Podcasts about Naropa

Vince Fakhoury Horn speakswith Rima Vesely-Flad about The Fire Inside: The Dharma of James Baldwin and Audre Lorde—the silence she found in her own Buddhist community when she began writing about Palestine, Baldwin and Lorde's distinction between hatred that corrodes and rage that comes from the examined life, and the question they keep returning to: how to feel it all without causing more harm.Vince Horn: So, Rima, great to see you.I've been really loving getting to know you as a person and also your work. I've been reading your book. Unfortunately, I also spilled water on my copy, so it is a little... If you see me struggling to flip through the pages, that's ‘cause we had a bit of an accident here. But I've really enjoyed reading your work. Can't wait to get into it with you. Thank you so much for your time.Rima Vesely-Flad: Yeah. Thank you, Vince. It's been great to get to know you, too. We're so close. Amazing. Amazing.Vince Horn: Yes, and it's amazing as adults, we can carve out the time to hang out. So that's sometimes the hardest part. I feel like being in middle age is, like, making time to spend with cool people, so appreciate your time.Rima Vesely-Flad: Me too.Vince Horn: So let's talk about your new book. This is The Fire Inside: The Dharma of James Baldwin and Audre Lorde. Of course, before reading this book, I was familiar with you and your work. But it really struck me that you were writing in this book, like from the very beginning, you're writing about Palestine and Israel, which is not something I see many Buddhists really writing about or talking about in America.So it stands out just the fact that you're even talking about this subject. And then on top of that, you're bringing to bear these beautiful Dharma teachings and wisdom teachings from the Black tradition of James Baldwin and Audre Lorde, bringing them to bear on this topic in the first chapter of the book, which I thought was quite courageous.And I really appreciate it, you know, as someone who has Palestinian family members and people in the West Bank I care about. So just on a personal level, really am grateful that you centered this in your writing. And I thought maybe we could start with that first chapter if you're up for it.Rima Vesely-Flad: Absolutely. It was actually the very last chapter I wrote. I wrote this book of course over several years, but as I was concluding in real time, the genocide was taking place, and I just found myself absolutely in a state of grief and rage and was really politically active around it in ways that I hadn't been in quite some time.Like feeling very pushed to speak out and to contact the Biden administration and representatives, people here in North Carolina who might or might not speak in Congress, and just found that I needed ways to speak out, and this is my community. The people who self-identify as Buddhist claim these traditions, these lineages, these practices, these schools of thought, and yet there was so much silence, and I felt really compelled to speak into that silence. And I know that's something that you feel and understand in a deep way. And then also, I'm not by any stretch the first Black activist or academic or thought leader to make the connections between oppression of people of African descent whose ancestors were enslaved and people who are in a state of survival as their land is being taken in real time. So all of those connections were very present, and yet in the Buddhist world, there was so much silence, so much evasion or even erasure of what's taking place. And it felt like it wasn't separate from my practice, and I had to speak.Even though at the time I hadn't even visited the West Bank. I since have, but at the time I was thinking and writing and observing and feeling from afar.Vince Horn: Yeah. Okay. I didn't realize you'd gone to the West Bank. Wow, we'll have to talk about that sometime. Yeah, there's early on in the book, there's a quote here that's really echoing what you just shared.I thought I'd share this ‘cause it really moved me quite a bit. You said, “I, like many Black Americans, like Southwest Asian and North African Buddhists, observe that violent oppression of Palestinians can never bring safety and security to Jewish Israelis. And as a Buddhist practitioner, it's important for me to speak out against the violence sanctioned by my government, my tax dollars.The policies of the US government do not represent my commitments. I'm horrified by the massacres in Gaza day after day, by the constant terrorizing of Palestinians in the West Bank. I think daily of Baldwin's words, ‘You don't know what's happening on the other side of the wall because you don't want to know.'”Rima Vesely-Flad: Wow. Even just hearing Baldwin's words in that context again, it really brings me chills. And so prescient, right? So prescient in terms of just anticipating how much more extensive... At the time actually that Baldwin visited, there wasn't a formal occupation, although there was theft of land. But this— that was 1961, and then the wall— right now the walls, the checkpoints, the just sheer magnitude of aggression and violence. Like Baldwin anticipated that, and then the myopia in Israel and in the United States.Vince Horn: Yeah. I think at the same time though as I read through your writing on this, I was really also struck that you're really trying to hold multiple realities here at once.You know, both holding the suffering of the Palestinians and the apartheid state that you're describing. At the same time, you have a lot of, as I do, Jewish friends and people that you care about who may not be able to hold that reality in the same way or who are struggling to in some cases. Who...and you treat that with real compassion I think in your writing and in your words. As I try to, you know, my best. And it's, of course, important to differentiate between Jewish identity and Israeli identity, which is often, you know, merged intentionally by the State of Israel.And for many people it's the way they're inculturated. It seems like that was kind of an unconscious merger in a lot of folks' identity. At least I've noticed that with close friends and even students in the last few years where we've had conversations around this. There's been real tension.And anyway, I appreciate that you're holding it with compassion, both realities here, not trying to sort of demonize Israelis or Jewish people. And really being aware of the antisemitism that this whole issue is also bringing about. Or it's... I'm not sure if it's bringing about or giving excuse to people to be bigoted.So I think it's cool the way that you're trying to weave those different things. And I guess I'm curious if you could say a bit about how you're taking that approach or why that's important to you.Rima Vesely-Flad: Yes. I start off the book talking about a relationship I had with a, I would say a mama bear, a mother figure who claimed herself, who self-identified as my godmother, and she was born in France to a very well-known filmmaker who had the opportunity for asylum in the United States, and he and his wife were granted this opportunity to flee, but were told they couldn't take their daughter, who was my godmother Via–Vince Horn: Wow.Rima Vesely-Flad: –was sent to a convent in France. So a Jewish girl sent to a Catholic institution, and she was blamed for the war and has suffered horrific antisemitic abuse. And it scarred her indefinitely. When she came to the United States, she took off the first part of her name, just called herself Via.She died of cancer many years later, and the wounds of that period were still quite evident at the time. I just remember, I have such extraordinary memories of her and what she suffered. And so part of my compassion and empathy, which is real, is that this nation state we call Israel was founded as ostensibly a refuge for people like Via and her parents.And this is a nation state founded upon theft of land. And what it meant practically is that 750,000 Palestinians were driven from their ancestral lands, and they and their descendants still to date live in refugee camps, which I was able to visit when I went to the West Bank. These are no longer tents.They're now concrete buildings, but stacked very high, very crowded, very narrow passages for walking, no play space for children. One of the refugee camps I visited in Bethlehem has an entryway that consists of keys welded into an arc, and these are the keys for return. People still possess the keys to their homes they were driven from 75 years ago. So to recognize the terror that took place during the Holocaust in Europe, and then to recognize the consequent suffering that was inflicted upon Palestinians, I think is not simple. Yes, safety, but one thing Baldwin says that stays with me over and over is that Palestinians should not pay for the sins of Europeans.Europeans committed the genocide, the Holocaust, and Palestinians should not have had to pay for that and should not have been driven from their lands to establish what is supposed to be a state of safety. And yet the atrocities being committed by this government and other governments, not saying that this very right-wing government is the only government that has committed atrocities against Palestinians. To say that this is a state of safety for people whose ancestors were exposed to the horrors of the Holocaust is, I think, to be very myopic, very limited. And part of what I'm trying to wrestle with is such deep confusion, like a deep state of confusion of how, if your ancestors have experienced the Holocaust, could you inflict this upon another peoples?So that's some of what I wrestle with in this first chapter is just like—Vince Horn: Yes.Rima Vesely-Flad: —what? And I'm not the only one. Like Ta-Nehisi Coates starts off his book talking about the— the book is called The Message. And he starts off his book saying like, “I just don't get it.” And I feel that too. I just don't get it. But then also, I don't understand this claim to sacred land, and that's part of what's happening with the atrocities in the West Bank in real time. And you know, all of us know it has escalated dramatically in the past few weeks.Vince Horn: Yes.Rima Vesely-Flad: Like even worse than when I was there. And when I was there, that's when the farmers during harvest, the Palestinian farmers during the olive harvest were being terrorized.Vince Horn: Yes.Rima Vesely-Flad: Including many Jewish activists, similarly from the United States and from Israel were being terrorized, all of them. Everyone who was in the fields trying to harvest the olives.Vince Horn: Right.Rima Vesely-Flad: That was happening in October, but now it has escalated dramatically in a city called Nablus and its surrounds.Vince Horn: Yes.Rima Vesely-Flad: I actually went to Nablus. That was one of the places we spent some time.Vince Horn: Yeah. That's where my cousin is based. So yes. Oh, yeah. And I've heard that as well from her. So that's, in recent, like week or two, her house was broken into by the IDF and they destroyed one of the walls and were calling out for someone who they have no idea who it is.Yeah. And just, you know, like that's becoming more just kind of more standard. Like that's just happening all over the place. Yeah.Rima Vesely-Flad: It's becoming normalized.Vince Horn: Normalized, yeah, exactly.Rima Vesely-Flad: That aggression. Yes, so much. And one of the things I just sat with when I went, you know, I was in Jerusalem initially.There is coexistence. It's, you know, people are not separate. They are coexisting in real time. And yet, when I went to the West Bank and, you know, it's like I just don't understand. Jewish refugees were given 51% of the land by initially Britain and the United Nations then in 1948, 1947, 1948.Drove out Palestinians from their ancestral villages into refugee camps. Why do they want more? And one of the things I realized is that the West Bank consists or has many holy sites, both for Palestinians who practice Islam and for Jewish peoples who see these sites also as their holy sites. So I was based in a city called Al-Halil, and there's a mosque there that's called the Tomb of the Patriarchs, and that is one of the holy sites also for Jewish practitioners, people who are adherents.They have built settlements on top of Palestinian buildings, especially in the old village. So I saw all of this actually arrive just as there was an incursion of young people from these settlements into the city of Al-Khalil, which is also called Hebron. In any case, that claim to holy space in the sense, the idea, the narrative that God gave it to a certain peoples who are chosen and therefore all of the land is theirs, something I don't understand. And I have some real hatred— with regards to the atrocities taking place. And I feel that part of my practice is to really own that and feel that in my body, and then to work with it in such a way that it doesn't come out and get directed towards people.But I can feel that. And so part of what it means for me to claim these practices, like you, I'm in the Insight Diaspora, so we likely know many of the same practices. But part of it is working effectively with the body so much so that it's not targeted, it doesn't come out in random ways and cause further harm.But it's a hard practice, and some of what you see in that chapter or read is that muscle being flexed of like, how do I feel without it coming out in a way that causes harm? That is part of the wrestling. That is part of the practice.Vince Horn: Yes. And it's one that I noticed, like in my own training, I didn't get a lot of tools for that in the insight tradition because hatred was sort of like something we're trying to transcend or, you know, like notice and then counteract.That was usually the frame around hatred. It wasn't something like you can actually feel this anger and really feel rage. Like although sometimes people would, I think, give lip service to that, it never felt to me like a culture where people were actually doing that.And so I was just sort of repressing all this rage and sort of like carrying on. And now I realize that the wisdom of what you're saying is like, if you repressed all that rage it goes inward, it goes outward. It is not constructive. It's not generative. It's not healing. It's just kind of like a time bomb ticking.Rima Vesely-Flad: Yeah I think that's so wise. It causes anxiety and depression. It needs a place to land, and part of what I think we're meant to do with this work is cultivate that place to land, but do it in a way that's skillful so that we're not creating more harm. And I don't think that... is harmful, but I think it, when it's not effectively worked with, it does come out sideways, and then it can inadvertently or maybe—Vince Horn: Intentionally even.Rima Vesely-Flad: —intentionally create that. But I think part of it also is recognizing it, giving it space to be named—Vince Horn: Yes.Rima Vesely-Flad: —and legitimizing it. Like, it is a just rage. And hatred— actually Baldwin and Lorde both talk about hatred as corrosive. They talk about how it does actually impact us in ways that are not useful, and it does need to be worked with skillfully.But rage, they both say, comes from the examined life. It comes from legitimate and clear observation of patterns of oppression taking place and experienced in real time. And so that's energy that can be used, that can be directed in fruitful ways. And I think that distinction is really important, and it did inform my own experience of hatred.Of like, “Oh, it's here. How do I work with it in a way that doesn't corrode my spirit or it doesn't corrode relationships that matter to me?”Vince Horn: Yeah. I love what you're saying there. It seems like conflating hatred and rage would be one mistake there, to think like, “Oh, I shouldn't be experiencing this anger or this rage because somehow it's a sign that I'm, like, in this corrosive state of hatred.”But like, oh, it's real, and it's arising in response to something real. Like, I had never seen this quote from James Baldwin about how being a Black American means living with rage all the time everywhere, and that hit me so hard. I'm