to the biography by Huili, Xuanzang and his party didn't stay long in Agni.  Apparently Agni and Gaochang were not exactly on friendly terms, and even though the King of Agni and his ministers reportedly came out to greet Xuanzang and welcome him to their city, they refused to provide any horses.  They spent a single night and moved on. That said, Agni still made an impression on Xuanzang.  He noted how the capital was surrounded by hills on four sides, making it naturally defensible.  As for the people, he praises them as honest and straightforward.  They wore clothing of felt and hemp cloth, and cut their hair short, without hats or any kind of headwear.  Even the climate was pleasant, at least for the short time he was there.  He also notes that they used a script based on India—likely referring to the Brahmic script, which we find in the Tarim basin. However, as for the local lord, the King of Agni, he is a little less charitable.  Xuanzang claimed he was brave but “lacked resourcefulness” and he was a bit of a braggart.  Furthermore, the country had “no guiding principles or discipline and government orders are imperfect and not seriously implemented.”  He also mentioned the state of Buddhism in the country, noting that they were followers of Sarvastivada school, a Theravada sect popular along the Silk Road at the time.  Xuanzang was apparently not too pleased with the fact that they were not strict vegetarians, including the “three kinds of pure meat”.  From Agni, Xuanzang continued southwest, heading for the kingdom of Kucha.  He seems to have bypassed the nearby kingdom of Korla, south of Agni, and headed some 60 or 70 miles, climbing over a ridge and crossing two large rivers, and then proceeding another 200 miles or so to the land of Kucha. Kucha was a kingdom with over one hundred monasteries and five thousand monks following a form of Theravada Buddhism.  Here, Xuanzang was welcomed in by the king, Suvarnadeva, described as having red hair and blue eyes.  While Xuanzang was staying in Kucha, it is suspected that he probably visited the nearby Kizil grotto and the Buddhist caves, there, which include a painting of King Suvarnadeva's father, King Suvarnapuspa, and his three sons. You can still visit Kucha and the Kizil grottos today, although getting there is quite a trek, to be sure.  The ancient Kuchean capital is mostly ruins, but in the Kizil caves, protected from the outside elements, you can find vivid paintings ranging from roughly the 4th to the 8th century, when the site was abandoned.  Hundreds of caves were painted, and many still demonstrate vibrant colors.  The arid conditions protect them from mold and mildew, while the cave itself reduces the natural bleaching effect of sunlight.  The paintings are in numerous styles, and were commissioned by various individuals and groups over the years.  They also give us some inkling of how vibrant the city and similar structures must have been, back when the Kuchean kingdom was in its heyday. The people of Kucha are still something of a mystery.  We know that at least some of them spoke an Indo-European language, related to a language found in Agni, and both of these languages are often called Tocharian, which we discussed last episode.  Xuanzang himself noted that they used Indian writing, possibly referring to the Brahmi script, or perhaps the fact that they seem to have used Sanskrit for official purposes, such as the inscription on the cave painting at Kizil giving the name of King Suvarnapuspa.  The Kucheans also were clothed in ornamental garments of silk and embroidery.  They kept their hair cut, wearing a flowing covering over their heads—and we see some of that in the paintings. Xuanzang also notes that though we may think of this area as a desert, it was a place where rice and grains, as well as fruit like grapes, pomegranates, plums, pears, peaches, and almonds were grown.  Even today, modern Xinjiang grows some absolutely fantastic fruit, including grapes, which are often dried into raisins. Another point of interest for Xuanzang may have been that Kucha is known as the hometown of none other than Kumarajiva.  We first mentioned Kumarajiva back in episode 84.  Kumarajiva was one of the first people we know of who translated many of the sutras from India that were then more widely disseminated throughout the Yellow River and Yangzi river basins.  His father was from India and his mother was a Kuchean princess.  In the middle of the 4th century, when he was still quite young, he traveled to India and back with his mother on a Buddhist pilgrimage.  Later he would start a massive translation project in Chang'an.  His translations are credited with revolutionizing Chinese Buddhism. Xuanzang was initially welcomed by the king, his ministers, and the revered monk, Moksagupta.  They were accompanied by several thousand monks who set up tents outside the eastern gate, with portable Buddha images, which they worshipped, and then Xuanzang was taken to monastery after monastery until sunset.  At one of the monasteries, in the southeast of the city, there were several tens of monks who originally came from Gaochang, and since Xuanzang had come from there, they invited him to stay with them. The next day he met and feasted with the King, politely declining any meat, and then went to the monastery in the northwest to meet with the famous monk: Moksagupta.  Moksagupta himself had made the journey to India, and had spent 20 years there himself.  It seems like this would have been the perfect person for Xuanzang to talk to about his plans, but instead, the two butted heads.  Moksagupta seems to have seen Xuanzang's Mahayana faith as heretical.  He saw no reason for Xuanzang to travel all the way to India when he had all the sutras that anyone needed there in Kucha, along with Moksagupta himself.   Xuanzang's response seems to have been the Tang dynasty Buddhist version of “Okay, Boomer”, and then he went ahead and tore apart Moksagupta's understanding of his own sutras—or so Xuanzang relayed to his biographers.  We don't exactly have Moksagupta's side, and, let's face it, Xuanzang and his biographers are not necessarily reliable narrators.  After all, they followed Mahayana teachings, which they considered the “Greater Vehicle”, and they referred to the Theravada teachings as the “Hinayana” or “Lesser Vehicle”.  Meanwhile, Theravada Buddhists likely saw many of the Mahayana texts as extraneous, even heretical, not believing them to actually be the teachings of the Buddha. It must have been winter time, as the passes through the mountains on the road ahead were still closed, and so Xuanzang stayed in Kucha, spending his time sightseeing and meeting with various people.  He even went back to see Moksagupta, but the older monk shunned him, and would get up and exit the room rather than engaging with him, so they had no more conversations. Eventually, Xuanzang continued on his way west, following along the northern rim of the Tarim basin.  Two days out from Kucha, disaster struck.  Some two thousand or so Turkish bandits suddenly appeared—I doubt Xuanzang was counting, so it may have been more or less.  I imagine that memories of what had happened to the merchants near Agni must have gone through Xuanzang's mind.   Fortunately, for him, they were fighting over loot that they had pillaged from various travelers, and since they couldn't share it equally, they fell to fighting each other and eventually dispersed. He travelled for almost 200 miles after that, stopping only for a night at the Kingdom of Baluka, aka Gumo—the modern city of Aksu.  This was another Theravada Buddhist kingdom.  Xuanzang noted tens of Buddhist temples, and over 1000 Buddhist monks.  The country was not large—about 200 miles east to west and 100 miles north to south.  For reference that means it was probably comparable in size with Kyushu, in terms of overall area, or maybe the size of Denmark—excluding Greenland—or maybe the US state of Maryland.  Xuanzang described the country as similar to Kucha in just about every way, including the written language and law, but the spoken language was different, though we don't get many more details. From Baluka, he crossed northward through the Tianshan mountains, which are classified as an extension of the Pamirs known as the Ice Mountains.  Had he continued southwest, he would have hit Kashgar and crossed over between the Pamir and Tian Shan ranges into the Ferghana valley, but instead he turned north. We don't know exactly why he took this perilous option, but the route that may have been popular at the time as it was one of the most direct routes to the seat of the Western Gokturk Empire, which he was currently traveling through. The Tian Shan mountains were a dangerous journey.  Avalanches could block the road—or worse.  Xuanzang describes the permanent ice fields—indeed, it is the ice fields and glaciers of the Tian Shan that melt in the summer and provide the oasis towns of the Tarim Basin with water, even to this day.  In Xuanzang's day, those glaciers were likely even more prevalent than today, especially as they have been recorded as rapidly disappearing since 1961.  And where you weren't on snow and ice, the ground was probably wet and damp from the melt.  To keep warm, you would wear shoes over your shoes, along with heavy fur coats, all designed to reduce exposure. Xuanzang claims that 3 or 4 of every 10 people didn't survive the crossing—and that horses and oxen fared even worse.  Even if these numbers are an exaggeration, the message is clear:  This was a dangerous journey. After about seven days, Xuanzang came out of the mountains to the “Great Pure Lake”, the “Da Qing Hai”, also known as the Hot Sea or the Salt Sea, which likely refers to Issyk Kul.  The salt content, along with the great volume of water it possesses, means that the lake rarely freezes over, which is likely why it is seen as “hot” since it doesn't freeze when the fresh water nearby does.  This lake is the second largest mountain lake in the world, and the second deepest saltwater lake.  Traveling past the lake, he continued to Suyab, near modern Tokmok, in Kyrgyzstan, just west of the modern capital of Bishkek.  This was an old Sogdian settlement, and had since become the capital of the Western Gokturks.  Sogdians—like Xuanzang's guide, Vandak—were integral to the Gokturk kingdom. Their language was the lingua franca of the Silk Road, and at the time of the Gokturk Khaganate, it was also the official court language, and so when Xuanzang appeared at the court of the Great Khagan of the Western Gokturks, it was likely the language of diplomacy. When we think of Turkic people, many in the English speaking world think of Turkiye, and perhaps of the mighty Ottoman empire.  Some may think of Turkmenistan, Kazhakstan, Kyrgyzstan, or Uzbekistan, among others.  And of course, there are the Uyghur people in Xinjiang.  All of these people claim roots in the ancestral Turkic homeland in the Altai mountains, which sit largely in western Mongolia, north of China's Xinjiang region.  Much like the Xiongnu and the Mongols, they were pastoral nomads, moving their herds across the steppes, often covering great distances.  They would regularly move through different regions, perhaps returning each season, though sometimes not returning for years at a time.  They were often seen as barbarians by settled people living in cities, and yet their goods and horses were highly prized. Nomad and sedentary lifestyles would often collide.  Farmers would turn pastureland into fields, and when the nomadic people returned on their circuits, they would find walls and fences where there was once open land, and the people there would claim to “own” the land, a concept often foreign to people who were always on the move.  Nomadic people, such as the Gokturks, were not necessarily keeping vast libraries of records about themselves and their histories, and so much of what we get comes from external sources, which do not always have incredibly reliable narrators.  To many of the settled agriculturalists, groups like the Turks were marauders who raided their villages and farms.  They were a great bogeyman of the steppes, which required the firm hand of strong defenses to keep out—or so their opponents would want people to think. While they were known for their warfare, which incorporated their mobility, but they were keenly interested in trade, as well.  They understood the value of the trade routes and the various cities and states that they included in their empire.  Thus, the Sogdians and the Gokturks seem a natural fit: the Sogdians were more settled, but not entirely so, as demonstrated by their vast trade networks.  And the Sogdians also were part of the greater central Eurasian steppe culture, so the two cultures understood each other, to a degree.  They are even depicted similarly in art, with slight differences, such as long hair that was often associated with Turks over the Sogdians.  In some areas of the Gokturk empire, Sogdians would run the cities, while the Gokturks provided military aid and protection. Xuanzang's description of the people of Suyab, or the “City of Suye River”, doesn't pick out anyone in particular, and he even says that it was a place where traders of the Hu, or foreign, tribes from different countries mingle their abodes.  He mentions the people here as being called Suli, which is also the name given to the language—this may refer to “Sogdian” in general.  They write with an alphabet that is written vertically rather than horizontally—this may refer to a few scripts that were written this way, possibly based off Syriac or Aramaic alphabets that were adapted to Sogdian and other Iranian languages, but it isn't clear. We are told that the people dressed in felt and hemp clothing, with fur and “cotton” garments.  Their clothes fit tightly, and they kept their hair cut short, exposing the top of their heads—though sometimes they shaved it completely, tying a colored silk band around the forehead. He goes on to describe these people as greedy liars, possibly a reference to the mercantile nature of many of the people at the time. Something to note: The Turks of this time had not yet encountered Islam, which was just now starting to rise up in the Middle East.  The Prophet Muhammad is said to have been born around the end of the 6th century CE and was preaching in the early 7th century, though his teachings would begin to spread outward soon enough.  But that means that the Gokturks were not an Islamic empire.  Rather, their own traditions seem to have focused on the worship of Tengri, an Altaic personification of the universe, often simplified as a “sky god”.  Tengrism can be found amongst the Xiongnu, Mongols, and others, and it was the national religion of the Gokturks themselves, but there were many who also adopted other religions that they encountered, including Zoroastrianism, Christianity, Manichaeism, and Buddhism.  In fact, Xuanzang notes that the Turks he met in Suyab would not sleep or sit on beds made of wood because wood was thought to contain the spirit of fire, which he says they worshipped.  That sounds similar to Zoroastrian beliefs, where fire is associated with Ahura Mazda, who is also worshipped as a sky god.  These may have been beliefs inherited from their Eastern Iranian Sogdian partners. In Xuanzang's biography, we are given more details about his visit to Suyab.  Apparently, as he was headed to the city, he met a hunting party, which we are told was the retinue of Yehu Khan.  Hunting was an important part of life on the steppes, and it continued to be a favorite sport of the Gokturk nobility. Yehu Khan—possibly Yagbhu Khan, though that is up for some debate—is described as being dressed in a green silk robe, with his hair exposed, and wearing  a turban of white silk about ten feet long that wrapped his forehead and hung behind his back.  His “hunting” expedition wasn't just a couple of the guys.  It included about 200 officials, all with plaited hair and dressed in brocade robes—they weren't exactly out there roughing it.  He also had his soldiers, dressed in furs, felt, or fine woolen clothes, and there were so many cavalry that they stretched out of sight.  The Khan seemed pleased to meet Xuanzang, but his hunt was expected to last another couple of days, at least, so he sent an attendant named Dharmaja to take Xuanzang back to wait for the Khan to return. Three days later, Xuanzang was given an audience.  The khan was seated in a large yurt.  Xuanzang noted the seeming incongruity between the khan, sitting there in the tent, decorated with golden flowers, with the officials dressed in magnificent brocade garments sitting in two long rows in front of him and the armed guards behind him, compared to the simple felt walls of the tent. A ”yurt” is a common feature of nomadic life on the steppes.  It wasn't exactly a single person operation to haul them around, but they can be taken down and put up with relative ease.  And while yurts could be relatively simple, there are examples of much more elaborate structures.  There is little reason they couldn't be made larger, perhaps with some extra support.  In later centuries, there are examples of giant yurts that seem like real construction projects.  Use of tents, even in a city, where they had permanent palace buildings, was likely a means of retaining the nomadic steppe traditions, even while enjoying the benefits of city life. Whom exactly Xuanzang met with is a matter of debate.  His records seem to indicate that it was Tong Yabghu Qaghan of the Western Gokturk Khaganate, but other sources say that Tong Yabghu Qaghan died in 628, and the earliest Xuanzang could have been meeting with him was 630, two years later, so if that is the case, he must have met with Tong Yabghu's son, Si Yabghu Qaghan.  It is likely that Xuanzang, who was dictating his accounts years after, mentioned the Qaghan and then, when they looked up who it was, they simply made a mistake.  Remember, Xuanzang would have had everything translated through one or two languages.  He did know what he saw, however, and he recounted what he remembered. Tong Yabghu Qaghan oversaw the height of the Gokturk Qaghanate, and appears to have favored the Buddhist religion, though there were many different religions active in their territories at the time.  They oversaw an extremely cosmopolitan empire covering huge swaths of central Eurasia, including the lucrative silk road.  Xuanzang notes that at the court there were individuals from Gaochang and even a messenger from the Han—which is to say the Tang Empire.  One wonders if Xuanzang—or anyone at that time—realized just how tenuous the Khan'sposition was.  After Tong Yabghu's death, the Qaghanate would decline, and less than a decade later it would fall to the Tang dynasty, who took Suyab and made it their western outpost.  In fact, Suyab is thought to have been the birthplace, over a century later, of a young boy who would find a love of poetry.  That boy's name was Li Bai, or Ri Haku, in Japanese. He would become one of the most famous poets in Chinese history, and his poems were even known and studied in Japan.  And it was largely through Japanese study of Li Bai's poems that his works came to the English speaking world: first through Ernest Fenollosa, who had studied in Japan, and then by the celebrated Ezra Pound, who had used Ernest's notes to help with his own translations of the poems. This was, though, as I said, over a century after Xuanzang's journey.  At the time of our story, the Qaghan was throwing a feast, including Xuanzang and all of the foreign envoys.  Xuanzang comments on the food and drink—his hosts provided grape juice in lieu of wine, and cooked a special vegetarian feast just for him, while the other guests ate a feast of meat, such as veal, lamb, fish, and the like.  There was also the music of various regions along the Silk Road, which Xuanzang found to be catchy, but of course not as refined as the music he was used to, of course.  