like, yeah, that's what it feels like as a Palestinian right now. I feel that and have always felt that.I didn't know that's what I was feeling for so many decades. But now that it's out in the open and it's like, oh yeah, like it's just this constant sense of rage at being constantly policed. You know, having your tone of voice policed, your words. Not being able to be a certain kind of emotive or, you know, loud.Like, all these things that are culturally, like what I grew up with. This was like the way that our family was. Like, it's not okay in this larger kind of white culture to display these kinds of things. And so you just like, you gotta tamp it down.Rima Vesely-Flad: And, you know, Foucault would say we learn to police ourselves to discipline ourselves. And I think part of our work then, in terms of recovery, is to name the ways that we self-oppress.Vince Horn: Yes.Rima Vesely-Flad: I would say that's a huge, huge part of my practice, ongoing.Vince Horn: Yes. That makes so much sense because it is, like you're saying, it's internalized.Like, I— yeah, it's like I only need to get a few social signals before I start to realize, ‘cause I'm a socially intelligent being, like we all are. Like, oh, like, this is not okay. And if I continue to do this, there's gonna be kind of repercussions. And I think the bravery and the courage to do it anyway, and to deal with those repercussions, like, that seems to be where your work lives here, and it's a hard place to live.Rima Vesely-Flad: It is hard, yes. I mean, one of the things I also talk about in this book more broadly is that I grew up in a family where I wasn't wanted. My birth was not welcome, and that was something I knew from a very early age. So I learned to adapt. I learned all of these ways of trying to be wanted, trying to be claimed, being exceptional.Vince Horn: Yes.Rima Vesely-Flad: So the idea that I would self-exile is, like, anathema. And that's where I start talking. And part of the way I use Audre Lorde's work in this first chapter in particular is to say, she calls us out, saying, “We must speak remembering we were never meant to survive.” But for me to speak in ways that might be confrontational or perceived as offensive is a very hard edge.But to self-silence is also to betray myself and my people. And that's the edge, right? To speak and to risk exile for someone like me, who has been exiled just because of the way I appeared in the world with dark skin, dark eyes, dark hair, curly hair. And then also to adapt in so many ways that I recognize a level of self-betrayal or a betrayal of the people to whom I'm accountable.And I do consider my people are people of African descent who have been oppressed because of their embodiment in this particular context, which has shunned people of African descent as unworthy, as less intelligent. Has seen a kind of embodiment as inferior. We come up against that. I came up against that in my own family.Vince Horn: Yes.Rima Vesely-Flad: It's a hard edge, and I think part of the work is to actually not be so alone, to find our people, to find people with whom we feel mirrored. That's also hard work, but it has come over time. I have found community, and that matters. And I think part of this work of sangha, which I think in our lineage is not so prioritized—Vince Horn: Right.Rima Vesely-Flad: —but if we take it on intentionally, we can truly honor it as one of the three jewels. Part of our work is really investing in sangha, even when it feels scary or even when it feels like, wow, I have to be held accountable for things that I say that might actually really harm somebody else. But to keep doing that work and to ask for that feedback and that accountability.Vince Horn: Yeah, that strikes me as so true, and I understand why sangha isn't prioritized when you have such an individualistic kind of culture of, you know, meditative achievement and self-work. It's like, oh yeah, well, of course if we're all just focusing on ourselves together, we're not gonna be focused on the bonds that connect us.And yeah, I found that to be a limitation really for many years now in that community. And sort of what drove me to like explore relational practices and other things that felt like they kind of help soften those boundaries and begin to kind of get a felt sense for like what interbeing feels like in real time.It's like this is what it actually is like to be connected to someone or to disconnect or to lose myself in someone else's perspective. I guess I wanted to honor too that like you're talking about all the reasons that one could not speak out even if there's injustice and one wants to speak out on behalf of people they care about and are identified with.That on top of the racial dimension of this, there's also imagine the gendered dimension of this for you as well. Like I see with my wife and other women I know who are raised in a more kind of gendered female way. Like it's just speaking up in general is hard to do. Or it's not something that's encouraged or, you know, people don't have...they're not offered that same level of training often when they're in a female body. So I guess I'm curious like is that also part of what you've had to work with in addition to the racial dimension of this?Rima Vesely-Flad: That's a really good question. I think initially, yes.Like, I was raised to watch and serve and people please. And that's how I got my goods, as my therapist would say. Like, I felt wanted when I—Vince Horn: Right.Rima Vesely-Flad: —gave people what they wanted, and I think that is a very, very gendered experience. I cleaned the house at an early age. I took care of my younger brother.I was with a single mother who worked a lot, so I held things together in the family home. And yes, I think that is a highly gendered experience that I've carried into adulthood. I think I have patterns that I'm still trying to work with around serving and adapting, people pleasing and what have you.I do also feel like there's some corrective, if you will, by becoming an academic. I think in my line of work, having jumped through a thousand hoops, I did three master's degrees, I did a PhD, I learned how to cite research and ask questions and back up and demonstrate. You see it in this book, right?Actually, the book initially was an academic book where I just took on Baldwin and Lorde and tried to show how they illuminate these incredibly important and timeless teachings that we now associate with Buddhism or call Buddhist. And I had a friend and a mentor, Ruth King, say, “Actually, we need your practice in this book.We need this to not just be through the third person, but we actually need your voice in this book,” which was really important and also incredibly hard. But part of why I felt I could take it on is that I was in a world in which I was expected to speak and facilitate, and I think there was a training not necessarily in the broader environment to which you're pointing, but in an academic environment where standing up and giving a talk or a lecture or doing Q&A on the spot was something I learned how to do.So in that way, I think there's more of a sense of, oh, I have this. I can do this. And that feels more, I would say, naturalized, for lack of a better word, just because it's been two decades of doing this so explicitly. And I've loved the academy, you know, being with people who read thick books.And I'm the kind of person, I'll walk into a store and I'll look at the endnotes before I look at the introduction, just ‘cause I wanna know who's cited and, you know, what research are they relying on? And like, who has informed this work? That matters to me even more so than the title or even the introduction.I wanna just know who, what school of thought is this author drawing upon. And I love being with people who also operate in that way. And I have this funny story of being a consultant for a book project for a friend of mine, and we were all taken out to Portland. It was my first time in Portland, and you know, beautiful city.And we hung out and talked and conversed and worked through these chapters, and then we sat in the hot tub and discussed Foucault. And, you know, it's just so, for me, natural to be in an environment where something like that is really fun. And that is, I think, a part of learning how to speak. I think the harder part, and this goes back to the gender question, is having been a Black girl in a white family and trying to figure out how to survive in such hostility.So yes, I do think that's both racialized and gendered kind of experience.Vince Horn: Yeah. Okay. Yeah, makes sense. I hadn't considered the training in academia would be such a sharp training. But it makes sense, yeah, that you'd sort of be expected to be able to receive critique and offer it and speak and debate.Yeah, that... I could see that both being kind of traumatizing and a very good training at the same time.Yeah. I appreciate it so much that you did bring your story into this book as well, because I feel like at least for me as a reader, it gives me something personally to connect with where I can sort of see, like, how the universal becomes personal, you know, in a way. Where it's like all these things that you're describing, and Baldwin and Lorde are describing, like, they make sense to me and I understand it.But then when you describe, you know, your experience of coming up with your grandparents and the specific ways, like not having your picture hanging up with the rest of your cousins, for instance. Like, that specific experience and the way that you shared it just made... It made all of the abstract universal stuff real for me in a way, you know, that I think it sticks with me, and it's like it lands in my heart, you know, in a way that is transformative.So I suspect that's probably true for others as well. So thank you for sharing that.Rima Vesely-Flad: Yeah, I would say that was hard in a way that academic citations and reading for ideas, making arguments is not so hard. Like, it actually comes very naturally. But the harder work of communicating the harm that was done and how I received it, and certainly because I was raised knowing them, my grandparents' rejection of me based on my skin color in particular was, it was deeply traumatizing, and I still work with some of my patterns of adapting, ways that still do not serve me.And then too, and this is something I'm more present with, is my experience of being abandoned by my father. Actually, yesterday was his birthday, August 2nd, also James Baldwin's birthday, and I found myself honoring James Baldwin, and having a really hard time honoring my father, who I had not seen at the time that he passed away for more than 40 years. And I also feel that, and the disconnection not just from him, but also my lineage. And a big part of this book is actually not attempting to reconcile with my grandparents or the members of my family that are still very overtly racist, and there are many, but actually to find my father's people and to cultivate a sense of lineage and belonging through my father's people who came from the Mississippi Delta.My grandmother moved north during the Great Migration, and I am in touch with those family members who descended from her. She's now deceased, but, and my father is also deceased. But to have some sense of connection and being claimed, to have visited the graves of my great-grandparents, in a certain way it's not full circle, but it is a sense of return, and by that I mean return to ancestors, biological ancestors who I now know the names of and have a place to go and now developing relationships with in terms of a broader family system. And those are folks who have claimed me.I, about a month ago, maybe just about three weeks ago, got to talk to the matriarch of my father's family, one of, uh, his youngest... Uh, not my father, I'm sorry. My great-grandparents, their lineage. I was able to speak to one of their youngest daughters, my great-aunt who turned 100 last December.Vince Horn: Wow.Rima Vesely-Flad: Who's now about 100 and a half, and I just think, wow, how amazing to have met her. That she knows my name, that I had some time with her, that she still wants to speak to me on the phone. That she sees me as a way to connect to her sister, my grandmother, who's, as mentioned, deceased. Sometimes I think that healing process is not attempting to reconcile with the people who have denied or rejected your existence, but to find people who claim you and who want to be part of you.I think that also speaks to this broader political environment. It's not about getting accepted by the people who have ideas of your inferiority. It's not about proving that you are, in fact, worthy of X, Y, and Z, but it's actually about claiming and developing and cultivating your own spaces. And I'll say this in a personal way, not so much about being accepted by a dominant white culture community, as much as cultivating the spaces that do feel supportive, in which I am mirrored.And I feel like both Audre Lorde and James Baldwin were oriented that way as well. Like Audre Lorde was part of the second generation women's movement, and they weren't, like, trying to fit into some stereotype of women. They created their own communities, and they had relationships with one another. She was a self-defined lesbian, and was with a community of women who honored their own sexuality and their gender, and who sought a kind of alternative to the broader dominant culture. I think that is so important. And Baldwin, as a gay man too, was oriented towards honoring his own sexuality and creating communities that essentially I don't want to use the word affirmed in, like, a tidy way, but just said, like, all of you, every part of you is welcome here.Vince Horn: Yes.Rima Vesely-Flad: And so I do think that is incumbent upon us as well, not to look for acceptance, not to be claimed, but rather to invest in communities that we want to be part of.Vince Horn: Yeah. So it's like you're getting your belonging needs met by creating or finding the kind of community that you can be yourself there and not have to be constantly seeking external validation from a culture that's not going to validate you, or probably not for the next few decades at least. Rima Vesely-Flad: We could even say that within our insight lineages.Vince Horn: Yeah, absolutely. I guess that's the need for diasporas is rooted there. You know, finding... I remember the early community of people I hung out with were mostly people that were unabashedly interested in, like, mastering the states and stages of the path, which is a weird thing to say now ‘cause that's not where I am at all.But yeah, it was like a subculture of people who were like, “Yeah, we're really interested in hardcore meditation.” And that wasn't the scene in the insight tradition. It was more like healing and kind of long-term retreat. So yeah, I can absolutely relate to what you're saying. I'm curious to go back a little to the part of the book where you talk about karma.Because this is, I think this is an area where I've always struggled with early Buddhist teachings. And I remember the first class I took at Naropa on the first turning with Judith Simmer-Brown. We really explored karma in depth there, and it became clear to me, like the early Buddhist vision of karma was very individualistic.It was like you are the cause of— it was primarily putting everything back onto the individual. So I thought it was interesting when you're trying to bridge that with collective understanding of karma as well, and seemed like you're trying to hold both the individual and collective perspectives together, like not kind of falling into one or the other.But I always found early Buddhism was like collapsed straight into the individual perspective. So I'm curious, like how do you work with... Is that true from your point of view and from, you know, your scholarship? And like how do you then work with a tradition that seems to be, I don't know, hyper individualistic when there are also deep teachings on interdependence and interbeing you can find in the tradition as well, though I haven't found them as prominently in the early Buddhist tradition.Rima Vesely-Flad: I think that's true. I mean, the sutta that I rely on at the beginning of the chapter, which I can put into the chat if that's helpful, is one of the few that explicitly says, oh, and there are other causes and conditions for suffering, and I actually, I'll read that.Vince Horn: That's cool. So it is there.Rima Vesely-Flad: Yeah. It's, so it's an early Buddhist teaching or sutta, the Moliyasivaka Sutta, and it says, “Bile, phlegm, and also wind.” So our bodies, what's around us, “imbalance and climate too—”Vince Horn: Wow.Rima Vesely-Flad: —”carelessness and assault, with karma result as the eighth.”And it's saying these are all reasons for suffering. But it's true. It's one of the few suttas that explicitly acknowledges causes and conditions as sources of suffering. Where I delve into collective karma is, it's true, I found it less in early Buddhism, more in Mahayana Buddhism, the focus on language actually.The fact that we come of age as very small beings and learn language, and our language is collective. We are learning certain meanings along with certain phrases, and that is collectively formed, and that is a part of our thoughts. That is something that a number of scholars within the Mahayana Buddhist lineage talk about in many very complex texts over actually several centuries.So it is to say that we find that less in early Buddhism, but we do find that, and it's with that analysis in mind that I talk about the fact that we are shaped by the collective, and also that we have agency.Some of the gleanings I have towards how we might employ karma in a very constructive way come from postmodern thinkers who claim Buddhism, but who are also broadly read with thinkers such as Marx, thinkers such as Foucault, and, you know, people who are making connections in ways that, of course, are very far removed from early Buddhism.But one of the things that is drawn out by now a wide range of postmodern Buddhist scholars, so people who both practice Buddhism and are scholars of Buddhist teachings, is that we have agency. We're not simply beholden to actions of the past or even the collective, that we actually can practice and cultivate our thoughts, cultivate our words, cultivate our actions in a way that allows us to break free of patterns that are harmful or do not serve us. So that's where I go with that chapter on karma.Vince Horn: Yeah.Rima Vesely-Flad: Wanting to say we inherit so much, and we do. We inherit language. We also inherit culture. We inherit ways of thinking, and it's hard to see that because we swim in the waters even as we are inheriting them, yet there is some capacity for agency.Vince Horn: Yes.Rima Vesely-Flad: And that is what we can do. And maybe that's the emphasis in early Buddhism, is that we can work on our minds. We can free our minds from these oppressive patterns.Vince Horn: Yes. Yeah, and that makes so much sense in the context of, like, Indian caste system and the emergence of this, like, other way of living that's kind of outside of that caste system.I mean, it seems like such a powerful move to claim agency when you're in a culture that's, like, so determined by birth and status.Rima Vesely-Flad: Yes.Vince Horn: And then now, but in 21st century America, it feels like in some ways that view prevents moving forward to me with some of the deep learnings that the postmodern theorists have offered us over the last decades, you know, around the way that power gets calcified and ossified in systems, you know, that we're embedded in, in cultures that we are raised in.You know, having grown up here in the rural South, you know, this is a lot of what I've reflected on when it's come to reading works like yours and looking at racialization. Is like how I can't separate myself out from the place that I came up in. And I can see even with a Palestinian mixed racial household, like I was in a sea of white Southern Baptist Christians mostly.And, like, it had a huge effect on the way I talked and the things I thought were acceptable to say or to think. And, you know, I can even see the ways that I was always... I was trying to bridge the gaps with folks who are different because my grandfather moved into the part of town where the only Black folks in the entire county lived.There were two students in my high school who were Black. They were both... We rode on the bus together. I was quite close friends with one person. And it's like growing up in the small little mini minority space I remember trying to make connections with folks and sometimes just like really messing up and not because of that inculturation.I remember one time I wanted to share this story, which I've never shared before. Which I think it... I want to meet you in your vulnerability here because you shared so much in the book. But I remember a friend of mine had a friend over, young Black girl, and she was, I forget her name, but she came over.We were hanging out and getting to know each other. And I remember this thing that I said to her as a... Really, my intention was to try to connect. And I said, sometimes me and my family, we're also called “sand,” and then I used the N word. And this was my— and I said it totally smiling, you know, like really assuming this would bridge some gap between us, and that she would see, like, I'm like her.But the impact that it had was totally the opposite. You know, it's like, it really bothered her. She was crying later. My friends were like, “What the heck is wrong with you? Why did you say that?” And I was like, oh my gosh. And it was just such a rude awakening to the reality of race, and I could see that even as an older adult, you know, asking people where they're from to try to connect, when I appear as white, has this impact of really causing people to feel paranoid or feel like I'm coming at them in a way that's racially biased.You know, where I'm trying to, like, figure out where they're from ‘cause they're not from around here, you know, and stuff like that. And I could see how even being well-intentioned when you're trying to connect across difference, it's very easy to, because of ignorance, to really harm people. And I can see that in the community of white Buddhist practitioners, you know, where a lot of very smart and well-intentioned people, as they engage with this work, like, we struggle to figure out how to do that in a way that's not perpetuating harm on a racial basis.It seems safer to just not talk about it sometimes. And I can see that this is a real problem. Like, it prevents learning and it prevents people from being able to kind of see their own conditioning and kind of acknowledge like, oh, this is really ugly. You know, it's really ugly that I thought it was okay to just, like, use that language and that it wouldn't have that kind of impact.Like, I thought for some reason it was neutral.Rima Vesely-Flad: Yeah. Yeah, that, I think that does speak to what we were just talking about with regards to karma and language and how we are socialized, how we inherit so much, and how even a word that has been weaponized with such vitriol and hatred over centuries in real time is still like a brick at the body.Like, it can land and it's almost... Yeah, I could even feel, like your reference to it, just how it landed, ‘cause it's still such a powerful word, and it does point to the fact that we do exist in conditions of such hatred and violence, that we are landed upon all the time, and we have to figure out, like, how to acknowledge that in ways that don't take us under or, frankly, if this is wanted on all sides, create rupture so that there can't be a way forward to acknowledge the weight of what's taken place.And I think for people who have had that hatred— and again, I'm thinking of both Baldwin and Lorde speaking to this with such clarity and self-empathy. For that hatred to be received over and over, especially in early years, but not exclusively in early years, and to have ways to acknowledge it and to come out of it, I think is something that we are all called to do.And to maybe to, and I say this with real tenderness, ‘cause I am still learning and asking for feedback all the time. With some tenderness to, if you notice that something has been, that some harm has taken place, that something has caused rupture, or if you're told that by other people to go in, not with some sense of defensiveness or a sense of needing to explain yourself, or even needing to clarify your intention, but to come in and to say with real humility, “I'm sorry, and I want to know what this is for you, and it matters to me that your inner being, that your wellbeing is cared for.”That's what matters. And actually, I had a moment a couple of weeks ago, not even quite that long, where I said something quite offensive to a friend of mine, and I noticed. I just— you know, noticed by reading facial expressions, and this is part of our work too, right? To observe. And so I asked, and was able to receive some feedback and to really hear it.And I think something that I struggle with, and I imagine for you, Vince, this is real as well, is we both are parenting young kiddos. You have an 11-year-old, I have a 10-year-old, about to be 11. We are really busy. We're running households, and I think some of what I come up against in my own work is, where is the time to do that inner work of reflecting, processing, synthesizing how we might have created harm, returning to the relationship?Like, where is the time to really do that? And that is something I'm sitting with, is if I have said something or not said something and it has created harm, where is the space to process that? And so this practice of sitting every day, of taking refuge, creating a kind of consistent place to land every day, I think that is some of the work as well, is to have a place where we can receive ourselves and how we are working with that harm that we have imputed upon someone else.And that's a big part of the practice as well for me, is just to create that level of consistency. And to feel into that remorse, to feel into that regret, to feel how it lands with us, and to hope that we might be able to convey that and to be received. And we don't always know. We can put ourselves out there.We may not be received, but just to have that sincerity of approach and to not make it about us, but to really focus on how it has landed for the other person, and then in our own practice to do our work. I think that, for me anyway, has been a way forward. Not that I could write a rule book or some set of instructions. I would not say that. But, you know, I take real guidance from Audre Lorde who said, like, “It's on me to see my heel print on another woman's face.” I have to do my own work even if I do self-identify as someone who has had that level of systemic and interpersonal harm coming at me.I'm also in a place where I can oppress other people. I'm doing real harm for other people. And it's not one or the other. It's not simplistic, but it involves a level, I think, of spiritual and emotional maturity to really see that for ourselves and to be open to whatever has arisen and whatever harm has been done, and then to be accountable, to put ourselves in a position of being accountable to a group or to another person it is really hard work. Really very hard work.Vince Horn: Yeah. Yeah. At the same time, I mean, I can see that's the only way to gain in wisdom is to be able to do that work and then be like, “Oh, yeah, now I know better. You know, I know a little better how to engage or be with folks in a way that's not gonna cause as much harm.It's going to, you know, support others.” So yeah, thank you for talking to me today and for exploring this with us here in the Insight Diaspora. I wanted to mention, too, that you're very generously offering up sort of in-depth content around this for sanghas and other communities and leaders that are kind of interested in bringing this work into their communities.I don't know if you wanted to mention that for those that are listening and might want to reach out to you and explore that.Rima Vesely-Flad: Oh, yes. And I can put... I have a couple of things I want to put in the chat, but I can put my website in, and the bottom of the page are these offerings. Yeah, so—Vince Horn: Please.Rima Vesely-Flad: I have recorded a number of Dharma talks, eight Dharma talks with two practices based on the book. And the hope is that this is a self-guided course, but the hope is that people can both listen and then practice. And the hope is in community that actually that can happen. And still trying to figure out exactly how to essentially package all of that.But at the moment, people can register for a self-guided course and listen to Dharma talks, some of which come from the book and are somewhat expanded, and some of which come from other work I've done. So there's one called The Dharma of James Baldwin and Audre Lorde, and then there are three that will be offered live with a good friend of mine, Rashid Hughes, who has put together a practice he refers to as rest.He is a lovely human. He's done restorative justice work for a long time. He also has a Master of Divinity degree and leads a sangha in DC. And so Rashid will offer practice spaces live, and I will record Dharma talks. The next one is called Buddhism and Black Liberation. That comes from a book I published in 2022.And then there will be one offered in January called The Discipline of Liberation, and I think that's my next project. I'm just starting to get my head around it, but it's informed and guided by the writings of bell hooks.And then there will be one that actually points to exactly what we were just talking about with regards to harm and conflict and how to work with it internally and how to be in community, and I think a lot of us don't have that training, and I'm still someone, even now, who if I receive something in a hard way, I will go to my cushion before I'll go to another person.And maybe that's okay, except if I don't ever get off the cushion and go to that person, that's not okay. So really trying to, this is in real time, also trying to learn, like, how to have these harder conversations and do repair. That's really what I'm pointing to, how to do repair effectively so that there isn't only rupture, but there's a relationship that's sustained. So there will be one self-guided course. It will open in about a month on Tuesday, September 1st, and then three live classes with my friend Rashid, and starting in October, and then in 2027, two classes. And my hope is that we start to create some spaces that are trainings and also collective spaces where we can be guided, especially by, in my case, I'm thinking of Black thinkers, although always in conversation with other lineages, but really wanting to bring the wisdom of Black thinkers to the center of Dharma practice.Vince Horn: Yeah.Rima Vesely-Flad: Palestinian voices as well. I am really invested in that, too. And a friend, Kareem Gandoor, refers to Palestinian dharma, and I think, yes, that really resonates with me.Vince Horn: So yeah, Kareem. I know Kareem. Good stuff. Yeah, I've recently just connected with Mohsen Mawdawi, who is the president of Buddhist Association at Columbia.I think— didn't you do your grad work at Columbia?Rima Vesely-Flad: I did one of those degrees there. Uh-huh. In the same program he was in, yeah.Vince Horn: Uh-huh. Yeah. And it's been so nice to connect with fellow Palestinian Buddhists. All five of us are now connected. So I feel a lot of solidarity with the work that you're doing, and the way that you're centering the wisdom of Black teachers in the Buddhist lineage, bringing that to bear.So thank you so much for that work. I hope you continue doing it for a long time.Rima Vesely-Flad: Well, thank you. It does feel like the right work, and I feel so grateful to be able to do it long term. I mean, that's I think where I'm going here. Actually, being able to work... I'm gonna put my website into the chat.Being able to organize some of these classes is an attempt to make this work more sustainable, in addition to being like it both informs the next project and is an outgrowth of the current project. Get full access to Buddhist Geeks at www.buddhistgeeks.org/subscribe