After dinner Xuanzang was asked to expound upon the Darma, largely about the basic principle that you should be kind to one another—I doubt he was getting into the deep mysteries of Buddhist philosophy. Xuanzang stuck around the court for three more days, during which time the Qaghan tried to get him to stay, but Xuanzang insisted that he had to make it to India.  And so the Qaghan relented.  He found men in his army who could translate for Xuanzang along his journey, and had letters of introduction written to at least as far as the state of Kapisa, in modern Afghanistan. And so, armed with the Qaghan's blessing and a fresh translator, Xuanzang struck out again.  They headed westward for over one hundred miles, eventually reaching Bingyul, aka the Thousand Springs.  This is the area where the Qaghan and his court would spend his summers, and the deer in the area were protected under his orders, so that they were not afraid of humans—which sounds similar to the situation with the deer in Nara.  Continuing on another fifty miles or so—the distances are approximate as Xuanzang's primary duty was not exactly to map all of this out—Xuanzang arrived at the city of Taras, in modern Kazakhstan, another place where the cultures of the Silk Road mixed and mingled.  Xuanzang didn't have much to say about Taraz, apparently, though it is one of the oldest cities in Transoxania, founded near the beginning of the Common Era.  A few miles south of there, Xuanzang reportedly found a village of re-settled ethnic Han that had been captured by the Gokturks and settled here.  They had adopted the dress and customs of the Turkic people, but continued to speak a version of Chinese. Southwest of that he reached the City of White Water, likely referring to Aksukent.  This is the same “Aksu” as the city in Xinjiang, both of which mean “White Water” in Turkic, but this one is in the south of Kazakhstan.  Xuanzang found the climate and products an improvement over what he had experienced in Taras.  Beyond that, he next arrived at the city of Gongyu, and then south again to Nujkend, and then traveling westward to the country of Chach, aka Tashkent.  Both Nujkend and Chach were large cities in nations of smaller, mostly autonomous city-states, which made up a lot of the political geography of Transoxania. I would note that Xuanzang's notes here are much more sparse than previously.  This may be because these were outside of the Tarim basin and therefore of less interest to individuals in the Tang empire.  Or perhaps he was just making his way more quickly and not stopping at every kingdom along the way. From Tashkent, he continued southeast to the Ferghana valley—the country of Feihan.  Oddly, this country doesn't appear in Xuanzang's biography, even though the Ferghana Valley seems to have been fairly well known back in the Tang Empire—it was known as the home of some of the best horses, which were one of its first major exports.  In fact, the Han dynasty even mounted a military expedition to travel to Ferghana just to obtain horses.  Xuanzang is oddly silent on this; however, he does talk about the fertile nature of the land.  He mentions that their language here is different from the lands he had been traveling through up to this point, and also points out that the people of the Ferghana valley were also visibly different from others in the area. From the Ferghana valley, Xuanzang headed west for about 300 miles or more to the land of Sutrushana—perhaps referring to the area of Ushrusana, with its capital of Bunjikat.  This country was also largely Sogdian, and described as similar to Tashkent.  From there, he traveled west through a great desert, passing skeletons, which were the only marker of the trail other than a view of the far off mountains.  Finally, they reached Samarkand, known as the country of “Kang” in Chinese, which was also the term used to mark Sogdians who claimed descent from the people of Samarkand. Samarkand is another of the ancient cities of Central Asia, and even today is the third largest city in modern Uzbekistan.  Human activity in the region goes back to the paleolithic era, and the city was probably founded between the 8th and 7th centuries BCE.  Samarkand was conquered by Alexander the Great, and during the Achaemenid Empire it was the capital of Sogdiana.  During Xuanzang's visit, Samarkand was described as an impenetrable fortress with a large population. For all of his travel, Samarkand was the first place Xuanzang notes as specifically not a Buddhist land.  In fact, there were two monasteries, suggesting that there had been Buddhists, but if any monks tried to stay there then the locals would chase them out with fire.  Instead, they worshipped fire—likely meaning Ahura Mazda and Zoroastrianism.  This leads to a story that I have to wonder about, given the reliability of our narrators. It is said that Xuanzang was met by the King with arrogance, but after staying the night Xuanzang was able to tell the King about Buddhism and its merits.  The king was intrigued, and asked to observe the Precepts, and treated Xuanzang with hospitality and respect.  So when two of Xuanzang's attendants went to the monasteries to worship, they were chased out with fire.  When the king heard about this, he had the people arrested and ordered their hands to be cut off.  Xuanzang could not bear to witness such suffering, however, and he intervened to have them spared.  So instead the king had them flogged and banished from the city.  Ever since then, all the people believed in Buddhism. Some parts of this strike true.  It was likely that the king would entertain this strange wanderer who had arrived with letters from the great Qaghan—that may have even explained why Xuanzang had been encouraged to make the dangerous journey to Suyab in the first place, so that he could obtain such permission.  And it would not be strange for the king to listen to his teachings.  If Xuanzang's attendants were attacked, that would have been a huge breach of hospitality, and however the King felt about it, he no doubt had to do something about it.  And so all of that sounds somewhat believable.  Does that mean everyone suddenly converted to Buddhism?  I don't know that I'm quite willing to go that far.  It is also likely that there were Buddhists there already, even if the majority religion was Zoroastrianism. From Samarkand, Xuanzang traveled farther southwest, to the country of Kasanna, which seems to have been the edge of what we might call Sogdiana.   According to his biographers, however, there was a little more to all of this.  Rather, he headed west to Kusanika.  Then he traveled to  Khargan, and further on to the country of Bukhara, and then to Vadi.  All of these were “An” in Chinese, which was the name element used for Sogdians from this region.  He then continued west to the country of Horismika, on the other side of the Amu Darya, aka the Oxus River of Transoxanian fame. From there he traveled further southwest, entering into the mountains.  The path here was often such that they had to travel single-file, and there was no food or water other than what you brought with you.  Eventually they came to a set of doors, known as the Iron Gate.  This was a Turkic fortress.  It was no doubt fortuitous that he had come from his meeting with the Qaghan, and likely had permission to pass through.  From there, they entered the country of Tukhara. As we noted in Episode 119, Tukhara was in the region of Bactria.  It was bordered by the Pamir range in the east, and the Persian empire in the west.  There were also the Great Snow Mountains in the south, likely referencing the Hindu Kush. Tukhara had been conquered by the Gokturks just within the past couple of decades, and Xuanzang notes that the country had been split into largely autonomous city-states as the local royalty had died without an heir many years before.  With the Gokturk conquest, it was now administered by Tardu Shad, the son of Tong Yabghu Qaghan.  “Shad” in this case was a local title. Here, Xuanzang's narrative gets a little dicey, especially between his biography and his records.  The records of the Western Regions denotes various countries in this area.  It is unclear if he traveled to all of them or is just recounting them from records he obtained.  He does give us at least an overview of the people and the region.  I would also note that this is one of the regions he visited, again, on his return trip, and so may have been more familiar with the region than those areas he had passed through from Suyab on down. For one thing, he notes that the language of the region was different from that of the “Suli”, which appears to refer to the Sogdians.  This was the old territory of the Kushan empire, and they largely spoke Bactrian.  Like Sogdian, it was another Eastern Iranian language, and they used an alphabet based largely on Greek, and written horizontally rather than vertically.  They also had their own coins. This region had plenty of Buddhist communities, and Xuanzang describes the cities and how many monasteries they had, though, again, it isn't clear if he actually visited all of them or not.  These are countries that Li Rongji translates as “Tirmidh”, “Sahaaniyan”, “Kharuun”, “Shuumaan”, etc. It does seem that Xuanzang made it to the capital city, the modern city Kunduz, Afghanistan. Xuanzang actually had something specific for the local Gokturk ruler, Tardu Shad.  Tardu Shad's wife was the younger sister of King Qu Wentai of Gaochang, whom we met last episode.  Qu Wentai had provided Xuanzang a letter for his younger sister and her husband.  Unfortunately, Xuanzang arrived to learn that the princess of Gaochang had passed away, and Tardu Shad's health was failing.  It does seem that Tardu Shad was aware of Xuanzang, however—a letter had already come from Qu Wentai to let them know that Xuanzang was on his way.  As I mentioned last episode, letters were an important part of how communities stayed tied together.  Of course, given the perils of the road, one assumes that multiple letters likely had to be sent just in case they didn't make it.  The US Postal Service this was not. Tardu Shad, though not feeling well, granted an interview with Xuanzang.  He suggested that Xuanzang should stick around.  Then, once the Shad had recovered from his illness, he would accompany Xuanzang personally on his trip to India.  Unfortunately, that was not to be.  While Xuanzang was staying there, he was witness to deadly drama.  Tardu Shad was recovering, which was attributed to the recitations by an Indian monk who was also there.  This outcome was not exactly what some in the court had wanted.  One of the Shad's own sons, known as the Tagin prince, plotted with the Shad's current wife, the young Khatun, and she poisoned her husband.  With the Shad dead, the throne might have gone to the son of the Gaochang princess, but he was still too young.  As such, the Tagin Prince was able to usurp the throne himself, and he married his stepmother, the young Khatun.  The funeral services for the late Tardu Shad meant that Xuanzang was obliged to stay at Ghor for over a month. During that time, Xuanzang had a seemingly pleasant interaction with an Indian monk.  And when he finally got ready to go, he asked the new Shad for a guide and horses.  He agreed, but also made the suggestion that Xuanzang should then head to Balkh.  This may have meant a bit of backtracking, but the Shad suggested that it would be worth it, as Balkh had a flourishing Buddhist community. Fortunately, there was a group of Buddhist monks from Balkh who happened to be in Kunduz to express their condolences at the passing of Tardu Shad, and they agreed to accompany Xuanzang back to their hometown, lest he end up getting lost and taking the long way there. The city of Balkh is also known as “Baktra”, as in “Bactria”, another name of this region.  A settlement has been there since at least 500 BCE , and it was already an important city when it was captured by Alexander the Great.  It sits at the confluence of several major trade routes, which no doubt were a big part of its success.  Xuanzang's biography notes that it was a massive city, though it was relatively sparsely populated—probably due to the relatively recent conquest by the Gokturks, which had occurred in the last couple of decades.  That said, there were still thousands of monks residing at a hundred monasteries in and around the city.  They are all characterized as monks of Theravada schools.  Southwest of the city was a monastery known as Navasamgharama, aka Nava Vihara, or “New Monastery”.  Despite its name, the monastery may have actually been much older, going back to the Kushan emperor Kaniska, in the 2nd century CE.  Ruins identified as this “New Monastery” are still visible south of Balkh, today. The monastery is described as being beautifully decorated, and it seems that it had a relic—one of the Buddha's teeth.  There are also various utensils that the Buddha is said to have used, as well.  The objects would be displayed on festival days.  North of the monastery there was a stupa more than 200 feet in height.  South of the monastery was a hermitage.  Each monk who studied there and passed away would have a stupa erected for them, as well.  Xuanzang notes that there were at around 700 memorial stupas, such that they had to be crammed together, base to base. It was here that Xuanzang met a young monk named Prajnaakara, who was already somewhat famous in India, and well-studied.  When questioned about certain aspects of Buddhism, Xuanzang was impressed by the monk's answers, and so stayed there a month studying with the young monk. Eventually, Xuanzang was ready to continue on his journey.  He departed Balkh towards the south, accompanying the teacher Prajnakara, and together they entered the Great Snow Mountains, aka the Hindu Kush.  This path was even more dangerous than the trip through the Tian Shan mountains to Suyab.   They eventually left the territory of Tukhara and arrived at Bamiyan.  Bamiyan was a kingdom in the Hindu Kush, themselves an extension of the Himalayan Mountain range.  It Is largely based around valley, home to the modern city of Bamyan, Afghanistan, which sits along the divide between Central Asia and the Indian subcontinent.  Today it is a major center for individuals of the Hazara ethnic group, one of the main ethnic groups in Afghanistan, which is a multi-ethnic state that includes, today, the Pashtun, Hazara, Tajik, and Uzbek people, along with a number of smaller ethnic groups.  Today they largely reside in the mountainous areas of the Hindu Kush. Bamiyan made an impact on our protagonist.   Their language was slightly different from that in Tukhara, but using the same—or similar enough—writing system.  Buddhism was thriving in the capital, and we are told of a rock statue of the standing Buddha, over a hundred feet in height, along with a copper statue of the standing Buddha nearby.    There was also another reclining Buddha a mile or two down the road.  There were multiple monasteries with thousands of monks, and the ruler of that kingdom received Xuanzang well. Xuanzang wasn't the first monk to travel to Bamiyan from the Middle Kingdom—in this he was, perhaps unwittingly, on the trail of the monk Faxian.  Faxian likely did not see these statues, though, as we believe they were built in the 6th and early 7th century—at least the stone Buddha statues.  They were a famous worship site until February 2001, when the Taliban gave an order to destroy all of the statues in Afghanistan.  Despite this, they were inscribed as UNESCO World Heritage Site in 2003. Fortunately, we have images from before their destruction.  These statues were a blend of Greco-Buddhist and Gandharan art styles—appropriate as it stands between the Hellenistic area of Tukhara and the ancient region of Gandhara—including the modern city of Kandahar and into the Indus Valley region of Pakistan. Continuing east through the mountains, Xuanzang eventually came out at the kingdom of Kapisa.  This may have had its capital around modern-day Bagram, north of modern Kabul, but the country seems to have been quite large.  Kapisa over saw some tens of other countries, and it is thought that at one time its influence extended from Bamyan and Kandahar to the area of modern Jalalabad.  Their language was even more different than that of Tukhara, but they were still using the same writing system.  The king of Kapisa is said to have been of Suli ethnicity—which would seem to indicate that he was Sogdian, or at least descended from people of the Transoxanian region.    Xuanzang notes that the ruler, as rough and fiery as he is described—as a true warlord or similar—he nonetheless made a silver image of the Buddha, eighteen feet in height, every year.  He also gave charity to the poor and needy in an assembly that was called every five years.  There were over one hundred monasteries and some 6000 monks, per Xuanzang's recollection, and notably, they were largely following Mahayana teachings. For the most part the monks that Xuanzang had encountered on this journey were Theravada—Xuanzang refers to them as “Hinayana”, referring to the “Lesser Vehicle” in contrast to Xuanzang's own “Mahayana”, or “Greater Vehicle”.  “Theravada” refers to the “way of the elders” and while Mahayana Buddhism largely accepts the sutras of Theravada Buddhism, there are many Mahayana texts that Theravada Buddhists do not believe are canonical.  We discussed this back in Episode 84. There was apparently a story of another individual from the Yellow River being sent as a hostage to Kapisa when it was part of the Kushan Empire, under Kanishka or similar.  Xuanzang recounts various places that the hostage, described as a prince, lived or visited while in the region.  Xuanzang's arrival likely stirred the imagination of people who likely knew that the Tang were out there, but it was such a seemingly impossible distance for most people.  And yet here was someone who had traveled across all of that distance.  One of the monasteries that claimed to have been founded because of that ancient Han prince invited Xuanzang to stay with them.  Although it was a Theravada monastery, Xuanzang took them up on the offer, both because of the connection to someone who may have been his countryman, but also because of his traveling companion, Prajnakara, who was also a Theravada monk, and may not be comfortable staying at a Mahayana monastery. Xuanzang spends a good deal of ink on the stories of how various monasteries and other sites were founded in Kapisa and the surrounding areas.  He must have spent some time there to accumulate all of this information.  It is also one of the places where he seems to have hit at least twice—once on the way to India, and once during his return journey. The King of Kapisa is said to have been a devotee of Mahayana Buddhism.  He invited Xuanzang and Prajnakara to come to a Mahayana monastery to hold a Dharma gathering.  There they met with several leading figures in the monastery, and they discussed different theories.  This gathering lasted five days, and at the end, the king offered Xuanzang and the other monks five bolts of pure brocade and various other gifts.  Soon thereafter, the monk Prajnakara was invited back to Tukhara, and so he and Xuanzang parted ways. And it was about time for Xuanzang to continue onwards as well.  From Kapisa, he would travel across the “Black Range” and into Lampaka.  This may refer to the area of Laghman or Jalalabad.  Today, this is in modern Afghanistan, but for Xuanzang, this would have been the northwestern edge of India.  He was almost there. And so are we, but we'll save his trip into India for next episode. Until then thank you for listening and for all of your support. If you like what we are doing, please tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website,  SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  Thank you, also, to Ellen for their work editing the podcast. And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.