In “The Fourth Turning of the Wheel,” Vince Horn traces the Three Turnings of the Wheel of Dharma from early Buddhism to Tibetan Vajrayana, then argues we're living through new turnings right now—the modern, postmodern, and metamodern waves of Buddhist practice—and asks what it takes to hold them all.Get access to the full Modern Buddhisms training cohort by joining the Pragmatic Dharma Sangha.

Send us Fan MailFleet Maull inspires Fairfax, Virginia, criminal defense lawyer Jonathan Katz for his extensive experience applying mindfulness with highly challenging situations, making the most of his fourteen years in prison for a drug conviction, and emerging from prison continuing to help inmates and by now helping so many people beyond those in the criminal justice system, with resilience while ready for the dangers that can lurk around the corner. (Check out this month's free online Somatic Healing Summit, where Fleet will be talking.)When Jon Katz first met Fleet over ten years ago at a weekend program that Fleet was leading, Fleet included a great exercise that underlined that we can treat circumstances as neutral, which does not mean the absence of plenty of terrible world events, but that "we, not circumstances, are in charge of our lives and destiny." Radical Responsibliity, by Fleet Maull. Fleet also is great leading guided meditation, which he does early in this podcast episode with a few-minute sit. Fleet was trained in-depth in mindfulness at Naropa Institute (which became Naropa University) before getting convicted for alleged drug trafficking that apparently had taken place a good amount of time before being prosecuted. Fleet spent fourteen years in federal prison. No matter how much of a chunk of his adult life that represented, at least he avoided the even more draconian federal statutory criminal sentencing increases that took hold not long after he got convicted. Fleet does not candycoat his prison experience. He points out the racial disparities in the criminal "justice" system, his coming to terms that the people he was imprisoned with would be his "brothers and sisters" while there, six run-ins that could have taken an awful turn (and many more minor run-ins), the importance of not being passive nor too aggressive in prison, and knowing that people could walk in through an inmate's unlocked cell door and even kill them. Fleet made the best of his prison situation. Helped other inmates along the way, and emerged from prison -- whether immediately or later -- a ball of positive energy and inspiration. This Beat the Prosecution interview with Fleet Maull is riveting. This episode is also available on YouTube https://www.youtube.com/watch?v=fi33kl8qIFQ and Apple Podcasts. https://podcasts.apple.com/us/podcast/winning-with-resilience-while-ready-for-danger-fleet-maull/id1721413675?i=1000772153117This podcast with Fairfax, Virginia criminal / DUI lawyer Jon Katz is playable on all devices at podcast.BeatTheProsecution.com. For more information, visit https://KatzJustice.com or contact us at info@KatzJustice.com, 703-383-1100 (calling), or 571-406-7268 (text).  If you like what you hear on our Beat the Prosecution podcast, please take a moment to post a review at our Apple podcasts page (with stars only, or else also with a comment) at https://podcasts.apple.com/us/podcast/beat-the-prosecution/id1721413675

In this episode, Peter Grossenbacher, PhD—Naropa faculty member and psychological researcher—explores the science of psychology through his research on perception, sensory experience, and psychedelic states, and how these insights bridge disciplines from counseling to biology. Drawing on his work at the intersection of meditation, consciousness, and psychological science, he reflects on the transformative potential of contemplative practice—how shifts in perspective can reshape our experience of self and world. He also examines the limitations of frameworks like the DSM in capturing the fullness of human experience, and how Naropa's emphasis on authenticity, presence, and relationship fosters academic freedom and spontaneous, teachable moments in the classroom.Special Guest: Peter Grossenbacher, PhD.

This episode of the Wisdom Podcast, recorded live as a Wisdom Dharma Chat, features special guests His Eminence Kalu Rinpoche and Michele Loew. Together with host Daniel Aitken, they celebrate the release of The Yoga of Niguma, available now at wisdom.org.  This new publication interweaves Buddhist and yogic practices, making them accessible to both Buddhists and non-Buddhists alike. Rinpoche shares personal stories about learning the practice and now teaching it, while Michele explores how yoga and meditation can serve as complementary paths, helping students integrate body and mind through embodied awareness. The discussion also covers practical advice for new practitioners, encouraging practitioners not to be intimidated by the practice but to approach the teachings with sincerity and humility and discover the impact on both physical and mental well-being.  Rinpoche, Michele, and Daniel also discuss:  the challenges and plateaus which can occur in Yoga; advanced practices and illusory body; healing and health benefits of Niguma Yoga; and much more! Additional content mentioned in this episode: Rinpoche and Michele's new book, The Yoga of Niguma Rinopche's most recent online course, Niguma's Dream Yoga Rinpoche's first Wisdom Academy online course, The Illusory Body and Mind Learn more about Rinpoche and his work at https://shangpakagyu.org/ Learn more about Michele Loew at https://www.micheleloew.com/ The views and opinions expressed on this program are those of the speakers and do not necessarily reflect the views or positions of Wisdom Publications or any entities they represent. Meet Our Guests: His Eminence the 2nd Kalu Rinpoche His Eminence the 2nd Kalu Rinpoche was born on September 17, 1990 in Darjeeling, India. His father, Lama Gyaltsen, was a nephew of the previous Kalu Rinpoche and had also been his secretary since his youth. The 2nd Kalu Rinpoche was recognized on March 25, 1992 by Tai Situ Rinpoche. His Holiness the Dalai Lama has officially confirmed the recognition. On February 28, 1993, he was inducted into Samdrub Darjay Chöling (Sonada). His father passed away in 1999 and he asked to live in the monastery of Bokar Rinpoche in order to grow and study under his direction. In 2004, he began the traditional three-year retreat, which he completed in 2008. In 2009, he received from Tai Situ Rinpoche all the transmissions of the Shangpa Lineage. On this occasion, he undertook to confer 108 times the cycle of initiations of the lineage from which he is now the holder. In 2010, Kalu Rinpoche traveled to the West and took charge of the meditation centers created by the first Kalu Rinpoche around the world. In 2014, he returned to Burgundy, in the center of meditation Palden Shangpa La Boulaye, to teach and to resume the tradition of Monlam Shangpa initiated by his predecessor. He has done the same in the United States in 2019.  Michele Loew Michele Loew is an international yoga teacher and practitioner of Hatha and Tibetan yogas. She has taught, practiced, & studied avidly since 1998, and ran her longtime beloved yoga studio, The Yoga Space in Portland, Oregon, from 2006-2025.  You can now practice with her online or at in-person retreats, yoga immersions, and teacher trainings. She is known as a teacher's teacher and is respected for her 200 & 300 hr Yoga Alliance Certification schools and her ability to integrate modern therapeutics and cutting-edge science with lineage-based traditional yoga practices. She is the co-author of The Yoga of Niguma with H.E. Kalu Rinpoche and shares Niguma's yoga practices and the dharma around the world. Her love and commitment to the unexcelled yoga tantras of Varayana and the sister science of Hatha Yoga as paths we can take towards perfect enlightenment, seeing both as powerful interconnected traditions, infuses her work with great joy & commitment towards sharing yoga and spirituality to create a more compassionate and awakened world. She honors the lineage of teachers she comes from and bows to her longtime Hatha & Classical Yoga teacher Richard Freeman for elucidating the middle path of love with the utmost clarity and compassion and His Holiness the Dalai Lama for sharing the “religion” of kindness. She is on the board of Tibet House US and is committed to supporting and preserving Tibetan Culture and their dharma practices for the benefit of all. Her Clearlight Yoga school continues to educate teachers around the world on the enlightened sleep yoga practices such as Yoga Nidra and Dream Yoga and the 6 yogas of Niguma and Naropa. The post His Eminence Kalu Rinpoche and Michele Loew: The Yoga of Niguma (#227) appeared first on The Wisdom Experience.

(Insight Meditation Community of Berkeley) This talk shares a teaching from the great 10th Century Tibetan master, Tilopa. Tilopa and his succession of Dharma heirs formed the core of the Kagyu lineage of Tibetan Buddhism. He passed his teachings on to Naropa, whose student Marpa transmitted them to Milarepa, who then gave transmission to Gampopa. Tilopa's teaching is summed up in his timeless "Six Words Of Advice" which are instructions on how to stay connected to the present moment. These instructions are explored in this talk.

(Insight Meditation Community of Berkeley) This talk shares a teaching from the great 10th Century Tibetan master, Tilopa. Tilopa and his succession of Dharma heirs formed the core of the Kagyu lineage of Tibetan Buddhism. He passed his teachings on to Naropa, whose student Marpa transmitted them to Milarepa, who then gave transmission to Gampopa. Tilopa's teaching is summed up in his timeless "Six Words Of Advice" which are instructions on how to stay connected to the present moment. These instructions are explored in this talk.

What if the imagination itself could become a doorway to compassion, ease, and awakening?Danadasa begins by grounding listeners in the Tibetan practice of tonglen—breathing in the suffering of oneself and others as dark smoke, and breathing out cool, healing moonlight. Rather than treating this as a grim or burdensome task, he reframes it through the imaginal realm: a space where metaphor, poetry, and visualization bypass the thinking mind and speak directly to the heart. Danadasa highlights how imaginal practices help counter our culture's tendency to live “up in the head,” inviting a more embodied, heartfelt presence.From there, he expands the teaching into a guided journey that blends traditional tonglen with Vajrayana-style visualization:Imagining the Buddha dissolving into light and taking residence in the “palace of the heart.”Breathing the world's suffering into the Buddha within, allowing him—not the practitioner—to purify it.Exhaling moonlight that dissolves fear, anxiety, and emotional obscurations.Exploring tathāgatagarbha, the teaching that all beings carry the seed or “womb” of Buddhahood.Danadasa also reflects on the role of the guru in Vajrayana practice, describing how a teacher's presence can nonverbally transmit confidence, joy, and a felt sense of one's own potential. He cites Mark Twain's line—“the most painful arguments I've ever had are the ones that never happened”—to illustrate how imagination shapes experience, and how an illumined imagination can reshape it toward freedom. The talk ultimately becomes an invitation: to trust the creative mind, to soften into shared humanity, and to let the heart become a place where suffering is transformed rather than feared.______________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 Vajrayo ______________ 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 over 900 recorded talks dating back to 1995 CREDITSAudio Production: George HubbardProducer: Tom BrueinMusic/Logo/Artwork: Derek Lassiter

— Music is a remedy of the soul, a bridge between cultures, languages, and a range of emotions. Music Therapy is a clinical and evidenced-based healthcare profession that combines the power of music with skilled therapeutic interventions to address the physical, emotional, cognitive, and social needs of individuals. Through musical involvement in the therapeutic context, clients' abilities are strengthened and transferred to other areas of their lives. Music therapy also provides avenues for communication that can be helpful to those who find it difficult to express themselves in words. The expressive nature of music can bring self-awareness and insight to individuals who desire increased wellness in their lives, and can be a powerful mode of therapy for anyone interested in exploring their inner world through music. Valeria interviews Alon Yizhak  — He is a PLPC clinical counselor and a Board Certified Music Therapist MT-BC based in New Orleans, LA grounded in mindfulness, present based approaches & wisdom traditions. Alon holds a bachelor degree in Psychology from the Open University in Tel-Aviv (2008), associates degree in Music and Movement Therapy from Levinsky College of Music & Education (2012), and MA in Mindfulness Transpersonal Based Clinical Counseling from Naropa university in Boulder, CO (2025). Alon has served as student supervisor and adjunct professor teaching music therapy at Loyola University in New Orleans (2022-2024). His professional and personal focus is to enable space for growth, healing and expansion of awareness through present based approaches, creativity and genuine self-expression. Alon has worked with individuals experiencing mental health challenges, anxiety, depression, neurodiversity, substance use and life transitions.In his sessions Alon holds an integrative approach that supports people through present-based and mindfulness practices, music therapy, trauma-informed lens as well as enabling space to re-connect with inner wisdom & resourcing. To learn more about Alon Yizhak and his work, please visit: https://www.alonmusictherapy.com/

~Ecopsychology, Depth Psychology, and Ecological Healing~ Jeanine M. Canty was Visiting Scholar at The New School at Commonweal in October 2025. She is a visionary scholar whose groundbreaking work illuminates the profound connections between consciousness, thought, and our relationship with the natural world. Her teaching weaves together social justice, ecological wisdom, and transformation. During this second event with Jeanine, we will look at our various notions of self—ecological, multicultural, and transpersonal—and engage in some experiences and reflections that embody this. Host Susan Grelock Yusem will be in conversation with Jeanine for the first hour, followed by a half hour of experiential work with Jeanine. Jeanine M. Canty, PhD Jeanine is a professor of transformative studies at CIIS, telecommuting from Boulder, CO. Formerly the chair of environmental studies at Naropa University, she continues to guest teach at Naropa and at Pacifica Graduate Institute. A lover of nature, justice, and contemplative practice, her teaching intersects issues of social and ecological justice, ecopsychology, and the process of worldview expansion and change. She is author of Returning the Self to Nature: Undoing Our Collective Narcissism and Healing Our Planet and her most recent edited book is an expanded, second edition of Ecological and Social Healing: Multicultural Women's Voices (2025). Find out more about The New School at Commonweal on our website: tns.commonweal.org. And like/follow our Soundcloud channel for more great podcasts.