Breht listens to, reflects on, and critically engages with a public lecture by the late philosopher Michael Sugrue titled Marcus Aurelius' Meditations: The Stoic Ideal. He discusses the philosophy of Stoicism, its insights as well as its limitations, its commodification and bastardization under late capitalism, the dialectical inversion of the philosophy of a Roman Emperor for proletarian revolutionaries, Virtue Ethics, Mahayana Buddhism and The Four Brahmaviharas, the importance of courage and discipline and responsibility, Momento Mori, the Cardinal Virtues, equipping ourselves mentally and emotionally for a lifetime of class struggle, seeking the balance of the Middle Path, Marxist Dialectics, and much more!  Professor Sugrue passed away last year, and Breht has always found his free, public lectures on philosophy to be helpful and really well done. In the spirit of free and open access to education, Breht offers his knowledge of philosophy alongside this offering by Professor Sugrue. The use of this lecture series falls under the protections of the Fair Use doctrine.  Outro Music: "Lilac Wine" by Nina Simone Check out all our other Philosophy Series episodes HERE Support Rev Left and get access to bonus episodes: www.patreon.com/revleftradio Follow RLR on IG HERE Make a one-time donation to Rev Left at BuyMeACoffee.com/revleftradio

Meditate on the four types of generosity according to Buddhism, giving material objects, providing protection, teaching the Dharma, and spreading love. It has an emphasis on the generosity that we may or may not show to homeless people. It's part of a year-long series on what we call the Six Perfections, six practices of Mahayana Buddhism that lead one to, they say, a state of limitless happiness. The meditation is done in a way that you don't need to be a Buddhist or have any Buddhist beliefs, just like all the others in our program. Episode 183: Meditation on GenerositySupport the show

Lena is a Medicine Woman, Transpersonal Psychotherapist & Transformational Speaker, offering the ancient practices of meditation, energy medicine and psycho-spiritual healing to the modern world. Lena is a global teacher and speaker with areas of expertise including conscious leadership, meditation, energy medicine, longevity, holistic health, human optimization, plant medicine, shamanism, sacred reciprocity and ecosystem consciousness, supporting people to embody their highest human potential as they step into their purpose. Lena interweaves her medicine lineages from South America, Central America and Asia into her ceremonial plant medicine work, supporting the healing and transformation of humanity and our earth by being an instrument of energetic harmony. Raised in a hybrid Buddhist/Christian home, Lena was introduced to meditation as a young child and now integrates Eastern philosophy with Western neuroscience in her healing and teaching work. Formally trained with a Bachelor of Science in Psychology and a Master of Science in Clinical Social Work both from The University of Georgia, Lena is dedicated to guiding others on a journey of embodied purpose, presence and liberated wholeness. Additionally, Lena has studied and trained in Asia, Central America and South America, weaving her lineages of Mahayana Buddhism, Mopan Maya Ancient Medicine, Q'ero Peruvian Shamanism and Shipibo Medicine Wisdom into her global work as a speaker and medicine woman. Lena is the founder of The BEING Method ~ a systematic method for igniting your highest human potential through mindfulness & meditation and The Meditation Membership ~ a curated membership of audio and video meditative teachings channeled by Lena, interweaving meditation, mindfulness, energy medicine and breath. An essential part of Lena's healing work is hosting transformational workshops and immersions in sacred lands all over the globe. Throughout her career, she has guided thousands to transform their suffering into strength by accessing their multi-dimensional existence as souls in human form. Lena has been featured in Vogue, The NY Times, Telegraph, World Travel Magazine and has graced the cover of Yoga Magazine three times. Additionally, she has been featured on TV networks such as Bravo and Lifetime. Lena is the host of The Medicine Wisdom Show where she discusses a variety of holistic medicine and healing modalities with other leaders in the field. Visit her websites to learn more about her healing programs, transformative workshops and international immersions: lenafranklin.com

There are of course innumerable similarities between the life and message of the Buddha and Swami Vivekananda: in a future lecture, I hope to sketch this out in much more detail. I think there is a particularly strong resonance between Swami Vivekananda's various spiritual experiences and realizations (and also his highest ideal of serving God man) and the Boddhicitta/Boddhisattva ideal of Mahayana Buddhism. One day, I will make a strong case for the Mahayana Buddhist interpretation of Sri Ramakrishna's life and teaching. Of course, in terms of modality, Sri Ramakrishna emphasized a Tantrik, deity-oriented approach which leads us into exciting Vajrayana territory too. A discussion comparing Nirmanakaya, Sambhogakaya and Dharmakaya to Vaikhari, Madhyama and Pasyanti Vak is of course fore coming. And I have a desire to do a short biography on Milarepaji also, perhaps on his Parinirvana which is the full moon of Bumjur Dawa (by the Tibetan Lunar Calendar) I believe. It will be around Shiva Ratri time!Naturally all these links between Shiva, Swami Vivekananda and the Buddha are particularly pronounced in Varanasi, especially near Sarnath where the Buddha spoke the words that would resound timelessly through eternity! There is a striking resemblance to what he spoke about and what Swami Vivekananda spoke out, a resemblance that is of course more tangibly felt in this place than intellectually cognized. Since I happen to be in Sarnath on Christmas Eve, I thought I'd reflect a little on that in this talk. Jai Jesus Christ! Jai Buddha! Jai Swami Vivekananda Guru Maharajji Ki Jai!Lectures happen live every Monday at 7pm PST and Friday 10am PST and again Friday at 6pm PST.Use this link and I will see you there:https://www.zoom.us/j/7028380815For more videos, guided meditations and instruction and for access to our lecture library, visit me at:https://www.patreon.com/yogawithnishTo get in on the discussion and access various spiritual materials, join our Discord here: https://discord.gg/U8zKP8yMrMAnd if you feel moved to donate to support me and this work, you're welcome to here:https://www.paypal.com/paypalme/jaimakaliSupport the show

Pursuing the theme of the Mahayana, Sangharakshita outlines its path, its historical roots and its principal scriptures, giving introduction to the White Lotus Sutra as a drama of cosmic enlightenment. Excerpted from the talk The Universal Perspective of Mahayana Buddhism, part of the series Parables, Myths and Symbols of Mahayana Buddhism in the White Lotus Sutra given in 1971. *** Subscribe to our Dharmabytes podcast:  On Apple Podcasts | On Spotify | On Google Podcasts Bite-sized inspiration three times every week. Subscribe to our Free Buddhist Audio podcast:  On Apple Podcasts | On Spotify | On Google Podcasts A full, curated, quality Dharma talk, every week. 3,000,000 downloads and counting! Subscribe using these RSS feeds or search for Free Buddhist Audio or Dharmabytes in your favourite podcast service! Help us keep FBA Podcasts free for everyone: donate now! Follow Free Buddhist Audio: YouTube  |  Instagram  |  Twitter  |  Facebook  |  Soundcloud

In this talk, Nagapriya introduces his new book, "Visions of Mahayana Buddhism." Here he condenses the definition of Mahayana Buddhism from his earlier talks then describes the process of writing the book, why he felt it was needed, and how its structure serves to make the study of Mahayana Buddhism accessible. From the talk Visions of Mahayana Buddhism, the fifth and final talk in a five-part series by Nagapriya exploring Mahayana Buddhism part of the series of the same name, given at Manchester Buddhist Centre, 2009. *** Subscribe to our Dharmabytes podcast:  On Apple Podcasts | On Spotify | On Google Podcasts Bite-sized inspiration three times every week. Subscribe to our Free Buddhist Audio podcast:  On Apple Podcasts | On Spotify | On Google Podcasts A full, curated, quality Dharma talk, every week. 3,000,000 downloads and counting! Subscribe using these RSS feeds or search for Free Buddhist Audio or Dharmabytes in your favourite podcast service! Help us keep FBA Podcasts free for everyone: donate now! Follow Free Buddhist Audio: YouTube  |  Instagram  |  Twitter  |  Facebook  |  Soundcloud  

In this 3-part series, Danadasa covers the "Three Great Turnings" of the wheel of the dharma that resulted in the Theravada, Mahayana and Vajrayana traditions.Here in Part 2, he explores how Mahayana Buddhism builds on early Buddhist teachings to emphasize interconnectedness and engagement with the world. He contrasts embodied imagination—a tool for liberation—with fantasy, which is mere escapism. Through imagination, we can transform harmful narratives into those fostering peace and well-being. Danadasa highlights the Mahayana method of creating archetypal symbols, like Amitabha Buddha, to inspire and guide practitioners, encouraging reliance on higher wisdom rather than individual control.He also addresses balancing inner peace with active engagement in a polarized world. By using meditation to cultivate an inner “bounded space,” individuals can replenish emotional resilience and learn to let go of toxic tendencies, such as mental proliferation and polarization. Danadasa emphasizes that true freedom arises not from avoiding the world but from embracing impermanence and interconnectedness, offering practical steps for thriving in challenging circumstances.______________Danadasa (he/him) began meditating and practicing Buddhism in 1993 and was ordained in the Triratna Buddhist Order in 2011 at the San Francisco Buddhist Center. At his ordination, he received his Buddhist name Danadasa which, in Sanskrit, means “servant of generosity”.  In 1995, he developed a heart connection with the archetypal Buddha Amitabha, rooted in the Japanese Pure Land tradition Jodo Shinshu (known in the Western world as Shin Buddhism), and has been practicing an Amitabha sadhana (devotional practice) since 2011. Danadasa is deeply passionate about teaching meditation, mindfulness and Buddhism in a somatic and embodied way, bringing the Buddha's teachings to life in our imaginations through images and storytelling. Embodied practice is the path of getting out of our heads and into our bodies, for it is in our bodies that liberation reveals itself. Over the past 20 years, Danadasa has held various administrative and leadership roles within the San Francisco Buddhist Center (SFBC). And in 2023, he resigned from all of his formal SFBC roles, as well as taking a break from teaching for a period of wandering in the wilderness, free from the external responsibilities, expectations and social norms of the monastery, following in the footsteps of the great “crazy wisdom” Mahasiddhas of the past. Since then, many lineage Masters and archetypal Buddhas have provided Danadasa with guidance and inspiration, including Tilopa, Naropa, Padmasambhava, Vajrakilaya, and Machig Labdron. In 2024, Danadasa received Vajrayogini initiation and empowerment. Through Vajrayogini, the Mother of All the Buddhas, the meaning of the Buddha's words is beginning to reveal itself. ______________ To support our efforts to share these talks with LGBTQIA audiences worldwide, please visit https://gaybuddhist.org/There you can: Donate Learn how to participate live Find our schedule of upcoming speakers Join our mailing list or discussion forum Enjoy many hundreds of these recorded talks dating back to 1996 CREDITSAudio Engineer: George HubbardProducer: Tom BrueinMusic/Logo/Artwork: Derek Lassiter

Bright on Buddhism - Kōan Series Episode 11 - Jōshū's "Wash Your Bowls" Hello and welcome to a new episode of the Kōan Series. In this series, we will read and discuss real Buddhist kōans to try and better understand them. We hope you enjoy. Resources: Episode 10 - https://anchor.fm/brightonbuddhism/episodes/What-is-Zen-Buddhism-e1a2sm2 Episode 18 - https://anchor.fm/brightonbuddhism/episodes/What-is-the-Buddhist-philosophy-of-speech--language--and-words-e1dgqu9 Episode 32 - https://anchor.fm/brightonbuddhism/episodes/What-are-kans-e1j5scl Episode 33 - https://anchor.fm/brightonbuddhism/episodes/What-is-emptiness-e1jc31i Hori, Victor Sogen (1999). "Translating the Zen Phrase Book" (PDF). Nanzan Bulletin (23).; Hori, Victor Sogen (2000), Koan and Kensho in the Rinzai Zen Curriculum. In: Steven Heine and Dale S. Wright (eds)(2000): "The Koan. Texts and Contexts in Zen Buddhism, Oxford: Oxford University Press; Heine, Steven (2008), Zen Skin, Zen Marrow; Bielefeldt, Carl (2009), "Expedient Devices, the One Vehicle, and the Life Span of the Buddha", in Teiser, Stephen F.; Stone, Jacqueline I. (eds.), Readings of the Lotus Sutra, New York: Columbia University Press, ISBN 9780231142885; Kotatsu, Fujita; Hurvitz, Leon (1975), "One Vehicle or Three", Journal of Indian Philosophy, 3 (1/2): 79–166; Lopez, Donald (2016), The Lotus Sutra: A Biography (Kindle ed.), Princeton University Press, ISBN 978-0691152202; Lopez, Donald S.; Stone, Jacqueline I. (2019), Two Buddhas Seated Side by Side: A Guide to the Lotus Sūtra, Princeton University Press; Pye, Michael (2003), Skilful Means – A concept in Mahayana Buddhism, Routledge, ISBN 0203503791; Watson, Burton (tr.) (1993), The Lotus Sutra, Columbia University Press, ISBN 023108160X; Patrick Olivelle, trans. Life of the Buddha. Clay Sanskrit Library, 2008. 1 vols. (Cantos 1-14 in Sanskrit and English with summary of the Chinese cantos not available in the Sanskrit); Stone, Jacqueline Ilyse (2003), "Original enlightenment and the transformation of medieval Japanese Buddhism" (PDF), Studies in East Asian Buddhism, University of Hawaii Press (12), ISBN 978-0-8248-2771-7, archived from the original (PDF) on November 5, 2013; Hakeda, Yoshito S., trans. (1967), Awakening of Faith—Attributed to Aśvaghoṣa, with commentary by Yoshito S. Hakeda, New York, NY: Columbia University Press, ISBN 0-231-08336-X; Jorgensen, John; Lusthaus, Dan; Makeham, John; Strange, Mark, trans. (2019), Treatise on Awakening Mahāyāna Faith, New York, NY: Oxford University Press, ISBN 9780190297718 Do you have a question about Buddhism that you'd like us to discuss? Let us know by finding us on email or social media! https://linktr.ee/brightonbuddhism Credits: Nick Bright: Script, Cover Art, Music, Voice of Hearer, Co-Host Proven Paradox: Editing, mixing and mastering, social media, Voice of Hermit, Co-Host

A reading of excerpts taken from Chapter 1 of The Laṅkāvatāra Sūtra - translated by Suzuki and Goddard. The Laṅkāvatāra Sūtra was first translated into Chinese in the 5th century and has been the subject of many treatises and commentaries. It is a distinctive and influential philosophical discourse in the Mahayana Buddhist tradition. The sutra recounts a teaching primarily between Gautama Buddha and a bodhisattva named Mahāmati ("Great Wisdom"). The sūtra is set in mythical Laṅkā, ruled by Rāvaṇa, the king of the rākṣasas. The Laṅkāvatāra discusses numerous Mahayana topics, such as Yogācāra philosophy of mind-only (cittamātra) and the three natures, the ālayavijñāna (store-house consciousness), the inner "disposition" (gotra), the buddha-nature, the luminous mind (prabhāsvaracitta), emptiness (śūnyatā) and vegetarianism. It is also notably an important sūtra in Zen Buddhism, as it discusses the key issue of "sudden enlightenment".