~ Integrating Self Through Practice~ Jeanine M. Canty, PhD, was Visiting Scholar at The New School at Commonweal in October 2025. She is a visionary scholar whose groundbreaking work illuminates the profound connections between consciousness, thought, and our relationship with the natural world. Her teaching weaves together social justice, ecological wisdom, and transformation. Within this introductory talk, her first event at The New School as Visiting Scholar, we dive into the dualities within the western human's psyche in order to reclaim our ecological and transpersonal identities and to access pathways for healing. Jeanine M. Canty, PhD Jeanine is a professor of transformative studies at CIIS, telecommuting from Boulder, CO. Formerly the chair of environmental studies at Naropa University, she continues to guest teach at Naropa and at Pacifica Graduate Institute. A lover of nature, justice, and contemplative practice, her teaching intersects issues of social and ecological justice, ecopsychology, and the process of worldview expansion and change. She is author of Returning the Self to Nature: Undoing Our Collective Narcissism and Healing Our Planet and her most recent edited book is an expanded, second edition of Ecological and Social Healing: Multicultural Women's Voices (2025). Jeanine M. Canty, PhD Jeanine is a professor of transformative studies at CIIS, telecommuting from Boulder, CO. Formerly the chair of environmental studies at Naropa University, she continues to guest teach at Naropa and at Pacifica Graduate Institute. A lover of nature, justice, and contemplative practice, her teaching intersects issues of social and ecological justice, ecopsychology, and the process of worldview expansion and change. She is author of Returning the Self to Nature: Undoing Our Collective Narcissism and Healing Our Planet and her most recent edited book is an expanded, second edition of Ecological and Social Healing: Multicultural Women's Voices (2025). *** The New School is Commonweal's learning community and podcast — we offer conversations, workshops, and other events in areas that Commonweal champions: finding meaning, growing health and resilience, advocating for justice, and stewarding the natural world. We make our conversations into podcasts for many thousands of listeners world wide and have been doing this since 2007. Please like/follow our YouTube channel for access to our library of more than 400 great podcasts. Find out more about The New School at Commonweal on our website: tns.commonweal.org. And like/follow our Soundcloud channel for more great podcasts.

In this episode, Heather Sutton, MA, LPC—somatic counselor, Dance/Movement Therapist, and chair of Naropa's Somatic Counseling program—explores the healing intelligence of the body through somatic therapy and dance/movement counseling. Drawing on more than twenty years of clinical practice and her leadership in adaptive movement, Heather shares her journey from dancer to therapist and clarifies the distinctions between dance/movement therapy and body psychotherapy. She explains why not all experiences have words—and how movement helps us navigate difficult emotions, reclaim safety in the body, and stay with sensation long enough to learn from it. Heather also explores real-world applications of somatic counseling, the nuances of Naropa's two somatic concentrations in Clinical Mental Health Counseling, the central role of emotional attunement in therapeutic relationships, and how embodied practice fosters resilience, presence, and transformation. Special Guest: Heather Sutton.

Poemas selecionados do livro “The Hundred Thousand Songs of Milarepa”, de MilarepaJetsün Milarepa (1040 - 1123), foi um dos mais famosos e amados mestres do budismo tibetano, mas pouco de sua vida é conhecido com certeza histórica.Segundo a lenda, Milarepa estudou magia negra em sua juventude na tentativa de se vingar de um tio malvado. Após uma série de atos de destruição e vingança, Milarepa teria passado por uma crise de consciência. Então, procurou por mestres budistas, e finalmente foi aceito como um discípulo de Marpa.Marpa transmitiu os ensinamentos que ele próprio tinha recebido de Naropa. Quando terminou de transmitir todos os ensinamentos, mandou Milarepa praticar em retiro solitário nas grutas do Tibete.Através da meditação rigorosa e uma vida ascética, Milarepa se tornou famoso por ter atingido perfeita Buditude desperta em uma única vida.Seu exemplo enquanto praticante espiritual tem sido a inspiração para incontáveis gerações de lamas, do século onze até hoje.

Citações e poema “The Summary of Mahamudra”, de Naropa.Naropa (1016 - 1100) foi um místico, estudioso e renomado mestre budista indiano.Nascido em uma família brâmane em Bengala, Naropa tornou-se um importante professor na famosa universidade monástica de Nalanda, mas sentiu que lhe faltava a experiência direta da realização. Guiado por visões internas, procurou o mestre tântrico Tilopa, que o submeteu a um longo período de provações intensas. Após anos de disciplina e entrega, Naropa alcançou a iluminação sob a orientação de Tilopa.Seus ensinamentos foram marcados pela integração do conhecimento intelectual com a experiência direta da mente desperta. Naropa enfatizava a prática do Mahamudra — a “grande perfeição” — como caminho direto para a libertação. Ele também transmitiu os ensinamentos dos “Seis Dharmas de Naropa”, um conjunto de práticas tântricas profundas voltadas à transformação da energia interior e ao reconhecimento da natureza da mente.A influência de Naropa se espalhou por todo o Tibete por meio de seu discípulo Marpa, que mais tarde transmitiria esses ensinamentos a Milarepa, um dos maiores iogues do Tibete. Sua linhagem deu origem à escola Kagyu do budismo tibetano, tornando Naropa uma figura essencial na história do budismo Vajrayana.

In this episode I am once again joined by Alex W, long term practitioner of Zen, Pragmatic Dharma, and Western Occultism. Alex explains how to meditate after awakening; details the path to success in Zen, Mahāmudrā, and Dzogchen; and compares Taoist Inner Alchemy to cultivating the enjoyment body, Saṃbhogakāya. Alex reflects on the biases of the Buddhist tradition, summarises the phases of his own meditation development, and differentiates constructive and deconstructive modes of practice. Alex also reveals the purpose of the 6 Yogas of Naropa, warns about the dangers of advanced meditation techniques, and considers whether greater political engagement is a result of spiritual maturity. … Video version: https://www.guruviking.com/podcast/ep324-how-to-practice-after-awakening-alex-w-2 Also available on Youtube, iTunes, & Spotify – search ‘Guru Viking Podcast'.
 … Topics include: 00:00 - Intro 00:53 - Repercussions of first interview 03:20 - Changing practice priorities 04:26 - Concern for younger generations 07:04 - Constructive vs deconstructive practice 08:18 - Biases of the Buddhist tradition 13:47 - Crystallising the energy body 14:46 - Success in Zen, Mahāmudrā, and Dzogchen practices 17:02 - Why talk about spiritual experiences 19:09 - Beyond nondual realisation 23:04 - Post-awakening stages 26:41 - Rewiring the energy body 31:03 - Out of body experiences and the body of light 35:41 - Summoning spirits 37:36 - Building the Saṃbhogakāya 38:40 - Improving the self 40:51 - Summarising the phases of Alex's practice 41:42 - Cultural resonances and adopting foreign traditions 45:36 - Inner alchemy 49:01 - The big danger of energy practices 52:11 - Power of Now 55:21 - Consciousness and energy 01:00:46 - Preparing for the afterlife 01:04:45 - The purpose of the 6 Yogas of Naropa 01:06:24 - The purpose of deity yoga 01:08:25 - Taoist inner alchemy 01:10:21 - Rainbow body and Dzogchen attainments 01:13:53 - What is the point of post-awakening practices? 01:30:42 - Spirituality vs self improvement 01:36:11 - Dangers of intense practices 01:40:43 - Wrong ideas about freedom from suffering 01:43:24 - Enlightened self interest 01:45:45 - Clarifying the term “ego” 01:51:17 - Cult leader manipulations 01:53:25 - Change of interest from spirituality to politics 01:54:57 - Political concern related to age or spiritual development? 01:56:29 - Perks of aging 01:58:42 - Finding your purpose 02:01:27 - Service as a spiritual path 02:02:27 - Who Alex admires 02:09:56 - Sequel plans … For more interviews, videos, and more visit: - www.guruviking.com Music ‘Deva Dasi' by Steve James

Elizabeth explores absolute bodhicitta through the story of the 11th century spiritual quest of Naropa. His training, under Mahasiddha Tilopa, illustrates the necessity of disrupting delusion in the context of spiritual awakening. At the heart of it all lies a deep examination of the meaning and experience of what is real.

Running a therapy practice while staying true to your values isn't always easy, especially in a system that often prioritizes profit over people.Paul Fugelsang, founder and executive director of Open Path Psychotherapy Collective, joins  Michael Fulwiler to talk about building a mission-driven organization that connects clients to affordable therapy without compromising clinical integrity. Paul shares his path from overwhelmed private practice therapist to nonprofit leader, and how Open Path now supports over 34,000 therapists across the country.He reflects on the ethics of sliding scale work, the complexities of talking about money in the therapy room, and why resisting unchecked growth is one way to preserve the soul of this work.Listen to this episode for real talk on money, values, and building a sustainable practice that serves the people who need it most.In the conversation, they discuss:Why affordability doesn't have to mean burnout or underpaymentHow Open Path created a scalable model that supports therapists and clientsWhat therapists should consider when setting their feesConnect with the guest:Paul on LinkedIn: https://www.linkedin.com/in/paul-fugelsang-a970123a  Open Path on Instagram: https://www.instagram.com/openpathpsychotherapy/ Visit the Open Path website: https://openpathcollective.org/ Connect with Michael and Heard:Michael's LinkedIn: https://www.linkedin.com/in/michaelfulwiler/ Newsletter: https://www.joinheard.com/newsletter Book a free consult: joinheard.com/consult Jump into the conversation:(00:00) Welcome to Heard Business School(01:26) Meet Paul Fugelsang(02:14) Discovering Contemplative Psychotherapy at Naropa(03:06) Working in Juvenile Justice After Grad School(04:33) Launching a Private Practice in Florida(06:17) The Idea for Open Path Is Born(08:41) How Open Path's Model Works(10:34) Matching Therapists And Clients Post-Pandemic(11:45) Paul's Critique of VC-Backed Mental Health Platforms(14:33) Balancing Affordability And Therapist Well-Being(21:15) How to Talk Money With Clients(25:06) Sliding Scale as a Confidence Crutch(27:58) Lessons From Launching a Nonprofit(30:25) Why Open Path Doesn't Have a Five-Year Plan(32:45) Will AI Change How We Do Therapy?(39:52) Why Paul Stays Skeptical of Tech in Therapy(43:30) Paul's Message to Therapists TodayThis episode is to be used for informational purposes only and does not constitute legal, business, or tax advice. Each person should consult their own attorney, business advisor, or tax advisor with respect to matters referenced in this episode.

In this episode, Michael Franklin, PhD—author, professor, and former chair of Naropa University's graduate Transpersonal Art Therapy program—joins us to explore art as a transformative path for healing the soul. Franklin invites us into the contemplative language of art—through mediums like clay, paint, and film—and how these move us beyond just self-expression and into uncovering deeper layers of ourselves and our potential. Drawing from his journey into transpersonal art therapy, he explains why art may be the most precise language for emotion, and how fluency in creative practice helps us stay present with our own discomfort so we can more compassionately accompany others through theirs in the practice of Art Therapy.  Special Guest: Michael Franklin.