In this transformative episode, we embark on a deep exploration of planetary dharma and human consciousness with Dr. John Churchill, a leading voice in spiritual evolution and heart-centred awareness. Dr. Churchill unravels the profound connection between personal growth and the Earth’s healing process, offering a powerful lens into how humanity’s consciousness is intertwined with planetary well-being. Through his teachings on the “Fourth Turning,” he explains how moving beyond ego-driven behaviours and into heart-centred awareness allows for greater coherence, both within ourselves and in our relationship with the planet. This episode invites listeners to embrace their planetary dharma, heal generational trauma, and journey into a future led by compassion and heart intelligence. Perfect for anyone seeking to align personal and collective evolution with the Earth's spiritual wisdom. About Dr. John Churchill Dr. John Churchill's journey into psycho-spiritual development began in his adolescence in London, where his passion for Integral theory, Western Esotericism, and Mahayana Buddhism first took root. This path led him to become a Buddhist monk at Samye Ling Monastery in Scotland, where he received the esoteric Planetary Dharma transmissions that later inspired his groundbreaking Fourth Turning teachings. With 15 years of training in “Great Seal” meditation under Dr. Daniel P. Brown, John has also gained expertise in attachment therapy, hypnosis, and peak performance psychology. A founding member of Ken Wilber's Integral Institute, John developed the somatically based contemplative practice Embodying the Open Ground, which integrates psychodynamic healing, adult development, and meditation. He holds a Doctorate in Clinical Psychology and is trained in Traditional Chinese Medicine, blending ancient wisdom with modern psychology for transformative planetary awakening. You can watch the video of the interview on YouTube Find Out More About Dr. John Churchill Visit the Karuna Mandala Website The Fourth Turning Dharma Studies – Planetary Dharma Follow Dr. John Churchill on Instagram @planetarydharma

Tibetan Buddhist teacher Tpuntsok talks about the dialogue between Mahayana Buddhism and American society with Vijay Rx Nathan

The Divine Healer, identifiable in Egyptian and Greek myths, also appears in the White Lotus Sutra as both the Medicine Buddha and the Good Physician, in the parable of that name, who leaves his sons to cure themselves. Excerpted from the talk The Archetype of the Divine Healer by Sangharakshita, part of the series Parables, Myths and Symbols of Mahayana Buddhism in the White Lotus Sutra, 1971. *** Subscribe to our Dharmabytes podcast:  On Apple Podcasts | On Spotify | On Google Podcasts Bite-sized inspiration three times every week. Subscribe to our Free Buddhist Audio podcast:  On Apple Podcasts | On Spotify | On Google Podcasts A full, curated, quality Dharma talk, every week. 3,000,000 downloads and counting! Subscribe using these RSS feeds or search for Free Buddhist Audio or Dharmabytes in your favourite podcast service! Help us keep FBA Podcasts free for everyone: donate now! Follow Free Buddhist Audio: YouTube  |  Instagram  |  Twitter  |  Facebook  |  Soundcloud  

In this episode, Charlie, a non-binary Christopagan Druid, delves into the spiritual practice of the Dedication of Merit from Mahayana Buddhism and its impact on fostering spiritual humility and communal compassion. Joined by their husband Brian, they explore how personalized spiritual practices can lead to 'main character syndrome' and discuss how dedicating one's spiritual work to the enlightenment of all beings can help mitigate ego and enhance community well-being. They share personal experiences and insights from various traditions, including Buddhism, Christianity, and Druidry, to illustrate the transformative power of selfless prayer and spiritual practice. Thank you for Liking and Subscribing to this podcast Thank you for sharing this episode with your loved ones, friends and community Thank you for Tips or Donations: https://ko-fi.com/cedorsett https://patreon.com/cedorsett Substack: https://www.creationspaths.com/ For Educational Resource: https://wisdomscry.com For all of the things we are doing at The Seraphic Grove go to Creation's Paths https://www.creationspaths.com/ Social Connections: BlueSky https://bsky.app/profile/creationspaths.com Threads https://www.threads.net/@creationspaths Instagram https://www.instagram.com/creationspaths/ Chapters: 00:00 Introduction to Spiritual Journey 00:25 Exploring Dedication of Merit in Buddhism 01:59 Main Character Syndrome in Spirituality 04:02 Humility and Occupying the Right Space 07:19 Metta Practice and Compassion for Enemies 11:47 Guarding Against Extremes and Dedication in Prayer 13:39 Broadening Prayer Perspectives 14:03 The Nature of Emergency Prayer 14:39 Miracles and Constant Prayer 15:25 Living as a Prayer 16:20 Dedication of Merit 17:34 Cooking as a Spiritual Act 19:26 Serving with Dedication 20:32 God in Everything 21:16 Living in Humility 23:56 Final Thoughts and Community Engagement

Jampal Norbu considers the examined, meaningful life beyond self indulgence and impulse. Our impulsive behavior is dictated by the self important rascal called ego, whose every action results in the five afflictive emotions. The Buddhist practice of Lojong trains us to spot and acknowledge those patterns. Seeing beyond those patterns we discover and appreciate new aspects and abilities within our very own mind. Understanding the verses, “Work with the strongest emotions first,” and “Abandon expectation of fruition,” can lead us there.

Bright on Buddhism - Kōan Series Episode 10 - Hyakujō and The Fox Hello and welcome to a new episode of the Kōan Series. In this series, we will read and discuss real Buddhist kōans to try and better understand them. We hope you enjoy. Resources: Episode 10 - https://anchor.fm/brightonbuddhism/episodes/What-is-Zen-Buddhism-e1a2sm2 Episode 18 - https://anchor.fm/brightonbuddhism/episodes/What-is-the-Buddhist-philosophy-of-speech--language--and-words-e1dgqu9 Episode 32 - https://anchor.fm/brightonbuddhism/episodes/What-are-kans-e1j5scl Episode 33 - https://anchor.fm/brightonbuddhism/episodes/What-is-emptiness-e1jc31i Hori, Victor Sogen (1999). "Translating the Zen Phrase Book" (PDF). Nanzan Bulletin (23).; Hori, Victor Sogen (2000), Koan and Kensho in the Rinzai Zen Curriculum. In: Steven Heine and Dale S. Wright (eds)(2000): "The Koan. Texts and Contexts in Zen Buddhism, Oxford: Oxford University Press; Heine, Steven (2008), Zen Skin, Zen Marrow; Bielefeldt, Carl (2009), "Expedient Devices, the One Vehicle, and the Life Span of the Buddha", in Teiser, Stephen F.; Stone, Jacqueline I. (eds.), Readings of the Lotus Sutra, New York: Columbia University Press, ISBN 9780231142885; Kotatsu, Fujita; Hurvitz, Leon (1975), "One Vehicle or Three", Journal of Indian Philosophy, 3 (1/2): 79–166; Lopez, Donald (2016), The Lotus Sutra: A Biography (Kindle ed.), Princeton University Press, ISBN 978-0691152202; Lopez, Donald S.; Stone, Jacqueline I. (2019), Two Buddhas Seated Side by Side: A Guide to the Lotus Sūtra, Princeton University Press; Pye, Michael (2003), Skilful Means – A concept in Mahayana Buddhism, Routledge, ISBN 0203503791; Watson, Burton (tr.) (1993), The Lotus Sutra, Columbia University Press, ISBN 023108160X; Patrick Olivelle, trans. Life of the Buddha. Clay Sanskrit Library, 2008. 1 vols. (Cantos 1-14 in Sanskrit and English with summary of the Chinese cantos not available in the Sanskrit); Stone, Jacqueline Ilyse (2003), "Original enlightenment and the transformation of medieval Japanese Buddhism" (PDF), Studies in East Asian Buddhism, University of Hawaii Press (12), ISBN 978-0-8248-2771-7, archived from the original (PDF) on November 5, 2013; Hakeda, Yoshito S., trans. (1967), Awakening of Faith—Attributed to Aśvaghoṣa, with commentary by Yoshito S. Hakeda, New York, NY: Columbia University Press, ISBN 0-231-08336-X; Jorgensen, John; Lusthaus, Dan; Makeham, John; Strange, Mark, trans. (2019), Treatise on Awakening Mahāyāna Faith, New York, NY: Oxford University Press, ISBN 9780190297718 Do you have a question about Buddhism that you'd like us to discuss? Let us know by finding us on email or social media! https://linktr.ee/brightonbuddhism Credits: Nick Bright: Script, Cover Art, Music, Voice of Hearer, Co-Host Proven Paradox: Editing, mixing and mastering, social media, Voice of Hermit, Co-Host

Welcome to episode 71 of The Way Out Is In: The Zen Art of Living, a podcast series mirroring Zen Master Thich Nhat Hanh's deep teachings of Buddhist philosophy: a simple yet profound methodology for dealing with our suffering, and for creating more happiness and joy in our lives. We're delighted to share this special two-part installment with you, which was recorded in June 2024 at the recent Plum Village retreat, Ancient Path for Modern Times. This is the second recording of a panel discussion based loosely around the 14 mindfulness trainings – Thich Nhat Hanh’s ethical guidelines for living, a modern distillation of the traditional Bodhisattva precepts of Mahayana Buddhism. The trainings are followed by monastics and lay friends who have made a formal vow to receive, study, and observe them. In the panel, you will hear from leadership coach/journalist Jo Confino, Sister Lang Nghiem, one of the senior nuns in Plum Village, and Elli Weisbaum. Their conversation focuses on what it is to feel safe in the world, what it is to belong, and what it is like to feel at home in the world, and touches upon topics such as healing the past in the present moment; spiritual homes; community building; localization; being aware of indoctrination; challenging our worldviews; misinformation; creating resilience; and much more. Dr. Elli Weisbaum, BFA, MES, PhD, has worked internationally facilitating mindfulness workshops and retreats within the sectors of education, healthcare, and business. She is currently the Acting Program Director for the Buddhism, Psychology and Mental Health Program (BPMH), at New College, University of Toronto, Canada. At the heart of her teaching and research is an interest in cultivating learning and occupational environments where all members of the community can flourish and thrive. She attended her first retreat with Thich Nhat Hanh at the age of 10 and has continued to train with the Plum Village community. Elli's background in both academic research and traditional mindfulness practice provides a distinct approach to her ongoing work teaching and researching in the field. Read more on her website.Thank you for listening, and enjoy! Co-produced by the Plum Village App:https://plumvillage.app/ And Global Optimism:https://globaloptimism.com/ With support from the Thich Nhat Hanh Foundation:https://thichnhathanhfoundation.org/ List of resources Interbeinghttps://en.wikipedia.org/wiki/Interbeing The Fourteen Mindfulness Trainingshttps://plumvillage.org/mindfulness/the-14-mindfulness-trainingsMahayanahttps://en.wikipedia.org/wiki/Mahayana Elli Weisbaumhttps://www.elliweisbaum.com/ Sister Chan Lang Nghiemhttps://plumvillage.org/people/dharma-teachers/sr-lang-nghiem The Order of Interbeinghttps://orderofinterbeing.org/ Jamie Bristowhttps://www.jamiebristow.com/ Sister Chan Khonghttps://plumvillage.org/about/sister-chan-khong Christiana Figuereshttps://www.globaloptimism.com/christiana-figueres Dharma Talks: ‘Nutriments for Healing'https://plumvillage.org/library/dharma-talks/nutriments-for-healing Deer Park Monasteryhttps://deerparkmonastery.org/ Sister Chan Duchttps://plumvillage.org/people/dharma-teachers/sr-chan-duc A Cloud Never Dieshttps://plumvillage.org/a-cloud-never-dies Quotes “You practice in the good times so that when the bad, difficult times come, you’re prepared to act.” “Our thoughts, we consume them first. They lead to our actions.”“As a practitioner, I often look around in my day-to-day life and ask, holding up the four nutriments, what am I consuming beyond edible foods? And how is this impacting my internal landscape?” “How am I contributing to the landscapes of consciousness around me?” “Our practice is to turn towards suffering and embrace it. And, for me, the spaces where I feel safe are ones where that permission is given. And when that permission is given, then we also have the opportunity to touch happiness.” “When a woman feels safe, she’s at home.” “Home is to be at peace within myself.” “Our joy is in our suffering, and our suffering is in our joy. So to try to separate them is itself a mistake.” “I met up with someone who’d been a local journalist in Texas, who was bemoaning the fact that there were no longer any journalists sitting on the local government committees. And so all accountability had gone; there was no one to report on what was going on. So the only narrative was the official narrative, which could be manipulated at will.” “We need to educate ourselves into different worldviews, because it’s so deep within us that we’re completely unaware. And, of course, that’s why there are so many dangers with the contraction of real journalism into misinformation and individual bubbles where people just confirm their belief system. That is so intensely dangerous, because it's going one way but many, many millions of people are going very rapidly in the other direction, saying, ‘I’ll choose my own truth'.”

The Abhidharmakośabhāṣya (Treasury of Metaphysics with Self-Commentary) is a pivotal treatise on early Buddhist thought composed around the 4th or 5th century by the Indian Buddhist philosopher Vasubandhu. This work is a complete and systematic account of the Abhidharma, and is the peak of scholarship in the Fundamental Vehicle. It elucidates the Buddha's teachings as synthesized and interpreted by the early Buddhist Sarvāstivāda school. Vasubandhu (4th to 5th century CE) was an influential Buddhist monk and scholar from Gandhara or Central India. He was a philosopher who wrote commentary on the Abhidharma, from the perspectives of the Sarvastivada and Sautrāntika schools. After his conversion to Mahayana Buddhism, along with his half-brother, Asanga, he was also one of the main founders of the Yogacara school. Vasubandhu's Abhidharmakośakārikā ("Commentary on the Treasury of the Abhidharma") is widely used in Tibetan and East Asian Buddhism, as the major source for non-Mahayana Abhidharma philosophy. Vasubandhu is one of the most influential thinkers in the Indian Buddhist philosophical tradition. Because of their association with Nalanda university, Vasubandhu and Asanga are amongst the so-called Seventeen Nalanda Masters. In Jōdo Shinshū, he is considered the Second Patriarch; in Chan Buddhism, he is the 21st Patriarch.

Sit by a riverside in The Kingdom of Bhutan with Jampal Norbu as he reflects on the value of our Buddhist heritage and history. The people, places and surprises encountered along a pilgrim's trail can illuminate many aspects of study, practice and experience. Lojong too connects us to the genuine heart of the spiritual path and the blessings of all those great aspirants that came before us. 

This lecture discusses key ideas from the 20th century philosopher and head of the Japanese Kyoto school, Nishitani Keiji's book, The Self-Overcoming Of Nihilism Specifically it examines the Appendix to the work, titled "The Problem of Atheism". He analyses two main philosophical atheistic approaches to religion, that of Marxist humanism and that of Sartrean existentialism, and points out inadequacies to both of these positions, particularly when examined in relation to Mahayana Buddhism. Nishitani also suggests that a reappropriated and reinterpreted Buddhism can offer a position that engages with nihilism but also goes beyond it in manners that also go beyond Western self-overcomings of nihilism To support my ongoing work, go to my Patreon site - www.patreon.com/sadler or Buy Me A Coffee - https://buymeacoffee.com/a4quydwom If you'd like to make a direct contribution, you can do so here - www.paypal.me/ReasonIO - or at BuyMeACoffee - www.buymeacoffee.com/A4quYdWoM You can find over 3,000 philosophy videos in my main YouTube channel - www.youtube.com/user/gbisadler Purchase The Self-Overcoming Of Nihilism - https://amzn.to/3wgyCqz

Welcome to episode 70 of The Way Out Is In: The Zen Art of Living, a podcast series mirroring Zen Master Thich Nhat Hanh's deep teachings of Buddhist philosophy: a simple yet profound methodology for dealing with our suffering, and for creating more happiness and joy in our lives. We're delighted to be able to share with you this special two-part installment, recorded in June 2024 at the recent Plum Village retreat, Ancient Path for Modern Times. This is the first recording of a panel discussion based loosely around the 14 mindfulness trainings – Thich Nhat Hanh’s ethical guidelines for living, a modern distillation of the traditional Bodhisattva precepts of Mahayana Buddhism. The trainings are followed by monastics and lay friends who have made a a formal vow to receive, study, and observe them. In the panel, you will hear two of our frequent guests, Sister True Dedication (Sister Hien Nghiem) and Christiana Figueres, as well as Dharma teacher Shantum Seth. These three panelists explore how the Buddha faced war and violence in his own time; the principle of ahimsa and Gandhian nonviolence; handling anger, despair, and burnout as activists; practicing in times of polarization and division; insights around the victim-perpetrator dynamic; sanghas as sanctuaries, and their role in activism; different aspects of engaged Buddhism and its evolution over time; the spiritual dimension of change; and much more. And does anger help? Christiana Figueres, one of the architects of the Paris Climate Agreement in 2015, was a student of Thich Nhat Hanh and is a valued member of the Plum Village Sangha. Executive Secretary of the United Nations Framework Convention on Climate Change (UNFCCC) from 2010 to 2016, she is also the co-founder of Global Optimism, co-host of the Outrage + Optimism podcast, and co-author of the bestselling The Future We Choose: Surviving the Climate Crisis.  Shantum Seth, an ordained Dharmacharya (Dharma teacher) in the Buddhist Mindfulness lineage of Zen Master Thich Nhat Hanh, teaches in India and across the world. A co-founder of Ahimsa Trust, he has been a student of Thich Nhat Hanh's teachings for the past 35 years. Since 1988, he has led pilgrimages and other multi-faith, educational, cultural, spiritual, and transformative journeys across diverse regions of India and Asia. He is actively involved in educational, social, and ecological programmes, including work on cultivating mindfulness in society, including with educators, the Indian Central Reserve Police Force, and the corporate sector. Across various Indian sanghas, Dharmacharya Shantum is the primary teacher of different practices of mindfulness from Thich Nhat Hanh's tradition.Thank you for listening, and enjoy! Co-produced by the Plum Village App:https://plumvillage.app/   And Global Optimism:https://globaloptimism.com/ With support from the Thich Nhat Hanh Foundation:https://thichnhathanhfoundation.org/ List of resources Interbeinghttps://en.wikipedia.org/wiki/Interbeing The Fourteen Mindfulness Trainingshttps://plumvillage.org/mindfulness/the-14-mindfulness-trainings Mahayanahttps://en.wikipedia.org/wiki/Mahayana Bodhisattva vowhttps://en.wikipedia.org/wiki/Bodhisattva_vow Magadhahttps://en.wikipedia.org/wiki/Magadha Kosalahttps://en.wikipedia.org/wiki/Kosala Ahimsahttps://en.wikipedia.org/wiki/AhimsaMahavirahttps://en.wikipedia.org/wiki/MahaviraPatanjalihttps://en.wikipedia.org/wiki/Patanjali Mahatma Gandhihttps://en.wikipedia.org/wiki/Mahatma_Gandhi Jan Smutshttps://en.wikipedia.org/wiki/Jan_Smuts Sister Chan Duchttps://plumvillage.org/people/dharma-teachers/sr-chan-duc Sister Chan Khonghttps://plumvillage.org/about/sister-chan-khong Paris Peace Accordshttps://en.wikipedia.org/wiki/Paris_Peace_Accords The European Institute of Applied Buddhism (EIAB)https://plumvillage.org/practice-centre/eiab Quotes “I need to find a way of being peace, not just fighting for peace.” “There’s no teaching as clear as ‘no mud, no lotus', because that is the kernel of transformation. And if we can all give that to ourselves every day, then we can make space for the despair and the anger and maybe even the hatred. And, at the same time, be able to make space for the reconciliation and for the growth in our shared humanity.” “What has always been important for me, as a guidance, is to understand that, because of the truth of interbeing, we all play a role. We all have our different positions, our different opinions, our different interests, and they’re all necessary.” “I wake up, honestly, most mornings, despairing at what I’m seeing. The question for me, then, is: do I let that control my day? Do I let that control my thought, my word, and my action? Or do I use the despair as the very rich mud to transform into the lotus?” “I know the reasons for anger. And if anger is directed at me it’s probably a good direction, because it means that it won't be reflected back.” “Whatever is in me, I mirror out there in the world. Whatever I do has an effect on the world. The other option is to let the world determine what goes on inside me. I did that for many years, and it doesn’t lead to good results. So the invitation is to actually take responsibility. What is the world in here doing, and how do I reflect that onto the outside world?” “If you can still see that the flowers are smiling, you’re okay.” “True mindfulness or right mindfulness always contains ethics within it. And if it doesn’t have ethics in it, like, for example, using mindfulness to hold a gun and pull the trigger, then, actually, that’s not mindfulness. That would just be concentration or focus. Mindfulness is your whole being, including the ethical values that are there in the present moment.” “You could send all the bombs to the moon, but the roots of war would still be in our hearts and minds.” “The way we show up, the quality of our presence – whether it’s teachers or leaders in politics, the climate movement, our own organizations, or in our families – that quality of applied mindfulness in our presence is our engagement, and that’s what the world needs most.” “Don’t underestimate the power of our applied mindfulness, the quality of our presence in the most simple moments. That is how we can take our civilization in the right direction.”

This lecture discusses key ideas from the 20th century philosopher and head of the Japanese Kyoto school, Nishitani Keiji's book, The Self-Overcoming Of Nihilism Specifically it examines chapter 9, "The Meaning of Nihilism for Japan". Nishitani claims that nihilism has become a significant cultural problem in post-World War II Japan, and that merely returning to a previously robust tradition undergirded by (Mahayana) Buddhism and Confucianism will not be by itself sufficient. Instead, that tradition has to be reappropriated and reinterpreted from the point of view of the present and the future in order for it to possess any genuine potentiality To support my ongoing work, go to my Patreon site - www.patreon.com/sadler or Buy Me A Coffee - https://buymeacoffee.com/a4quydwom If you'd like to make a direct contribution, you can do so here - www.paypal.me/ReasonIO - or at BuyMeACoffee - www.buymeacoffee.com/A4quYdWoM You can find over 3,000 philosophy videos in my main YouTube channel - www.youtube.com/user/gbisadler Purchase The Self-Overcoming Of Nihilism - https://amzn.to/3wgyCqz

Welcome to another episode from our podcast season on 'Ancient Wisdom For Modern Living.' Each episode aims to provide practical insights and actionable advice, helping listeners incorporate ancient wisdom into their daily routines to achieve greater balance and wellness. This episode provides a comprehensive look at how Zen principles can offer valuable guidance for living a mindful, balanced, and fulfilling life.In this episode, host Anshu Bahanda looks toward the ancient practice of Zen Buddhism with two esteemed guests: Professor Ruben L. F. Hábito, a Filipino Zen rōshi of the Sanbō Kyōdan lineage, and Shozan Jack Haubner, a Zen Buddhist priest known for his humorous takes on monastic life, having spent many years in a monastery. Hábito discusses the Zen koan (story) of the monk who carries a woman across the river. After helping her, he continues on his journey, but his fellow monk is troubled, later asking, “Why did you carry that woman?" The first monk replies, "I left her at the river. Are you still carrying her?” This story underscores the essence of Zen presence—letting go of the past to remain steadfastly in the now. Zen Buddhism is a Japanese school of Mahayana Buddhism that emphasises the value of meditation and intuition. Hábito also explains the core concepts of Zen, focusing on the practice of Zazen, a form of seated meditation, and offers practical advice on how to start practising Zazen.Jack Haubner shares insights on integrating Zen practices into daily activities. He also discusses the role of humour in Zen practice and how it can be used to cope with life's challenges. Haubner's anecdotes from monastic life provide a relatable and lighthearted perspective on applying Zen principles in everyday situations.For a transcript of this show, go to https://wellnesscurated.life/zen-practices-for-daily-life/If you liked our episode, you can subscribe to our podcast on any of the major podcasting platforms like Spotify, Apple Podcasts, and Google Podcasts. Please leave us a review on Apple iTunes and help others discover this podcast. You can visit wellnesscurated.life and follow us on Twitter @WellnessCurated, On Instagram @wellnesscurated.life,On Facebook @Wellness Curated by Anshu Bahanda,On LinkedIn @Wellness Curated by Anshu Bahanda, And on YouTube @wellnesscuratedbyanshubahanda. for more wellness tips to help you live your best life.

In Episode 2 we discuss Buddhism. There are about 500 million Buddhists in the world today, making up about 7% of the world's population. Most Buddhists live in countries like Myanmar, Thailand, Cambodia, and Sri Lanka, Tibet, China, and Vietnam. Just like Hinduism, there are different schools of Buddhism and the differences between them are confusing.In this episode we discuss the founder of Buddhism,  Buddha himself. Then we consider the two main schools of Buddhism – Theravada and Mahayana Buddhism.It's our prayer that each of these conversations strengthen your confidence in the better story told by Christianity, helping to dispel your doubts, and drawing you closer to the Lord Jesus Christ.