(This episode of The Road Home is dedicated to the memory of Joanna Macy—founder of the Eco-Dharma and Deep Ecology Movements—who passed this weekend at the age of 96) On this episode, a follow-up to episode 148, Ethan explores wealth and generosity from a tantric perspective. If you could take the view, for just one moment, that you, your perceptions, and your world were all perfect in being exactly what they were, how would that change your experience of yourself, your resources, and your participation in society? What is generosity (“dana” in the Buddhist languages) from a Tantric perspective? How does tantra change our ability to practice Dana, or "fluid exchange" with our experience? In the second part of a two episode discussion, Ethan looks at an understanding of wealth and generosity in the Vajrayana systems of Buddhist practice, incorporating themes of spacious awareness, teacher Rick Hanson's crucial four-step practice of “Taking in the Good,” and the practices of Ratna Jewel, Golden Key and Enriching Presence from the Tantric and Shambhala traditions. Please support the podcast via Substack and subscribe for free or with small monthly contributions. Paid subscribers will receive occasional extras like guided meditations, extra podcast episodes and more! The Thursday Meditation Group starts up again on July 10th, and a special guided meditation on Open Awarenesswas released this month. Another bonus podcast discussed a mindful take on the Revolutionary Astrology of Summer 2025 with Juliana McCarthy and Ethan Nichtern. You can also subscribe to The Road Home podcast wherever you get your pods (Apple, Spotify,Ethan's Website, etc). Ethan's most recent book, Confidence: Holding Your Seat Through Life's Eight Worldly Winds was just awarded a gold medal in the 2025 Nautilus Book Awards. You can visit Ethan's website to order a signed copy. Please allow two weeks from the time of your order for your copy to arrive. Don't forget to sign up for the August 23 “Windhorse Meditation” Online Retreat at this link and the upcoming 5 day retreat at the lovely Garrison Institute at this link ! Check out all the cool offerings at our podcast sponsor Dharma Moon, including theBody of Meditation Teacher Training program beginning July 10th, 2025. Free video courses co-taught by Ethan and others, such as The Three Marks of Existence, are also available for download.

Renunciation is sometimes misunderstood as involving dramatic sacrifices or rejecting the world.In this talk, Danadasa emphasizes that it's actually about creating spaciousness in the heart and mind for deeper clarity and connection. It's less about deprivation and more about redirecting our energy toward something more meaningful and peaceful.He shares how, in the Buddhist path, renunciation helps loosen the grip of craving and habit energy, making space for genuine freedom. He describes how we often live on autopilot, and renunciation can be as simple as saying no to distractions or addictive tendencies that clutter our awareness. He offers personal reflections and encourages listeners to explore this not as a moral duty, but as a source of joy and liberation.Danadasa also outlines three key insights related to renunciation:Letting go is natural – Just like a child eventually lets go of toys they outgrow, our inner life can outgrow certain attachments too.Renunciation reveals what's already here – When we drop constant seeking, we begin to sense a quiet contentment that was hidden beneath our cravings.It's supported by mindfulness – The more present we are, the more we see what's wholesome to keep and what's wise to release.He encourages us to reflect without pressure, and to trust the unfolding of our own path.______________ 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

New MindfulU Podcast episode: The Journey of a Poet with poet, Naropa Summer Writing Program faculty, and Brown University professor Eleni Sikelianos. In this episode, Eleni shares the unconventional path that led her to a life of poetry—from hitchhiking around the world to synchronistic events that brought her to Naropa for an MFA. She reflects on how her writing has transformed over the years, the beauty and importance of ecopoetics, the practice of deep listening, her thoughts on AI, and the many unexpected places she draws inspiration from. Special Guest: Eleni Sikelianos.

Laird is an alumnx of Naropa's MFA Creative Writing program, former Naropa core faculty and Summer Writing Program faculty for 15 years, author of 9 novels, and current professor of writing at Brown University. In this episode, he takes us on the journey of finding his writing voice, the experiences that allowed him to become a published author and teacher, and what he believes about what it takes to make it as a writer. Special Guest: Laird Hunt.

A new podcast episode is out: A Look at Career & Life. Curious what Career & Life Services at Naropa has to offer you as a student or alumnx? Jessica DelCastillo, Senior Director of Academic Advising and Career & Life Development, and Danielle Swaser, Associate Director of Career & Life Development, sat down with MindfulU podcast host, David Devine, to share what career & life support looks like and what they offer—from interviewing and negotiations skills to strengths assessments, career workshops, and career change exploration. This episode helps you understand what's available to you as student, future student, or alumnx looking for support in developing an aligned career. Special Guests: Danielle Swaser and Jessica DelCastillo.

Dr. Judith Simmer-Brown is Professor Emeritx of Religious Studies at Naropa University, where she has been on the faculty since 1978. She has practiced Tibetan Buddhism for almost 50 years and is a direct student of Chogyam Trungpa Rinpoche. She serves on the steering committee of the American Academy of Religion's Contemplative Studies Group, and has published widely on Tibetan Buddhism, women in Buddhism, interreligious dialogue, and contemplative studies. In this episode, we explore the ins-and-outs of interreligious dialogue, the historic Buddhist-Christian Dialogues at the Naropa Institute, the retreats held before and after those dialogues, the dialogue of theology and devotion, public and private dialogue, ‘interreligious' and ‘interspiritual' dialogue, the development of the first course in Interreligious Dialogue at Naropa and its skills-based approach, the cultivation of good dialogues and dialoguers, as well as personal cultivation of one's spiritual life.Charis FoundationGolden Turtle SoundSupport the show

Today on Sense of Soul today we have Dr Tamra Sattler, MFT she is a therapist, professor, and entrepreneur who started her career in marketing and technology with managerial positions at companies like Salesforce, Excite and Monster.  She the author of Too Much and Not Enough Healing for the Enneagram Four or Borderline-Style Personality, a therapeutic memoir and an explorative narrative about a particular type of personality structure known as Enneagram 4 and its borderline characteristics and emotional dis-regulation. This population has been known to be difficult for therapists to treat and families to tolerate and, most importantly, to accept and embody. Often asked to consult and work with these clients, Dr. Sattler knows this personality from the inside. She then pivoted to being a therapist and learning about how people change more deeply and permanently through psycho-spiritual theories, namely the Enneagram. She has taught at Naropa for the past few years and received her PhD at CIIs in East-West Psychology. Her passion is to bring her two paths together to develop technology platforms to help humanity and the planet awaken.   Order her book here Visit her website www.tamrasattler.com  www.awakenly.com Visit SOS at www.senseofsoulpodcast.com Please consider donating to Shanna's coffeee fund https://www.mysenseofsoul.com/sos-our-podcast Check out  https://newrealitytv.com/

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.In this final talk, he explores the Vajrayana tradition's emphasis on holistic self-acceptance and using all aspects of experience—including anger—as part of the spiritual path. He discusses the contrast between early Buddhism's emphasis on self-liberation, Mahayana's interconnectedness, and Vajrayana's transformative approach that integrates even difficult emotions. By reframing anger as energy that can be directed toward wisdom or compassion, Vajrayana encourages acceptance and the practice of self-love as a pathway to freedom.Danadasa also reflects on the cultural influences shaping different Buddhist practices, such as Tibetan Buddhism's devotional aspects compared to Western Buddhism's rationalist tendencies. He shares his personal journey through conflict and how Vajrayana practices helped him transform anger and grief into deeper wisdom. Central to his teaching is the idea of surrender—letting go of control and embracing impermanence, which leads to the unworldly bliss of freedom from attachment. Through cognitive dissonance and contemplative affirmations, Danadasa encourages trusting the process of transformation, fostering forgiveness, and connecting with higher wisdom.______________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

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

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 1, Danadasa touches on Theravada perspectives, emphasizes the original teachings of the Buddha from the Pali canon, such as the concept of the "two darts": physical pain as inevitable (the first dart) and the additional suffering we create through our mental reactions (the second dart). He explains that liberation lies in recognizing these reactions as echoes from the past rather than intrinsic truths, allowing us to let them naturally fade. This practice shifts our perspective from intellectual understanding to embodied wisdom. He also connects these teachings to social polarization, highlighting the need to balance inner peace with outer engagement. By setting boundaries, cultivating resilience, and embracing impermanence, Danadasa urges us to navigate modern challenges compassionately, breaking free from habitual suffering and fostering harmony within ourselves and with others.______________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

Niguma is considered one of the most important and influential yoginis and Vajrayana teachers of the 10th or 11th century in India. Born in Kashmire, she was a dakini, and one of the two female founders of the Shangpa Kagyu school of Vajrayana Buddhism, along with dakini Sukhasiddhi. Her birth name was Shrijnana (or Palgyi Yéshé in Tibetan). From the perspective of the spiritual lineage, it is said that Niguma's spiritual realisation originates directly from the Buddha Vajradhara, rather than from any living human teachers. The great meditation master and translator, Marpa Lotsawa received teachings from Niguma on at least two occasions. Marpa is said to have visited Niguma each time he traveled to India. Sources say that he sought out Niguma on the advice of Naropa, Niguma's brother. The elusiveness of Niguma is typical of the lore of the dakini, the very embodiment of liminal spiritual experience. Music: State Azure - Foundations 1

Molly Giles is an award-winning fiction writer. Her first collection of stories, ROUGH TRANSLATIONS won the Flannery O'Connor Prize for Short Fiction, the Boston Globe Award, and the Bay Area Book Reviewers award. Four subsequent collections—CREEK WALK, BOTHERED, ALL THE WRONG PLACES, and WIFE WITH KNIFE, have also won awards, including the Small Press Best Fiction Award, the California Commonwealth Silver Medal for Fiction, the Spokane Short Fiction Award, and the Leapfrog Press Global Fiction Prize.  She published her first novel, IRON SHOES, in 2000, and twenty-three years later, published its sequel, THE HOME FOR UNWED HUSBANDS. Giles has taught fiction writing at San Francisco State University, University of Hawaii, San Jose State University, the National University of Ireland at Galway, the University of Arkansas in Fayetteville, and at numerous writing conferences, including The Community of Writers and Naropa. Her work has been included in many anthologies including the O.Henry and Pushcart Prize (three times), and she has received grants from the National Endowment for the Arts and the Arkansas Arts Council. She has won the National Book Critics Circle Award for Book Reviewing, been awarded residences at MacDowell, Yadoo, and The House of Literature in Paros, Greece. Life Spans is her first memoir.

The great DJ Victrola needed a last minute substitute for Guitar Shop Radio on Freeform Portland and Team What’s This Called? jumped up to help! PLAYLIST: Artist Song Release Label Thurston Moore The Great Translator Luminous Mind (Four for Naropa) … Continue reading →

In this episode, we do a retrospective on a dialogue that took place in 1974 during the first summer session of the Naropa Institute in Boulder, Colorado. The dialogue was called “Psychology East and West” and explored a number of differences in understanding and approach to the notion of ego between so-called “Western psychology” and what were then thought of as “Eastern” spiritual traditions. The participants included the well-known spiritual teachers, Chogyam Trungpa Rinpoche and Ram Dass, as well as the co-founder and Vice-President of Naropa, John Baker, and the therapist, Jim Green. The dialogue was moderated by Duncan Campbell. The full dialogue can be heard on the Ram Dass — Here and Now podcast: Ep. 112, The Notion of Ego with Chogyam Trungpa RinpocheCharis FoundationGolden Turtle SoundSupport the Show.