The Diamond Sutra is the 'diamond' or 'lightening bolt' that cuts through 'illusion' that helps us become enlightened. It is one of the most well respected sutras in all of Mahayana Buddhism and found practiced widely in Zen/Ch'an traditions. Learn more about it in this episode and how to apply it to your daily life and practice! Free eBook by Venerable Master Hsing Yun on the Diamond Sutra: https://www.fgsitc.org/wisdom-and-emptiness-of-the-diamond-sutra/ Contact Alan: alanpeto.com/contact Podcast Homepage: alanpeto.com/podcast Podcast Disclaimer: alanpeto.com/legal/podcast-disclaimer --- Send in a voice message: https://podcasters.spotify.com/pod/show/alanpeto/message

Let's consider the fascinating figure of Bodhisattva Avalokiteshvara, also known as Guanyin, in Mahayana Buddhism. We delve into the story of how Avalokiteshvara made a vow to save all sentient beings from suffering, and how he was granted a thousand arms by Buddha Amitabha to better assist those in need.  Avalokiteshvara has become one of the most popular Buddhist bodhisattvas. The “Basket Display” sutra is credited for bringing us the secret six syllable mantra, "Om Mani Padme Hum.” This text also is key in introducing Avalokiteshvara and positioning him as a powerful and compassionate being. One who transcends the realms, one who the Buddha turns to for wisdom.  We examine the complex narratives within the sutra, detailing Avalokiteshvara's activities in various realms and his interactions with other Buddhist figures. You will gain a deeper understanding of Avalokiteshvara's immense merit and powers, as well as the significance of his secret mantra. Overall, this episode provides a comprehensive overview of the Avalokiteshvara figure, his legendary origins, and the profound spiritual significance attributed to him in certain Buddhist traditions.

Guru Puja (Lama Chöpa) encompasses the essence of both sutra and tantra. This practice is the quickest way to achieve enlightenment. Lama Zopa Rinpoche recommends studying His Holiness the Dalai Lama's commentary on Guru Puja, which provides a clear and effective explanation of this essential practice.Taking vows, specifically the bodhisattva vow and tantric vows, helps eliminate obstacles and create conducive conditions for spiritual progress. While many people recite prayers and perform various practices, it is crucial to target the root of suffering, which is the delusions and, especially, the self-cherishing thought. All practices should aim to overcome these obstacles in the mind.We should engage in meditation during prayers to prevent them from becoming mere rituals. Such meditation transforms prayers into a meaningful and transformative practice, preparing the mind for enlightenment and benefiting all sentient beings.We should also generate gratitude and awe for our precious human life and the incredible opportunities it presents for Dharma practice. The chance to practice the Dharma, particularly the lam-rim teachings, is a great fortune, especially when compared to those who lack access to such teachings and live with ignorance. Even though we may have access to extensive teachings, understanding how to integrate them into a path to enlightenment can be challenging without lam-rim guidance.Rinpoche provides commentary on "Calling the Guru from Afar," a profound guru yoga text composed by Pabongka Dechen Nyingpo. The practice combines guru yoga, guru devotion, lam-rim, and highest tantra, making it an effective and profound meditation.Lama Zopa Rinpoche discusses the impermanence of life and the significance of remembering the guru at the time of death. No matter how much one wishes to stay with loved ones or cling to life, there is no choice but to face death. Fear and distress can accompany the moment of death, even for those who may not believe in reincarnation or karma. This fear arises from the intuitive understanding of something terrible happening after death. In order to break free from samsara, we must learn, meditate, and make progress on the path to liberation. We need to take advantage of this precious human life and the opportunities it offers for spiritual growth. Understanding the guru in our hearts will lead to the realization of the dharmakaya, one of the three kayas (bodies) in Mahayana Buddhism.This teaching was given at Institut Vajra Yogini, France as part of a Four Kadampa Deities Retreat from April 18 to May 11, 2003. You can see all the teachings from this retreat here: https://fpmt.org/media/streaming/teachings-of-lama-zopa-rinpoche/4-kadam-deities-2003/

https://www.paypal.me/Truelifepodcast?locale.x=en_USLena FranklinWelcome, dear audience, to an extraordinary encounter with the profound and transformative wisdom of Lena. As a Medicine Woman, Transpersonal Psychotherapist, and Transformational Speaker, Lena bridges the ancient and the modern, offering the timeless practices of meditation, energy medicine, and psycho-spiritual healing. Drawing from her rich heritage in South American, Central American, and Asian medicine lineages, Lena's ceremonial plant medicine work is a testament to her mission: to heal and transform humanity and our Earth through the power of energetic harmony.Raised in a hybrid Buddhist-Christian home, Lena's early introduction to meditation blossomed into a lifelong integration of Eastern philosophy and Western neuroscience. With formal training in psychology and social work, she guides others on a journey of embodied purpose and liberated wholeness. Her global studies in Mahayana Buddhism, Mopan Maya Ancient Medicine, Q'ero Peruvian Shamanism, and Shipibo Medicine Wisdom weave a tapestry of holistic healing that resonates deeply in her teachings and practice.As the founder of The BEING Method and The Meditation Membership, Lena provides a systematic approach to igniting human potential through mindfulness, meditation, and energy medicine. Her transformational workshops and immersions in sacred lands across the globe have guided thousands in turning suffering into strength, revealing the multi-dimensional existence of the soul in human form.Featured in prestigious publications like Vogue and The New York Times, and gracing the cover of Yoga Magazine thrice, Lena's influence extends to television networks such as Bravo and Lifetime. As the host of The Medicine Wisdom Show, she shares her deep insights and engages with other leaders in holistic medicine, illuminating paths to healing and transformation.Join us as we delve into Lena's remarkable journey and explore the profound wisdom she brings to the world, guiding us all toward our highest potential and the sacred harmony of our souls.https://www.lenafranklin.com/http://linkedin.com/in/lena-franklin-922aa199 https://www.paypal.me/Truelifepodcast?locale.x=en_US

In this talk, Sensei Shinzan explores the teachings of Yogachara, a school of Mahayana Buddhism, emphasizing the union and practice that leads to understanding the self and transcending it towards […]

This episode is sponsored by BetterHelp. Give online therapy a try at https://betterhelp.com/KnowThyself and get on your way to being your best self. Dr. John Churchill joins the podcast today to walk us through the process of human development: from infantry to enlightenment. He shares a deep understanding of the spiritual awakening journey and how we can best optimize ourselves for this process. He lays the foundation for the conversation by describing our planetary cycle and how it related to our own development. revealing the "Fourth Turning" our planet is currently in and it's greater global implications. He describes the personal ascension process in 3 stages: growing up, cleaning up waking up - and how by deepening our understanding of these phases we can lay a strong foundation for our spiritual awakening. André's Book Recommendations: https://www.knowthyself.one/books ___________ Timecodes: 0:00 Intro 1:49 The Wheel of Time: Understanding Earth's Cycles 10:18 Organizing Ourselves For Planetary Change 18:54 Emergence: How to Optimize Yourself For Synchronicity  22:22 The Fourth Turning: Our Current Planetary Cycle 35:05 Transitioning From the Head to the Heart  39:10 Levels of Human Spiritual Development Explained 1:18:35 Healing Childhood Trauma: The Cleaning Up Process 1:25:32 Understanding the Attachment, Relational, & Self Systems 1:36:09 Visualization Practices for Healing Relations 1:48:50 How to Wake Up & See the Oneness 2:01:22 The True Nature of Self 2:09:10 Merging Growing Up, Cleaning Up, Waking Up 2:17:50 Specific Practices for Raising Your Consciousness 2:18:18 Developing Processes to Cover the 3 Stages 2:32:15 How to Embody Your Highest Self Today 2:40:45 Conclusion ___________ Born in London, Dr. Churchill's interest in psycho-spiritual development, Integral theory, Contemplative studies, Western Esotericism, and Mahayana Buddhism began in his adolescence, eventually leading him to spend several years as a Buddhist monk at Samye Ling Monastery in Scotland. During this time, John received the esoteric Planetary Dharma transmissions that would in time unfold as his contribution to a planetary fourth turning teaching. For the last 25 years, John has developed a a Fourth Turning Planetary Dharma practice which includes the somatically based contemplative practice path; Embodying the Open Ground, that integrates psychodynamic healing, adult development and meditation.  John holds a Doctorate in Clinical Psychology from William James College, and is a practitioner of Traditional Chinese Medicine. Instagram: @planetarydharma Website: www.planetarydharma.com August online Retreat info: https://www.planetarydharma.com/embodying-the-radical-wholeness-of-the-open-ground-registration 10% off coupon code: KnowThyself10 ___________ Looking to Start a Podcast? Podcasting Course: https://www.podcastpurpose.com/ Know Thyself Instagram: https://www.instagram.com/knowthyself/ Website: https://www.knowthyself.one Clips Channel: https://www.youtube.com/channel/UCJ4wglCWTJeWQC0exBalgKg Listen to all episodes on Audio:  Spotify: https://open.spotify.com/show/4FSiemtvZrWesGtO2MqTZ4?si=d389c8dee8fa4026 Apple: https://podcasts.apple.com/us/podcast/know-thyself/id1633725927 André Duqum Instagram: https://www.instagram.com/andreduqum/ Meraki Media https://merakimedia.com https://www.instagram.com/merakimedia/

05/11/2024, Gengyoko Tim Wicks, dharma talk at City Center. In this talk, given at Beginner's Mind Temple's monthly one-day sitting, (this time held at Haight Street Art Center) Gengyoko Tim Wicks discusses reincarnation and rebirth, and the relationship that karma has on both of these ancient concepts. In the talk, Tim emphasizes the primacy of rebirth in Mahayana Buddhism.

This talk, delivered by John Dunne, discusses the principles and practices of the Bodhisattva path as outlined by Shanti Deva, a revered figure in Mahayana Buddhism. John delves into the philosophical […]

Through engaging, contemporary examples, Making Sense of Mind Only: Why Yogacara Buddhism Matters (Wisdom Publications, 2023) reveals the Yogacara school of Indian Buddhism as a coherent system of ideas and practices for the path to liberation, contextualizing its key texts and rendering them accessible and relevant. The Yogacara, or Yoga Practice, school is one of the two schools of Mahayana Buddhism that developed in the early centuries of the common era. Though it arose in India, Mahayana Buddhism now flourishes in China, Tibet, Korea, Vietnam, and Japan. While the other major Mahayana tradition, the Madhyamaka (Middle Way), focuses on the concept of emptiness—that all phenomena lack an intrinsic essence—the Yogacara school focuses on the cognitive processes whereby we impute such essences. Through everyday examples and analogues in cognitive science, author William Waldron makes Yogacara's core teachings—on the three turnings of the Dharma wheel, the three natures, the storehouse consciousness, and mere perception—accessible to a broad audience. In contrast to the common characterization of Yogacara as philosophical idealism, Waldron presents Yogacara Buddhism on its own terms, as a coherent system of ideas and practices, with dependent arising its guiding principle.  The first half of Making Sense of Mind Only explores the historical context for Yogacara's development. Waldron examines early Buddhist texts that show how our affective and cognitive processes shape the way objects and worlds appear to us, and how we erroneously grasp onto them as essentially real—perpetuating the habits that bind us to samsara. He then analyzes the early Madhyamaka critique of essences.  This context sets the stage for the book's second half, an examination of how Yogacara texts such as the Samdhinirmocana Sutra and Asanga's Stages of Yogic Practice (Yogacarabhumi) build upon these earlier ideas by arguing that our constructive processes also occur unconsciously. Not only do we collectively, yet mostly unknowingly, construct shared realities or cultures, our shared worlds are also mediated through the storehouse consciousness (alayavijñana) functioning as a cultural unconscious. Vasubandhu's Twenty Verses argues that we can learn to recognize such objects and worlds as “mere perceptions” (vijñaptimatra) and thereby abandon our enchantment with the products of our own cognitive processes. Finally, Maitreya's Distinguishing Phenomena from Their Ultimate Nature (Dharmadharmatavibhaga) elegantly lays out the Mahayana path to this transformation. In Waldron's hands, Yogacara is no mere view but a practical system of transformation. His presentation of its key texts and ideas illuminates how religion can remain urgent and vital in our scientific and pluralistic age. 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