(Insight Meditation Society - Retreat Center) Reflections on practicing with breath and awareness: readings from Ajahn Chah and Tilopa's song to Naropa. Mantra "may I be filled with loving kindness"

Molly Giles remembers when her father came back after WWII in 1945. Her memoir, Life Span (WTAW Press, 2024) opens when she is three years old, sitting in the front seat of a moving van as her father drives from San Francisco to their new home in Sausalito. Well-known editor and author of four story-collections and two novels, Giles referenced the journals she began writing at age nine to create a memoir filled with moments and thoughts from her eight decades so far. The Bay area is the backdrop for much of her life, although she spent fourteen years teaching in Arkansas. She delves into family relationships, husbands and lovers, siblings and children, teaching and editing, and the struggles of a being a single mother before women were accepted into the work force. In brutally honest prose, Molly dissects her life with a critical eye, never sugar-coating her failures or glorifying her successes, of which there were many. Molly Giles's first collection of short stories, ROUGH TRANSLATIONS won the Flannery O'Connor Prize for Short Fiction. Four subsequent story collections—CREEK WALK, BOTHERED, ALL THE WRONG PLACES and WIFE WITH KNIFE, have also won awards, including the San Francisco Commonwealth Silver Medal for Fiction, the Spokane Short Fiction Award, and the Leapfrog Press Global Fiction Prize. She published her first novel, IRON SHOES, in 2000, and, twenty-three years later, published its sequel, THE HOME FOR UNWED HUSBANDS. Her work has been included in numerous anthologies including the O.Henry and Pushcart Prize (three times), and she has received grants from the National Endowment for the Arts, the Marin Arts Council, and the Arkansas Arts Council. Molly Giles has taught fiction writing at San Francisco State University, University of Hawaii in Manoa, San Jose State University, the National University of Ireland at Galway, the University of Arkansas in Fayetteville, and at numerous writing conferences, including The Community of Writers and Naropa. She has won the National Book Critics Circle Award for Book Reviewing, been awarded residences at MacDowell, Yadoo, and The House of Literature in Paros, Greece, and has edited many published writers, including Amy Tan. Molly enjoys cooking, but she doesn't love it, what she loves is reading cookbooks in bed, licking salt off her fingers after a light supper of Fritos. She also enjoys gardening (the watering part not the weeding) and watching the resident fawns graze what's left of her lawn. Molly is a passionate reader and though she often forgets both keys and wallet, she never travels without a book in her purse. She lives in Woodacre, CA. 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

Molly Giles remembers when her father came back after WWII in 1945. Her memoir, Life Span (WTAW Press, 2024) opens when she is three years old, sitting in the front seat of a moving van as her father drives from San Francisco to their new home in Sausalito. Well-known editor and author of four story-collections and two novels, Giles referenced the journals she began writing at age nine to create a memoir filled with moments and thoughts from her eight decades so far. The Bay area is the backdrop for much of her life, although she spent fourteen years teaching in Arkansas. She delves into family relationships, husbands and lovers, siblings and children, teaching and editing, and the struggles of a being a single mother before women were accepted into the work force. In brutally honest prose, Molly dissects her life with a critical eye, never sugar-coating her failures or glorifying her successes, of which there were many. Molly Giles's first collection of short stories, ROUGH TRANSLATIONS won the Flannery O'Connor Prize for Short Fiction. Four subsequent story collections—CREEK WALK, BOTHERED, ALL THE WRONG PLACES and WIFE WITH KNIFE, have also won awards, including the San Francisco Commonwealth Silver Medal for Fiction, the Spokane Short Fiction Award, and the Leapfrog Press Global Fiction Prize. She published her first novel, IRON SHOES, in 2000, and, twenty-three years later, published its sequel, THE HOME FOR UNWED HUSBANDS. Her work has been included in numerous anthologies including the O.Henry and Pushcart Prize (three times), and she has received grants from the National Endowment for the Arts, the Marin Arts Council, and the Arkansas Arts Council. Molly Giles has taught fiction writing at San Francisco State University, University of Hawaii in Manoa, San Jose State University, the National University of Ireland at Galway, the University of Arkansas in Fayetteville, and at numerous writing conferences, including The Community of Writers and Naropa. She has won the National Book Critics Circle Award for Book Reviewing, been awarded residences at MacDowell, Yadoo, and The House of Literature in Paros, Greece, and has edited many published writers, including Amy Tan. Molly enjoys cooking, but she doesn't love it, what she loves is reading cookbooks in bed, licking salt off her fingers after a light supper of Fritos. She also enjoys gardening (the watering part not the weeding) and watching the resident fawns graze what's left of her lawn. Molly is a passionate reader and though she often forgets both keys and wallet, she never travels without a book in her purse. She lives in Woodacre, CA. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/literature

TAMRA SATTLER, PhD, MFT, is a therapist, professor, and entrepreneur. She started her career in marketing and technology with managerial positions at companies like Salesforce, Excite and Monster.  She then pivoted to being a therapist and learning about how people change more deeply and permanently through psycho-spiritual theories, namely the Enneagram. She has taught at Naropa for the past few years and received her PhD at CIIs in East-West Psychology. Her passion is to bring her two paths together to develop technology platforms to help humanity and the planet awaken. Too Much and Not Enough: Healing for the Enneagram Four or Borderline-Style Personality, is her new book which is designed to help those and loved ones who suffer from emotional dis-regulation. Tamra discusses: What is Borderline-Style Personality (BPD)? Why are borderline characteristic individuals difficult to treat? In working with these individuals what do you love the most? Tamra talks about her own struggles with BPD and the powerful healing experience she had with the use of a gueded MDMA journey and subsequent experiences with mushrooms. These experiences were able to reach parts of the brain which talk therapy cannot and help her heal pre-verbal infant trauma.  www.tamrasattler.com

Do you or someone you love suffer from emotional dysregulation? Do you feel things so deeply you almost get lost in these emotions? Do you suffer from anger and longing that threatens to burn you up from the inside with its heat? Do you often struggle with self-harm, substance abuse, self-hatred, interpersonal issues, and intense rage? Too Much and Not Enough, written by today's special guest, Tamra Sattler, Ph.D. is a therapeutic memoir and an explorative narrative about a particular type of personality structure known as Enneagram 4 and its borderline characteristics and emotional dis-regulation. This population has been known to be difficult for therapists to treat and families to tolerate and, most importantly, to accept and embody. Often asked to consult and work with these clients, Dr. Sattler knows this personality from the inside. Dr. Sattler is a therapist, professor, and entrepreneur. She started her career in marketing and technology with managerial positions at companies like Salesforce, Excite and Monster. She then pivoted to being a therapist and learning about how people change more deeply and permanently through psycho-spiritual theories, namely the Enneagram. She has taught at Naropa for the past few years and received her PhD at CIIs in East-West Psychology. Her passion is to bring her two paths together to develop technology platforms to help humanity and the planet awaken

A Tonglen teaching and meditation led by the guest from our last episode, Charlotte Z. Rotterdam. Hear her full Scaling Deep interview here. Follow her work @ SkyMind --- Charlotte Z. Rotterdam is a contemplative educator, Buddhist teacher, and meditation instructor. She is the Director of the Center for the Advancement of Contemplative Education at Naropa University and an Instructor in Naropa's Core College, World Wisdom Department, and Graduate School of Psychology. She co-developed and teaches Naropa's Mindful Compassion Training, a secular program to cultivate compassion in personal, professional and societal contexts. She is the Lead Teacher of the Mother Lineage (Magyu Lopön) at Tara Mandala Retreat Center. Charlotte received a Masters in Theological Studies from Harvard Divinity School. The mother of two boys, she has published essays on the intersection of spiritual practice and daily life in Lion's Roar, Buddhadharma, Mandala and Fearless Nest, an anthology. --- Learn more about ⁠The System Sanctuary⁠ where Tatiana Fraser and her team teach and train leaders on systems change. We work with individuals, teams and ecosystems to support learning and inform wise action. ⁠⁠Sign up for The Systems Sanctuary Newsletter⁠⁠

Nataraja Kallio is a scholar-practitioner of Yoga and Hindu tantra. He is the Chair of the B.A. Yoga Studies program at Naropa University in Boulder, Colorado, and the co-designer of Naropa's M.A. Yoga Studies program.In this episode, we discuss Kallio's upbringing in an American Hindu spiritual community, his travels in India and meetings with his guru, the origins of Hindu tantra (utilizing “the fecund material of our existence”), the spectrum of tantric deities, the transformation of intense emotions to crack the shell of identity, the pros and cons of asceticism, desire, the story of Shankaracharya and the exploration of the flesh, the story of Shiva and the forest ascetics, authentic and inauthentic tantra, neo-tantra and the western obsession with sex, cultural appropriation, epicureanism and sacralization, the ‘tantric' dimension of all religions, and the treasure of spiritual friendship.Charis FoundationGolden Turtle SoundSupport the show

A reading of the timeless teaching of Naropa's - "The Summary of Mahamudra". English version by Khenchen Thrangu Rinpoche and Erik Pema Kunsang Nāropā (1016-1100) was an Indian Buddhist Mahasiddha. He was the disciple of Tilopa and brother, or some sources say partner and pupil, of Niguma. As an Indian Mahasiddha, Naropa's instructions inform Vajrayana, particularly his six yogas of Naropa relevant to the completion stage of anuttarayogatantra. He was also one of the gatekeepers of Vikramashila monastery which is located in Bihar. Mahāmudrā (Sanskrit: महामुद्रा, Tibetan: ཕྱག་ཆེན་) literally means "great seal" or "great imprint" and refers to the fact that "all phenomena inevitably are stamped by the fact of wisdom and emptiness inseparable". Music: David Parsons - 'Abode of Shiva'

Talking points: parenting, children, attachment, psychology You may have heard me mention Duey before. He co-facilitates the ManTalks Men's Weekends with me, and his work is absolutely incredible. I was thrilled to sit down with him last week, just before our sojourn to Texas. We dive into all things attachment. How children and adults experience it, when it starts forming, and how my own son has taught me some incredible lessons on it. Also, listen in for Thunderbutt. No, I'm not kidding. (00:00:00) - Intro and Duey's take on why real elders don't seek power (00:10:08) - How do we begin to truly understand our partner? (00:15:49) - On the importance of curiosity and not assuming you know someone—especially your partner (00:21:28) - What are the building blocks of really healthy attachment? (00:30:52) - Attachment is somatic, and how children are inherently, incredibly sensitive (00:45:27) - What “interrupts” attachment? Duey Freeman, MA, LPC is co-founder of the Gestalt Equine Institute of the Rockies, director of the Gestalt Institute of the Rockies, and owner of his psychotherapy private practice. After teaching for 24 years at Naropa University he has decided to move in a more creative direction. Most recently, in collaboration with Kimberly Beck M Ed, he has created: The Coming Home Project and Relational Rewilding Retreats. A licensed psychotherapist, teacher, and consultant, Duey has extensive training and experience in gestalt therapy, equine therapy, family therapy, bioenergetics, and counseling with children and adolescents. Duey joined Naropa in 1992 and has been extensively involved in the creation of the Gestalt, Human Development, and Family Systems programs. He has helped to develop the Equine section of the Wilderness Therapy certification and degree. He taught for the University of Northern Colorado, traveling across Colorado teaching and working with schools systems supporting teachers to better understand and work with the children they teach. Throughout the year, Duey partners with professional therapists and skilled horsemen and women worldwide to provide psychotherapy, Gestalt Equine Psychotherapy, parenting and human development workshops, and Relational Horsemanship classes. Some of Duey's partners include Joan Rieger, Duane Mullner, Erika Friess, Megan Powers, Rosemary Wyndham-Jones, Rob Pliskin, Kristi Moon, Kimberly Beck, and Amy and Steve LeSatz. *** Build brotherhood in person. Join a Men's Weekend Pick up my book, Men's Work: A Practical Guide To Face Your Darkness, End Self-Sabotage, And Find Freedom: https://mantalks.com/mens-work-book/ Check out some free resources: How To Quit Porn | Anger Meditation | How To Lead In Your Relationship Build brotherhood with a powerful group of like-minded men from around the world. Check out The Alliance.  Enjoy the podcast? If so, please leave a review on Apple Podcasts, Stitcher, or Podchaser. It helps us get into the ears of new listeners, expand the ManTalks Community, and help others find the tools and training they're looking for. And don't forget to subscribe on Apple Podcasts | Google Podcasts | Spotify For more episodes, visit us at ManTalks.com | Facebook | Instagram | Twitter