Through engaging, contemporary examples, Making Sense of Mind Only: Why Yogacara Buddhism Matters (Wisdom Publications, 2023) reveals the Yogacara school of Indian Buddhism as a coherent system of ideas and practices for the path to liberation, contextualizing its key texts and rendering them accessible and relevant. The Yogacara, or Yoga Practice, school is one of the two schools of Mahayana Buddhism that developed in the early centuries of the common era. Though it arose in India, Mahayana Buddhism now flourishes in China, Tibet, Korea, Vietnam, and Japan. While the other major Mahayana tradition, the Madhyamaka (Middle Way), focuses on the concept of emptiness—that all phenomena lack an intrinsic essence—the Yogacara school focuses on the cognitive processes whereby we impute such essences. Through everyday examples and analogues in cognitive science, author William Waldron makes Yogacara's core teachings—on the three turnings of the Dharma wheel, the three natures, the storehouse consciousness, and mere perception—accessible to a broad audience. In contrast to the common characterization of Yogacara as philosophical idealism, Waldron presents Yogacara Buddhism on its own terms, as a coherent system of ideas and practices, with dependent arising its guiding principle.  The first half of Making Sense of Mind Only explores the historical context for Yogacara's development. Waldron examines early Buddhist texts that show how our affective and cognitive processes shape the way objects and worlds appear to us, and how we erroneously grasp onto them as essentially real—perpetuating the habits that bind us to samsara. He then analyzes the early Madhyamaka critique of essences.  This context sets the stage for the book's second half, an examination of how Yogacara texts such as the Samdhinirmocana Sutra and Asanga's Stages of Yogic Practice (Yogacarabhumi) build upon these earlier ideas by arguing that our constructive processes also occur unconsciously. Not only do we collectively, yet mostly unknowingly, construct shared realities or cultures, our shared worlds are also mediated through the storehouse consciousness (alayavijñana) functioning as a cultural unconscious. Vasubandhu's Twenty Verses argues that we can learn to recognize such objects and worlds as “mere perceptions” (vijñaptimatra) and thereby abandon our enchantment with the products of our own cognitive processes. Finally, Maitreya's Distinguishing Phenomena from Their Ultimate Nature (Dharmadharmatavibhaga) elegantly lays out the Mahayana path to this transformation. In Waldron's hands, Yogacara is no mere view but a practical system of transformation. His presentation of its key texts and ideas illuminates how religion can remain urgent and vital in our scientific and pluralistic age. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/buddhist-studies

Through engaging, contemporary examples, Making Sense of Mind Only: Why Yogacara Buddhism Matters (Wisdom Publications, 2023) reveals the Yogacara school of Indian Buddhism as a coherent system of ideas and practices for the path to liberation, contextualizing its key texts and rendering them accessible and relevant. The Yogacara, or Yoga Practice, school is one of the two schools of Mahayana Buddhism that developed in the early centuries of the common era. Though it arose in India, Mahayana Buddhism now flourishes in China, Tibet, Korea, Vietnam, and Japan. While the other major Mahayana tradition, the Madhyamaka (Middle Way), focuses on the concept of emptiness—that all phenomena lack an intrinsic essence—the Yogacara school focuses on the cognitive processes whereby we impute such essences. Through everyday examples and analogues in cognitive science, author William Waldron makes Yogacara's core teachings—on the three turnings of the Dharma wheel, the three natures, the storehouse consciousness, and mere perception—accessible to a broad audience. In contrast to the common characterization of Yogacara as philosophical idealism, Waldron presents Yogacara Buddhism on its own terms, as a coherent system of ideas and practices, with dependent arising its guiding principle.  The first half of Making Sense of Mind Only explores the historical context for Yogacara's development. Waldron examines early Buddhist texts that show how our affective and cognitive processes shape the way objects and worlds appear to us, and how we erroneously grasp onto them as essentially real—perpetuating the habits that bind us to samsara. He then analyzes the early Madhyamaka critique of essences.  This context sets the stage for the book's second half, an examination of how Yogacara texts such as the Samdhinirmocana Sutra and Asanga's Stages of Yogic Practice (Yogacarabhumi) build upon these earlier ideas by arguing that our constructive processes also occur unconsciously. Not only do we collectively, yet mostly unknowingly, construct shared realities or cultures, our shared worlds are also mediated through the storehouse consciousness (alayavijñana) functioning as a cultural unconscious. Vasubandhu's Twenty Verses argues that we can learn to recognize such objects and worlds as “mere perceptions” (vijñaptimatra) and thereby abandon our enchantment with the products of our own cognitive processes. Finally, Maitreya's Distinguishing Phenomena from Their Ultimate Nature (Dharmadharmatavibhaga) elegantly lays out the Mahayana path to this transformation. In Waldron's hands, Yogacara is no mere view but a practical system of transformation. His presentation of its key texts and ideas illuminates how religion can remain urgent and vital in our scientific and pluralistic age. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/south-asian-studies

Through engaging, contemporary examples, Making Sense of Mind Only: Why Yogacara Buddhism Matters (Wisdom Publications, 2023) reveals the Yogacara school of Indian Buddhism as a coherent system of ideas and practices for the path to liberation, contextualizing its key texts and rendering them accessible and relevant. The Yogacara, or Yoga Practice, school is one of the two schools of Mahayana Buddhism that developed in the early centuries of the common era. Though it arose in India, Mahayana Buddhism now flourishes in China, Tibet, Korea, Vietnam, and Japan. While the other major Mahayana tradition, the Madhyamaka (Middle Way), focuses on the concept of emptiness—that all phenomena lack an intrinsic essence—the Yogacara school focuses on the cognitive processes whereby we impute such essences. Through everyday examples and analogues in cognitive science, author William Waldron makes Yogacara's core teachings—on the three turnings of the Dharma wheel, the three natures, the storehouse consciousness, and mere perception—accessible to a broad audience. In contrast to the common characterization of Yogacara as philosophical idealism, Waldron presents Yogacara Buddhism on its own terms, as a coherent system of ideas and practices, with dependent arising its guiding principle.  The first half of Making Sense of Mind Only explores the historical context for Yogacara's development. Waldron examines early Buddhist texts that show how our affective and cognitive processes shape the way objects and worlds appear to us, and how we erroneously grasp onto them as essentially real—perpetuating the habits that bind us to samsara. He then analyzes the early Madhyamaka critique of essences.  This context sets the stage for the book's second half, an examination of how Yogacara texts such as the Samdhinirmocana Sutra and Asanga's Stages of Yogic Practice (Yogacarabhumi) build upon these earlier ideas by arguing that our constructive processes also occur unconsciously. Not only do we collectively, yet mostly unknowingly, construct shared realities or cultures, our shared worlds are also mediated through the storehouse consciousness (alayavijñana) functioning as a cultural unconscious. Vasubandhu's Twenty Verses argues that we can learn to recognize such objects and worlds as “mere perceptions” (vijñaptimatra) and thereby abandon our enchantment with the products of our own cognitive processes. Finally, Maitreya's Distinguishing Phenomena from Their Ultimate Nature (Dharmadharmatavibhaga) elegantly lays out the Mahayana path to this transformation. In Waldron's hands, Yogacara is no mere view but a practical system of transformation. His presentation of its key texts and ideas illuminates how religion can remain urgent and vital in our scientific and pluralistic age. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/indian-religions

In this dharma talk on day 3 of Rohatsu 2023 Sesshin Sensei Kaz covers mindfulness, transformation, and interconnectedness and Shakyamuni Buddha's enlightenment, Mahayana Buddhism's rise, and Shunyata. He emphasizes continuous […]

Watch WItch Hunt on YouTube Now! Michael M. Hughes is an author, speaker, and magical thinker. He is the creator of the internationally viral Spell to Bind Donald Trump and All Those Who Abet Him, the largest magical working in history. He speaks on magic, pop culture, psychedelics, the paranormal, and teaches popular tarot and magic courses. http://theartofmagicalliving.comMatthew Venus is an artist, folk magician, and traditional witch based in Salem, Massachusetts whose practice is informed by a deep heart of animism and a dedication to ancestral traditions. Additionally he is a an Aborisha in the Lucumí Orisha tradition and a Tata Ndenge in a lineage of Quimbanda de raíz. Matthew is co-founder of Salem Witch Fest @SalemWitchFest as well as the owner and lead apothecary of Spiritus Arcanum @spiritus_arcanum an online and brick and mortar shop which specializes in handcrafted ritual incenses and oils,talismanic art, and a diversity of occult wares. Over the past two decades Matthew has been sharing teachings on various aspects of magic with students around the world through classes and courses which explore elements and approaches towards traditional witchcraft and folk magical traditions. https://spiritusarcanum.com/en-caNick Dickinson (he/she/they/fae) is Headmistress of Circe Academy of queer feral witchcraft through The Cauldron Black in Salem MA, and a professional witch and witchcraft educator with over 35 years of experience working with clients and students in both public and private settings. Ordained and initiated in a variety of tantric yoga traditions (Mahayana Buddhism), and a teacher of 1,000s yoga teachers and psychics, his classes and workshops are deeply influenced by the intersection of classical yoga theory and modern witchcraft practice. Operating through a multidimensional animist lens with a focus on Greek folklore, Nick's content welcomes all traditions at all levels and can be approached in a purely secular way. https://linktr.ee/UrbanWizardMelissa James is an award-winning documentary filmmaker based in Vancouver. Recently, she produced the feature documentary "Satan Wants You," chronicling the untold story of the Satanic Panic, which premiered at SXSW in 2023. Additionally, she co-directed the short documentary "Witch Hunt" with Sarah Sharkey Pearce, exploring the connection between magic and politics. This documentary premiered at Salem Horror Fest and won Best Documentary at the Denver Underground Documentary Film Festival. Prior to this, she directed and produced the cult music documentary "No Fun City," examining the effects of gentrification on local punk and DIY music venues. Melissa strives to bring a personal and authentic perspective to her work; she also practices witchcraft and has spent several years researching the occult through a diverse community of witches across North America and beyond.Sarah Sharkey Pearce, an award-winning Executive Producer, Writer, and Director based in Toronto, is directing her feature documentary debut, "Resident Orca," with her boutique studio Everyday Films for Crave Originals. Her 2023 short doc, "Witch Hunt," co-directed with Melissa James, premiered at Salem Horror Fest and recently won Best Documentary at the Denver Underground Documentary Film Festival.  Currently, she is show-running a 3-part premium doc series for BBC Arts and Blue Ant Studios, delving into the rise and fall of art fraudster Inigo Philbrick. Previously, she served as an Executive Producer on "Evil by Design: Surviving Nygård" for Blue Ant Studios, a 3-part investigative series that aired on CBC and Starz. She also was the showrunner for "The Devil You Know," a 6-part premium limited documentary series produced by Vice Studios, exploring a murder-suicide that reveals a far-right conspiracy for VICE TV. Additionally, she worked as the Creative Director for Academy Award-nominated Paperny Entertainment. Sarah holds an M.F.A. in Documentary Media from Toronto Metropolitan University (2010) and a B.F.A. in Film and Video from York University (2001). About Missing WitchesAmy Torok and Risa Dickens produce the Missing Witches Podcast. We do every aspect from research to recording, it is a DIY labour of love and craft. Missing Witches is entirely member-supported, and getting to know the members of our Coven has been the most fun, electrifying, unexpectedly radical part of the project. These days the Missing Witches Coven gathers in our private, online coven circle to offer each other collaborative courses in ritual, weaving, divination, and more; we organize writing groups and witchy book clubs; and we gather on the Full and New Moon from all over the world. Our coven includes solitary practitioners, community leaders, techno pagans, crones, baby witches, neuroqueers, and folks who hug trees and have just been looking for their people. Our coven is trans-inclusive, anti-racist, feminist, pro-science, anti-ableist, and full of love. If that sounds like your people, come find out more. Please know that we've been missing YOU. https://www.missingwitches.com/join-the-coven/

Scott Tusa leads an equanimity meditation—based on the Mahayana Buddhist tradition—that works with three kinds of relationships in our life. The purpose is to cultivate compassion, loving-kindness, and understanding.Episode 149: Equanimity Meditation with Scott TusaPre-order Scott Snibbe's new book How to Train a Happy Mind with a foreword by His Holiness the Dalai Lama. Enter your your order number at skepticspath.org for an invitation to a special pre-release broadcast interview of Scott Snibbe by bestselling author Vicki Mackenzie.Support the show

This is a reading of excerpts from the text, 'Virtue and Reality' by Lama Zopa Rinpoche. Thubten Zopa Rinpoche (3 December 1946 – 13 April 2023) was a Tibetan Buddhist lama in the Gelug school. He was one of the most internationally renowned masters of Tibetan Buddhism, working and teaching ceaselessly on almost every continent. He was the spiritual director and cofounder of the Foundation for the Preservation of the Mahayana Tradition (FPMT), an international network of Buddhist projects, including monasteries in six countries and meditation centers in over thirty; health and nutrition clinics, and clinics specializing in the treatment of leprosy and polio; as well as hospices, schools, publishing activities, and prison outreach projects worldwide.