In this compelling episode of the Inscape Quest podcast, host, Trudi Howley, welcomes dressage trainer and passionate advocate for equine welfare, Diana Mukpo. A veteran in the field, Diana enlightens us with her insights on the discipline of dressage while advocating for a more mindful and compassionate relationship with our equine partners. Diana's journey in dressage began in England before she moved to the U.S in the 1970s, where she deepened her passion and understanding of the extraordinary bond between a horse and its rider. Her unique perspective blends her total dedication to dressage and her spiritual devotion rooted in Buddhist teachings and brings a fresh outlook on the discourse around horse welfare. Dive into her richly layered discussion with Trudi about the importance of empathy in equine training and competition. Drawing from her extensive experience and philosophical perspectives, Diana advocates for a transformative approach in training horses. Diana also calls attention to the urgent crisis prevailing in the dressage community and suggests revisiting classical practices within dressage. The episode is a deep dive into the world of equestrianism, presenting an opportunity to question the status quo and champion an empathic model of horse training. The conversation also highlights the unique bond horses provide, stepping into the expansive world of dressage. Diana navigates topics through her diverse experiences in the world of Shambhala, Naropa, and marriage to Chogyam Trungpa Rinpoche. In an increasingly divided world, the podcast showcases the potential for growth and change. The conversation also illuminates the crucial issues of horse welfare and abuse in the sport, escalating competition costs, and the challenges facing trainers in disseminating traditional dressage training. Listen in to discover fascinating topics in a conversation that seeks to create a nurturing environment for our beloved horses. The participants in this conversation have no personal involvement or knowledge associated with recent allegations of equine abuse in the dressage community. Shambala Publications Shambala Publications is dedicated to creating books, audios & courses to improve lives. Disclaimer  

In this episode, guest co-host Brynn Anderson and I talk to the author, activist, and legendary herbalist... Brigitte Mars. Brigitte has an over 60 year career as an herbalist and plant specialist, and was one of the pioneers of modern herbalism. An absolute legend.. We start by talking about her early life, then we dive into the re-release of her incredible book, 'Natural Remedies for Mental and Emotional Health: Holistic Methods and Techniques for a Happy and Healthy Mind', which details the many natural remedies for the ailments humanity may be currently facing.. As we continue we talk about; the nature of how herbs heal, the mission of herbs, the many modes of healing, the value of western medicine, the history of natural medicine, exoplanetary herbs, psychedelic legalization, and so much more.. An amazing episode, drop in!www.brigittemars.comBrigitte Mars Bio:Brigitte Mars, A.H.G., is an herbalist and nutritional expert for more than sixtyyears, is a founding member of the American Herbalists Guild and teaches herbal medicine at NaropaUniversity. An international lecturer, she is the author of several books, including Addiction-FreeNaturally, and the creator of an app, iPlant. She lives in Boulder, Colorado. Hosted on Acast. See acast.com/privacy for more information.

Hear from Harmony Kwiker on the magic that is gestalt therapy. Harmony is a visiting professor of Naropa's master's program in Mindfulness-Based Transpersonal Counseling. She shares about how the gestalt therapy model has helped her bridge her spiritual path with a practical way to help others and provides a framework to treat patients as equals who are empowered in their own healing journey to come into contact with the deepest parts of themselves. Special Guest: Harmony Kwiker.

Our latest podcast with Jen Berlingo, MA, LPC, ATR is out today! Jen is a Naropa Alumnx of the MA Transpersonal Therapy program, a practicing coach, licensed therapist and author of her new book Midlife Emergence: Free Your Inner Fire. In this episode you'll hear about her Naropa experience and how getting a degree in counseling served her true calling of art, therapy and coaching after leaving the corporate world. She also shares her journey of coming out as queer in midlife and what it looked like to alchemize her midlife transition into a Midlife Emergence of true authentic living. Special Guest: Jen Berlingo .

Ketamine-assisted psychotherapy practitioner and clinical supervisor Karen King joined me to discuss the use of ketamine and MDMA in psychotherapy, as well as the infiltration of ideology into the field of psychedelic-assisted therapy.Karen explains the proper set, setting, use, and administration of ketamine in psychotherapy. We delved into the dissociative effects of ketamine and its potential benefits and contraindications for patients. We also discussed the research conducted by the Multidisciplinary Association for Psychedelic Studies (MAPS) on the use of MDMA for PTSD, the upcoming FDA approval of MDMA as a therapeutic treatment, and the potential for insurance coverage.The conversation then shifted to the infiltration of ideology, specifically critical social justice or "woke" ideology, into the psychedelic community. Karen expressed concerns about the impact of ideological influences on therapy and the need for a balanced and open-minded approach. We explored the distinction between personal and professional ideologies and the potential challenges they may pose in the therapeutic setting.Karen King, LMHC has been a licensed psychotherapist for 17 years. In 2015 she founded Emerge Clinic, an integrative wellness clinic offering individual, family, and group counseling as well as traditional psychiatric evaluations and med management. Karen has also been a practicing Ketamine Assisted Therapist since adding Ketamine treatments to the clinic in 2020. She is a trainee in MAPS MDMA Assisted Therapy and also completed the year-long MAPS Psychedelic Assisted Therapy training through Naropa. Karen currently supervises KAP therapists in her clinic, and in 2024, will be offering a five part certification course in Psychedelic Assisted Psychotherapy. Karen hopes to provide one of the first clinics in the Pacific Northwest to legally offer MDMA Assisted Therapy once approved by the FDA.Karen King website Clarify Consultation GroupInstagram @thepsychedeliccounselorBooks mentioned in this episode: Proof of Heaven: A Neurosurgeon's Journey into the Afterlife by Eben Alexander Other resources mentioned in this episode:  Multidisciplinary Association for Psychedelic Studies (MAPS)  American Society of Ketamine Practitioners  Mindbloom  Near Death Experience Research  Michael Persinger - Researcher known for the "God Helmet"  Naropa University [00:02:01] Ketamine-assisted psychotherapy.[00:06:03] Ketamine and near-death experiences.[00:08:00] Oral surgery and sedation.[00:12:02] Discovery of ketamine-assisted therapy.[00:18:26] The mystical experience.[00:22:44] Near-death experiences and psychedelics.[00:24:05] Therapeutic benefit of gaining perspective.[00:29:47] MDMA for PTSD trials.[00:34:09] A five to six hour CPT code.[00:36:33] MDMA-assisted therapy efficacy.[00:39:44] Stimulating the amygdala.[00:44:38] Intrusion of woke into psychedelics.[00:48:23] Impact of therapist assumptions.[00:54:09] Psychedelic community cancel culture.[00:57:20] Machine elves and racism.[01:00:56] Interpretation of disempowerment.[01:06:18] Over-victimizing therapy clients.[01:09:47] Impact of pandemic on psychology.[01:13:32] Join my community for dialogue. To support this show, please leave a rating & review on Apple, Spotify, or wherever you get your podcasts. Subscribe, like, comment & share via my YouTube channel. Or recommend this to a friend!Take $200 off your EightSleep Pod Pro Cover with promo code SOMETHERAPIST at EightSleep.com.Take 20% off all superfood beverages with code SOMETHERAPIST at Organifi.Check out my shop for book recommendations + wellness products.Show notes & transcript provided with the help of SwellAI.Special thanks to Joey Pecoraro for our theme song, “Half Awake,” used with gratitude and permission.Watch NO WAY BACK: The Reality of Gender-Affirming Care (our medical ethics documentary, formerly known as Affirmation Generation). Stream the film or purchase a DVD. Use code SOMETHERAPIST to take 20% off your order. Follow us on X @2022affirmation or Instagram at @affirmationgeneration.Have a question for me? Looking to go deeper and discuss these ideas with other listeners? Join my Locals community! Members get to ask questions I will respond to in exclusive, members-only livestreams, post questions for upcoming guests to answer, plus other perks TBD. ★ Support this podcast on Patreon ★

Join Marcus Antebi and Ralph Sutton on their journey to better health! On this episode of the goodsugar podcast Ralph and Marcus are joined by Author,  and psychotherapist Chelsea Harvey Garner!  A past fellow with the American Psychological Association, Chelsea holds degrees from Boston College and Creighton University. She has trained and collaborated with MIT's Consortium of Graduate Studies in Gender, Culture, Women, and Sexuality, the Justice Resource Institute, the LEND Fellowship at Boston Children's Hospital, Authentic Relating Go, The Institute for the Study and Promotion of Race and Culture, Omaha Girls Rock, The Jack Kerouac School of Disembodied Poetics at Naropa, and others. Enthusiastic, genuine, and difficult to discourage, Chelsea is always eager to collaborate with other artists and organizers working toward social progress. Her debut book, A PITY PARTY IS STILL A PARTY (July ‘23) is available for preorder now. In her spare time, she can be found starting impromptu dance parties in public and hosting cuddle puddles at her home in NYC. Find Chelsea Here  http://chelseaharveygarner.com/ Check out the menu here  https://ilovegoodsugar.cohttps://ilovegoodsugar.com/pages/menum/pages/about Check out our merchandise: https://www.ilovegoodsugar.com/   Follow on Social Media:  Marcus Antebi https://www.instagram.com/marcusantebi Ralph Sutton https://www.instagram.com/iamralphsutton

This is a guided meditation based on the famous teaching of Tilopa - the 6 words of Advice. Tilopa is one of the most authoritative and renowned Indian mahasiddhas and masters of mahamudra and tantra. He received various tantric teachings, unified them, and transmitted them to his disciple, Naropa. Tilopa (988–1069) was born in Bengal in India. He was a tantric practitioner and mahasiddha. He practised Anuttarayoga Tantra, a set of spiritual practices intended to accelerate the process of attaining Buddhahood.

This is a reading for meditation of the Vajra Song of Drubwang Tsoknyi Rinpoche. Drubwang Tsoknyi (the first), Padma Drimé Özer (1828/49-1904) was born in Nangchen, Eastern Tibet, in the first half of the 19th century and was a contemporary of the three great lamas of the time: Jamyang Khyentse Wangpo, Jamgön Kongtrul and Chokgyur Lingpa. He fully mastered the practices of the Six Yogas of Naropa and became the principal guru for the Sixth Khamtrul Rinpoche, Tenpé Nyima (1849-1907), and the great master Tokden Shakya Shri. He excelled in the yogas of the Nyingma tradition of Ratna Lingpa as well, which laid the foundation for establishing many nunneries of this special lineage, which was unique in Tibet.

In this episode, Kimberly and Barbara discuss Barbara's iconic career as a dancer and performer in the 1960s, her work as a founder and President of Naropa University, and her pedagogy which combined dance and performance with mindboby practices and various spiritual traditions. She also discussed the early days of Naropa University which symbolized the creative and expansive, alternative movements that were happening culturally at the time. Barbara then shares her reflections on aging, sickness, and internalized ageism as well as creative ways for aging people to live and embrace the end of life.   Bio Barbara Dilley (Lloyd) (born 1938) is an American dancer, performance artist, improvisor, choreographer and educator, best known for her work as a prominent member of the Merce Cunningham Dance Company and The Grand Union, from 1969 to 1976. She has taught movement and dance at Naropa University in Boulder, Colorado, since 1974, developing a pedagogy that emphasizes what she calls “embodied awareness,” an approach that combines dance and movement studies with meditation, “mind training” and improvisational composition. She served as the president of Naropa University from 1985 to 1993.   What She Shares: —Early career as a dancer —Performing as a young mother —First President of Naropa University —Origins of Mind-Body practices in 60s and 70s —Ageism in spiritual and New Age communities —Kindness through sickness, aging, and death   What You'll Hear: —Being the “first” in various fields —First President of Naropa University —Transition from ballet into modern dance —Pregnancy and mothering while performing —Shadow-side of touring the world as a young mother —Modern dancing in India in the 1960s —Strain on family life while  touring —Leaving marriage and family during 60s —Personal drive to pursue performing career —Cultural environment of new thoughts, opportunities, creativity, avant-garde world —Origins of Movement Studies work  —Improvisation performance technique styles emerging —Began teaching at Naropa in 1974 —Created dance program at Naropa and leaving NYC —Teaching alongside Ram Dass and Chögyam Trungpa Rinpoche —Contemplative Education from East and West at Naropa —Incorporating Mind-Body practices into Dance courses —Spiritual appointment of serving as President at Naropa —Transitioning to retirement from writing and teaching —Feeling emotionally and physically drained leading to health issues —Learning through aging and cultural ageism —Working through cultural imprints around aging —Feeling in competition with younger self —Ageism in spiritual and New Age communities —Kindness through aging which is inevitable —Accepting inevitability of aging and death instead of turning away —”Spiritual materialism” —Becoming invisible as an aging woman —No cultural appreciation for elders —Holistic understanding of human journey including aging and death —Multicultural and multigenerational living instead of nuclear families —Finding small community to discuss sickness, old age, and death —Stormy waves of birth, old age, sickness, and death